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If you are not located in the United States, you'll have -to check the laws of the country where you are located before using this ebook. - -Title: Fifty Years in the Church of Rome - -Author: Charles Chiniquy - -Release Date: April 2, 2016 [EBook #51634] - -Language: English - -Character set encoding: UTF-8 - -*** START OF THIS PROJECT GUTENBERG EBOOK FIFTY YEARS IN THE CHURCH OF ROME *** - - - - -Produced by KD Weeks, Richard Hulse and the Online -Distributed Proofreading Team at http://www.pgdp.net (This -file was produced from images generously made available -by The Internet Archive/American Libraries.) - - - - - - ------------------------------------------------------------------------- - - Transcriber’s Note: - -This version of the text cannot represent certain typographical effects. -Italics are delimited with the ‘_’ character as _italic_. - -Errors, when reasonably attributable to the printer, have been -corrected. Please see the transcriber’s note at the end of this text for -details. Corrections made to the text are summarized there. - -French passages did not include diacritical marks (with a single -appearance of ‘ç’ on p. 54), and are presented here as printed. - ------------------------------------------------------------------------- - -[Illustration: C. CHINIQUY] - - FIFTY YEARS - IN THE - CHURCH OF ROME. - - BY - - FATHER CHINIQUY, - - THE APOSTLE OF TEMPERANCE OF CANADA. - - AUTHOR OF “THE MANUAL OF TEMPERANCE,” “THE PRIEST, THE WOMAN, AND THE - CONFESSIONAL,” - “PAPAL IDOLATRY,” “ROME AND EDUCATION,” ETC. - - - - - - - - - FLEMING H. REVELL COMPANY, - - NEW YORK. CHICAGO. TORONTO. - - _Publishers of Evangelical Literature._ - ------------------------------------------------------------------------- - - COPYRIGHT, - 1886, - BY REV. CHARLES CHINIQUY, ST. ANNE, KANKAKEE CO., ILL. - ------------------------------------------------------------------------- - - DEDICATION. - - TO COLONEL EDWIN A. SHERMAN. - - -Allow me to mention your name the first among the many to whom I -dedicate this book. - -I owe this to you as a token of gratitude for your help in my researches -after the true murderers of our martyred President Abraham Lincoln. - -I found you as wise and honorable in your counsels as our country found -you brave on the battlefields of Liberty. - - TO THE ORANGEMEN OF THE UNITED STATES, CANADA, - GREAT BRITAIN, AUSTRALIA, TASMANIA - AND NEW ZEALAND,[A] - -this book is also dedicated by the humblest of their brethren. - -Orangemen! Read this book: you will not only understand Romanism as you -never did, but you will find many new reasons to be, more than ever, -vigilant, fearless and devoted, even to death, in the discharge of the -sacred duties imposed upon you by your love for your country, your -brethren and your God. - ------ - -Footnote A: - - L. O. A. B. A. BOYNE L. O. L. No. 401. - - Montreal, 20th Sept., 1878. - - This is to Certify that Bro. C. Chiniquy was duly initiated into Boyne - L. O. L. No. 401, and is a member in good standing, and we do - therefore request all Brethren to receive him as such, whereof witness - our hand and seal hereto affixed. - - MASTER No. 401. - - JOHN HAMILTON, Secretary. - ------ - - TO THE HONEST AND LIBERTY-LOVING PEOPLE OF THE - UNITED STATES, - -I also dedicate this book. - -Americans! You are sleeping on a volcano, and you do not suspect it! You -are pressing on your bosom a viper which will bite you to death, and you -do not know it. - -Read this book, and you will see that Rome is the sworn, the most -implacable, the absolutely irreconcilable and deadly enemy of your -schools, your institutions, your so dearly bought rights and liberties. - -Read this book, and you will not only understand that it is to Rome you -owe the rivers of blood and the unspeakable horrors of the last civil -war: but you will learn that Romanism and Liberty can not live on the -same ground. This has been declared by the Popes, hundreds of times. - -Read this book: And you will not only see that Abraham Lincoln was -murdered by Rome, but you will learn that Romanism, under the mask of -religion, is nothing but a permanent political conspiracy against all -the most sacred rights of man and the most holy laws of God. - -In those pages you will not learn to hate the Roman Catholics. No! But -you will learn to be more than ever watchful in guarding the precious -treasures of Freedom bestowed upon you by your fathers. You will learn -never to let them fall into the hands of those who, with the sacred name -of Liberty on their lips, and the mask of Liberty on their faces, are -sworn to destroy all Liberty. - - TO ALL THE FAITHFUL MINISTERS OF THE GOSPEL, - -I also, dedicate this book. - -Venerable Ministers of the Gospel! Rome is the great danger ahead for -the Church of Christ, and you do not understand it enough. - -The atmosphere of light, honesty, truth and holiness in which you are -born, and which you have breathed since your infancy, makes it almost -impossible for you to realize the dark mysteries of idolatry, -immorality, degrading slavery, hatred of the Word of God, concealed -behind the walls of that modern Babylon. You are too honest to suspect -them; and your precious time is too much taken up by the sacred duties -of your ministry, to study the long labyrinth of argumentations which -form the bulk of the greater number of controversial books. Besides -that, the majority of the books of controversy against Rome are of such -a dry character that, though many begin to read them, very few have the -courage to go to the end. The consequence is an ignorance of Romanism -which becomes more and more deplorable and fatal, every day. - -It is ignorance which paves the way to the triumph of Rome, in a near -future, if there is not a complete change in your views, on that -subject. - -It is that ignorance which paralyzes the arm of the Church of Christ, -and makes the glorious word “Protestant” senseless, almost a dead and -ridiculous word. For who does really protest against Rome, to-day? where -are those who sound the trumpet of alarm? - -When Rome is striking you to the heart by cursing your schools and -wrenching the Bible from the hands of your children; when she is not -only battering your doors, but scaling your walls and storming your -citadels, how few dare go to the breach and repulse the audacious and -sacrilegious foe? - -Why so? Because modern Protestants have not only forgotten what Rome -was, what she is, and what she will forever be: the most irreconcilable -and powerful enemy of the Gospel of Christ; but they consider her almost -a branch of the church whose corner-stone is Christ. - -Faithful ministers of the Gospel! I present you this book that you may -know that the monster Church of Rome, who shed the blood of your -forefathers, is still at work, to-day, at your very door, to enchain -your people to the feet of her idols. Read it, and for the first time, -you will see the inside life of Popery with the exactness of -Photography. From the supreme art with which the mind of the young and -timid child is fettered, enchained and paralyzed, to the unspeakable -degradation of the priest under the iron heel of the bishop, everything -will be revealed to you as it has never been before. - -The superstitions, the ridiculous and humiliating practices, the secret -and mental agonies of the monks, the nuns and the priests, will be shown -to you as they were never shown before. In this book, the sophisms and -errors of Romanism are discussed and refuted with a clearness, -simplicity and evidence which my twenty-five years of priesthood only -could teach me. It is not in boasting that I say this. There can be no -boasting in me for having been so many years an abject slave of the -Pope. The book I offer you is an arsenal filled with the best weapons -you ever had to fight, and, with the help of God, conquer the foe. - -The learned and zealous champion of Protestantism in Great Britain Rev. -D. Badenoch, who has revised the manuscript, wrote to a friend: “I do -not think there is a Protestant work more thrilling in interest and more -important at the present time. It is not only full of incidents, but -also of arguments, on the side of truth with all classes of Romanists, -from the bishops to the parish priests. I know of no work which gives so -graphically the springs of Roman Catholic life, and at the same time, -meets the plausible objections to Protestantism in Roman Catholic -circles. I wish with all my heart that this work would be published in -Great Britain.” - -The venerable, learned and so well known Rev. Dr. Kemp, Principal of the -Young Ladies’ College of Ottawa, Canada, only a few days before his -premature death, wrote: “Mr. Chinqiuy has submitted every chapter of his -‘Fifty Years in the Church of Rome’ to me: I have read it with care and -with the deepest interest; and I commend it to the public favor in the -highest terms. It is the only book I know that gives anything like a -full and authentic account of the inner workings of Popery on this -continent, and so effectively unmasks its pretence to sanctity. Besides -the most interesting biographical incidents, it contains incisive -refutations of the most plausible assumptions and deadly errors of the -Romish Church. It is well fitted to awaken Protestants to the insidious -designs of the arch-enemy of their faith and liberties, and to arouse -them to a decisive opposition. It is written in a kindly and Christian -spirit, does not indulge in denunciations, and, while speaking in truth, -it does so in love. Its style is lively and its English good, with only -a delicate flavor of the author’s native French.” - - TO THE BISHOPS, PRIESTS AND PEOPLE OF ROME, - -this book is also dedicated. - -In the name of your immortal souls, I ask you, Roman Catholics, to read -this book. - -By the mercy of God, you will find, in its pages, how you are cruelly -deceived by your vain and lying traditions. - -You will see that it is not through your ceremonies, masses, -confessions, purgatory, indulgences, fastings, etc., you are saved. You -have nothing to do but to believe, repent and love. - -Salvation is a gift! Eternal life is a gift! Forgiveness of sin is a -gift! Christ is a gift! - -Read this book, presented by the most devoted of your friends, and, by -the mercy of God, you will see the errors of your ways—you will look to -the GIFT—you will accept it—and in its possession you will feel rich and -happy for time and eternity. - - SPECIAL NOTICE - TO NEW EDITION. - - ------------------ - - -Since the publication of the second edition of “Fifty Years in the -Church of Rome,” the incendiary torch of the foe has twice reduced into -ashes the electrotype plates, with many volumes already printed, and -about to be delivered to subscribers. - -Though those two disasters have completely ruined me financially, they -have not discouraged me, for my trust was in God, and in Him alone. -Relying on His divine and paternal protection, I offer this New Edition -to my brethren, with the prayerful hope that the Good Master will bless -it for His glory, and the good of His elect, wherever it may go. - -I have no words to sufficiently bless the friends who have extended to -me a helping hand to raise the book from its fiery grave; and I cannot -sufficiently thank the Press, both religious and secular, of Europe and -America, for the kind appreciation given, almost everywhere, to my -humble labor. - -May this book, with the help of God, be the means of giving liberty to -those who are held in the bondage of ignorance, superstition and -idolatry, is the sincere desire of their friend, - - C. CHINIQUY. - - LIST OF ILLUSTRATIONS. - - - PAGE - - FRONTISPIECE–FATHER CHINIQUY, - - ” ” ” IN PRIEST’S - ROBES, - - FESTIVITIES IN A PARSONAGE, 54 - - GRAND DINNER OF THE PRIESTS, 205 - - CARDINAL NEWMAN, 405 - - FALL OF THE “HOLY FATHERS,” 436 - - LEO XIII., PRESENT POPE, 676 - - ABRAHAM LINCOLN, 693 - - CONTENTS. - - Page. - - TITLE 1 - - DEDICATION 3-7 - - PREFACE TO THIRD EDITION 8 - - CHAPTER I. - - The Bible and the Priest of Rome 9-13 - - CHAPTER II. - - My first school-days at St. Thomas—The Monk and 14-21 - Celibacy - - CHAPTER III. - - The Confession of Children 22-30 - - CHAPTER IV. - - The Shepherd whipped by his Sheep 31-40 - - CHAPTER V. - - The Priest, Purgatory, and the poor Widow’s Cow 41-48 - - CHAPTER VI. - - Festivities in a Parsonage 49-56 - - CHAPTER VII. - - Preparation for the First Communion—Initiation to 57-60 - Idolatry - - CHAPTER VIII. - - The First Communion 61-65 - - CHAPTER IX. - - Intellectual Education in the Roman Catholic 66-74 - College - - CHAPTER X. - - Moral and Religious Instruction in the Roman 75-85 - Catholic Colleges - - - CHAPTER XI. - - Protestant Children in the Convents and Nunneries 86-93 - of Rome - - CHAPTER XII. - - Rome and Education—Why does the Church of Rome 94-117 - hate the Common Schools of the United States, - and wants to destroy them?—Why does she object - to the reading of the Bible in the Schools? - - CHAPTER XIII. - - Theology of the Church of Rome: its Anti-Social 118-128 - and Anti-Christian Character - - CHAPTER XIV. - - The Vow of Celibacy 129-140 - - CHAPTER XV. - - The Impurities of the Theology of Rome 141-153 - - CHAPTER XVI. - - The Priest of Rome and the Holy Fathers; or, how I 154-162 - swore to give up the Word of God to follow the - word of Men - - CHAPTER XVII. - - The Roman Catholic Priesthood, or Ancient and 163-172 - Modern Idolatry, - - CHAPTER XVIII. - - Nine Consequences of the Dogma of 173-182 - Transubstantiation—The old Paganism under a - Christian name - - CHAPTER XIX. - - Vicarage, and Life at St. Charles, Rivierre Boyer 183-194 - - CHAPTER XX. - - Papineau and the Patriots in 1833—The burning of 195-203 - “Le Canadien” by the Curate of St. Charles - - CHAPTER XXI. - - Grand Dinner of the Priests—The Maniac sister of 204-215 - Rev. Mr. Perras - - - CHAPTER XXII. - - I am appointed Vicar of the Curate of 216-226 - Charlesbourgh—The Piety, Lives and Deaths of - Fathers Bedard and Perras - - CHAPTER XXIII. - - The Cholera Morbus of 1834—Admirable courage and 227-235 - self-denial of the Priests of Rome during the - epidemic - - CHAPTER XXIV. - - I am named a Vicar of St. Roch, Quebec City—The 236-241 - Rev. Mr. Tetu—Tertullian—General Cargo—The Seal - Skins - - CHAPTER XXV. - - Simony—Strange and sacrilegious traffic in the 242-251 - so-called Body and Blood of Christ—Enormous sums - of Money made by the sale of Masses—The Society - of three Masses abolished and the Society of one - Mass established - - CHAPTER XXVI. - - Continuation of the trade in Masses 252-260 - - CHAPTER XXVII. - - Quebec Marine Hospital—The first time I carried 261-267 - the “Bon Dieu” (the wafer god) in my vest - pocket—The Grand Oyster Soiree at Mr. - Buteau’s—The Rev. L. Parent and the “Bon Dieu” - at the Oyster Soiree - - CHAPTER XXVIII. - - Dr. Douglas—My First Lesson on Temperance—Study of 268-282 - Anatomy—Working of Alcohol in the Human - Frame—The Murderess of her own Child—I forever - give up the use of Intoxicating Drinks - - CHAPTER XXIX. - - Conversions of Protestants to the Church of 283-293 - Rome—Rev. Anthony Parent, Superior of the - Seminary of Quebec: His peculiar way of finding - access to the Protestants and bringing them to - the Catholic Church—How he spies the Protestants - through the Confessional—I persuade ninety-three - Families to become Catholics - - - CHAPTER XXX. - - The Murders and Thefts in Quebec from 1835 to 294-303 - 1886—The night Excursion with two Thieves—The - Restitution—The Dawn of Light - - CHAPTER XXXI. - - Chambers and his Accomplices Condemned to 304-312 - death—Asked me to prepare them for their - terrible Fate—A week in their Dungeon—Their - Sentence of Death changed to Deportation to - Botany Bay—Their Departure for exile—I meet one - of them a sincere Convert, very rich, in a high - and honorable position in Australia in 1878 - - CHAPTER XXXII. - - The Miracles of Rome—Attack of Typhoid 318-334 - Fever—Apparition of St. Anne and St. - Philomene—My Sudden Cure—The Curate of St. Anne - Du Nord, Mons. Ranvoise, almost a disguised - Protestant - - CHAPTER XXXIII. - - My Nomination as Curate of Beauport—Degradation 335-342 - and Ruin of that place through Drunkenness—My - opposition to my nomination useless—Preparation - to Establish a Temperance Society—I write to - Father Mathew for advice - - CHAPTER XXXIV. - - The Hand of God in the establishment of a 343-350 - Temperance Society in Beauport and Vicinity - - CHAPTER XXXV. - - Foundation of Temperance Societies in the 351-359 - neighboring Parishes—Providential arrival of - Monsignor De Forbin Janson, Bishop of Nancy—He - publicly defends me against the Bishop of Quebec - and forever breaks the opposition of the Clergy - - CHAPTER XXXVI. - - The God of Rome eaten by Rats 360-367 - - CHAPTER XXXVII. - - Visit of a Protestant stranger—He throws an Arrow 368-373 - into my Priestly Soul never to be taken out - - CHAPTER XXXVIII. - - Erection of the Column of Temperance—School 374-383 - Buildings—A noble and touching act of the people - at Beauport - - - CHAPTER XXXIX. - - Sent to succeed Rev. Mr Varin, Curate of 384-393 - Kamouraska—Stern opposition of that Curate and - the surrounding Priests and People—Hours of - Desolation in Kamouraska—The good Master allays - the Tempest, and bids the Waves be still - - CHAPTER XL. - - Organization of Temperance Societies in Kamouraska 394-403 - and surrounding Country—The Girl in the Garb of - a man in the service of the Curates of Quebec - and Eboulements—Frightened by the Scandals seen - everywhere—Give up my Parish of Kamouraska to - join the “Oblates of Mary Immaculate of - Longueuiel.” - - CHAPTER XLI. - - Perversions of Dr. Newman to the Church of Rome in 404-430 - the light of his own explanations, Common Sense - and the Word of God - - CHAPTER XLII. - - Noviciate in the Monastery of the Oblates of Mary 431-449 - Immaculate of Longueuiel—Some of the thousand - Acts of Folly and Idolatry which form the life - of a Monk—The Deplorable Fall of one of the - Fathers—Fall of the Grand Vicar Quiblier—Sick in - the Hotel Dieu of Montreal—Sister Urtubise, what - she says of Maria Monk—The two Missionaries to - the Lumbermen—Fall and Punishment of a Father - Oblate—What one of the best Father Oblates - thinks of the Monks and the Monastery - - CHAPTER XLIII. - - I accept the hospitality of the Rev. Mr. Brassard 450-456 - of Longueuiel—I Give my reasons for leaving the - Oblates to Bishop Bourget—He presents me with a - splendid Crucifix blessed by his Holiness for - me, and accepts my services in the cause of - Temperance in the Diocese of Montreal - - CHAPTER XLIV. - - Preparation for the last Conflict—Wise Counsel, 457-469 - Tears and Distress of Father Mathew—Longueuiel - the first to accept the great reform of - Temperance—The whole District of Montreal, St. - Hyacinthe and Three Rivers Conquered—The City of - Montreal with the Sulpicians take the - Pledge—Gold Medal—Officially named Apostle of - Temperance in Canada—Gift of £500 from - Parliament - - - CHAPTER XLV. - - My Sermon on the Virgin Mary—Compliments of Bishop 470-483 - Prince—Stormy Night—First serious doubts about - the Church of Rome—Faithful discussion with the - Bishop—The Holy Fathers opposed to the modern - Worship of the Virgin—The Branches of the Vine - - CHAPTER XLVI. - - The Holy Fathers—New mental troubles at not 484-496 - finding the Doctrines of my Church in their - writings—Purgatory and the Sucking Pig of the - Poor Man of Varennes - - CHAPTER XLVII. - - Letter from the Rev. Bishop Vandeveld of 497-505 - Chicago—Vast project of the Bishop of the United - States to take possession of the Rich Valley of - the Mississippi and the Prairies of the West, to - rule that Great Republic—They want to put me at - the head of the Work—My Lecture on Temperance at - Detroit—Intemperance of the Bishops and Priests - of that City - - CHAPTER XLVIII. - - My visit to Chicago in 1857—Bishop Vandeveld—His 506-521 - Predecessor Poisoned—Magnificent Prairies of the - West—Return to Canada—Bad Feelings of Bishop - Bourget—I decline sending a rich Woman to the - Nunnery to enrich the Bishop—A Plot to Destroy - me - - CHAPTER XLIX. - - The Plot to Destroy me—The Interdict—The Retreat 522-534 - at the Jesuits’ College—The Lost Girl, Employed - by the Bishop, retracts—The Bishop Confounded, - sees his Injustice, makes amends—Testimonial - Letters—The Chalice—The Benediction before I - leave Canada - - CHAPTER L. - - Address presented me at Longueuil—I arrive at 535-541 - Chicago—I select the spot for my Colony—I build - the first Chapel—Jealousy and Opposition of the - Priests of Bourbonnais and Chicago—Great Success - of the Colony - - CHAPTER LI. - - Intrigues, Impostures, and Criminal life of the 542-553 - Priests in Bourbonnais—Indignation of the - Bishop—The People ignominiously turn out the - Criminal Priests from their Parish—Frightful - Scandal—Faith in the Church of Rome seriously - Shaken - - - CHAPTER LII. - - Correspondence with the Bishop 554-569 - - CHAPTER LIII. - - The Immaculate Conception of the Virgin Mary 570-579 - - CHAPTER LIV. - - The Abomination of Auricular Confession 580-602 - - CHAPTER LV. - - The Ecclesiastical Retreat—Conduct of the 603-616 - Priests—The Bishop Forbids me to Distribute the - Bible - - CHAPTER LVI. - - Public Acts of Simony—Thefts and Brigandage of 617-629 - Bishop O’Regan—General Cry of Indignation—I - determine to resist him to his face—He employs - Mr. Spink again to send me to Gaol, and he - fails—Drags me as a Prisoner to Urbana in the - Spring of 1856 and fails again—Abraham Lincoln - defends me—My dear Bible becomes more than ever - my Light and my Counselor - - CHAPTER LVII. - - Bishop O’Regan sells the Parsonage of the French 630-642 - Canadians of Chicago, pockets the money, and - turns them out when they come to complain—He - determines to turn me out of my Colony and send - me to Kahokia—He forgets it next day and - publishes that he has Interdicted me—My People - send a Deputation to the Bishop—His Answers—The - Sham Excommunication by three drunken Priests - - CHAPTER LVIII. - - Address from my People, asking me to remain—I am 643-667 - again dragged as a prisoner by the Sheriff to - Urbana—Abraham Lincoln’s anxiety about the issue - of the Prosecution—My Distress—The Rescue—Miss - Philomena Moffat sent by God to save - me—LeBelle’s Confession and Distress—My - Innocence acknowledged—Noble Words and Conduct - of Abraham Lincoln—The Oath of Miss Philomena - Moffat - - CHAPTER LIX. - - A moment of Interruption in the Thread of my 668-687 - “Fifty Years in the Church of Rome,” to see how - my sad Previsions about my defender, Abraham - Lincoln, were to be realized—Rome the Implacable - Enemy of the United States - - CHAPTER LX. - - The Fundamental Principals of the Constitution of 688-710 - the United States drawn from the Gospel of - Christ—My first visit to Abraham Lincoln to warn - him of the Plots I knew against his Life—The - Priests circulate the news that Lincoln was born - in the Church of Rome—Letter of the Pope to Jeff - Davis—My last visit to the President—His - admirable reference to Moses—His willingness to - die for his Nation’s Sake - - - CHAPTER LXI. - - Abraham Lincoln a true man of God, and a true 711-735 - Disciple of the Gospel—The Assassination by - Booth—The tool of the Priests—John Surratt’s - house—The Rendezvous and Dwelling Place of the - Priests—John Surratt Secreted by the Priests - after the murder of Lincoln—The Assassination of - Lincoln known and published in the town three - hours before its occurrence - - CHAPTER LXII. - - Deputation of two Priests sent by the People and 736-750 - the Bishops of Canada to persuade us to submit - to the will of the Bishop—The Deputies - acknowledge publicly that the Bishop is wrong - and that we are right—For peace sake, I consent - to withdraw from the contest on certain - conditions accepted by the Deputies—One of the - Deputies turns false to his promise, and betrays - us, to be put at the head of my Colony—My last - interview with him and Mr. Brassard - - CHAPTER LXIII. - - Mr. Desaulnier is named Vicar General of Chicago 751-773 - to crush us—Our People more united than ever to - defend their rights—Letters of the Bishops of - Montreal against me, and my answer—Mr. Brassard - forced, against his conscience, to condemn us—My - answer to Mr. Brassard—He writes to beg my - pardon - - CHAPTER LXIV. - - I write to the Pope Pius IX, and to Napoleon, 774-783 - Emperor of France, and send them the Legal and - Public Documents proving the bad conduct of - Bishop O’Regan—Grand Vicar Dunn sent to tell me - of my victory at Rome, and the end of our - trouble—I go to Dubuque to offer my submission - to the Bishop—The peace sealed and publicly - proclaimed by Grand Vicar Dunn the 28th of - March, 1858 - - CHAPTER LXV. - - Excellent testimonial from my Bishop—My 784-800 - Retreat—Grand Vicar Saurin and his assistant, - Rev. M. Granger—Grand Vicar Dunn writes me about - the new storm prepared by the - Jesuits—Vision—Christ offers Himself as a Gift—I - am forgiven, rich, happy and saved—Back to my - People - - CHAPTER LXVI. - - The Solemn Responsibilities of my New Position—We 801-817 - give up the Name of Roman Catholic to call - ourselves Christian Catholics—Dismay of the - Roman Catholic Bishops—My Lord Duggan, Coadjutor - of St. Louis, hurried to Chicago—He comes to St. - Anne to persuade the People to submit to his - Authority—He is ignominiously turned out, and - runs away in the midst of the Cries of the - People - - CHAPTER LXVII. - - Bird’s-eye View of the Principal Events from my 818-832 - Conversion to this day—My Narrow Escapes—The end - of the Voyage through the Desert to the Promised - Land - -[Illustration] - - - - - CHAPTER I. - - THE BIBLE AND THE PRIEST OF ROME. - - -My father, Charles Chiniquy, born in Quebec, had studied in the -Theological Seminary of that city, to prepare himself for the -priesthood. But a few days before making his vows, having been the -witness of a great iniquity in the high quarters of the church, he -changed his mind, studied law and became a notary. - -Married to Reine Perrault, daughter of Mitchel Perrault, in 1808, he -settled at first in Kamoraska, where I was born on the 30th July, 1809. - -About four or five years later, my parents emigrated to Murray Bay. That -place was then in its infancy, and no school had yet been established. -My mother was, therefore, my first teacher. - -Before leaving the Seminary of Quebec my father had received from one of -the Superiors, as a token of his esteem, a beautiful French and Latin -Bible. That Bible was the first book, after the A B C, in which I was -taught to read. My mother selected the chapters which she considered the -most interesting for me; and I read them every day with the greatest -attention and pleasure. I was even so much pleased with several -chapters, that I read them over and over again till I knew them by -heart. - -When eight or nine years of age, I had learned by heart the history of -the creation and the fall of man; the deluge; the sacrifice of Isaac; -the history of Moses; the plagues of Egypt; the sublime hymn of Moses -after crossing the Red Sea; the history of Samson; the most interesting -events of the life of David; several Psalms; all the speeches and -parables of Christ; and the whole history of the sufferings and death of -our Saviour as narrated by John. - -I had two brothers, Louis and Achille; the first about four, the second -about eight years younger than myself. When they were sleeping or -playing together, how many delicious hours I have spent by my mother’s -side, in reading to her the sublime pages of the divine book. - -Sometimes she interrupted me to see if I understood what I read; and -when my answers had made her sure that I understood it, she used to kiss -me and press me on her bosom as an expression of her joy. - -One day, while I was reading the history of the sufferings of the -Saviour, my young heart was so much impressed that I could hardly -enunciate the words, and my voice trembled. My mother, perceiving my -emotion, tried to say something on the love of Jesus for us, but she -could not utter a word—her voice was suffocated by her sobs. She leaned -her head on my forehead, and I felt two streams of tears falling from -her eyes on my cheeks. I could not contain myself any longer. I wept -also; and my tears were mixed with hers. The holy book fell from my -hands, and I threw myself into my dear mother’s arms. - -No human words can express what was felt in her soul and in mine in that -most blessed hour! No! I will never forget that solemn hour, when my -mother’s heart was perfectly blended with mine at the feet of our dying -Saviour. There was a real perfume from heaven in those my mother’s tears -which were flowing on me. It seemed then, as it does seem to me to-day, -that there was a celestial harmony in the sound of her voice and in her -sobs. Though more than half a century has passed since that solemn hour -when Jesus, for the first time, revealed to me something of His -suffering and of His love, my heart leaps with joy every time I think of -it. - -We were some distance from the church, and the roads, in the rainy days, -were very bad. On the Sabbath days the neighboring farmers, unable to go -to church, were accustomed to gather at our house in the evening. Then -my parents used to put me up on a large table in the midst of the -assembly, and I delivered to those good people the most beautiful parts -of the Old and New Testaments. The breathless attention, the applause of -our guests, and—may I tell it—often the tears of joy which my mother -tried in vain to conceal, supported my strength and gave me the courage -I wanted, to speak when so young before so many people. When my parents -saw that I was growing tired, my mother, who had a fine voice, sang some -of the beautiful French hymns with which her memory was filled. - -Several times, when the fine weather allowed me to go to church with my -parents, the farmers would take me into their _caleches_ (buggies) at -the door of the temple, and request me to give them some chapter of the -Gospel. With a most perfect attention they listened to the voice of the -child, whom the Good Master had chosen to give them the bread which -comes from heaven. More than once, I remember, that when the bell called -us to the church, they expressed their regret that they could not hear -more. - -On one of the beautiful spring days of 1818, my father was writing in -his office, and my mother was working with her needle, singing one of -her favorite hymns, and I was at the door, playing and talking to a fine -robin which I had so perfectly trained that he followed me wherever I -went. All of a sudden I saw the priest coming near the gate. The sight -of him sent a thrill of uneasiness through my whole frame. It was his -first visit to our home. - -The priest was a person below the common stature, and had an unpleasant -appearance—his shoulders were large and he was very corpulent; his hair -was long and uncombed, and his double chin seemed to groan under the -weight of his flabby cheeks. - -I hastily ran to the door, and whispered to my parents, “M. le cure -arrive” (“Mr. Curate is coming”). The last sound was hardly out of my -lips, when the Rev. Mr. Courtois was at the door, and my father, shaking -hands with him, gave him a welcome. - -That priest was born in France, where he had a narrow escape, having -been condemned to death under the bloody administration of Robespierre. -He had found a refuge, with many other French priests in England, whence -he came to Quebec, and the bishop of that place had given him the charge -of the parish of Murray Bay. - -His conversation was animated and interesting for the first quarter of -an hour. It was a real pleasure to hear him. But of a sudden his -countenance changed as if a dark cloud had come over his mind, and he -stopped talking. My parents had kept themselves on a respectful reserve -with the priest. They seemed to have no other mind than to listen to -him. The silence which followed was exceedingly unpleasant for all the -parties. It looked like the heavy hour which precedes a storm. At length -the priest, addressing my father, said, “Mr. Chiniquy, is it true that -you and your child read the Bible?” - -“Yes, sir,” was the quick reply, “my little boy and I read the Bible, -and what is still better, he has learned by heart a great number of its -most interesting chapters. If you will allow it, Mr. Curate, he will -give you some of them.” - -“I did not come for that purpose,” abruptly replied the priest; “but do -you not know that you are forbidden by the holy Council of Trent to read -the Bible in French?” - -“It makes very little difference to me whether I read the Bible in -French, Greek or Latin,” answered my father, “for I understand these -languages equally well.” - -“But are you ignorant of the fact that you cannot allow your child to -read the Bible?” replied the priest. - -“My wife directs her own child in the reading of the Bible, and I cannot -see that we commit any sin by continuing to do in future what we have -done till now in that matter.” - -“Mr. Chiniquy,” rejoined the priest, “you have gone through a whole -course of theology; you know the duties of a curate; you know it is my -painful duty to come here, get the Bible from you and burn it.” - -My grandfather was a fearless Spanish sailor (our original name was -Etchiniquia), and there was too much Spanish blood and pride in my -father to hear such a sentence with patience in his own house. Quick as -lightning he was on his feet. I pressed myself, trembling, near my -mother, who trembled also. - -At first I feared lest some very unfortunate and violent scene should -occur; for my father’s anger at that moment was really terrible. - -But there was another thing which affected me. I feared lest the priest -should lay his hands on my dear Bible, which was just before him on the -table; for it was mine, as it had been given to me the last year as a -Christmas gift. - -Fortunately, my father had subdued himself after the first moment of his -anger. He was pacing the room with a double-quick step; his lips were -pale and trembling, and he was muttering between his teeth words which -were unintelligible to any one of us. - -The priest was closely watching all my father’s movements; his hands -were convulsively pressing his heavy cane, and his face was giving the -sure evidence of a too well-grounded terror. It was clear that the -ambassador of Rome did not find himself infallibly sure of his position -on the ground he had so foolishly chosen to take; since his last words -he had remained as silent as a tomb. - -At last, after having paced the room for a considerable time, my father -suddenly stopped before the priest, and said, “Sir, is that all you have -to say here?” - -“Yes, sir,” said the trembling priest. - -“Well, sir,” added my father, “you know the door by which you entered my -house; please take the same door and go away quickly.” - -The priest went out immediately. I felt an inexpressible joy when I saw -that my Bible was safe. I ran to my father’s neck, kissed and thanked -him for his victory. And to pay him, in my childish way, I jumped upon -the large table and recited, in my best style, the fight between David -and Goliath. Of course, in my mind, my father was David and the priest -of Rome was the giant whom the little stone from the brook had stricken -down. - -Thou knowest, O God, that it is to that Bible, read on my mother’s -knees, I owe, by thy infinite mercy, the knowledge of the truth to-day; -that Bible had sent, to my young heart and intelligence, rays of light -which all the sophisms and dark errors of Rome could never completely -extinguish. - - - - - CHAPTER II. - - MY FIRST SCHOOL-DAYS AT ST. THOMAS—THE MONK AND CELIBACY. - - -In the month of June, 1818, my parents sent me to an excellent school at -St. Thomas. One of my mother’s sisters resided there, who was the wife -of an industrious miller, called Stephen Eschenbach. They had no -children, and they received me as their own son. - -The beautiful village of St. Thomas had already, at that time, a -considerable population. The two fine rivers which unite their rapid -waters in its very midst before they fall into the magnificent basin -from which they flow into the St. Lawrence, supplied the water-power for -several mills and factories. - -There was in the village a considerable trade in grain, flour and -lumber. The fisheries were very profitable, and the game was abundant. -Life was really pleasant and easy. - -The families Tachez, Cazeault, Fournier, Dubord, Frechette, Tetu, -Dupuis, Couillard, Duberges, which were among the most ancient and -notable of Canada, were at the head of the intellectual and material -movements of the place, and they were a real honor to the French -Canadian name. - -I met there with one of my ancestors on my mother’s side whose name was -F. Amour des Plaines. He was an old and brave soldier, and would -sometimes show us the numerous wounds he had received in the battles in -which he had fought for his country. Though nearly eighty years old, he -sang to us the songs of the good old times with all the vivacity of a -young man. - -The school of Mr. Allen Jones, to which I had been sent, was worthy of -its wide-spread reputation. I have never known and teacher who deserved -more, or who enjoyed in a higher degree, the respect and confidence of -his pupils. - -He was born in England, and belonged to one of the most respectable -families there. He had received the best education which England could -give to her sons. After having gone through a perfect course of study at -home, he had gone to Paris, where he had also completed an academical -course. He was perfectly master of the French and English languages. And -it was not without good reasons that he was surrounded by a great number -of scholars from every corner of Canada. The children of the best -families of St. Thomas were with me, attending the school of Mr. Jones. -But he was a Protestant, the priest was much opposed to him, and every -effort was made by that priest to induce my relatives to take me away -from that school and send me to one under his care. - -The name of the priest was Loranger. He had a swarthy countenance, and -in person was lean and tall. His preaching had no attraction, and he was -far from being popular among the intelligent part of the people of St. -Thomas. - -Dr. Tachez, whose high capacity afterwards brought him to the head of -the Canadian Government, was the leading man of St. Thomas. Being united -by the bonds of a sincere friendship with his nephew, L. Cazeault, who -was afterward placed at the head of the University of Laval, in Quebec, -I had many opportunities of going to the house of Mr. Tachez, where my -young friend was boarding. - -In those days, Dr. Tachez had no need of the influence of the priests, -and he frequently gave vent to his supreme contempt for them. Once a -week there was a meeting in his house of the principal citizens of St. -Thomas, where the highest questions of history and religion were freely -and warmly discussed; but the premises as well as the conclusion of -these discussions were invariably adverse to the priests and religion of -Rome, and too often to every form of Christianity. - -Though these meetings had not entirely the character or exclusiveness of -secret societies, they were secret to a great extent. My friend Cazeault -was punctual in telling me the days and hours of the meeting, and I used -to go with him to an adjoining room, from which we could hear everything -without being suspected. From what I heard and saw in these meetings, I -most certainly would have been ruined, had not the Word of God, with -which my mother had filled my young mind and heart, been my shield and -strength. I was often struck with terror and filled with disgust at what -I heard at those meetings. But what a strange and deplorable thing! My -conscience was condemning me every time I listened to these impious -discussions, while there was a strong craving in me to hear them that I -could not resist. - -There was then in St. Thomas a personage who was unique in his -character. He never mixed with the society of the village, but was, -nevertheless, the object of much respectful attention and inquiry from -every one. He was one of the former monks of Canada, known under the -name of Capucin or Recollets, whom the conquest of Canada by Great -Britain had forced to leave their monastery. - -He was a clockmaker, and lived honorably by his trade. His little white -house, in the very midst of the village, was the perfection of neatness. - -Brother Mark, as he was called, was a remarkably well-built man; high -stature, large and splendid shoulders, and the most beautiful hands I -ever saw. His long black robe, tied around his waist by a white sash, -was remarkable for its cleanliness. His life was really a solitary one, -always alone with his own sister, who kept his house. - -Every day that the weather was propitious, Brother Mark spent a couple -of hours in fishing, and as I was myself exceedingly fond of that -exercise, I used to meet him often along the banks of the beautiful -rivers of St. Thomas. - -His presence was always a good omen to me; for he was more expert than I -in finding the best places for fishing. As soon as he found a place -where the fish was abundant, he would make signs to me, or call me at -the top of his voice that I might share in his good luck. I appreciated -his delicate attention to me, and repaid him with the marks of a sincere -gratitude. The good monk had entirely conquered my young heart, and I -cherished a sincere regard for him. He often invited me to his solitary -but neat little home, and I never visited him without receiving some -proofs of a sincere kindness. His good sister rivalled him in -overwhelming me with such marks of attention and love as I could only -expect from a dear mother. - -There was a mixture of timidity and dignity in the manners of brother -Mark which I have found in no one else. He was fond of children: and -nothing could be more graceful than his smile every time that he could -see that I appreciated his kindness, and that I gave him any proof of my -gratitude. But that smile, and any other expression of joy, were very -transient. On a sudden he would change, and it was obvious that a -mysterious cloud was passing over his heart. - -The Pope had released the monks of the monastery to which he belonged, -from their vows of poverty and obedience. The consequence was that they -could become sic and even rich, by their own industry. It was in their -power to rise to a respectable position in the world by their honorable -efforts. The pope had given them the permission they wanted, that they -might earn an honest living. But what a strange and incredible folly to -ask the permission of a pope to be allowed to live honorably on the -fruits of one’s own industry! - -These poor monks, having been released from their vows of obedience, -were no longer the slaves of a man: but were now permitted to go to -heaven on the sole condition that they would obey the laws of God and -the laws of their country! But into what a frightful abyss of -degradation men must have fallen, to believe that they required a -license from Rome for such a purpose. This is, nevertheless, the simple -and naked truth. That excess of folly, and that supreme impiety and -degradation are among the fundamental dogmas of Rome. The infallible -pope assures the world that there is no possible salvation for any one -who does not sincerely believe what he teaches in this matter. - -But the pope who had so graciously relieved the Canadian monks from -their vows of obedience and poverty, had been inflexible in reference to -their vows of celibacy. From this there was no relief. - -The honest desires of the good monk to live according to the laws of -God, with a wife whom heaven might have given him, had become an -impossibility—the pope vetoed it. - -The unfortunate monk was bound to believe that he would be forever -damned if he dared to accept as a gospel truth the Word of God which -says:— - -“Propter fornicationem antem, unusquisque uxorem suam habeat, unaquaque -virum suum habeat. (Vulgate Bible of Rome.) Nevertheless to avoid -fornication let every man have his own wife, and let every woman have -her own husband.” (1 Cor., vii.: 2). That shining light which the Word -contains and which gives life to man, was entirely shut out from brother -Mark. He was not allowed to know that God himself had said, “It is not -good that man should be alone, I will make him an help-meet for him,” -(Gen. 2: 18). Brother Mark was endowed with such a loving heart! He -could not be known without being loved; and he must have suffered much -in that celibacy which his faith in the pope imposed upon him. - -Far away from the regions of light, truth and life, that soul, tied to -the feet of the implacable modern Divinity, which the Romanists worship -under the name of Sovereign Pontiff, was trying in vain to annihilate -and destroy the instincts and affections which God himself had implanted -in him. - -One day, as I was amusing myself, with a few other young friends, near -the house of brother Mark, suddenly we saw something covered with blood -thrown from the window, and falling at a short distance from us. At the -same instant we heard loud cries, evidently coming from the monk’s -house: “O my God! Have mercy on me! Save me! I am lost!” - -The sister of brother Mark rushed out of doors and cried to some men who -were passing by: “Come to our help! My poor brother is dying! For God’s -sake make haste, he is losing all his blood!” - -I ran to the door, but the lady shut it abruptly and turned me out, -saying, “we do not want children here.” - -I had a sincere affection for the good brother. He had invariably been -so kind to me! I insisted and respectfully requested to be allowed to -enter. Though young and weak, it seemed that my friendly feelings -towards the suffering brother would add to my strength, and enable me to -be of some service. But my request was sternly rejected, and I had to go -back to the street among the crowd which was fast gathering. The -singular mystery in which they were trying to wrap the poor monk, filled -me with trouble and anxiety. - -But that trouble was soon changed into an unspeakable confusion when I -heard the convulsive laughing of the low people, and the shameful jokes -of the crowd, after the doctor had told the nature of the wound which -was causing the unfortunate man to bleed almost to death. I was struck -with such horror that I fled away; I did not want to know any more of -that tragedy. I had already known too much! - -Poor brother Mark had ceased to be a man—he had become an eunuch. - -O cruel and Godless church of Rome! How many souls hast thou deceived -and tortured! How many hearts hast thou broken with that celibacy which -Satan alone could invent! This unfortunate victim of a most degrading -religion, did not, however, die from his rash action; he soon recovered -his usual health. - -Having, meanwhile, ceased to visit him; some months later I was fishing -along the river in a very solitary place. The fish were abundant, and I -was completely absorbed in catching them, when, on a sudden, I felt on -my shoulder the gentle pressure of a hand. It was brother Mark’s. - -I thought I would faint through the opposite sentiments of surprise, of -pain and joy, which at the same time crossed my mind. - -With an affectionate and trembling voice he said to me, “My dear child, -why do you not come to see me any more?” - -I did not dare to look at him after he had addressed me these words. I -liked him on account of his acts of kindness to me. But the fatal hour -when, in the street before the door, I had suffered so much on his -account—that fatal hour was on my heart as a mountain which I could not -put away—I could not answer him. - -He then asked me again with the tone of a criminal who sues for mercy; -“Why is it my dear child, that you do not come any longer to see me? You -know that I love you.” - -“Dear brother Mark,” I answered “I will never forget your kindness to -me. I will forever be grateful to you; I wish that it would be in my -power to continue, as formerly, to go and see you. But I cannot, and you -ought to know the reason why I cannot.” - -I had pronounced these words with down-cast eyes. I was a child, with -the timidity and happy ignorance of a child. But the action of that -unfortunate man had struck me with such a horror that I could not -entertain the idea of visiting him any more. - -He spent two or three minutes without saying a word, and without moving. -But I heard his sobs and his cries, and his cries were those of despair -and anguish, the like of which I have never heard since. - -I could not contain myself any longer, I was suffocating with suppressed -emotion, and I would have fallen insensible to the ground if two streams -of tears had not burst from my eyes. Those tears did me good—they did -him good also—they told him that I was still his friend. - -He took me in his arms and pressed me to his bosom—his tears were mixed -with mine. But I could not speak—the emotions of my heart were too much -for my age. I sat on a damp and cold stone, in order not to faint. He -fell on his knees by my side. - -Ah! if I were a painter I would make a most striking tableau of that -scene. His eyes, swollen and red with weeping, were raised to heaven, -his hand lifted up in the attitude of supplication; he was crying out -with an accent which seemed as though it would break my heart. - -“Mon Dieu! Mon Dieu que je suis malheureux.” - -My God! My God! what a wretched man I am! - - * * * * * - -The twenty-five years that I have been a priest of Rome, have revealed -to me the fact that the cries of desolation I heard that day, were but -the echo of the cries of desolation which go out from almost every -nunnery, every parsonage and every house where human beings are bound by -the ties of the Romish Celibacy. - -God knows that I am a faithful witness of what my eyes have seen and my -ears have heard, when I say to the multitudes which the Church of Rome -has bewitched with her enchantments. Wherever there are nuns, monks and -priests who live in forced violation of the ways which God has appointed -for man to walk in, there are torrents of tears, there are desolated -hearts, there are cries of anguish and despair which say in the words of -brother Mark: - -“Oh! que je suis malheureux!” - -Oh! how miserable and wretched I am! - - - - - CHAPTER III - - THE CONFESSION OF CHILDREN. - - -No words can express to those who have never had any experience in the -matter, the consternation, anxiety and shame of a poor Romish child, -when he hears, for the first time, his priest saying from the pulpit, in -a grave and solemn tone, “This week, you will send your children to -confession. Make them understand that this action is one of the most -important of their lives, that for every one of them, it will decide -their eternal happiness or misery. Fathers and mothers, if, through your -fault, or his own, your child is guilty of a bad confession—if he -conceals his sins and commences lying to the priest, who holds the place -of God himself, this sin is often irreparable. The devil will take -possession of his heart: he will become accustomed to lie to his father -confessor, or rather to Jesus Christ, of whom he is a representative. -His life will be a series of sacrileges; his death and eternity those of -the reprobate. Teach him, therefore, to examine thoroughly his actions, -words and thoughts, in order to confess without disguise.” - -I was in the church of St. Thomas when those words fell upon me like a -thunderbolt. - -I had often heard my mother say, when at home, and my aunt, since I had -come to St. Thomas, that upon the first confession depended my eternal -happiness or misery. That week was, therefore, to decide about my -eternity. - -Pale and dismayed, I left the church, and returned to the house of my -relatives. I took my place at the table, but could not eat, so much was -I troubled. I went to my room for the purpose of commencing my -examination of conscience and to try to recall my sinful actions, words, -and thoughts. Although scarcely over ten years of age, this task was -really overwhelming for me. I knelt down to pray to the Virgin Mary for -help; but I was so much taken up with the fear of forgetting something, -and of making a bad confession, that I muttered my prayers without the -least attention to what I said. It became still worse when I commenced -counting my sins. My memory became confused, my head grew dizzy; my -heart beat with a rapidity which exhausted me, and my brow was covered -with perspiration. After a considerable length of time spent in these -painful efforts, I felt bordering on despair, from the fear that it was -impossible for me to remember everything. The night following was almost -a sleepless one; and when sleep did come, it could scarcely be called a -sleep, but a suffocating delirium. In a frightful dream, I felt as if I -had been cast into hell, for not having confessed all my sins to the -priest. In the morning, I awoke, fatigued and prostrated by the phantoms -of that terrible night. In similar troubles of mind were passed three -days which preceded my first confession. I had constantly before me the -countenance of that stern priest who had never smiled upon me. He was -present in my thoughts during the day, and in my dreams during the -night, as the minister of an angry God, justly irritated against me on -account of my sins. Forgiveness had indeed been promised to me, on -condition of a good confession; but my place had also been shown to me -in hell, if my confession was not as near perfection as possible. Now, -my troubled conscience told me that there were ninety-nine chances -against one, that my confession would be bad, whether by my own fault I -forgot some sins, or I was without that contrition of which I had heard -so much, but the nature and effects of which were a perfect chaos to my -mind. - -Thus it was that the cruel and perfidious Church of Rome took away from -my young heart the good and merciful Jesus, whose love and compassion -had caused me to shed tears of joy when I was beside my mother. The -Saviour whom that church made me to worship, through fear, was not the -Saviour who called little children unto Him, to bless them and take them -in His arms. Her impious hands were soon to torture and defile my -childish heart, and place me at the feet of a pale and severe looking -man—worthy representative of a pitiless God. I was made to tremble with -terror at the footstool of an implacable divinity, while the gospel -asked of me only tears of love and joy, shed at the feet of the -incomparable Friend of sinners! - -At length came the day of confession; or rather of judgment and -condemnation. I presented myself to the priest. - -Mr. Loranger was no longer priest of St. Thomas. He had been succeeded -by Mr. Beaubien, who did not favor our school any more than his -predecessor. He had even taken upon himself to preach a sermon against -the heretical school, by which we had been excessively wounded. His want -of love for us, however, I must say, was fully reciprocated. - -Mr. Beaubien had, then, the defect of lisping and stammering. This we -often turned into ridicule, and one of my favorite amusements was to -imitate him, which brought bursts of laughter from us all. - -It had been necessary for me to examine myself upon the number of times -I had mocked him. This circumstance was not calculated to make my -confession easier, or more agreeable. - -At last the dreaded moment came. I knelt at the side of my confessor. My -whole frame trembled. I repeated the prayer preparatory to confession, -scarcely knowing what I said so much was I troubled with fear. - -By the instructions which had been given us before confession, we had -been made to believe that the priest was the true representative—yea, -almost the personification of Jesus Christ. The consequence was, that I -believed my greatest sin had been that of mocking the priest. Having -always been told that it was best to confess the greatest sin first, I -commenced thus: “Father I accuse myself of having mocked a priest.” - -Scarcely had I uttered these words, “mocked a priest,” when this -pretended representative of the humble Saviour, turning towards me, and -looking in my face in order to know me better, asked abruptly, “What -priest did you mock, my boy?” I would rather have chosen to cut out my -tongue than to tell him to his face who it was. I therefore kept silent -for a while. But my silence made him very nervous and almost angry. With -a haughty tone of voice he said, “What priest did you take the liberty -of thus mocking?” - -I saw that I had to answer. Happily his haughtiness had made me firmer -and bolder. I said “Sir, you are the priest whom I mocked.” - -“But how many times did you take upon you to mock me, my boy?” - -“I tried to find out,” I answered, “but never could.” - -“You must tell me how many times; for to mock one’s own priest is a -great sin.” - -“It is impossible for me to give you the number of times,” answered I. - -“Well, my child, I will help your memory by asking you questions. Tell -me the truth. Do you think you have mocked me ten times?” - -“A great many times more, sir.” - -“Fifty times?” - -“Many more still.” - -“A hundred times?” - -“Say five hundred times and perhaps more,” answered I. - -“Why, my boy, do you spend all your time in mocking me?” - -“Not all; but unfortunately I do it very often.” - -“Well may you say _unfortunately_; for so to mock your priest, who holds -the place of our Lord Jesus Christ, is a great misfortune, and a great -sin for you. But tell me, my little boy, what reason have you for -mocking me thus?” - -In my examinations of conscience I had not foreseen that I should be -obliged to give the reasons for mocking the priest; and I was really -thunderstruck by his questions. I dared not answer, and I remained for a -long time dumb, from the shame that overpowered me. But with a -harrassing perseverance the priest insisted on my telling why I had -mocked him; telling me that I should be damned if I did not tell the -whole truth. So I decided to speak, and said, “I mocked you for several -things.” - -“What made you first mock me?” continued the priest. - -“I laughed at you because you lisped. Among the pupils of our school, it -often happens that we imitate your preaching to excite laughter.” - -“Have you often done that?” - -“Almost every day, especially in our holidays, and since you preached -against us.” - -“For what other reasons did you laugh at me, my little boy?” - -For a long time I was silent. Every time I opened my mouth to speak -courage failed me. However, the priest continuing to urge me, I said at -last, “It is rumored in town that you love girls; that you visit the -Misses Richards every evening, and this often makes us laugh.” - -The poor priest was evidently overwhelmed by my answer, and ceased -questioning me on this subject. Changing the conversation, he said: - -“What are your other sins?” - -I began to confess them in the order in which they came to my memory. -But the feeling of shame which overpowered me in repeating all my sins -to this man was a thousand times greater than that of having offended -God. In reality this feeling of human shame which absorbed my -thought—nay, my whole being—left no room for any religious feeling at -all. - -When I had confessed all the sins I could remember, the priest began to -ask me the strangest questions on matters about which my pen must be -silent. I replied, “Father, I do not understand what you ask me.” - -“I question you on the sixth commandment (seventh in the Bible). Confess -all. You will go to hell, if through your fault you omit anything.” - -Thereupon he dragged my thoughts to regions which, thank God had -hitherto been unknown to me. - -I answered him: “I do not understand you,” or “I have never done these -things.” - -Then, skilfully shifting to some secondary matter, he would soon slyly -and cunningly come back to his favorite subject, namely, sins of -licentiousness. - -His questions were so unclean that I blushed, and felt sick with disgust -and shame. More than once I had been, to my regret, in the company of -bad boys; but not one of them has offended my moral nature so much as -this priest had done. Not one of them had ever approached the shadow of -the things from which that man tore the veil, and which he placed before -the eye of my soul. In vain did I tell him that I was not guilty of such -things; that I did not even understand what he asked me; he would not -let me off. Like the vulture bent upon tearing the poor bird that falls -into his claws, that cruel priest seemed determined to defile and ruin -my heart. - -At last he asked me a question in a form of expression so bad that I was -really pained. I felt as if I had received a shock from an electric -battery; a feeling of horror made me shudder. I was so filled with -indignation that, speaking loud enough to be heard by many, I told him: -“Sir, I am very wicked; I have seen, heard and done many things which I -regret; but I never was guilty of what you mention to me. My ears have -never heard anything so wicked as what they have heard from your lips. -Please do not ask me any more of those questions; do not teach me any -more evil than I already know.” - -The remainder of my confession was short. The firmness of my voice had -evidently frightened the priest, and made him blush. He stopped short -and began to give me some good advice, which might have been useful to -me if the deep wounds which his questions had inflicted upon my soul had -not so absorbed my thoughts as to prevent me from giving attention to -what he said. - -He gave me a short penance and dismissed me. - -I left the confessional irritated and confused. From the shame of what I -had just heard from the mouth of that priest I dared not lift my eyes -from the ground. I went into a retired corner of the church to do my -penance; that is, to recite the prayers he had indicated to me. I -remained for a long time in church. I had need of a calm after the -terrible trial through which I had just passed. But vainly I sought for -rest. The shameful questions which had been asked me, the new world of -iniquity into which I had been introduced, the impure phantoms by which -my childish heart had been defiled, confused and troubled my mind so -strangely that I began to weep bitterly. - -Why those tears? Why that desolation? I wept over my sins? Alas! I -confess it with shame, my sins did not call forth those tears. And yet -how many sins had I already committed, for which Jesus shed his precious -blood. But I confess my sins were not the cause of my desolation. I was -rather thinking of my mother, who had taken such good care of me, and -who had so well succeeded in keeping away from my thoughts those impure -forms of sin, the thoughts of which had just now defiled my heart. I -said to myself, Ah! if my mother had heard those questions; if she could -see the evil thoughts which overwhelm me at this moment—if she knew to -what school she sent me when she advised me in her last letter to go to -confession, how her tears would mingle with mine! It seemed to me that -my mother would love me no more—that she would see written upon my brow -the pollution with which that priest had profaned my soul. - -Perhaps the feeling of pride was what made me weep. Or perhaps I wept -because of a remnant of that feeling of original dignity whose traces -had still been left in me. I felt so downcast by the disappointment of -being removed farther from the Saviour by that confessional which had -promised to bring me nearer to Him. God only knows what was the depth of -my sorrow at feeling myself more defiled and more guilty after than -before my confession. - -I left the church only when forced to do so by the shades of night, and -came to my uncle’s house with that feeling of uneasiness caused by the -consciousness of having done a bad action, and by the fear of being -discovered. - -Though this uncle, as well as most of the principal citizens of the -village of St. Thomas, had the name of being a Roman Catholic, yet he -did not believe a word of the doctrines of the Roman Church. He laughed -at the priests, their masses, their purgatory, and especially their -confession. He did not conceal that when young, he had been scandalized -by the words and actions of a priest in the confessional. He spoke to me -jestingly. This increased my trouble and my grief. “Now,” said he “you -will be a good boy. But if you have heard as many new things as I did -the first time I went to confess, you are a very learned boy;” and he -burst into laughter. - -I blushed and remained silent. My aunt, who was a devoted Roman -Catholic, said to me, “Your heart is relieved, is it not, since you -confessed all your sins?” I gave her an evasive answer, but I could not -conceal the sadness that overcame me. I thought I was the only one from -whom the priest had asked those polluting questions. But great was my -surprise, on the following day, when going to school I learned that my -fellow pupils had not been happier than I had been. The only difference -was, that instead of being grieved, they laughed at it. “Did the priest -ask you such and such questions?” they would demand laughing -boisterously. I refused to reply, and said, “Are you not ashamed to -speak of these things?” - -“Ah! ah! how very scrupulous you are,” continued they. “If it is not a -sin for the priest to speak to us on these matters, how can it be a sin -for us?” I stopped, confounded, not knowing what to say. - -I soon perceived that even the young school girls had not been less -polluted and scandalized by the questions of the priest than the boys. -Although keeping at a distance, such as to prevent us from hearing all -they said, I could understand enough to convince me that they had been -asked about the same questions. Some of them appeared indignant, while -others laughed heartily. - -I should be misunderstood were it supposed that I mean to convey the -idea that this priest was more to blame than others, or that he did more -than fulfil the duties of his ministry in asking these questions. Such, -however, was my opinion at the time, and I detested that man with all my -heart until I knew better. I had been unjust towards him, for this -priest had only done his duty. He was only obeying the Pope and his -theologians. His being a priest of Rome was, therefore, less his crime -than his misfortune. He was, as I have been myself, bound hand and foot -at the feet of the greatest enemy that the holiness and truth of God -have ever had on earth—the Pope. - -The misfortune of Mr. Beaubien, like that of all the priests of Rome, -was that of having bound himself by terrible oaths not to think for -himself, or to use the light of his own reason. - -Many Roman Catholics, even many Protestants, refuse to believe this. It -is, notwithstanding, a sad truth. The priest of Rome is an automaton—a -machine which acts, thinks and speaks in matters of morals and of faith, -only according to the order and the will of the Pope and his -theologians. - -Had Mr. Beaubien been left to himself, he was naturally too much of a -gentleman to ask such questions. But no doubt he had read Liguori, Dens, -Debreyne, authors approved by the Pope, and he was obliged to take -darkness for light, and vice for virtue. - - - - - CHAPTER IV - - THE SHEPHERD WHIPPED BY HIS SHEEP. - - -Shortly after the trial of auricular confession, my young friend, Louis -Cazeault, accosted me on a beautiful morning and said, “Do you know what -happened last night?” - -“No,” I answered. “What was the wonder?” - -“You know that our priest spends almost all his evenings at Mr. -Richards’ house. Everybody thinks that he goes there for the sake of the -two daughters. Well, in order to cure him of that disease, my uncle, Dr. -Tache, and six others, masked, whipped him without mercy as he was -coming back at eleven o’clock at night. It is already known by every one -in the village, and they split their sides with laughing.” - -My first feeling on hearing that news, was one of joy. Ever since my -first confession I felt angry every time I thought of that priest. His -questions had so wounded me that I could not forgive him. I had enough -of self-control, however, to conceal my pleasure and I answered my -friend: - -“You are telling me a wicked story; I can’t believe a word of it.” - -“Well,” said young Cazeault, “come at eight o’clock this evening to my -uncle’s. A secret meeting is to take place then. No doubt they will -speak of the pill given to the priest last night. We shall place -ourselves in our little room as usual and shall hear everything, our -presence not being suspected. You may be sure that it will be -interesting.” - -“I will go,” I answered, “but I do not believe a word of that story.” - -I went to school at the usual hour. Most of the pupils had preceded me. -Divided into groups of eight or ten, they were engaged in a most lively -conversation. Bursts of convulsive laughter were heard from every -corner. I could very well see that something uncommon had taken place in -the village. - -I approached several of these groups, and all received me with the -question: - -“Do you know that the priest was whipped last night as he was coming -from the Misses Richards’?” - -“That is a story invented for fun,” said I. - -“You were not there to see him, were you? You therefore know nothing -about it; for if anybody had whipped the priest he would not surely -boast of it.” - -“But we heard his screams,” answered many voices. - -“What! was he then screaming out?” I asked. - -“He shouted at the top of his voice, ‘Help, help! Murder!’” - -“But you were surely mistaken about the voice,” said I. “It was not the -priest who shouted, it was somebody else. I could never believe that -anybody would whip a priest in such a crowded village.” - -“But” said several, “we ran to his help and we recognized the priest’s -voice. He is the only one who lisps in the village.” - -“And we saw him with our own eyes,” said several. - -The school bell put an end to this conversation. As soon as school was -out I returned to the house of my relatives, not wishing to learn any -more about this matter. Although I did not like this priest, yet I was -much mortified by some remarks which the older pupils made about him. - -But it was difficult not to hear any more. On my arrival home I found my -uncle and aunt engaged in a very warm debate on the subject. My uncle -wished to conceal the fact that he was among those who had whipped him. -But he gave the details so precisely, he was so merry over the -adventure, that it was easy to see that he had a hand in the plot. My -aunt was indignant, and used the most energetic expressions to show her -disapprobation. - -That bitter debate annoyed me so that I did not stay long to hear it -all. I withdrew to my study. - -During the remainder of the day I changed my resolution many times about -my going to the secret meeting in the evening. At one moment I would -decide firmly not to go. My conscience told me that, as usual, things -would be uttered which it was not good for me to hear. I had refused to -go to the two last meetings, and a silent voice, as it were, told me I -had done well. Then a moment after I was tormented by the desire to know -precisely what had taken place the evening before. The flagellation of a -priest in the midst of a large village was a fact too worthy of note to -fail to excite the curiosity of a child. Besides, my aversion to the -priest, though I concealed it as well as I could, made me wish to know -whether everything was true on the subject of the chastisement. But in -the struggle between good and evil which took place in my mind during -that day, the evil was finally to triumph. A quarter of an hour before -the meeting my friend came to me and said: - -“Make haste, the members of the association are coming.” - -At this call all my good resolutions vanished. I hushed the voice of my -conscience, and a few minutes later I was placed in an angle of that -little room, where for more than two hours I learned many strange and -scandalous things about the lives of the priests of Canada. - -Dr. Tache presided. He opened the meeting in a low tone of voice. At the -beginning of his discourse I had some difficulty to understand what he -said. He spoke as one who feared to be overheard when disclosing a -secret to a friend. But after a few preliminary sentences he forgot the -rule of prudence which he had imposed upon himself, and spoke with -energy and power. - -Mr. Etienne Tache was naturally eloquent. He seemed to speak on no -question except under the influence of the deepest conviction of its -truth. His speech was passionate, and the tone of his voice clear and -agreeable. His short and cutting sentences did not reach the ear only; -they penetrated even the secret folds of the soul. He spoke in substance -as follows: - -“Gentlemen:—I am happy to see you here more numerously than ever. The -grave events of last night have, no doubt, decided many of you to attend -debates which some began to forsake, but the importance of which, it -seems to me, increases day by day. - -“The question debated in our last meeting—‘The Priests’—is one of life -and death, not only for our young and beautiful Canada, but in a moral -point of view it is a question of life and death for our families, and -for every one of us in particular. - -“There is, I know, only one opinion among us on the subject of priests; -and I am glad that this opinion is not only that of all educated men in -Canada, but also of learned France; nay, of the whole world. The reign -of the priest is the reign of ignorance, of corruption, and of the most -barefaced immorality, under the mask of the most refined hypocrisy. The -reign of the priest is the death of our schools; it is the degradation -of our wives, the prostitution of our daughters; it is the reign of -tyranny—the loss of liberty. - -“We have only one good school, I will not say in St. Thomas, but in all -our county. This school in our midst is a great honor to our village. -Now see the energy with which all the priests who come here work for the -closing of that school. They use every means to destroy that focus of -light which we have started with so much difficulty, and which we -support by so many sacrifices. - -“With the priest of Rome our children do not belong to us; he is their -master. Let me explain. The priest honors us with the belief that the -bodies, the flesh and bones of our children, are ours, and that our duty -in consequence is to clothe and feed them. But the nobler and more -sacred part, namely, the intellect, the heart, the soul, the priest -claims as his own patrimony, his own property. The priest has the -audacity to tell us that to him alone it belongs to enlighten those -intelligences, to form those hearts, to fashion those souls as it may -best suit him. He has the impudence to tell us that we are too silly or -perverse to know our duties in this respect. We have not the right of -choosing our school teachers. We have not the right to send a single ray -of light into those intellects, or to give to those souls who hunger and -thirst after truth a single crumb of that food prepared with so much -wisdom and success by enlightened men of all ages. - -“By the confessional the priests poison the springs of life in our -children. They initiate them into such mysteries of iniquity as would -terrify old galley slaves. By their questions they reveal to them -secrets of a corruption such as carries its germs of death into the very -marrow of their bones, and that from the earliest years of their -infancy. Before I was fifteen years old I had learned more real -blackguard ism from the mouth of my confessor than I have learned ever -since in my studies and in my life as a physician for twenty years. - -“A few days ago I questioned my little nephew, Louis Cazeault, upon what -he had learned in his confession. He answered me ingenuously, and -repeated things to me which I would be ashamed to utter in your -presence, and which you, fathers of families, could not listen to -without blushing. And just think, that not only of little boys are those -questions asked, but also of our dear little girls. Are we not the most -degraded of men if we do not set ourselves to work in order to break the -iron yoke under which the priest keeps our dear country, and by means of -which he keeps us, with our wives and children, at his feet like vile -slaves! - -“While speaking to you of the deleterious effect of the confessional -upon our children, shall I forget its effect upon our wives and upon -ourselves? Need I tell you that, for most women, the confessional is a -rendezvous of coquetry and of love? Do you not feel as I do myself, that -by means of the confessional the priest is more the master of the hearts -of our wives than ourselves? Is not the priest the private and public -confidant of our wives? Do not our wives go invariably to the feet of -the priest, opening to him what is most sacred and intimate in the -secrets of our lives as husbands and as fathers? The husband belongs no -more to his wife as her guide through the dark and difficult paths of -life: it is the priest! We are no more their friends and natural -advisers. Their anxieties and their cares they do not confide to us. -They do not expect from us the remedies for the miseries of this life. -Towards the priest they turn their thoughts and desires. He has their -entire and exclusive confidence. In a word, it is the priest who is the -real husband of our wives! It is he who has the possession of their -respect and of their hearts to a degree to which no one of us need ever -aspire! - -“Were the priest an angel, were he not made of flesh and bones just as -we are, were not his organization absolutely the same as our own, then -might we be indifferent to what might take place between him and our -wives, whom he has at his feet, in his hands—even more, in his heart. -But what does my experience tell me, not only as a physician, but also -as a citizen of St. Thomas? What does yours tell you? Our experience -tells us that the priest, instead of being stronger, is weaker than we -generally are with respect to women. His sham vows of perfect chastity, -far from rendering him more invulnerable to the arrows of Cupid, expose -him to be made more easily the victim of that god, so small in form, but -so dreadful a giant by the irresistible power of his weapons and the -extent of his conquests. - -“As a matter of fact, of the last four priests who came to St. Thomas, -have not three seduced many of the wives and daughters of our most -respected families? And what security have we that the priest who is now -with us does not walk in the same path? Is not the whole parish filled -with indignation at the long nightly visits made by him to two girls -whose dissolute morals are a secret to nobody? And when the priest does -not respect himself, would we not be silly in continuing to give him -that respect of which he himself knows he is unworthy? - -“At our last meeting the opinions were divided at the beginning of the -discussion. Many thought it would be well to speak to the bishop about -the scandal caused by those nightly visits. But the majority judged that -such steps would be useless, since the bishop would do one of two -things, namely, he would either pay no attention to our just complaints, -as has often been the case, or he would remove this priest, filling his -place with one who would do no better. That majority, which became a -unanimity, acceded to my thought of taking justice into our own hands. -The priest is our servant. We pay him a large tithe. We have therefore -claims upon him. He has abused us, and does so every day by his public -neglect of the most elementary laws of morality. In visiting every night -that house whose degradation is known to everybody, he gives to youth an -example of perversity the effects of which no one can estimate. - -“It had been unanimously decided that he should be whipped. Without my -telling you by whom it was done, you may be assured that Mr. Beaubien’s -flagellation of last night will never be forgotten by him! - -“Heaven grant that this brotherly correction be a lesson to teach all -the priests of Canada that their golden reign is over, that the eyes of -the people are opened, and that their domination is drawing to an end!” - -This discourse was listened to with deep silence, and Dr. Tache saw by -the applause that followed that his speech had been the expression of -everyone. - -Next followed a gentleman named Dubord, who in substance spoke as -follows: - -“Mr. President:—I was not among those who gave the priest the expression -of public feeling with the energetic tongue of the whip. I wish I had -been, however; I would heartily have co-operated in giving that lesson -to the priests of Canada. Let me give my reason. - -“My daughter, who is twelve years old, went to confession as did the -others a few weeks ago. It was against my will. I know by my own -experience that of all actions confession is the most degrading in a -person’s life. I can imagine nothing so well calculated to destroy for -ever one’s self-respect as the modern invention of the confessional. -Now, what is a person without self-respect—especially a woman? Without -this all is lost to her forever. - -“In the confessional everything is corruption of the lowest grade. - -“In the confessional, a girl’s thoughts are polluted, her tongue is -polluted, her heart is polluted—yes, and forever polluted! Do I need to -tell you this? You know it as well as I do. Though you are now all too -intelligent to degrade yourselves at the feet of a priest, though it is -long since you have been guilty of that meanness, not one of you have -forgotten the lessons of corruption received, when young, in the -confessional. Those lessons were engraved on your memory, your thoughts, -your hearts, and your souls like the scar left by the red-hot iron upon -the brow of the slave, to remain a perpetual witness of his shame and -servitude. The confessional is a place where one gets accustomed to -hear, and repeat without a scruple, things which would cause even a -prostitute to blush! - -“Why are Roman Catholic nations inferior to nations belonging to -Protestantism? Only in the confessional can the solution of that problem -be found. And why are Roman Catholic nations degraded in proportion to -their submission to the priest? It is because the oftener the -individuals composing those nations go to confession the more rapidly -they sink in the scale of intelligence and morality. A terrible example -of this I had in my own house. - -“As I said a moment ago, I was against my daughter going to confession; -but her poor mother, who is under the control of the priest, earnestly -wanted her to go. Not to have a disagreeable scene in my house, I had to -yield to the tears of my wife. - -“On the day following that of her confession they believed I was absent; -but I was in my office, with the door sufficiently open to allow me to -hear what was said. My wife and daughter had the following conversation: - -“‘What makes you so thoughtful and sad, my dear Lucy, since you went to -confession? It seems to me you should feel happier since you had the -privilege of confessing your sins.’ - -“Lucy made no answer. - -“After a silence of two or three minutes her mother said: - -“‘Why do you weep, dear child? Are you ill?’ - -“Still no answer from the child. - -“You may well suppose that I was all attention. I had my suspicions -about the dreadful ordeal which had taken place. My heart throbbed with -uneasiness and anger. - -“After a short time my wife spoke to her child with sufficient firmness -to force her to answer. In a trembling voice and half suppressed with -sobs my dear little daughter answered: - -“‘Ah! mamma, if you knew what the priest asked me, and what he said to -me in the confessional, you would be as sad as I am.’ - -“‘But what did he say to you? He is a holy man. You surely did not -understand him if you think he said anything to pain you.’ - -“‘Dear mother,’ as she threw herself into her mother’s arms, ‘do not ask -me to confess what that priest said! He told to me things so shameful -that I cannot repeat them. But that which pains me most is the -impossibility of banishing from my thoughts the hateful things which he -has taught me. His impure words are like the leeches put upon the chest -of my friend Louise—they could not be removed without tearing the flesh. -What must have been his opinion of me to ask such questions!’” - -“My child said no more, and began to sob again. - -“After a short silence my wife rejoined: - -“‘I’ll go to the priest. I’ll tell him to beware how he speaks in the -confessional. I have noticed myself that he goes too far with his -questions. I, however, thought that he was more prudent with children. -After the lesson that I’ll give him be sure that you will have only to -tell your sins, and that you will be no more troubled by his endless -questions. I ask of you, however, never to speak of this to anybody, -especially never let your poor father know anything about it; for he has -little enough religion already, and this would leave him without any at -all.’” - -“I could contain myself no longer. I rose and abruptly entered the -parlor. My daughter threw herself, weeping, into my arms. My wife -screamed with terror, and almost fell into a swoon. I said to my child: - -“If you love me, put your hand on my heart and promise me that you’ll -never go to confession again. Fear God, my child; walk in His presence, -for His eye seeth you everywhere. Remember that day and night He is -ready to forgive us. Never place yourself again at the feet of a priest -to be defiled and degraded by him! - -“This my daughter promised me. - -“When my wife had recovered from her surprise I said to her: - -“Madam, for a long time the priest has been everything and your husband -nothing to you. There is a hidden and terrible power that governs your -thoughts and affections as it governs your deeds—it is the power of the -priest. This you have often denied; but providence has decided to-day -that this power should be forever broken for you and for me. I want to -be the ruler in my own house; and from this moment the power of the -priest over you must cease, unless you prefer to leave my house forever. -The priest has reigned here too long! But now that I know he has stained -and defiled the soul of my daughter, his empire must fall! Whenever you -go and take your heart and secrets to the feet of the priest, be so kind -as not to come back to the same house with me.” - -Three other discourses followed that of Mr. Dubord, all of which were -pregnant with details and facts going to prove that the confessional was -the principal cause of the deplorable demoralization of St. Thomas. - -If, in addition to all that, I could have mentioned before that -association what I already knew of the corrupting influences of that -institution given to the world by centuries of darkness, certainly the -determination of its members to make use of every means to abolish its -usage would have been strengthened. - - - - - CHAPTER V. - - THE PRIEST, PURGATORY, AND THE POOR WIDOW’S COW. - - -The day following that of the meeting at which Mr. Tache had given his -reasons for boasting that he had whipped the priest, I wrote to my -mother: “For God’s sake, come for me; I can stay here no longer. If you -knew what my eyes have seen and my ears have heard for some time past, -you would not delay your coming a single day.” - -Indeed, such was the impression left upon me by that flagellation, and -by the speeches which I had heard, that had it not been for the crossing -of the St. Lawrence, I would have started for Murray Bay on the day -after the secret meeting at which I had heard things that so terribly -frightened me. How I regretted the happy and peaceful days spent with my -mother in reading the beautiful chapters of the Bible, so well chosen by -her to instruct and interest me! What a difference there was between our -conversations after these readings, and the conversations I heard at St. -Thomas! - -Happily my parents’ desire to see me again was as great as mine to go -back to them. So that a few weeks later my mother came for me. She -pressed me to her heart, and brought me back to the arms of my father. - -I arrived at home on the 17th of July, 1821, and spent the afternoon and -evening till late by my father’s side. With what pleasure did he see me -working difficult problems in algebra, and even in geometry! for under -my teacher, Mr. Jones, I had really made rapid progress in those -branches. More than once I noticed tears of joy in my father’s eyes -when, taking my slate, he saw that my calculations were correct. He also -examined me in grammar. “What an admirable teacher this Mr. Jones must -be,” he would say, “to have advanced a child so much in the short space -of fourteen months!” - -How sweet to me, but how short, were those hours of happiness passed -between my good mother and my father! We had family worship. I read the -fifteenth chapter of Luke, the return of the prodigal son. My mother -then sang a hymn of joy and gratitude, and I went to bed with my heart -full of happiness to take the sweetest sleep of my life. But, O God! -what an awful awakening thou hadst prepared for me! - -At about four o’clock in the morning heart-rending screams fell upon my -ear. I recognized my mother’s voice. - -“What is the matter, dear mother?” - -“Oh, my dear child, you have no more a father! He is dead!” - -In saying these words she lost consciousness and fell on the floor! - -While a friend who had passed the night with us gave her proper care, I -hastened to my father’s bed. I pressed him to my heart, I kissed him, I -covered him with my tears, I moved his head, I pressed his hands, I -tried to lift him up on his pillow; I could not believe that he was -dead! It seemed to me that even if dead he would come back to life—that -God could not thus take my father away from me at the very moment when I -had come back to him after so long an absence! I knelt to pray to God -for the life of my father. But my tears and cries were useless. He was -dead! He was already cold as ice! - -Two days after he was buried. My mother was so overwhelmed with grief -that she could not follow the funeral procession. I remained with her as -her only earthly support. Poor mother! How many tears thou hast shed! -What sobs came from thine afflicted heart in those days of supreme -grief! - -Though I was then very young, I could understand the greatness of our -loss, and I mingled my tears with those of my mother. - -What pen can portray what takes place in the heart of a woman when God -takes suddenly her husband away in the prime of his life, and leaves her -alone, plunged in misery, with three small children, two of whom are -even too young to know their loss! How long are the hours of the day for -the poor widow who is left alone, and without means, among strangers! -How painful the sleepless night to the heart which has lost everything! -How empty a house is left by the eternal absence of him who was its -master, support, and father! Every object in the house and every step -she takes remind her of her loss and sinks the sword deeper which -pierces her heart. Oh, how bitter are the tears which flow from her eyes -when her youngest child, who as yet does not understand the mystery of -death, throws himself into her arms and says: “Mamma, where is papa? Why -does he not come back? I am lonely!” - -My poor mother passed through those heart-rending trials. I heard her -sobs during the long hours of the day, and also during the longer hours -of the night. Many times I have seen her fall upon her knees to implore -God to be merciful to her and to her three unhappy orphans. I could do -nothing then to comfort her, but love her, pray and weep with her! - -Only a few days had elapsed after the burial of my father when I saw Mr. -Courtois, the parish priest, coming to our house (he who had tried to -take away our Bible from us). He had the reputation of being rich, and -as we were poor and unhappy since my father’s death, my first thought -was that he had come to comfort and to help us. I could see that my -mother had the same hopes. She welcomed him as an angel from heaven. The -least gleam of hope is so sweet to one who is unhappy! - -From his very first words, however, I could see that our hopes were not -to be realized. He tried to be sympathetic, and even said something -about the confidence that we should have in God, especially in times of -trial; but his words were cold and dry. - -Turning to me, he said: - -“Do you continue to read the Bible, my little boy?” - -“Yes, sir,” answered I, with a voice trembling with anxiety, for I -feared that he would make another effort to take away that treasure, and -I had no longer a father to defend it. - -Then addressing my mother, he said: - -“Madam, I told you that it was not right for you or your child to read -that book.” - -My mother cast down her eyes, and answered only by the tears which ran -down her cheeks. - -That question was followed by a long silence, and the priest then -continued: - -“Madam, there is something due for the prayers which have been sung, and -the services which you requested to be offered for the repose of your -husband’s soul. I will be very much obliged to you if you pay me that -little debt.” - -“Mr. Courtois,” answered my mother, “my husband left me nothing but -debts. I have only the work of my own hands to procure a living for my -three children, the eldest of whom is before you. For these little -orphans’ sake, if not for mine, do not take from us the little that is -left.” - -“But, madam, you do not reflect. Your husband died suddenly and without -any preparation; he is therefore in the flames of purgatory. If you want -him to be delivered, you must necessarily unite your personal sacrifices -to the prayers of the Church and the masses which we offer.” - -“As I said, my husband has left me absolutely without means, and it is -impossible for me to give you any money,” replied my mother. - -“But, madam, your husband was for a long time the only notary of Mal -Bay. He surely must have made much money. I can scarcely think that he -has left you without any means to help him now that his desolation and -sufferings are far greater than yours.” - -“My husband did, indeed, coin much money, but he spent still more. -Thanks to God, we have not been in want while he lived. But lately he -got this house built, and what is still due on it makes me fear that I -will lose it. He also bought a piece of land not long ago, only half of -which is paid, and I will, therefore, probably not be able to keep it. -Hence I may soon, with my poor orphans, be deprived of everything that -is left us. In the meantime I hope, sir, that you are not a man to take -away from us our last piece of bread.” - -“But, madam, the masses offered for the rest of your husband’s soul must -be paid,” answered the priest. - -My mother covered her face with her handkerchief and wept. - -As for me, I did not mingle my tears with hers this time. My feelings -were not those of grief, but of anger and unspeakable horror. My eyes -were fixed on the face of that man who tortured my mother’s heart. I -looked with tearless eyes upon the man who added to my poor mother’s -anguish, and made her weep more bitterly than ever. My hands were -clenched, as if ready to strike. All my muscles trembled; my teeth -chattered as if from intense cold. My greatest sorrow was my weakness in -the presence of that big man, and my not being able to send him away -from our house, and driving him far away from my mother. - -I felt inclined to say to him: “Are you not ashamed, you who are so -rich, to come and take away the last piece of bread from our mouths?” -But my physical and moral strength were not sufficient to accomplish the -task before me, and I was filled with regret and disappointment. - -After a long silence, my mother raised her eyes, reddened with tears, on -the priest, and said: - -“Sir, you see that cow in the meadow, not far from our house? Her milk -and the butter made from it form the principal part of my children’s -food. I hope you will not take her away from us. If, however, such a -sacrifice must be made to deliver my poor husband’s soul from purgatory, -take her as payment of the masses to be offered to extinguish those -devouring flames.” - -The priest instantly arose, saying, “Very well, madam,” and went out. - -Our eyes anxiously followed him; but instead of walking towards the -little gate which was in front of the house, he directed his steps -towards the meadow, and drove the cow before him in the direction of his -home. - -At that sight I screamed with despair: “O, my mother! he is taking our -cow away! What will become of us?” - -Lord Nairn had given us that splendid cow when it was three months old. -Her mother had been brought from Scotland, and belonged to one of the -best breeds of that country. I fed her with my own hands, and had often -shared my bread with her. I loved her as a child always loves an animal -which he has brought up himself. She seemed to understand and love me -also. From whatever distance she could see me, she would run to me to -receive my caresses, and whatever else I might have to give her. My -mother herself milked her; and her rich milk was such delicious and -substantial food for us. We all felt so happy, at breakfast and supper, -each with a cupful of that pure and refreshing milk! - -My mother also cried out with grief as she saw the priest taking away -the only means which heaven had left her to feed her children. - -Throwing myself into her arms, I asked her: “Why have you given away our -cow? What will become of us? We shall surely die of hunger.” - -“Dear child,” she answered, “I did not think the priest would be so -cruel as to take away the last resource which God had left us. Ah! if I -had believed him to be so unmerciful I would never have spoken to him as -I did. As you say, my dear child, what will become of us? But have you -not often read to me in your Bible that God is the Father of the widow -and the orphan? We shall pray to that God who is willing to be your -father and mine. He will listen to us, and see our tears. Let us kneel -down and ask of Him to be merciful to us, and to give us back the -support of which the priest has deprived us.” - -We both knelt down. She took my right hand with her left, and, lifting -the other hand towards heaven, she offered a prayer to the God of -mercies for her poor children such as I have never since heard. Her -words were often choked by her sobs. But when she could not speak with -her voice, she spoke with her burning looks raised to heaven, and with -her uplifted hand. I also prayed to God with her, and repeated her -words, which were broken by my sobs. - -When her prayer was ended she remained for a long time pale and -trembling. Cold sweat was flowing on her face, and she fell on the -floor. I thought she was going to die. I ran for cold water, which I -gave her, saying: “Dear mother! O, do not leave me alone upon earth!” -After drinking a few drops she felt better, and taking my hand, she put -it to her trembling lips; then drawing me near her, and pressing me to -her bosom, she said: “Dear child, if ever you become a priest, _I ask of -you never to be so hard-hearted towards poor widows as are the priests -of to-day_.” While she said these words, I felt her burning tears -falling upon my cheek. - -The memory of these tears has never left me. I felt them constantly -during the twenty-five years I spent in preaching the inconceivable -superstitions of Rome. - -I was not better, naturally, than many of the other priests. I believed, -as they did, the impious fables of purgatory; and as well as they (I -confess it to my shame), if I refused to take, or if I gave back the -money of the poor, I accepted the money which the rich gave me for the -masses I said to extinguish the flames of that fabulous place. But the -remembrance of my mother’s words and tears has kept me from being so -cruel and unmerciful towards the poor widows as Romish priests are, for -the most part, obliged to be. - -When my heart, depraved by the false and impious doctrines of Rome, was -tempted to take money from widows and orphans, _under pretence of my -long prayers_, I then heard the voice of my mother, from the depth of -her sepulchre, saying: “My dear child, do not be cruel towards poor -widows and orphans, as are the priests of to-day.” If, during the days -of my priesthood at Quebec, at Beauport and Kamouraska, I have given -almost all that I had to feed and clothe the poor, especially the widows -and orphans, it was not owing to my being better than others, but it was -because my mother had spoken to me with words never to be forgotten. The -Lord, I believe, had put into my mother’s mouth those words, so simple -but so full of eloquence and beauty, as one of His great mercies towards -me. Those tears the hand of Rome has never been able to wipe off; those -words of my mother the sophisms of Popery could not make me forget. - -How long, O Lord, shall that insolent enemy of the gospel, the Church of -Rome, be permitted to fatten herself upon the tears of the widow and of -the orphan by means of that cruel and impious invention of -paganism—purgatory? Wilt thou not be merciful unto so many nations which -are still the victims of that great imposture? Oh, do remove the veil -which covers the eyes of the priests and people of Rome, as thou hast -removed it from mine! Make them to understand that their hopes of -purification must not rest on these fabulous fires, but only on the -blood of the Lamb shed on Calvary to save the world. - - - - - CHAPTER VI. - - FESTIVITIES IN A PARSONAGE. - - -God had heard the poor widow’s prayer. A few days after the priest had -taken our cow she received a letter from each of her two sisters, -Genevieve and Catherine. - -The former, who was married to Etienne Eschenbach, of St. Thomas, told -her to sell all she had and come, with her children, to live with her. - -“We have no family,” she said, “and God has given us the good things of -this life in abundance. We shall be happy to share them with you and -your children.” - -The latter, married in Kamouraska to the Hon. Amable Dionne, wrote: “We -have learned the sad news of your husband’s death. We have lately lost -our only son. We wish to fill the vacant place with Charles, your -eldest. Send him to us. We shall bring him up as our own child, and -before long he will be your support. In the meantime, sell by auction -all you have, and go to St. Thomas with your two younger children. There -Genevieve and myself will supply your wants.” - -In a few days all our furniture was sold. Unfortunately, though I had -carefully concealed my cherished Bible, it disappeared. I could never -discover what became of it. Had mother herself, frightened by the -threats of the priest, relinquished that treasure? or had some of our -relatives, believing it to be their duty, destroyed it? I do not know. I -deeply felt that loss, which was then irreparable to me. - -On the following day, in the midst of bitter tears and sobs, I bade -farewell to my poor mother and young brothers. They went to St. Thomas -on board a schooner, and I crossed in a sloop to Kamouraska. - -My uncle and aunt Dionne welcomed me with every mark of the most sincere -affection. Having soon made known to them that I wished to become a -priest, I began to study Latin under the direction of Rev. Mr. Morin, -vicar of Kamouraska. That priest was esteemed to be a learned man. He -was about forty or fifty years old, and had been priest of a parish in -the district of Montreal. But, as is the case with the majority of -priests, his vows of celibacy had not proved a sufficient guarantee -against the charms of one of his beautiful parishioners. This had caused -a great scandal. He consequently lost his position, and the bishop had -sent him to Kamouraska, where his past conduct was not so generally -known. He was very good to me, and I soon loved him with sincere -affection. - -One day, about the beginning of the year 1822, he called me aside and -said: - -“Mr. Varin (the parish priest) is in the habit of giving a great -festival on his birthday. Now, the principal citizens of the village -wish on that occasion to present him with a bouquet. I am appointed to -write an address, and to choose some one to deliver it before the -priest. You are the one whom I have chosen. What do you think of it?” - -“But I am very young,” I replied. - -“Your youth will only give more interest to what we wish to say and do,” -said the priest. - -“Well, I have no objection to do so, provided the piece be not too long, -and that I have it sufficiently soon to learn it well.” - -It was already prepared. The time of delivering it soon came. The best -society of Kamouraska, composed of about fifteen gentlemen and as many -ladies, were assembled in the beautiful parlors of the parsonage. Mr. -Varin was in their midst. Suddenly Squire Paschal Tache, the seigneur of -the parish, and his lady entered the room, holding me by each hand, and -placed me in the midst of the guests. My head was crowned with flowers, -for I was to represent the angel of the parish, whom the people had -chosen to give to their pastor the expression of public admiration and -gratitude. When the address was finished, I presented to the priest the -beautiful bouquet of symbolical flowers prepared by the ladies for the -occasion. - -Mr. Varin was a small but well-built man. His thin lips were ever ready -to smile graciously. The remarkable whiteness of his skin was still -heightened by the rose color of his cheeks. Intelligence and goodness -beamed from his expressive black eyes. Nothing could be more amiable and -gracious than his conversation during the first quarter of an hour -passed in his company. He was passionately fond of these little fetes, -and the charm of his manners could not be surpassed as the host of the -evening. - -He was moved to tears before hearing half of the address, and the eyes -of many were moistened when the pastor, with a voice trembling and full -of emotion, expressed his joy and gratitude at being so highly -appreciated by his parishioners. - -As soon as the happy pastor had expressed his thanks, the ladies sang -two or three beautiful songs. The door of the dining-room was then -opened, and we could see a long table laden with the most delicious -meats and wines that Canada could afford. - -I had never before been present at a priest’s dinner. The honorable -position given me at that little fete permitted me to see it in all its -details, and nothing could equal the curiosity with which I sought to -hear and see all that was said and done by the joyous guests. - -Besides Mr. Varin and his vicar there were three other priests, who were -artistically placed in the midst of the most beautiful ladies of the -company. The ladies, after honoring us with their presence for an hour -or so, left the table and retired to the drawing-room. Scarcely had the -last lady disappeared when Mr. Varin rose and said: - -“Gentlemen, let us drink to the health of these amiable ladies, whose -presence has thrown so many charms over the first part of our little -fete.” - -Following the example of Mr. Varin, each guest filled and emptied his -long wine-glass in honor of the ladies. - -Squire Tache then proposed “The health of the most venerable and beloved -priest of Canada, the Rev. Mr. Varin.” Again the glasses were filled and -emptied, except mine; for I had been placed at the side of my uncle -Dionne, who, sternly looking at me as soon as I had emptied my first -glass, said: “If you drink another I will send you from the table. A -little boy like you should not drink, but only touch the glass with his -lips.” - -It would have been difficult to count the healths which were drank after -the ladies had left us. After each health a song or a story was called -for, several of which were followed by applause, shouts of joy, and -convulsive laughter. - -When my turn to propose a health came I wished to be excused, but they -would not exempt me. So I had to say about whose health I was most -interested. I rose upon my two short legs, and turning to Mr. Varin, I -said, “Let us drink to the health of our Holy Father, the Pope.” - -Nobody had yet thought of our Holy Father, the Pope, and the name, -mentioned under such circumstances by a child, appeared so droll to the -priests and their merry guests that they burst into laughter, stamped -their feet and shouted, “Bravo! bravo! To the health of the Pope!” -Everyone stood up, and at the invitation of Mr. Varin, the glasses were -filled and emptied as usual. - -So many healths could not be drunk without their natural -effect—intoxication. The first that was overcome was a priest, Noel by -name. He was a tall man, and a great drinker. I had noticed more than -once, that instead of taking his wine-glass he drank from a large -tumbler. The first symptoms of his intoxication, instead of drawing -sympathy from his friends, only increased their noisy bursts of -laughter. He endeavored to take a bottle to fill his glass, but his hand -shook, and the bottle, falling on the floor, was broken to pieces. -Wishing to keep up his merriment he began to sing a Bacchic song, but -could not finish. He dropped his head on the table, quite overcome, and -trying to rise, he fell heavily upon his chair. While all this took -place the other priests and all the guests looked at him, laughing -loudly. At last, making a desperate effort, he rose, but after taking -two or three steps, fell headlong on the floor. His two neighbors went -to help him, but they were not in a condition to help him. Twice they -rolled with him under the table. At length another, less affected by the -fumes of wine, took him by the feet and dragged him into an adjoining -room, where they left him. - -This first scene seemed strange enough to me, for I had never before -seen a priest intoxicated. But what astonished me most was the laughter -of the other priests over that spectacle. Another scene, however, soon -followed which made me sadder. My young companion and friend, Achilles -Tache, had not been warned, as I had, only to touch the wine with his -lips. More than once he had emptied his glass. He also rolled upon the -floor before the eyes of his father, who was too full of wine to help -him. He cried aloud, “I am choking!” I tried to lift him up, but I was -not strong enough. I ran for his mother. She came, accompanied by -another lady, but the vicar had carried him into another room, where he -fell asleep after having thrown off the wine he had taken. - -Poor Achilles! he was learning, in the house of his own priest, to take -the first step of that life of debauchery and drunkenness which twelve -or fifteen years later was to rob him of his manor, take from him his -wife and children, and to make him fall a victim to the bloody hand of a -murderer upon the solitary shores of Kamouraska! - -This first and sad experience which I made of the real and intimate life -of the Roman Catholic priest was so deeply engraved on my memory that I -still remember with shame the bacchic song which that priest Morin had -taught me, and which I sang on that occasion. It commenced with these -Latin words: - - Ego in arte Bacchi, - Multum profeei - Decies pintum vini - Hodie bibi. - -I also remember one sung by Mr. Varin. Here it is: - - Savez-vous pourquoi, mes amis, (_bis_) - Nous sommes tous si rejouis? (_bis_) - Amis n’endoutez pas, - C’est qu’un repas - N’est bon. - - Qu’ apprete sans façon, - Mangeons a la gamelle. - Vive le son, vive le son, - Mangeons a la gamelle, - Vive le son du flacon! - -When the priests and their friends had sung, laughed and drank for more -than an hour, Mr. Varin rose and said: “The ladies must not be left -alone all the evening. Will not our joy and happiness be doubled if they -are pleased to share them with us?” - -This proposition was received with applause, and we passed into the -drawing-room, where the ladies awaited us. - -Several pieces of music, well executed, gave new life to this part of -the entertainment. This resource, however, was soon exhausted. Besides, -some of the ladies could well see that their husbands were half drunk, -and they felt ashamed. Madam Tache could not conceal the grief she felt, -caused by what had happened to her dear Achilles. Had she some -presentiment, as many persons have, of the tears which she was to shed -one day on his account? Was the vision of a mutilated and bloody -corpse—the corpse of her own drunken son fallen dead, under the blow of -an assassin’s dagger, before her eyes? - -Mr. Varin feared nothing more than an interruption in those hours of -lively pleasure, of which his life was full, and which took place in his -parsonage. - -“Well, well, ladies and gentlemen, let us entertain no dark thoughts on -this evening, the happiest of my life! Let us play blind man’s buff.” - -“Let us play blind man’s buff!” was repeated by everybody. - -On hearing this noise, the gentlemen who were half asleep by the fumes -of wine seemed to awaken as if from a long dream. Young gentlemen -clapped their hands; ladies, young and old, congratulated one another on -the happy idea. - -“But whose eyes shall be covered first?” asked the priest. - -“Yours, Mr. Varin,” cried all the ladies. “We look to you for the good -example, and we shall follow it.” - -“The power and unanimity of the jury by which I am condemned cannot be -resisted. I feel that there is no appeal. I must submit.” - -[Illustration: FESTIVITIES IN A PARSONAGE.] - -Immediately one of the ladies placed her nicely perfumed handkerchief -over the eyes of her priest, took him by the hand, led him to an angle -of the room, and having pushed him gently with her delicate hand, said: -“Mr. Blindman! Let everyone flee! Woe to him who is caught!” - -There is nothing more curious and comical than to see a man walk when he -is under the influence of wine, especially if he wishes nobody to notice -it. How stiff and straight he keeps his legs! How learned and -complicated, in order to keep his equilibrium, are his motions to right -and left! Such was the position of priest Varin. He was not _very_ -drunk. Though he had taken a large quantity of wine, he did not fall. He -carried with wonderful courage the weight with which he was laden. The -wine which he had drank would have intoxicated three ordinary men; but -such was his capacity for drinking, that he could still walk without -falling. However, his condition was sadly betrayed by each step he took -and by each word he spoke. Nothing, therefore, was more comical than the -first steps of the poor priest in his efforts to lay hold of somebody in -order to pass his band to him. He would take one forward and two -backward steps, and would then stagger to the right and to the left. -Everybody laughed to tears. One after another they would all either -pinch him or touch him gently on his hand, arm or shoulder, and passing -rapidly off would exclaim, “Run away!” The priest went to the right and -then to the left, threw his arms suddenly now here and then there. His -legs evidently bent under their burden; he panted, perspired, coughed, -and everyone began to fear that the trial might be carried too far, and -beyond propriety. But suddenly, by a happy turn he caught the arm of a -lady who in teasing him had come too near. In vain the lady tries to -escape. She struggles, turns round, but the priest’s hand holds her -firmly. - -While holding his victim with his right hand he wishes to touch her head -with his left, in order to know and name the pretty bird he had caught. -But at that moment his legs gave way. He falls, and drags with him his -beautiful parishioner. She turns upon him in order to escape, but he -soon turns on her in order to hold her better! - -All this, though the affair of a moment, was long enough to cause the -ladies to blush and cover their faces. Never in all my life did I see -anything so shameful as that scene. This ended the game. Everyone felt -ashamed. I make a mistake when I say _everyone_, because the men were -almost all too intoxicated to blush. The priests also were either too -drunk or too much accustomed to such scenes to be ashamed. - -On the following day every one of those priests celebrated mass, and ate -what they called the body and blood, the soul and divinity of Jesus -Christ, just as if they had spent the previous evening in prayer and -meditation on the laws of God! He, Mr. Varin, was the arch-priest of the -important part of the diocese of Quebec from La Riviere Ouelle to Gaspe. - -Thus, O perfidious Church of Rome, thou deceivest the nations who follow -thee, and ruinest even the priests whom thou makest thy slaves. - - - - - CHAPTER VII. - - PREPARATION FOR THE FIRST COMMUNION—INITIATION TO IDOLATRY. - - -Nothing can exceed the care with which Roman Catholic priests prepare -children for their first communion. Two and three months are set apart -every year for that purpose. All that time the children between ten and -twelve years of age are obliged to go to church almost every day, not -only to learn by heart their catechism, but to hear the explanations of -all its teachings. - -The priest who instructed us was the Rev. Mr. Morin, whom I have already -mentioned. He was exceedingly kind to children, and we respected and -loved him sincerely. His instructions to us were somewhat long; but we -liked to hear him, for he always had some new and interesting stories to -give us. - -The catechism taught as a preparation for our first communion was the -foundation of the idolatries and superstitions which the Church of Rome -gives as the religion of Christ. It is by means of that catechetical -instruction that she obtains for the Pope and his representatives that -profound respect, I might say adoration, which is the secret of her -power and influence. With this catechism Rome corrupts the most sacred -truths of the gospel. It is there that Jesus is removed from the hearts -for which he paid so great a price, and that Mary is put in his place. -But the great iniquity of substituting Mary for Jesus is so skillfully -concealed, it is given with colors so poetic and beautiful, and so well -adapted to captivate human nature, that it is almost impossible for a -poor child to escape the snare. - -One day the priest said to me, “Stand up, my child, in order to answer -the many important questions which I have to ask you.” - -I stood up. - -“My child,” he said, “when you had been guilty of some fault at home, -who was the first to punish you—your father, or your mother?” - -After a few moments hesitation I answered, “My father.” - -“You have answered correctly, my child,” said the priest. “As a matter -of fact, the father is almost always more impatient with his children, -and more ready to punish them, than the mother.” - -“Now, my child, tell us who punished you most severely—your father or -your mother?” - -“My father,” I said, without hesitation. - -“Still true, my child. The superior goodness of a kind mother is -perceived even in the act of correction. Her blows are lighter than -those of the father. Further, when you had deserved to be chastised, did -not one sometimes come between you and your father’s rod, taking it away -from him and pacifying him?” - -“Yes,” I said; “mother did that very often, and saved me from severe -punishment more than once.” - -“That is so, my child, not only for you, but for all your companions -here. Have not your good mothers, my children, often saved you from your -fathers’ corrections even when you deserved it? Answer me.” - -“Yes, sir,” they all answered. - -“One question more. When your father was coming to whip you, did you not -throw yourself into the arms of some one to escape?” - -“Yes, sir; when guilty of something, more than once, I threw myself into -my mother’s arms as soon as I saw my father coming to whip me. She -begged pardon for me, and pleaded so well that I often escaped -punishment.” - -“You have answered well,” said the priest. Then turning to the children, -he continued: - -“You have a Father and a Mother in heaven, dear children. Your father is -Jesus, and your mother is Mary. Do not forget that a mother’s heart is -always more tender and more prone to mercy than that of a father. - -“Often you offend your Father by your sins; you make Him angry against -you. What takes place in heaven then? Your Father in heaven takes His -rod to punish you. He threatens to crush you down with His roaring -thunder; He opens the gates of hell to cast you into it, and you would -have been damned long ago had it not been for the loving Mother whom you -have in heaven, who has disarmed your angry and irritated Father. When -Jesus would punish you as you deserve, the good Virgin Mary hastens to -Him and pacifies Him. She places herself between Him and you, and -prevents Him from smiting you. She speaks in your favor, she asks for -your pardon and she obtains it. - -“Also, as young Chiniquy has told you, he often threw himself into the -arms of his mother to escape punishment. She took his part, and pleaded -so well that his father yielded and put away the rod. Thus, my children, -when your conscience tells you that you are guilty, that Jesus is angry -against you and that you have good reason to fear hell, hasten to Mary! -Throw yourselves into the arms of that good mother; have recourse to her -sovereign power over Jesus, and be assured that you will be saved -through her!” - -It is thus that the Pope and the priests of Rome have entirely -disfigured and changed the holy religion of the gospel! In the Church of -Rome it is not Jesus, but Mary, who represents the infinite love and -mercy of God for the sinner. The sinner is not advised or directed to -place his hope in Jesus, but in Mary, for his escape from deserved -chastisement! It is not Jesus, but Mary, who saves the sinner! Jesus is -always bent on punishing sinners; Mary is always merciful to them! - -The Church of Rome has thus fallen into idolatry: she rather trusts in -Mary than in Jesus. She constantly invites sinners to turn their -thoughts, their hopes, their affections, not to Jesus, but to Mary! - -By means of that impious doctrine Rome deceives the intellects, seduces -the hearts, and destroys the souls of the young forever. Under the -pretext of honoring the Virgin Mary, she insults her by outraging and -misrepresenting her adorable Son. - -Rome has brought back the idolatry of old paganism under a new name. She -has replaced upon her altars the Jupiter Tonans of the Greeks and -Romans, only she places upon his shoulders the mantle and she writes on -the forehead of her idol the name of Jesus, in order the better to -deceive the world! - - - - - CHAPTER VIII - - THE FIRST COMMUNION. - - -For the Roman Catholic child, how beautiful and yet how sad is the day -of his first communion! How many joys and anxieties by turn rise in his -soul when for the first time he is about to eat what he has been taught -to believe to be his God! How many efforts he has to make, in order to -destroy the manifest teachings of his own rational faculties! I confess -with deep regret that I had almost destroyed my reason, in order to -prepare myself for my first communion. Yes, I was almost exhausted when -the day came that I had to eat what the priest had assured us was the -true body, the true blood, soul and divinity of Jesus Christ. I was -about to eat him, not in a symbolical or commemorative, but in a literal -way. I was to eat his flesh, his bones, his hands, his feet, his head, -his whole body! I had to believe this or be cast forever into hell, -while, all the time, my eyes, my hands, my mouth, my tongue, my reason -told me that what I was eating was only bread! - -Has there ever been, or will there ever be, a priest or a layman to -believe what the Church of Rome teaches on this dreadful mystery of the -Real Presence? Shall I say that I believed in the real presence of Jesus -Christ in the communion? I believed in it as all those who are good -Roman Catholics believe. I believed as a perfect idiot or a corpse -believes. Whatever is essential to a reasonable act of faith had been -destroyed in me on that point, as it is destroyed in every priest and -layman in the Church of Rome. My reason as well as my external senses -had been, as much as possible, sacrificed at the feet of that terrible -modern god, the Pope! I had been guilty of the incredibly foolish act, -of which all good Roman Catholics are guilty—I had said to my -intellectual faculties, and to all my senses, “Hush, you are liars! I -had believed to this day that you had been given to me by God in order -to enable me to walk in the dark paths of life, but, behold! the holy -Pope teaches me that you are only instruments of the devil to deceive -me!” - -What is a man who resigns his intellectual liberty, and who cares not to -believe in the testimony of his senses? Is he not acting the part of one -who has no gift or power of intelligence? A good Roman Catholic must -reach that point! That was my own condition on the day of my first -communion. - -When Jesus said, “If I had not come and spoken unto them they had not -had sin; but now they have no cloak for their sins: if I had not done -among them the works that none other man did, they had not had sin; but -now have they both seen and hated both me and my Father” (John xv. -22-24), he showed that the sin of the Jews consisted in not having -believed in what their eyes had seen and their ears had heard. But -behold, the Pope says to Roman Catholics that they must not believe in -what their hands undoubtedly handle and their eyes most clearly see! The -Pope sets aside the testimony most approved by Jesus. The very witnesses -invoked by the son of God are ignominiously turned out of court by the -Pope as false witnesses! - -As the moment of taking the communion drew near, two feelings were at -war in my mind, each struggling for victory. I rejoiced in the thought -that I would soon have full possession of Jesus Christ, but at the same -time I was troubled and humbled by the absurdity which I had to believe -before receiving that sacrament. Though scarcely twelve years old, I had -sufficiently accustomed myself to reflect on the profound darkness which -covered that dogma. I had been also greatly in the habit of trusting my -eyes, and I thought that I could easily distinguish between a small -piece of bread and a full-grown man! - -Besides, I extremely abhorred the idea of eating human flesh and -drinking human blood, even when they assured me that they were the flesh -and blood of Jesus Christ himself. But what troubled me most was the -idea of that God, who was represented to me as being so great, so -glorious, so holy, being eaten by me like a piece of common bread! -Terrible then was the struggle in my young heart, where joy and dread, -trust and fear, faith and unbelief by turns had the upper hand. - -While that secret struggle, known only to God and to myself, was going -on, I had often to wipe off the cold perspiration which came on my brow. -With all the strength of my soul I prayed to God and the Holy Virgin to -be merciful unto me, to help, and give me sufficient strength and light -to pass over these hours of anguish. - -The Church of Rome is evidently the most skillful human machine the -world has ever seen. Those who guide her in the dark paths which she -follows are often men of deep thought. They understand how difficult it -would be to get calm, honest and thinking minds to receive that -monstrous dogma of the real corporal presence of Jesus Christ in the -communion. They well foresaw the struggle which would take place even in -the minds of children at the supreme moment when they would have to -sacrifice their reason on the altar of Rome. In order to prevent those -struggles, always so dangerous to the Church, nothing has been neglected -to distract the mind and draw the attention to other subjects than that -of the communion itself. - -First, at the request of the parish priest, helped by the vanity of the -parents themselves, the children are dressed as elegantly as possible. -The young communicant is clothed in every way best calculated to flatter -his own vanity also. The church building is pompously decorated. The -charms of choice vocal and instrumental music form a part of the fete. -The most odorous incense burns around the altar and ascends in a -sweet-smelling cloud towards heaven. The whole parish is invited, and -people come from every direction to enjoy a most beautiful spectacle. -Priests from the neighboring churches are called, in order to add to the -solemnity of the day. The officiating priest is dressed in the most -costly attire. This is the day on which silver and gold altar-cloths are -displayed before the eyes of the wondering spectators. Often a lighted -wax taper is placed in the hand of each young communicant, which itself -would be sufficient to draw his whole attention; for a single false -motion would be enough to set fire to the clothes of his neighbor, or -his own, a misfortune which has happened more than once in my presence. - -Now, in the midst of that new and wonderful spectacle; of singing Latin -psalms, not a word of which he understands; in view of gold and silver -ornaments, which glitter everywhere before his dazzled eyes; busy with -the holding of the lighted taper, which keeps him constantly in fear of -being burned alive, can the young communicant think for a moment of what -he is about to do? - -Poor child! his mind, ears, eyes, nostrils are so much taken up with -those new, striking and wonderful things that, while his imagination is -wandering from one object to another, the moment of communion arrives, -without leaving him time to think of what he is about to do! He opens -his mouth, and the priest puts upon his tongue a flat thin cake of -unleavened bread, which either firmly sticks to his palate or otherwise -melts in his mouth, soon to go down into his stomach just like the food -he takes three times a day! - -The first feeling of the child, then, is that of surprise at the thought -that the Creator of heaven and earth, the upholder of the universe, the -Saviour of the world, could so easily pass down his throat! - -Now, follow those children to their homes after that great and monstrous -comedy. See their gait! Listen to their conversation and their bursts of -laughter! Study their manners, their coming in, their going out, their -glances of satisfaction on their fine clothes, and the vanity which they -manifest in return for the congratulations they receive on their fine -dresses. Notice the lightness of their actions and conversation -immediately after their communion, and tell me if you find anything -indicating that they believed in the terrible dogma they have been -taught! - -No, they have not believed in it, neither will they ever do so with the -firmness of faith which is accompanied by intelligence. The poor child -thinks he believes, and he sincerely tries to do so. He believes in it -as much as it is possible to believe in a most monstrous and ridiculous -story, opposed to the simplest notions of truth and common sense. He -believes as Roman Catholics believe. He believes as an idiot believes!! -He believes as a corpse believes! - -That first communion has made of him, for the rest of his life, a real -machine in the hands of the Pope. It is the first but most powerful link -of that long chain of slavery which the priest and the Church pass -around his neck. The Pope holds the end of that chain, and with it he -will make his victim go right or left at his pleasure, in the same way -that we govern the lower animals. If those children have made a good -first communion they will be submissive to the Pope, according to the -energetic word of Loyola. They will be in the hands of the Supreme -Pontiff of Rome just what the stick is in the hand of the traveller—they -will have no will, no thought of their own! - -And if God does not work a miracle to bring them out from the bondage -which is a thousand times worse than the Egyptian, they will remain in -that state during the rest of their lives. - -My soul has known the weight of those chains. It has felt the ignominy -of that slavery! But the great Conqueror of souls has cast down a -merciful eye upon me. He has broken my chains, and with His holy Word He -has made me free. - -May His name be forever blessed! - - - - - CHAPTER IX. - - INTELLECTUAL EDUCATION IN THE ROMAN CATHOLIC | COLLEGE. - - -I finished, at the College of Nicolet, in the month of August, 1829, my -classical course of study which I had begun in 1822. I could easily have -learned in three or four years what was taught in those seven years. - -It took us three years to study Latin grammar, when twelve months would -have sufficed for all we learned of it. It is true that during that time -we were taught some of the rudiments of the French grammar, with the -elements of arithmetic and geography. But all this was so superficial, -that our teachers often seemed more desirous to pass away our time than -to enlarge our understandings. - -I can say the same thing about the _Belles Lettres_ and of rhetoric, -which we studied two years. A year of earnest study would have sufficed -to learn what was taught us during these twenty-four months. As for the -two years devoted to the study of logic, and of the subjects classed -under the name of philosophy, it would not have been too long a time if -those questions of philosophy had been honestly given us. But the -student in the college of the Church of Rome is condemned to the -torments of Tantalus. He has indeed the refreshing waters of Science put -to his lips, but he is constantly prevented from tasting them. To -enlarge and seriously cultivate the intelligence in a Roman Catholic -college is a thing absolutely out of the question. More than that, all -the efforts of the principals in their colleges and convents tend to -prove to the pupil that his intelligence is his greatest and most -dangerous enemy—that it is like an untamable animal, which must -constantly be kept in chains. Every day the scholar is told that his -reason was not given him that he might be guided by it, but only that he -may know the hand of the man by whom he must be guided. And that hand is -none other than the Pope’s. All the resources of language, all the most -ingenious sophisms, all the passages of both the Fathers and the Holy -Scriptures bearing on this question are arranged and perverted with -inconceivable art to demonstrate to the pupil that his reason has no -power to teach him anything else than that it must be subjected to the -Supreme Pontiff of Rome, who is the only foundation of truth and light -given by God to guide the intelligence and to enlighten and save the -world. - -Rome, in her colleges and convents, brings up, or raises up, the youth -from their earliest years; but to what height does she permit the young -man or woman to be raised? Never higher than the feet of the Pope!! As -soon as his intelligence, guided by the Jesuit, has ascended to the feet -of the Pope, it must remain there, prostrate itself and fall asleep. - -The Pope! That is the great object towards which all the intelligence of -the Roman Catholics must be converged. It is the sun of the world, the -foundation and the only support of Christian knowledge and civilization. - -What a privilege it is to be lazy, stupid and sluggish in a college of -Rome! How soon such an one gets to the summit of science, and becomes -master of all knowledge! One needs only to kiss the feet of the Pope, -and fall into a perfect slumber there. The Pope thinks for him! It is he -(the Pope) who will tell him what he can and should think, and what he -can and should believe! - -I had arrived at that degree of perfection at the end of my studies, and -J. B. Barthe, Esq., M.P.P., being editor of one of the principal papers -of Montreal in 1844, could write in his paper when my “Manual of -Temperance” was published: “Mr. Chiniquy has crowned his apostleship of -temperance by that work, with that ardent and holy ambition of character -of which he gave us so many tokens in his collegiate life, where we have -been so many years the witness of his piety when he was the model of his -fellow students, who had called him the Louis de Gonzague of Nicolet.” - -These words of the Montreal member of Parliament mean only that, wishing -to be saved as St. Louis de Gonzague, I had blindly tied myself to the -feet of my superiors. I had, as much as possible, extinguished all the -enlightenments of my own mind to follow the reason and the will of my -superiors. These compliments mean that I was walking like a blind man -whom his guide holds by the hand. - -Though my intelligence often revolted against the fables with which I -was nurtured, I yet forced myself to accept them as gospel truths; and -though I often rebelled against the ridiculous sophisms which were -babbled to me as the only principles of truth and Christian philosophy, -yet as often did I impose silence on my reason, and force it to submit -to the falsehoods which I was obliged to take for God’s truth! But, as I -have just confessed it, notwithstanding my good will to submit to my -superiors, there were times of terrible struggle in my soul, when all -the powers of my mind seemed to revolt against the degrading fetters -which I was forced to forge for myself. - -I shall never forget the day when, in the following terms, I expressed -to my Professor in Philosophy, the Rev. Charles Harper, doubts which I -had conceived concerning the absolute necessity of the inferior to -submit his reason to his superior. “When I shall have completely bound -myself to obey my superior, if he abuses his authority over me to -deceive me by false doctrines, or if he commands me to do things which I -consider wrong and dishonest, shall I not be lost if I obey him?” - -He answered: “You will never have to give an account to God for the -actions that you do by the order of your legitimate superiors. If they -were to deceive you, being themselves deceived, _they alone_ would be -responsible for the error which you would have committed. Your sin would -not be imputed to you as long as you follow the golden rule which is the -base of all Christian philosophy and perfection—humility and obedience!” - -Little satisfied with that answer, when the lesson was over I expressed -my reluctance to accept such principles to several of my fellow -students. Among them was Joseph Turcot, who died some years ago when, I -think, he was Minister of Public Works in Canada. He answered me: “The -more I study what they call their principles of Christian philosophy and -logic, the more I think that they intend to make _asses of every one of -us!”_ - -On the following day I opened my heart to the venerable man who was our -principal—the Rev. Mr. Leprohon. I used to venerate him as a saint and -love him as a father. I frankly told him that I felt very reluctant in -submitting myself to the crude principles which seemed to lead us into -the most abject slavery, the slavery of our reason and intelligence. I -wrote down his answer, which I give here: - -“My dear Chiniquy, how did Adam and Eve lose themselves in the Garden of -Eden, and how did they bring upon us all the deluge of evils by which we -are overwhelmed? Is it not because they raised their miserable reason -above that of God? They had the promise of eternal life if they had -submitted their reason to that of their Supreme Master. They were lost -on account of their rebelling against the authority, the reason of God. -Thus it is to-day. All the evils, the errors, the crimes by which the -world is overflooded come from the same revolt of the human will and -reason against the will and reason of God. God reigns yet over a part of -the world, the world of the elect, through the Pope, who controls the -teachings of our infallible and holy Church. In submitting ourselves to -God, who speaks to us through the Pope, we are saved. We walk in the -paths of truth and holiness. But we would err, and infallibly perish, as -soon as we put our reason above that of our superior, the Pope, speaking -to us in person, or through some of our superiors who have received from -him the authority to guide us.” - -“But,” said I, “if my reason tells me that the Pope, or some of those -other superiors who are put by him over me, are mistaken, and that they -command me something wrong, would I not be guilty before God if I obey -them?” - -“You suppose a thing utterly impossible,” answered Mr. Leprohon, “for -the Pope and the bishops who are united to him have the promise of never -failing in the faith. They cannot lead you into any errors, nor command -you anything against the law of God. But supposing for a moment that -they would commit any error, and that they would compel you to believe -or do something contrary to the teachings of the gospel, God would not -ask of you any account of an error committed when you are obeying your -legitimate superior.” - -I had to content myself with that answer, which I put down word for word -in my note book. But in spite of my respectful silence, the Rev. Mr. -Leprohon saw that I was yet uneasy and sad. In order to convince me of -the orthodoxy of his doctrines, he instantly put into my hands the two -works of De Maistre, “Le Pape” and “Les Soirees de St. Petersburg,” -where I found the same doctrines supported. My superior was honest in -his convictions. He sincerely believed in the sound philosophy and -Christianity of his principles, for he found them in these books -approved by the “infallible Popes.” - -I will mention another occurrence to show the inconceivable intellectual -degradation to which we had been dragged at the end of seven years of -collegiate studies. About the year 1829 the curate of St. Anne de la -Parade wrote to our principal, Rev. Mr. Leprohon, to ask the assistance -of the prayers of all the students of the College of Nicolet in order to -obtain the discontinuance of the following calamity: “For more than -three weeks one of the most respectable farmers was in danger of losing -all his horses from the effects of a sorcery! From morning to night, and -during most of the night, repeated blows of whips and sticks were heard -falling upon these poor horses, which were trembling, foaming and -struggling! We can see nothing! The hand of the wizard remains -invisible. Pray for us, that we may discover the monster, and that he -may be punished as he deserves.” - -Such were the contents of the priest’s letter; and as my superior -sincerely believed in that fable, I also believed it, as well as the -students of the college who had a _true piety_. On that shore of abject -and degrading superstitions I had to land after sailing seven years in -the bark called a college of the Church of Rome! - -The intellectual part of the studies in a college of Rome, and it is the -same in a convent, is therefore entirely worthless. Worse than that, the -intelligence is dwarfed under the chains by which it is bound. If the -intelligence does sometimes advance, it is in spite of the fetters -placed upon it; it is only like some few noble ships which, through the -extraordinary skill of their pilots, go ahead against wind and tide. - -I know that the priests of Rome can show a certain number of intelligent -men in every branch of science who have studied in their colleges. But -these remarkable men had from the beginning secretly broken for -themselves the chains with which their superiors had tried to bind them. -For peace sake they had outwardly followed the rules of the house, but -they had secretly trampled under the feet of their noble souls the -ignoble fetters which had been prepared for their understanding. True -children of God and light, they had found the secret of remaining free -even when in the dark cells of a dungeon! - -Give me the names of the remarkable and intelligent men who have studied -in a college of Rome, and have become real lights in the firmament of -science, and I will prove that nine-tenths of them have been persecuted, -excommunicated, tortured, some even put to death for having dared to -think for themselves. - -Galileo was a Roman Catholic, and he is surely one of the greatest men -whom science claims as her most gifted sons. But was he not sent to a -dungeon? Was he not publicly flogged by the hands of the executioner? -Had he not to ask pardon from God and man for having dared to think -differently from the Pope about the motion of the earth around the sun! - -Copernicus was surely one of the greatest lights of his time, but was he -not censured and excommunicated for his admirable scientific -discoveries? - -France does not know any greater genius among her most gifted sons than -Pascal. He was a Catholic. But he lived and died excommunicated. - -The Church of Rome boasts of Bossuet, the Bishop of Meaux, as one of the -greatest men she ever had. Yes; but has not Veuillot, the editor of the -_Univers_, who knows his man well, confessed and declared before the -whole world that Bossuet was a disguised Protestant? - -Where can we find a more amiable or learned writer than Montalembert, -who has so faithfully and bravely fought the battle of the Church of -Rome in France during more than a quarter of a century? But has he not -publicly declared on his death-bed that that Church was an apostate and -idolatrous Church from the day that she proclaimed the dogma of the -Infallibility of the Pope? Has he not virtually died an excommunicated -man for having said with his last breath that the Pope was nothing else -than a false god? - -Those pupils of Roman Catholic colleges of whom sometimes the priests so -imprudently boast, have gone out from the hands of their Jesuit teachers -to proclaim their supreme contempt for the Roman Catholic priesthood and -Papacy. They have been near enough to the priest to know him. They have -seen with their own eyes that the priest of Rome is the most dangerous, -the most implacable enemy of intelligence, progress and liberty; and if -their arm be not paralyzed by cowardice, selfishness or hypocrisy, those -pupils of the colleges of Rome will be the first to denounce the -priesthood of Rome and demolish her citadels. - -Voltaire studied in a Roman Catholic college, and it was probably when -at their school that he nerved himself for the terrible battle he has -fought against Rome. The Church will never recover from the blow which -Voltaire has struck at her in France. - -Cavour, in Italy, had studied in a Roman Catholic college also, and -under that very roof it is more than probable that his noble -intelligence had sworn to break the ignominious fetters with which Rome -had enslaved his fair country. The most eloquent of the orators of -Spain, Castelar, studied in a Roman Catholic college; but hear with what -burning eloquence he denounces the tyranny, hypocrisy, selfishness and -ignorance of the priests. - -Papineau studied under the priests of Rome in their college at Montreal. -From his earliest years that Eagle of Canada could see and know the -priests of Rome as they are; he has weighed them in the balance; he has -measured them; he has fathomed the dark recesses of their anti-social -principles; he has felt his shoulders wounded and bleeding under the -ignominious chains with which they dragged our dear Canada in the mire -for nearly two centuries. Papineau was a pupil of the priests; and I -have heard several priests boasting of that as a glorious thing. But the -echoes of Canada are still repeating the thundering words with which -Papineau denounced the priests as the most deadly enemies of the -education and liberty of Canada! He was one of the first men of Canada -to understand that there was no progress, no liberty possible for our -beloved country so long as the priests would have the education of our -people in their hands. The whole life of Papineau was a struggle to -wrest Canada from their grasp. Everyone knows how he constantly branded -them, without pity, during his life, and the whole world has been the -witness of the supreme contempt with which he has refused their -services, and turned them out at the solemn hour of his death! - -When, in 1792, France wanted to be free, she understood that the priests -of Rome were the greatest enemies of her liberties. She turned them out -from her soil or hung them to her gibbets. If to-day that noble country -of our ancestors is stumbling and struggling in her tears and her -blood—if she has fallen at the feet of her enemies—if her valiant arm -has been paralyzed, her sword broken and her strong heart saddened above -measure, is it not because she had most imprudently put herself again -under the yoke of Rome? - -Canada’s children will continue to flee from the country of their birth -so long as the priest of Rome holds the influence which is blasting -everything that falls within his grasp, on this continent as well as in -Europe; and the United States will soon see their most sacred -institutions fall, one after the other, if the Americans continue to -send their sons and daughters to the Jesuit colleges and nunneries. - -When, in the warmest days of summer, you see a large swamp of stagnant -and putrid water, you are sure that deadly miasma will spread around, -that diseases of the most malignant character, poverty, sufferings of -every kind, and death will soon devastate the unfortunate country; so, -when you see Roman Catholic colleges and nunneries raising their haughty -steeples over some commanding hills or in the midst of some beautiful -valleys, you may confidently expect that the self-respect and the manly -virtues of the people will soon disappear—intelligence, progress, -prosperity will soon wane away, to be replaced by superstition, -idleness, drunkenness, Sabbath-breaking, ignorance, poverty and -degradation of every kind. The colleges and nunneries are the high -citadels from which the Pope darts his surest missiles against the -rights and liberties of nations. The colleges and nunneries are the -arsenals where the most deadly weapons are night and day prepared to -fight and destroy the soldiers of liberty all over the world. - -The colleges and nunneries of the priests are the secret places where -the enemies of progress, equality and liberty are holding their councils -and fomenting that great conspiracy, the object of which is to enslave -the world at the feet of the Pope. - -The colleges and nunneries of Rome are the schools where the rising -generations are taught that it is an impiety to follow the dictates of -their own conscience, hear the voice of their intelligence, read the -Word of God, and worship their Creator according to the rules laid down -in the gospel. - -It is in the colleges and nunneries of Rome that men learn that they are -created to obey the Pope in everything—that the Bible must be burnt, and -that liberty must be destroyed at any cost all over the world. - - - - - CHAPTER X. - - MORAL AND RELIGIOUS INSTRUCTION IN THE ROMAN | CATHOLIC COLLEGES. - - -In order to understand what kind of moral education students in Roman -Catholic colleges receive, one must only be told that from beginning to -the end they are surrounded by an atmosphere in which nothing but -Paganism is breathed. The models of eloquence which we learned by heart -were almost exclusively taken from Pagan literature. In the same manner -Pagan models of wisdom, of honor, of chastity were offered to our -admiration. Our minds were constantly fixed on the masterpieces which -Paganism has left. The doors of our understanding were left open only to -receive the rays of light which Paganism has shed on the world. Homer, -Socrates, Lycurgus, Virgil, Horace, Cicero, Tacitus, Cæsar, Xenophon, -Demosthenes; Alexander, Lucretia, Regulus, Brutus, Jupiter, Venus, -Minerva, Mars, Diana, etc., etc., crowded each other in our thoughts, to -occupy them and be their models, examples and masters for ever. - -It may be said that the same Pagan writers, orators and heroes are -studied, read and admired in Protestant colleges. But there the -infallible antidote, the Bible, is given to the students. Just as -nothing remains of the darkness of night after the splendid morning sun -has arisen on the horizon, so nothing of the fallacies, superstitions -and sophisms of Paganism can trouble or obscure the mind on which that -light from heaven, the Word of God, comes every day with its millions of -shining rays. How insignificant is the poetry of Homer when compared -with the sublime songs of Moses! How pale is the eloquence of -Demosthenes, Cicero, Virgil, etc., when read after Job, David or -Solomon! How quickly tumble down the theories which those haughty -heathens of old wanted to raise over the intelligence of men when the -thundering voice from Sinai is heard; when the incomparable songs of -David, Solomon, Isaiah or Jeremiah are ravishing the soul which is -listening to their celestial strains! It is a fact that Pagan eloquence -and philosophy can be but very tasteless to men accustomed to be fed -with the bread which comes down from heaven, whose souls are filled with -the eloquence of God, and whose intelligence is fed with the philosophy -of heaven. - -But, alas! for me and my fellow-students in the college of Rome! No sun -ever appeared on the horizon to dispel the night in which our -intelligence was wrapped. The dark clouds with which Paganism had -surrounded us were suffocating us, and no breath from heaven was allowed -to come and dispel them. Moses, with his incomparable legislation, David -and Solomon with their divine poems, Job with his celestial philosophy, -Jeremiah, Isaiah and Daniel with their sublime songs, Jesus Christ -himself with his soul-saving gospel, as well as his apostles Peter, -John, Jude, James and Paul—these were all put on the Index!! They had -not the liberty to speak to us, and we were forbidden, absolutely -forbidden, to read and hear them! - -It is true that the Church of Rome, as an offset to that, gave us her -principles, precepts, fables and legends that we might be attached to -her, and that she might remain the mistress of our hearts. But these -doctrines, practices, principles and fables seemed to us so evidently -borrowed from Paganism—they were so cold, so naked, so stripped of all -true poetry, that if the Paganism of the ancients was not left absolute -master of our affections, it still claimed a large part of our souls. To -create in us a love for the Church of Rome, our superiors depended -greatly on the works of Chateaubriand. The “Genie du Christianisme” was -the book of books to dispel all our doubts, and attach us to the Pope’s -religion. But this author, whose style is sometimes really beautiful, -destroyed, by the weakness of his logic, the Christianity which he -wanted to build up. We could easily see that Chateaubriand was not -sincere, and his exaggerations were to many of us a sure indication that -he did not believe in what he said. The works of De Maistre, the most -impudent history-falsificator of France, were also put into our hands as -a sure guide in our philosophical and historical studies. The “Memoirs -du Comte Valmont,” with some authors of the same stamp, were much relied -on by our superiors to prove to us that the dogmas, precepts and -practices of the Roman Catholic religion were brought from heaven. - -It was certainly our desire as well as our interest to believe them. But -how our faith was shaken, and how we felt troubled when Livy, Tacitus, -Cicero, Virgil, Homer, etc., gave us the evidence that the greater part -of these things had their root and their origin in Paganism. - -For instance, our superiors had convinced us that scapulars, medals, -holy water, etc., would be of great service to us in battling with the -most dangerous temptations, as well as in avoiding the most common -dangers of life. Consequently we all had scapulars and medals, which we -kept with the greatest respect, and even kissed morning and evening with -affection, as if they were powerful instruments of the mercy of God to -us. How great, then, was our confusion and disappointment when we -discovered in the Greek and Latin historians that those scapulars and -medals and statuettes were nothing but a remnant of Paganism, and that -the worshippers of Jupiter, Minerva, Diana and Venus believed themselves -also free, as we did, from all calamity when they carried them in honor -of these divinities! The further we advanced in the study of Pagan -antiquity, the more we were forced to believe that our religion, instead -of being born at the foot of Calvary, was only a pale and awkward -imitation of Paganism. The modern Maximus Pontifex (the Pope of Rome), -who, as we were assured, was the successor of St. Peter, the Vicar of -Jesus Christ, resembled the “Pontifex Maximus” of the great republic and -empire of pagan Rome as two drops of water resemble each other. Had not -our Pope preserved not only the name, but also the attributes, the -pageantry, the pride, and even the garb of that high pagan priest? Was -not the worship of the saints absolutely the same as the worship of the -demigods of olden time? Was not our purgatory minutely described by -Virgil? Were not our prayers to the Virgin and to the saints repeated, -almost in the same words, by the worshippers who prostrated themselves -before the images of their gods, just as we repeated them every day -before the images which adorned our churches? Was not our holy water in -use among the idolaters, and for the same purpose for which it is used -among us? - -We knew by history the year in which the magnificent temple consecrated -_to all the gods_, bearing the name of Pantheon, had been built at Rome. -We were acquainted with the names of several of the sculptors who had -carved the statues of the gods in that heathen temple, at whose feet the -idolaters bowed respectfully, and words cannot express the shame we felt -on learning that the Roman Catholics of our day, under the very eyes and -with the sanction of the Pope, still prostrated themselves before the -SAME IDOLS, in the SAME TEMPLE, and to obtain the SAME FAVORS! - -When we asked each other the question, “What is the difference between -the religion of heathen Rome and that of the Rome of to-day?” more than -one student would answer: “The only difference is in the name. The -idolatrous temples are the same: the idols have not left their places. -To-day, as formerly, the same incense burns in their honor? Nations are -still prostrated at their feet to give them the same homage and to ask -of them the same favors; but instead of calling this statue Jupiter, we -call it Peter; and instead of calling that one Minerva or Venus, it is -called St. Mary. It is the old idolatry coming to us under Christian -names.” - -I earnestly desired to be an honest and sincere Roman Catholic. These -impressions and thoughts distracted me greatly, inasmuch as I could find -nothing in reason to diminish their force. Unfortunately, many of the -books placed in our hands by our superiors to confirm our faith, form -our moral character, and sustain our piety and our confidence in the -dogmas of the Church of Rome, had a frightful resemblance to the -histories I had read of the gods and goddesses. The miracles attributed -to the Virgin Mary often appeared to be only a reproduction of the -tricks and deceits by which the priests of Jupiter, Venus, Minerva, -etc., used to obtain their ends and grant the requests of their -worshippers. Some of those miracles of the Virgin Mary equalled, if they -did not surpass, in absurdity and immorality, what mythology taught us -among the most hideous accounts of the heathen gods and goddesses. - -I could cite hundreds of such miracles which shocked my faith and caused -me to blush in secret at the conclusion to which I was forced to come, -in comparing the worship of ancient and modern Rome. I will only quote -three of these modern miracles, which are found in one of the books the -best approved by the Pope, entitled “The Glories of Mary.” - -First miracle. “The great favors bestowed by the Holy Virgin upon a nun -named Beatrix, of the Convent of Frontebraldo, show how merciful she is -to sinners. The fact is related by Cesanus, and by Father Rho. This -unfortunate nun, having been possessed by a criminal passion for a young -man, determined to leave her convent and elope with him. She was the -doorkeeper of the convent, and having placed the keys of the monastery -at the feet of a statue of the Holy Virgin, she boldly went out, then -led a life of prostitution during fifteen years in a far off place. - -“One day, accidentally meeting the purveyor of her convent, and thinking -she would not be recognized by him, she asked him news of Sister -Beatrix. - -“‘I know her well,’ answered this man; ‘she is a holy nun, and is -mistress of the novices.’ - -“At these words Beatrix was confused; but to understand what it meant, -she changed her clothing, and going to the convent, inquired after -Sister Beatrix. - - “The Holy Virgin instantly appeared to her in the form of the statue at -whose feet she had placed the keys at her departure. The Divine Mother -spoke to her in this wise: ‘Know, Beatrix, that in order to preserve -your honor, I have taken your place and done your duty since you have -left your convent. My daughter, return to God and be penitent, for my -son is still waiting for you. Try, by the holiness of thy life, to -preserve the good reputation which I have earned you.’ Having thus -spoken, the Holy Virgin disappeared. Beatrix re-entered the monastery, -donned her religious dress, and, grateful for the mercies of Mary, she -led the life of a saint.” (“Glories of Mary,” chap. vi., sec. 2.) - -Second miracle. Rev. Father Rierenberg relates that there existed in a -city called Aragona, a beautiful and noble girl by the name of -Alexandra, whom two young men loved passionately. One day, maddened by -the jealousy each one had of the other, they fought together, and both -were killed. Their parents were so infuriated at the young girl, the -author of these calamities, that they killed her, cut her head off, and -threw her into a well. A few days after St. Dominic, passing by the -place, was inspired to approach the well and to cry out, “Alexandra, -come here!” The head of the deceased immediately placed itself upon the -edge of the well, and entreated St. Dominic to hear its confession. -Having heard it, the Saint gave her the communion in the presence of a -great multitude of people, and then he commanded her to tell them why -she had received so great a favor. - -She answered that though she was in a state of mortal sin when she was -decapitated, yet as she had a habit of reciting the holy rosary, the -Virgin had preserved her life. - -The head, full of life, remained on the edge of the well two days before -the eyes of a great many people, and then the soul went to purgatory. -But fifteen days after this the soul of Alexandra appeared to St. -Dominic, bright and beautiful as a star, and told him that one of the -surest means of removing souls from purgatory was the recitation of the -rosary in their favor. (“Glories of Mary,” chap. viii., sec. 2). - -Third miracle. “A servant of Mary one day went into one of her churches -to pray, without telling her husband of it. Owing to a terrible storm -she was prevented from returning home that night. Harassed by the fear -that her husband would be angry, she implored Mary’s help. But on -returning home she found her husband full of kindness. After asking her -husband a few questions on the subject, she discovered that during that -very night the Divine Mother had taken her form and features and had -taken her place in all the affairs of the household! She informed her -husband of the great miracle, and they both became very much devoted to -the Holy Virgin.” (“Glories of Mary:” Examples of Protection, 40.) - -Persons who have never studied in a Roman Catholic college will hardly -believe that such fables were told us as an appeal for us to become -Christians. But, God knows, I tell the truth. Is it not a profanation of -a holy word to say that Christianity is the religion taught the students -in Rome’s colleges? - -After reading the monstrous metamorphoses of the gods of Olympus, the -student feels a profound pity for the nations who have lived so long in -the darkness of Paganism. He cannot understand how so many millions of -men were, for such a long time, deceived by such cruel fables. With joy -his thoughts are turned to the God of Calvary, there to receive light -and life. He feels, as it were, a burning desire to nourish himself with -the words of life, fallen from the lips of the “great victim.” But here -comes the priest of the college, who places himself between the student -and Christ, and instead of allowing him to be nourished with the Bread -of Life he offers him fables, husks with which to appease his hunger. -Instead of allowing him to slake his thirst from the waters which flow -from the fountains of eternal life, he offers him a corrupt beverage! - -God alone knows what I have suffered during my studies to find myself -absolutely deprived of the privilege of eating this bread of life—His -Holy Word. - -During the last years of my studies, my superiors often confided to me -the charge of the library. Once it happened that, as the students were -taking a holiday, I remained alone in the college, and shutting myself -up in the library, I began to examine all the books. I was not a little -surprised to discover that the books which were the most proper to -instruct us stood on the catalogue of the library marked among the -forbidden books. I felt an inexpressible shame on seeing with my own -eyes that none but the most indifferent books were placed in our -hands—that we were permitted to read authors of the third rank only (if -this expression is suitable to such whose only merit consisted in -flattering the Popes, and in concealing or excusing their crimes). -Several students more advanced than myself had already made the -observation to me, but I did not believe them. Self-love gave me the -hope that I was as well educated as one could be at my age. Until then I -have spurned the idea that, with the rest of the students, I was the -victim of an incredible system of moral and intellectual blindness. - -Among the forbidden books of the college I found a splendid Bible. It -seemed to be of the same edition as the one whose perusal had made hours -pass away so pleasantly when I was at home with my mother. I seized it -with the transports of a miser finding a lost treasure. I lifted it to -my lips, and kissed it respectfully. I pressed it against my heart, as -one embraces a friend from whom he has long been separated. This Bible -brought back to my memory the most delightful hours of my life. I read -its divine pages until the scholars returned. - -The next day Rev. Mr. Leprohon, our director, called me to his room -during the recreation, and said: “You seem to be troubled and very sad -to-day. I noticed that you remained alone while the other scholars were -enjoying themselves so well. Have you any cause of grief? or are you -sick?” - -I could not sufficiently express my love and respect for this venerable -man. He was at the same time my friend and benefactor. For four years he -and Rev. Mr. Brassard had been paying my board; for, owing to a -misunderstanding between myself and my uncle Dionne, he had ceased to -maintain me at college. By reading the Bible the previous day I had -disobeyed my benefactor, Mr Leprohon; for when he entrusted me with the -care of the library he made me promise not to read the books in the -forbidden catalogue. - -It was painful to me to sadden him by acknowledging that I had broken my -word of honor, but it pained me far more to deceive him by concealing -the truth. I therefore answered him: “You are right in supposing that I -am uneasy and sad. I confess there is one thing which perplexes me -greatly among the rules that govern us. I never dared to speak to you -about it; but as you wish to know the cause of my sadness, I will tell -you. You have placed in our hands, not only to read, but to learn by -heart, books which are, as you know, partly inspired by hell, and you -forbid us to read the only book whose every word is sent from heaven! -You permit us to read books dictated by the Spirit of darkness and sin, -and you make it a crime for us to read the only book written under the -dictation of the Spirit of light and holiness. This conduct on your -part, and on the part of all the superiors of the college, disturbs and -scandalizes me! Shall I tell you, your dread of the Bible shakes my -faith, and causes me to fear that we are going astray in our Church.” - -Mr. Leprohon answered me: “I have been the director of this college for -more than twenty years, and I have never heard from the lips of any of -the students such remarks and complaints as you are making to me to-day. -Have you no fear of being the victim of a deception of the devil, in -meddling with a question so strange and so new for a scholar whose only -aim should be to obey his superiors?” - -“It may be,” said I, “that I am the first to speak to you in this -manner, for it is very probable that I am the only student in this -college who has read the Holy Bible in his youthful days. I have already -told you there was a Bible in my father’s house, which disappeared only -after his death, though I never could know what became of it. I can -assure you that the perusal of that admirable book has done me a good -that is still felt. It is, therefore, because I know by a personal -experience that there is no book in the world so good, and so proper to -read, that I am extremely grieved, and even scandalized, by the dread -you have of it. I acknowledge to you I spent the afternoon of yesterday -in the library reading the Bible. I found things in it which made me -weep for joy and happiness—things that did more good to my soul and -heart than all you have given me to read for six years. And I am so sad -to-day because you approve of me when I read the works of the devil, and -condemn me when I read the Word of God.” - -My superior answered: “Since you have read the Bible, you must know that -there are things in it on matters of such a delicate nature that it is -improper for a young man, and more so for a young lady, to read them.” - -“I understand,” answered I; “but these delicate matters, of which you do -not want God to speak a word to us, you know very well that Satan speaks -to us about them day and night. Now, when Satan speaks about and -attracts our thoughts towards an evil and criminal thing, it is always -in order that we may like it and be lost. But when the God of Purity -speaks to us of evil things (of which it is pretty much impossible for -men to be ignorant), He does it that we may hate and abhor them, and He -gives us grace to avoid them. Well, then, since you cannot prevent the -devil from whispering to us things so delicate and dangerous to seduce -us, how dare you hinder God from speaking of the same things to shield -us from their allurements? Besides, when my God desires to speak to me -Himself on any question whatever, where is your right to obstruct His -word on its way to my heart?” - -Though Mr. Leprohon’s intelligence was as much wrapped up in the -darkness of the Church of Rome as it could be, his heart had remained -honest and true; and while I respected and loved him as my father, -though differing from him in opinion, I knew he loved me as if I had -been his own child. He was thunderstruck by my answer. He turned pale, -and I saw tears about to flow from his eyes. He sighed deeply, and -looked at me some time reflectingly, without answering. At last he said: -“My dear Chiniquy, your answer and your arguments have a force that -frightens me, and if I had no other but my own personal ideas to -disprove them, I acknowledge I do not know how I would do it. But I have -something better than my own weak thoughts. I have the thoughts of the -Church, and of our Holy Father the Pope. _They forbid us to put the -Bible in the hands of our students._ This should suffice to put an end -to your troubles. To obey his legitimate superiors in all things and -everywhere, is the rule a Christian scholar like you should follow; and -if you have broken it yesterday, I hope it will be the last time that -the child whom I love better than myself will cause me such pain.” - -On saying this he threw his arms around me, clasped me to his heart, and -bathed my face with tears. I wept also. Yes, I wept abundantly. - -But God knoweth, that though the regret of having grieved my benefactor -and father caused me to shed tears at that moment, yet I wept much more -on perceiving that I would no more be permitted to read His Holy Word. - -If, therefore, I am asked what moral and religious education we received -at college, I will ask in return, What religious education can we -receive in an institution where seven years are spent without once being -permitted to read the Gospel of God? The gods of the heathen spoke to us -daily by their apostles and disciples—Homer, Virgil, Pindar, Horace! and -the God of the Christians had not permission to say a single word to us -in that college! - -Our religion, therefore, could be nothing but Paganism disguised under a -Christian name. Christianity in a college or convent of Rome is such a -strange mixture of heathenism and superstition, both ridiculous and -childish, and of shocking fables, that the majority of those who have -not entirely smothered the voice of reason cannot accept it. A few do, -as I did, all in their power, and succeed to a certain extent, in -believing only what the superior tells them to believe. They close their -eyes and permit themselves to be led exactly as if they were blind, and -a friendly hand were offering to guide them. But the greater number of -students in Roman Catholic colleges cannot accept the bastard -Christianity which Rome presents to them. Of course, during their -studies they follow its rules, for the sake of peace; but they have -hardly left college before they proceed to join and increase the ranks -of the army of skeptics and infidels which overruns France, Spain, Italy -and Canada—which overruns, in fact, all the countries where Rome has the -education of the people in her hands. - -I must say, though with a sad heart, that moral and religious education -in Roman Catholic colleges is worse than void, for from them has been -excluded the only true standard of morals and religion—THE WORD OF GOD! - - - - - CHAPTER XI. - - =PROTESTANT CHILDREN IN THE CONVENTS AND | NUNNERIES OF ROME.= - - -We read in the history of Paganism that parents were often, in those -dark ages, slaying their children upon the altars of their gods, to -appease their wrath or obtain their favors. But we now see a stranger -thing. It is that of Christian parents forcing their children into the -temples and to the very feet of the idols of Rome, under the fallacious -notion of having them educated! While the Pagan parent destroyed only -the temporal life of his child, the Christian parent, for the most part, -destroys his eternal life. The Pagan was consistent: he believed in the -almighty power and holiness of his gods; he sincerely THOUGHT that they -ruled the world, and that they blessed both the victims and those who -offered them. But where is the consistency of the Protestant who drags -his child and offers him as a sacrifice on the altars of the Pope! Does -he believe in his holiness or in his supreme and infallible power of -governing the intelligence? Then why does he not go and throw himself at -his feet and increase the number of his disciples? The Protestants who -are guilty of this great wrong are wont to say, as an excuse, that the -superiors of colleges and convents have assured them that their -religious convictions would be respected, and that nothing should be -said or done to take away or even shake the religion of their children. - -Our first parents were not more cruelly deceived by the seductive words -of the serpent than the Protestants are this day by the deceitful -promises of the priests and nuns of Rome. - -I had been myself the witness of the promise given by our superior to a -judge of the State of New York, when, a few days later that same -superior, the Rev. Mr. Leprohon, said to me: “You know some English, and -this young man knows French enough to enable you to understand each -other. Try to become his friend and to bring him over to our holy -religion. His father is a most influential man in the United States, and -this, his only son, is the heir of an immense fortune. Great results for -the future of the Church in the neighboring republic might follow his -conversion.” - -I replied: “Have you forgotten the promise you have made to his father, -never to say or do anything to shake or take away the religion of that -young man?” - -My superior smiled at my simplicity, and said: “When you shall have -studied theology you will know that Protestantism is not a religion, but -that it is the negation of religion. Protesting cannot be the basis of -any doctrine. Thus, when I promised Judge Pike that the religious -convictions of his child should be respected, and that I would not do -anything to change his faith, I did promise the easiest thing in the -world, since I promised not to meddle with a thing _which has no -existence_.” - -Convinced, or rather blinded, by the reason of my superior, which is the -reasoning of every superior of a college or nunnery, I set myself to -work from that moment to make a good Roman Catholic of that young -friend; and I would probably have succeeded, had not a serious illness -forced him, a few months after, to go home, where he died. - -Protestants who may read these lines will, perhaps, be indignant against -the deceit and knavery of the Superior of the College of Nicolet. But I -will say to those Protestants, it is not on that man, but on yourselves, -that you must pour your contempt. The Rev. Mr. Leprohon was honest. He -acted conformably to principles which he thought good and legitimate, -and for which he would have cheerfully given the last drop of his blood. -He sincerely believed that your Protestantism is a mere negation of all -religion, worthy of the contempt of every true Christian. It was not the -priest of Rome who was contemptible, dishonest and a traitor to his -principles, but it was the Protestant who was false to his gospel and to -his own conscience by having his child educated by the servants of the -Pope. Moreover, can we not truthfully say that the Protestant who wishes -to have his children bred and educated by a Jesuit or a nun _is a man of -no religion_? and that nothing is more ridiculous than to hear such a -man begging respect for his _religious principles_! A man’s ardent -desire to have his religious convictions respected is best known by his -respecting them himself. - -The Protestant who drags his children to the feet of the priests of Rome -is either a disguised infidel or a hypocrite. It is simply ridiculous -for such a man to speak of his religious convictions, or beg respect for -them. His very humble position at the feet of a Jesuit or a nun, begging -respect for his faith, is a sure testimony that he has none to lose. If -he had any he would not be there, an humble and abject suppliant. He -would take care to be where there could be no danger to his dear child’s -immortal soul. - -When I was in the Church of Rome, we often spoke of the necessity of -making superhuman efforts to attract young Protestants into our colleges -and nunneries, as the shortest and only means of ruling the world before -long. And as the mother has in her hands, still more than the father, -the destinies of the family and of the world, we were determined to -sacrifice everything in order to build nunneries all over the land, -where the young girls, the future mothers of our country, would be -moulded in our hands and educated according to our views. - -Nobody can deny that this is supreme wisdom. Who will not admire the -enormous sacrifices made by Romanists in order to surround the nunneries -with so many attractions that it is difficult to refuse them preference -above all other female scholastic establishments? One feels so well in -the shade of these magnificent trees during the hot days of summer! It -is so pleasant to live near this beautiful sheet of water, or the rapid -current of that charming river, or to have constantly before one’s eyes -the sublime spectacle of the sea! What a sweet perfume the flowers of -that parterre diffuse around that pretty and peaceful convent! And, -besides, who can withstand the almost angelic charms of the Lady -Superior! How it does one good to be in the midst of those holy nuns, -whose modesty, affable appearance, and lovely smile present such a -beautiful spectacle, that one would think of being at heaven’s gate -rather than in a world of desolation and sin! - -O foolish man! Thou art always the same—ever ready to be seduced by -glittering appearances—ever ready to suppress the voice of thy -conscience at the first view of a seductive object! - -One day I had embarked in the boat of a fisherman on the coast of one of -those beautiful islands which the hand of God has placed at the mouth of -the Gulf of St. Lawrence. In a few minutes the white sail, full-blown by -the morning breeze, had carried us nearly a mile from the shore. There -we dropped our anchor, and soon our lines, carried by the current, -offered the deceitful bait to the fishes. But not one would come. One -would have thought that the sprightly inhabitants of these limpid waters -had acted in concert to despise us. In vain did we move our lines to and -fro to attract the attention of the fishes; not one would come! We were -tired. We lamented the prospect of losing our time, and being laughed at -by our friends on the shore who were waiting the result of our fishing -to dine. Nearly one hour was spent in this manner, when the captain -said, “Indeed, I will make the fishes come.” - -Opening a box, he took out handfuls of little pieces of finely-cut -fishes, and threw them broadcast on the water. - -I was looking at him with curiosity, and I received with a feeling of -unbelief, the promise of seeing, in a few moments, more mackerel than I -could pick up. These particles of fish, falling upon the water, -scattered themselves in a thousand different ways. The rays of the sun, -sporting among these numberless fragments, and thousands of scales, gave -them a singular whiteness and brilliancy. They appeared like a thousand -diamonds, full of movement and life, that sported and rolled themselves, -running at each other, while rocking upon the waves. - -As these innumerable little objects withdrew from us they looked like -the milky way in the firmament. The rays of the sun continued to be -reflected upon the scales of the fishes in the water, and to transform -them into as many pearls, whose whiteness and splendor made an agreeable -contrast with the deep green color of the sea. - -While looking at that spectacle, which was so new to me, I felt my line -jerked out of my hands, and soon had the pleasure of seeing a -magnificent mackerel lying at my feet. My companions were as fortunate -as I was. The bait so generously thrown away had perfectly succeeded in -bringing us not only hundreds, but thousands of fishes, and we caught as -many of them as the boat could carry. - -The Jesuits and the nuns are the Pope’s cleverest fishermen, and the -Protestants are the mackerels caught upon their baited hooks. Never -fisherman knew better to prepare the perfidious bait than the nuns and -Jesuits, and never were stupid fishes more easily caught than -Protestants in general. - -The priests of Rome themselves boast that more than half of the pupils -of the nuns are the children of Protestants, and that seven-tenths of -those Protestant children, sooner or later, become the firmest disciples -and the true pillars of popery in the United States. It is with that -public and undeniable fact before them that the Jesuits have prophesied -that before twenty-five years the pope will rule that great republic; -and if there is not a prompt change their prophecy will probably be -accomplished. - -“But,” say many Protestants, “where can we get safer securities that the -morals of our girls will be sheltered than in those convents? The faces -of those good nuns, their angelic smiles, even their lips, from which -seems to flow a perfume from heaven—are not these the unfailing signs -that nothing will taint the hearts of our dear children when they are -under the care of those holy nuns?” - -Angelic smiles! Lips from which flow a perfume from heaven! Expressions -of peace and holiness of the good nuns! Delusive allurements! Cruel -deceptions! Mockery of comedy! Yes, _all_ these angelic smiles, all -these expressions of joy and happiness, are but allurements to deceive -honest but too trusting men! - -I believed myself for a long time that there was something true in all -the display of peace and happiness which I saw reflected in the faces of -a good number of nuns. But how soon my delusions passed away when I read -with my own eyes, in a book of the _secret rules_ of the convent, that -one of their rules is _always_, especially in the presence of strangers, -to have an appearance of joy and happiness, even when the soul is -overwhelmed with grief and sorrow! The motives given to the nuns for -thus wearing a continual mask, is to secure the esteem and respect of -the people, and to win more securely the young ladies to the convent! - -All know the sad end of life of one of the most celebrated female -comedians of the American theatre. She had acted her part in the evening -with a perfect success. She appeared so handsome and so happy on the -stage! Her voice was such a perfect harmony; her singing was so merry -and lively with mirth! Two hours later she was a corpse! She had -poisoned herself on leaving the theatre! For some time her heart was -broken with grief which she could not bear. - -Thus it is with the nun in her cell! forced to play a sacrilegious -comedy to deceive the world and to bring new recruits to the monastery. -And the Protestants, the disciples of the gospel, the children of light, -suffer themselves to be deceived by this impious comedy. - -The poor nun’s heart is often full of sorrow, and her soul is drowned in -a sea of desolation; but she is obliged, under oath, always to appear -gay! Unfortunate victim of the most cruel deception that has ever been -invented. That poor daughter of Eve, deprived of all the happiness that -heaven has given, tortured night and day by honest aspirations, which -she is told are unpardonable sins, she has not only to suppress in -herself the few buds of happiness which God has left in her soul, but -what is more cruel, she is forced to appear happy in anguish of shame -and of deception. - -Ah! if Protestants could know, as I do, how much the hearts of those -nuns bleed, how much those poor victims of the pope feel themselves -wounded to death, how almost every one of them die at an early age, -broken-hearted, instead of speaking of their happiness and holiness, -they would weep at their profound misery. Instead of helping Satan to -build up and maintain those sad dungeons by giving both their gold and -their children, they would let them crumble into dust, and thus check -the torrents of silent though bitter tears which those cells hide from -our view. - -I was traveling in 1851 over the vast prairies of Illinois in search of -a spot which would suit us the best for the colony which I was about to -found. One day my companions and myself found ourselves so wearied by -the heat that we resolved to wait for the cool night in the shade of a -few trees around a brook. The night was calm; there were no clouds in -the sky, and the moon was beautiful. Like the sailor upon the sea, we -had nothing but our compass to regulate our course on those beautiful -and vast prairies. But the pen cannot express the emotions I felt while -looking at that beautiful sky and those magnificent deserts opened to -our view. - -We often came to sloughs which we thought deeper than they really were, -and of which we would keep the side for fear of drowning our horses. -Many a time did I get down from the carriage and stop to contemplate the -wonders which those ponds presented to our view. - -All the splendors of the sky seemed brought down in those pure and -limpid waters. The moon and the stars seemed to have left their places -in the firmament to bathe themselves in those delightful lakelets. All -the purest, the most beautiful things of the heavens seemed to come down -to hide themselves in those tranquil waters as if in search of more -peace and purity. - -A few days later I was retracing my steps. It was daytime, and following -the same route, I was longing to get to my charming little lakes. But -during the interval the heat had been great, the sun very hot, and my -beautiful sheets of water had been dried up. My dear little lakes were -nowhere to be seen. - -And what did I find instead? Innumerable reptiles, with the most hideous -forms and filthy colors! No brilliant stars, no clear moon were there -any more to charm my eyes. There was nothing left but thousands of -little toads and snakes, at the sight of which I was filled with disgust -and horror! - -Protestants! when upon life’s way you are tempted to admire the smiling -lips and unstained faces of the pope’s nuns, please think of those -charming lakes which I saw on the prairies of Illinois, and remember the -innumerable reptiles and toads which swarm at the bottom of those -deceitful waters. - -When, by the light of divine truth, Protestants see behind these perfect -mockeries by which the nun conceals with so much care the hideous misery -which devours her heart, they will understand the folly of having -permitted themselves to be so easily deceived by appearances. Then they -will bitterly weep for having sacrificed to that modern Paganism the -future welfare of their children, of their families and of their -country! - -“But,” says one, “the education is so cheap in the nunnery.” I answer, -“The education in convents, were it twice cheaper than it is now, would -still cost twice more than it is worth. It is in this circumstance that -we can repeat and apply the old proverb, ‘Cheap things are always too -highly paid for.’” - -In the first place, the intellectual education in the nunnery is -completely null. The great object of the pope and the nuns is to -captivate and destroy the intelligence. - -The moral education is also of no account; for what kind of morality can -a young girl receive from a nun who believes that she can live as she -pleases as long as she likes it—that nothing evil can come of her, -neither in this life nor in the next, provided only she is devout to the -Virgin Mary? - -Let Protestants read the “Glories of Mary,” by St. Liguori, a book which -is in the hands of every nun and every priest, and they will understand -what kind of morality is practiced and taught inside the walls of the -Church of Rome. Yes, let them read the history of that lady who was so -well represented at home by the Holy Virgin that her husband did not -perceive that she had been absent, and they will have some idea of what -their children may learn in a convent. - - - - - CHAPTER XII. - -ROME AND EDUCATION—WHY DOES THE CHURCH OF ROME HATE THE COMMON SCHOOLS - OF THE UNITED STATES, AND WANTS TO DESTROY THEM? WHY DOES SHE OBJECT - TO THE READING OF THE BIBLE IN THE SCHOOL? - - -The word EDUCATION is a beautiful word. It comes from the Latin -_educare_, which means to raise up, to take from the lowest degrees to -the highest spheres of knowledge. The object of education is, then, to -feed, expand, raise, enlighten and strengthen the intelligence. - -We hear the Roman Catholic priests making use of that beautiful word -education as often, if not oftener, than the Protestant. But that word -“education” has a very different meaning among the followers of the pope -than among the disciples of the Gospel. And that difference, which the -Protestants ignore, is the cause of the strange blunders they make every -time they try to legislate on that question, here, as well as in England -or in Canada. - -The meaning of the word education among Protestants is as far from the -meaning of that same word among Roman Catholics as the southern pole is -from the northern pole. When a Protestant speaks of education, that word -is used and understood in its true sense. When he sends his little boy -to a Protestant school, he honestly desires that he should be reared up -in the spheres of knowledge as much as his intelligence will allow. When -that little boy is going to school, he soon feels that he has been -raised up to some extent, and he experiences a sincere joy, a noble -pride, for this new, though at first very modest raising; but he -naturally understands that this new and modest upheaval is only a stone -to step on and raise himself to a higher degree of knowledge, and he -quickly makes that second step with an unspeakable pleasure. When the -son of a Protestant has acquired a little knowledge, he wants to acquire -more. When he has learned what _this_ means, he wants to know what -_that_ means also. Like the young eagle, he trims his wings for a higher -flight, and turns his head upward to go farther up in the atmosphere of -knowledge. A noble and mysterious ambition has suddenly seized his young -soul. Then he begins to feel something of that unquenchable thirst for -knowledge which God Himself has put in the breast of every child of -Adam; a thirst of knowledge, however, which will never be perfectly -realized except in heaven. - -When God created man in His own image, He endowed him with an -intelligence and moral faculties worthy of the high, I was going to say -the divine, dignity of His own beloved children. He Himself put in us -aspirations and instincts by which we were to be constantly longing -after the oceans of light, truth and knowledge, whose waves wash His -eternal throne. It is that thirst after more knowledge, that constant -longing after more light, which constitutes the difference between man -and brute. Man has received from God an intelligence which, though -clouded now by sin, is to him what the helm is to the noble ship which -crosses the boundless ocean; he has a conscience, an immortal soul which -binds him to God, and he feels it. His destinies are glorious, they are -incommensurable, they are infinite, and he knows it. Though a dethroned -king, he feels that he is still a king. The six thousand years which -have passed over him since his fall have not yet effaced the kingly -title which God Himself wrote on his forehead when He told him, -“Multiply, and replenish the earth, and subdue it” (Gen. i: 28). With -that glorious, that divine mission of subduing the air and the light, -the wind and the waves, the seas and the earth, the roaring thunder and -the flashing lightning constantly before his eyes, man marches to the -conquest of the world with the calm certitude of his power and the -glorious aspirations of his royal dignity. - -The object of education, then, is to enable man to fulfill that kingly -mission of ruling, subduing the world, under the eyes of his Creator. -Let us remember that it is not from himself, nor from any angel, but it -is from God himself that man has received that sublime mission. Yes, it -is God himself who has implanted in the bosom of humanity the knowledge -and aspirations of those splendid destinies which can be attained only -by “Education.” - -What a glorious impulse is this that seizes hold of the newly awakened -mind, and leads the young intelligence to rise higher and pierce the -clouds that hide from his gaze the splendors of knowledge that lie -concealed beyond the gloom of this nether sphere! That impulse is a -noble ambition; it is that part of humanity that assimilates itself to -the likeness of the great Creator; that impulse which education has for -its mission to direct in its onward and upward march, is one of the most -precious gifts of God to man. Once more, the glorious mission of -education is to foster these thirstings after knowledge and lead man to -accomplish his high destiny. - -It ought to be a duty with both Roman Catholics and Protestants to -assist the pupil in his flight toward the regions of science and -learning. But is it so? No. When you Protestants send your children to -school, you put no fetters to their intelligence; they rise with -fluttering wings day after day. Though their flight at first is slow and -timid, how happy they feel at every new aspect of their intellectual -horizon! How their hearts beat with an unspeakable joy when they begin -to hear voices of applause and encouragement from every side saying to -them, “Higher, higher, higher!” When they shake their young wings to -take a still higher flight, who can express their joy when they -distinctly hear again the voices of a beloved mother, of a dear father, -of a venerable pastor, cheering them and saying, “Well done! Higher yet, -my child, higher!” - -Raising themselves with more confidence on their wings, they then soar -still higher, in the midst of the unanimous concert of the voices of -their whole country encouraging them to the highest flight. It is then -that the young man feel his intellectual strength tenfold multiplied. He -lifts himself on his eagle wings, with a renewed confidence and power, -and soars up still higher, with his heart beating with a noble and holy -joy. For from the south and north, from the east and the west, the -echoes bring to his ears the voices of the admiring multitudes—“Rise -higher, higher yet!” - -He has now reached what he thought, at first, to be the highest regions -of thought and knowledge; but he hears again the same stimulating cries -from below, encouraging him to a still higher flight toward the loftiest -dominion of knowledge and philosophy, till he enters the regions where -lies the source of all truth, and light and life. For he has also heard -the voice of his God, speaking through His Son Jesus Christ, crying, -“Come unto me! Fear not! Come unto me! I am the light, the way! Come to -this _higher_ region where the Father, with the Son and the Spirit, -reign in endless light!” - -Thus does the Protestant scholar making use of his intelligence as the -eagle of his wing, go on from weakness unto strength, from the timid -flutter to the bold, confident flight, from one degree to another still -higher, from one region of knowledge to another still higher, till he -loses himself in that ocean of light and truth and life which is God. - -In the Protestant schools no fetters are put on the young eagle’s wings; -there is nothing to stop him in his progress, or paralyze his movements -and upward flights. It is the contrary: he receives every kind of -encouragement in his flight. - -Thus it is that the only truly _great_ nations in the world are -Protestants! Thus it is the truly _powerful_ nations in the world are -Protestants! Thus it is that the _only free_ nations in the world are -Protestants! The Protestant nations are the only ones that acquit -themselves like men in the arena of this world; Protestant nations only -march as giants at the head of the civilized world. Everywhere they are -the advance guard in the ranks of progress, science and liberty, leaving -far behind the unfortunate nations whose hands are tied by the -ignominious iron chains of Popery. - -After we have seen the Protestant scholar raising himself, on his eagle -wings, to the highest spheres of intelligence, happiness and light, and -marching unimpaired toward his splendid destinies, let us turn our eyes -toward the Roman Catholic student, and let us consider and pity him in -the supreme degradation to which he is subjected. - -That young Roman Catholic scholar is born with the same bright -intelligence as the Protestant one; he is endowed by his Creator with -the same powers of mind as his Protestant neighbor; he has the same -impulses, the same noble aspirations implanted by the hand of God in his -breast. He is sent to school apparently, like the Protestant boy, to -receive what is called “Education.” He at first understands that word in -its true sense; he goes to school in the hope of being _raised_, -elevated as high as his intelligence and his personal efforts will -allow. His heart beats with joy, when at once the first rays of light -and knowledge come to him; he feels a holy, a noble pride at every new -step he makes in his upward progress; he longs to learn more, he wants -to rise higher; he also takes up his wings, like the young eagle, and -soars up higher. - -But here begin the disappointments and tribulations of the Roman -Catholic student; for he is allowed to raise himself—yes, but when he -has raised himself high enough to be on a level with the big toes of the -Pope, he hears piercing, angry, threatening angry cries coming from -every side—“Stop! stop! Do not raise yourself higher than the toes of -the Holy Pope!... Kiss those holy toes, ... and stop your upward flight! -Remember that the Pope is the only source of science, knowledge and -truth!... The knowledge of the Pope is the ultimate limit of learning -and light to which humanity can attain.... You are not allowed to know -and believe what his Holiness does not know and believe. Stop! stop! Do -not go an inch higher than the intellectual horizon the Supreme Pontiff -of Rome, in whom only is the plenitude of the true science which will -save the world.” - -Some will perhaps answer me here: “Has not Rome produced great men in -every department of science?” I answer, Yes; as I have once done before. -Rome can show us a long list of names which shine among the brightest -lights of the firmament of science and philosophy. She can show us her -Copernices, her Galileos, her Pascals, her Bossuets, her Lamenais, etc., -etc. But it is at their risk and peril that those giants of intelligence -have raised themselves into the highest regions of philosophy and -science. It is in spite of Rome that those eagles have soared up above -the damp and obscure horizon where the Pope offers his big toes to be -kissed and worshipped as the _ne plus ultra_ of human intelligence; and -they have invariably been punished for their boldness. - -On the 22nd of June, 1663, Galileo was obliged to fall on his knees in -order to escape the cruel death to which he was to be condemned by the -order of the Pope; and he signed with his own hand the following -retractation: “I abjure, curse and detest the error and heresy of the -motion of the earth,” etc., etc. - -That learned man had to degrade himself by swearing a most egregious -lie, namely, that the earth does not move around the sun. Thus it is -that the wings of that giant eagle of Rome were clipped by the scissors -of the Pope. That mighty intelligence was bruised, fettered, and, as -much as it was possible to the Church of Rome, degraded, silenced and -killed. But God would not allow that such a giant intellect should be -entirely strangled by the bloody hands of that implacable enemy of light -and truth—the Pope. Sufficient strength and life had remained in Galileo -to enable him to say, when rising up, “This will not prevent the earth -from moving!” - -The infallible decree of the infallible Pope, Urban VIII., against the -motion of the earth, is signed by the Cardinals Felia, Guido, Desiderio, -Antonio, Bellingero, and Fabricicio. It says, “In the name and by the -authority of Jesus Christ, the plenitude of which resides in His vicar, -the Pope, that the proposition that the earth is not the center of the -world, and that it moves with a diurnal motion is absurd, -philosophically false, and erroneous in faith.” - -What a glorious thing for the Pope of Rome to be infallible! He -infallibly knows that the earth does not move around the sun! And what a -blessed thing for the Roman Catholics to be governed and taught by such -an _infallible_ being. In consequence of that infallible decree, you -will admire the following act of humble submission of two celebrated -Jesuit astronomers, Lesueur and Jacquier: “Newton assumes in his third -book the hypothesis of the earth moving around the sun. The proposition -of that author could not be explained, except through the same -hypothesis: we have, therefore, been forced to act a character not our -own. _But we declare our entire submission to the decrees of the Supreme -Pontiffs of Rome against the motion of the earth._” (Newton’s -“Principia,” vol. iii., p. 450.) - -Now, please tell me if the world has ever witnessed any degradation like -that of Roman Catholics? I do not speak of the ignorant and unlearned, -but I speak of the learned—the intelligent ones. There you see Galileo -condemned to gaol because he had proved that the earth moved around the -sun, and to avoid the cruel death on the rack of the holy Inquisition if -he does not retract, he falls on his knees and swears that he will never -believe it—in the very moment that he believes it! He promises, under a -solemn oath, that he will never say it any more, when he is determined -to proclaim it again the very first opportunity! And here you see two -other learned Jesuits, who have written a very able work to prove that -the earth moves around the sun; but, trembling at the thunders of the -Vatican, which are roaring on their heads and threaten to kill them, -they submit to the decrees of the Popes of Rome against the motion of -the earth. These two learned Jesuits tell a most contemptible and -ridiculous lie to save themselves from the implacable wrath of that -great light-extinguisher whose throne is in the city of the seven hills. - -Lamenais, a Roman Catholic priest, who lived in this very century, was -one of the most profound philosophers and eloquent writers which France -has ever had. But Lamenais was publicly excommunicated for having raised -himself high enough in the regions of Gospel light to see that “liberty -of conscience” was one of the great privileges which Christ has brought -from heaven for all the nations, and which He has sealed with His blood! -No man has ever raised himself higher in the regions of thought and -philosophy than Pascal; but the wings of that giant eagle were clipped -by the Pope. Pascal was an outcast in the Church of Rome. He lived and -died an excommunicated man! Bossuet is one of the most eloquent orators -which Rome has given to the world. But Veuillot, the editor of the -_Univers_ (the official journal of the Roman Catholic clergy of France) -assures us that Bossuet was a disguised Protestant. - -If, at any step made by the Protestant through the regions of science -and learning, he asks God or man to tell him how he can proceed any -further without any fear of falling into some unknown and unsuspected -abyss, both God and man tell him what Christ said to His apostles—that -he has eyes to see, ears to hear, and an intelligence to understand; he -is reminded that it is with his own eyes, and not with another’s eyes, -he must look; that it is with his own ears, and not with another’s ears, -he must hear; and that it is with his own intelligence, and not -another’s intelligence, he must understand. And when the Protestant has -made use of his own eyes to see, and his own ears to hear, and his own -intelligence to understand, he nevertheless feels again his feet -uncertain on the trembling waves of the mysterious and unexplored -regions of science and learning which spread before him as a boundless -ocean, all the echoes of heaven and earth bring to his ears the simple -but sublime words of the Son of God: “If a son shall ask bread of any of -you that is a father, will he give him a stone? Or if he ask a fish, -will he, for a fish, give him a serpent? Or if he shall ask an egg, will -he offer him a scorpion? If ye then, being evil, know how to give good -gifts unto your children; how much more shall your heavenly Father give -the Holy Spirit to them that ask him?” - -Emboldened with this infallible promise of the Saviour, which has -ennobled and almost divinized him, the Protestant student ceases to -tremble and fear, a new strength has been given to his feet, a new power -to his mind. For he has gone to his Father for more light and strength. -Nay, he has boldly asked not only the assistance and the help of the -Spirit of God, but the very presence of His Spirit in his soul to guide -and strengthen him. The assurance that the great God who has created -heaven and earth is his Father, his loving Father, has absolutely raised -him above himself; it has given a new, I dare say a divine impulse, to -all his aspirations for truth and knowledge. It has put into his breast -the assurance that, sustained by the love, and the light, and the help -of that great infinite, eternal God, he feels himself as a giant able to -cope with any obstacle. He does not any more walk, on his way to -eternity, as a worm of the dust; a voice from heaven has told him that -he was the child of God! Eternity, and not time, then becomes the limits -of his existence; he is no more satisfied with touching with his hands -and studying with his eyes the few objects which are within the limited -horizon of the eyelid-vision. He stretches his giant hands to the -boundless limits of the infinite, he boldly raises his feet and eyes -from the dust of this earth, to launch himself into the boundless oceans -of the unknown worlds. He feels as if there was almost nothing beyond -the reach of his intelligence, nothing to resist the power of his arms, -nothing to stop his onward progress toward the infinite so long as the -infallible words of Christ shall be his compass, his light, and his -strength. He will then touch the mountains, and they will melt and bow -down before him to let his iron and fiery chariot pass over the Rocky -Mountains, 8,000 feet above the level of the sea. He will boldly ascend -to the regions where the lightning and the storms reign, and there he -will place his daring hands into the roaring clouds, and wrench the -sparkle of lightning which will carry his message from one end of the -world to the other. He will force the oceans to tremble and submit, as -humble slaves, before those marvelous steam-engines which, like giants, -carry “floating cities” over all the seas in spite of the winds and the -waves. - -Had the Newtons, the Franklins, the Fultons, the Morses been Romanists, -their names would have been lost in the obscurity which is the natural -heritage of the abject slaves of the Popes. Being told from their -infancy that no one had any right to make use of his “private judgment,” -intelligence and conscience in the research of truth, they would have -remained mute and motionless at the feet of the modern and terrible god -of Rome, the Pope. But they were Protestants! In that great and glorious -word “Protestant,” is the secret of the marvelous discoveries with which -they have changed the face of the world. They were Protestants! Yes, -they had passed their young years in Protestant schools, where they had -read a book which told them that they were created in the image of God, -and that that great God had sent His eternal Son, Jesus, to make them -free from the bondage of man. They had read in that Protestant book (for -the Bible is the most Protestant book in the world) that man had not -only a conscience, but an intelligence to guide him; they had learned -that that intelligence and conscience had no other master but God, no -other guide but God, no other light but God. On the walls of their -Protestant schools the Son of God had written the marvelous words: “Come -unto me; I am the Light, the Way, the Life.” - -But when the Protestant nations are marching with such giant strides to -the conquest of the world, why is it that the Roman Catholic nations not -only remain stationary, but give evidence of a decadence which is, day -after day, more and more appalling and remediless? Go to their schools -and give a moment of attention to the principles which are sown in the -young intelligences of their unfortunate slaves, and you will have the -key to that sad mystery. - -What is not only the first, but the daily school lesson taught to the -Roman Catholic? Is it not that one of the greatest crimes which a man -can commit is to follow his “private judgment?” which means that he has -eyes, but cannot see; ears, but he cannot hear; and intelligence, but he -cannot make use of it in the research of truth and light and knowledge, -without danger of being eternally damned. His superiors—which mean the -priest and the Pope—must see for him, hear for him, and think for him. -Yes, the Roman Catholic is constantly told in his school that the most -unpardonable and damnable crime is to make use of his own intelligence -and follow _his own private judgment_ in the research of truth. He is -constantly reminded that man’s own private judgment is his greatest -enemy. Hence all his intellectual and conscientious efforts must be -brought to fight down, silence, kill his “private judgment.” It is by -the judgment of his superiors—the priest, the bishop and the pope—that -he must be guided in everything. - -Now, what is a man who cannot make use of his “private personal -judgment?” Is he not a slave, an idiot, an ass? And what is a nation -composed of men who do not make use of their private personal judgment -in the research of truth and happiness, if not a nation of brutes, -slaves and contemptible idiots? - -But as this will look like an exaggeration on my part, allow me to force -the Church of Rome to come here and speak for herself. Please pay -attention to what she has to say about the intellectual faculties of -men. Here are the very words of the so-called Saint Ignatius Loyola, the -founder of the Jesuit Society: - -“As for holy obedience, this virtue must be perfect in every point—in -execution, in will, in intellect, doing which is enjoined with all -celerity, spiritual joy and perseverance; persuading ourselves that -everything is just, suppressing every repugnant thought and judgment of -one’s own in a certain obedience; and let every one persuade himself, -that he who lives under obedience should be moved and directed, under -Divine Providence, by his superior, JUST AS IF HE WERE A CORPSE -(_perinde acsi cadaver esset_) which allows itself to be moved and led -in every direction.” - -Yes! Protestants, when you send your child to school, it is that he may -more and more understand the dignity of man. Your object is to -enlighten, expand and raise his intelligence. You want to give more -light, more strength, more food, more life to that intelligence. But -know it well, not from my pen, but from the solemn declaration of Rome. -The young Roman Catholic goes to school, not only that his intelligence -may be fettered, clouded and paralyzed, but that it may be killed. (You -have read it.) It is only when he will be like a _corpse_ before his -_superior_ that the young Roman Catholic will have attained to the -highest degree of perfect manhood! Is not such a doctrine absolutely -anti-Christian and anti-social. Is it not diabolical? Would not mankind -become a flock of brute beasts if the Church of Rome could succeed in -persuading her hundred of millions of slaves to consider themselves as -_cadavers_—corpses in the presence of their superiors. - -Some one will, perhaps, ask me what can be the object of the popes and -the priests of Rome in degrading the Roman Catholics in such a strange -way that they turn them into moral corpses? What can be the use of those -hundred of millions of corpses? Why not let them live? The answer is a -very easy one. The great, and the only object of the thoughts and -workings of the Pope and the priests is to raise themselves above the -rest of the world. They want to be high! high! high! above the head not -only of the common people, but of the kings and emperors of the world. -They want to be not only as high, but higher than God. It is when -speaking of the Pope that the Holy Ghost says: “He 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, shewing himself that he is God” (2 -Thess. ii. 4). To attain their object, the priests have persuaded their -millions and millions of slaves that they were mere corpses; that they -must have no will, no conscience, no intelligence of their own, just “as -corpses, which allow themselves to be moved and led in any way, without -any resistance.” When this has been once gained, they have made a -pyramid of all those motionless, inert corpses, which is so high, that -though its feet are on the earth, its top goes to the skies, in the very -abode of the old divinities of the Pagan world, and putting themselves -and their popes at the top of that marvelous pyramid, the priests say to -the rest of the world: “Who among you are as high as we are? Who has -ever been raised by God as a priest and a pope? Where are the kings and -the emperors whose thrones are as elevated as ours? Are we not at the -very top of humanity?” Yes! yes! I answer to the priests of Rome, you -are high, very high indeed! No throne on earth has ever been so sublime, -so exalted as yours. Since the days of the tower of Babel, the world has -not seen such a high fabric. Your throne is higher than anything we -know. But it is a throne of corpses!!! - -And if you want to know what other use is made of those millions and -millions of corpses, I will tell it to you. There is no manure so rich -as dead carcasses. Those millions of corpses serve to manure the gardens -of the priests, the bishops and the popes, and make their cabbages grow. -And what fine cabbages grow in the Pope’s garden! - -Is it not a lucky thing for the world in general, and for the Roman -Catholics in particular, that though they are taught to become like -corpses, to have no will, no understanding, no judgment of their own in -the presence of their superiors, there are many who can never attain to -that perfection of intellectual degradation and death! Yes, in spite of -the efforts, in spite of the teachings of their Church, a few Roman -Catholics retain some life, some will, some intelligence, some judgment -of their own which prevents them from becoming complete brutes. Many now -and then refuse to descend to the damp, dark and putrid abode of the -corpses. They want to breathe the fresh and pure air of liberty which -God has given to man. They raise their humiliated forehead from the -ignominious tomb which their church has dug for them, and they give some -signs of life. But at every such signs of life given by an individual or -by a people in the Church of Rome, be sure that you will see the -flashing light and hear the roaring thunder of the Vatican directed -against the rebel who dares to refuse to become a _corpse_ before his -superiors. It is for having shown such signs of life and independence of -mind that Galileo was sent to gaol and threatened to be cruelly tortured -on the racks of the Inquisition in Italy, three hundred years ago. It is -for having shown those symptoms of life that not long ago the honest -Kenna, one of the most respected Roman Catholics of the day, was -excommunicated the day before his death, and had to be buried as a dog -in his own field, for having refused to take away his children from an -excellent grammar school to obey the priest. It is for having dared to -think for himself that a few days before his death the amiable and -learned Montalembert was considered as an outcast by the Pope, who -refused him the honor of public prayers in Rome after his death. - -But that you may better understand the degrading tendencies of the -principles which are as the fundamental stone of the moral and -intellectual education of Rome, let me put before your eyes another -extract of the Jesuit teachings, which I take again from the “Spiritual -Exercises,” as laid down by their founder, Ignatius Loyola: “That we may -in all things attain the truth, that we may not err in anything, we -ought ever to hold as a fixed principle that what I see white I believe -to be black, if the superior authorities of the Church define it to be -so.” - -You all know that it is the avowed desire of Rome to have public -education in the hands of the Jesuits. She says everywhere that they are -the best, the model teachers. Why so? Because they more boldly and more -successfully than any other of her teachers aim at the destruction of -the intelligence and conscience of their pupils. Rome proclaims -everywhere that the Jesuits are the most devoted, the most reliable of -her teachers; and she is right, for when a man has been trained a -sufficient time by them, he most perfectly becomes a moral corpse. His -superiors can do what they please with him. When he knows that a thing -is white as snow, he is ready to swear that it is black as ink, if his -superior tells him so. But some may be tempted to think that these -degrading principles are exclusively taught by the Jesuits; that they -are not the teachings of the Church, and that I do an injustice to the -Roman Catholics when I give, as a general iniquity, what is the guilt of -the Jesuits only. Listen to the words of that infallible Pope Gregory -XVI., in his celebrated Encyclical of the 15th of August, 1832. “If the -holy Church so requires, let us sacrifice our own opinions, our -knowledge, _our intelligence_, the splendid dreams of our imagination, -and the most sublime attainments of the human understanding.” - -It is when considering those anti-social principles of Rome that our -learned and profound thinker, Gladstone, wrote, not long ago: “No more -cunning plot was ever devised against the freedom, the happiness and the -virtues of mankind than Romanism.” (“Letter to Earl Aberdeen.”) Now, -Protestants, do you begin to see the difference of the object of -education between a Protestant and a Roman Catholic school? Do you begin -to understand that there is as great a distance between the word -“Education” among you, and the meaning of the same word in the Church of -Rome, than between the southern and the northern poles! By education you -mean to raise man to the highest sphere of manhood. Rome means to lower -him below the most stupid brutes. By education you mean to teach man -that he is a free agent; that liberty, within the limits of the laws of -God and of his country, is a gift secured to every one; you want to -impress man with the noble thought that it is better to die a free man -than to live a slave. Rome wants to teach that there is only one man who -is free, the Pope, and that all the rest are born to be his abject -slaves in thought, will and action. - -Now, that you may still more understand to what a bottomless abyss of -human degradation and moral depravity these anti-Christian and -anti-social principles of Rome lead her poor blind slaves, read what -Liguori says in his book, “The Nun Sanctified”: “The principal and most -efficacious means of practicing obedience due to superiors, and of -rendering it meritorious before God, is to consider that in obeying them -we obey God himself, and that by despising their commands, we despise -the authority of our Divine Master. When, thus, a religious receives a -precept from her prelate, superior or confessor, she should immediately -execute it, _not only to please them_ but principally to please God, -whose will is made known to her by their command. In obeying their -command, in obeying their directions, she is more certainly obeying the -will of God than if an angel came down from heaven to manifest his will -to her. Bear this always in your mind, that the obedience which you -practice to your superior is paid to God. If, then, you receive a -command from one who holds the place of God, you should observe it with -the same diligence as if it came from God himself. Blessed Egidus used -to say that it is more meritorious to obey man for the love of God than -God himself. It may be added that there is more certainty of doing the -will of God by obedience to your superior than by obedience to Jesus -Christ, should He appear in person and give His commands. St. Philip de -Neri used to say that religious shall be most certain of not having to -render an account of the actions performed through obedience; for these -the superiors only who commanded them shall be held accountable.” The -Lord said once to St. Catherine of Sienne, “Religious will not be -obliged to render an account to _me_ of what they do through obedience; -for that I will demand an account from the superior. This doctrine is -conformable to Sacred Scripture: Behold, says the Lord, as clay is in -the potter’s hands, so are you in my hand, O Israel! (Jeremiah xviii: -6.) A religious man must be in the hands of the superiors to be molded -as they will. Shall the clay say to him that fashioneth it, What art -thou making? The potter ought to answer, ‘Be silent; it is not your -business to inquire what I do, but to obey and to receive whatever form -I please to give you.’” - -I ask of you, American Protestants, what would become of your fair -country if you were blind enough to allow the Church of Rome to teach -the children of the United States? What kind of men and women can come -out of such schools? What future of shame, degradation and slavery you -prepare for your country if Rome does succeed in forcing you to support -such schools. What kind of women would come out from the schools of -nuns, who would teach them that the highest pitch of perfection in a -woman is when she obeys her superior, the priest, _in everything he -commands_ her! that your daughter will never be called to give an -account to God for the actions she will have done to please and obey her -superior, the priest, the bishop or the Pope? That the affairs of her -conscience will be arranged between God and that superior, and that she -will never be asked why she had done this or that, when it will be to -gratify the pleasures of the superior and obey his command that she has -done it. Again, what kind of men and citizens will come out from the -schools of those Jesuits who believe and teach that a man has attained -the perfection of manhood only when he is a perfectly spiritual corpse -before his superior; when he obeys the priest with the perfection of a -_cadaver_, that has neither life nor will in itself. - -But some will be tempted to think that this perfect blind obedience to -the priest, which is the corner-stone of the Roman Catholic education, -is required only in spiritual matters. Yes; but you must not forget that -in the Church of Rome every action of the public or private life belongs -to the spiritual sphere, which the superior only must rule. For -instance, a Roman Catholic has not the right to select the teacher of -his boy, nor the school where he will send him; he must consult his -priest, and if he dares to act in a different way from what his priest -has told him in the selection of that teacher or that school, he is -excommunicated and damned, as Mr. Kenna has been lately. If he votes -according to his own private judgment for Mr. Jones, instead of Mr. -Thompson, the selected member of the bishop and the priest, he is damned -and considered as a rebel against his holy Church, out of which there is -no salvation. - -The Church of Rome’s only object in giving what she calls education is -to teach her slaves that they must obey their superiors in everything, -as God himself. All the rest of her teaching is only a mask to conceal -her plans. History is never taught in her schools; what she calls -history is a most shameful string of falsehoods. Of course she does not -dare to say a word of truth about her past struggles against the great -principles of light and liberty, when she covered the whole of Europe -with tears, blood and ruins. Writing, reading, arithmetic, geography and -grammar are taught to a certain degree in her schools, but all these -teachings are nothing else but covered roads through which the priest -wants to reach the citadel of the heart and intelligence of his poor -victim, and take an absolute possession of them. Those things are taught -every day only to have a daily opportunity to persuade the pupil that he -must never make any use of his private judgment in anything, and that he -must submit his intelligence, his conscience, his will to the -intelligence, conscience and will of his superior, if he wants to save -himself from the eternal fire of hell. He is constantly told, what I -have been told a thousand times myself, when studying in the college of -Nicolet, that those who obey their superiors in everything will not be -called to give an account of their actions to their Supreme Judge, even -if those actions were bad in themselves; for, as Liguori told you a -moment ago, “Whosoever obeys his superior for the love of God, obeys God -himself, and that there are more merits to obey one’s own superior than -God himself.” - -The Church of Rome shows her great wisdom in enforcing that dogma of the -entire and blind subjection of the will and intelligence of the inferior -to the superior. For the very moment that a Roman Catholic thinks that -it is his right and sacred duty to follow the dictates of his own -conscience and intelligence, he is lost to the church of Rome. It is -only when a man has entirely silenced and absolutely killed his -intelligence, it is only when he has become a perfect moral corpse, that -he can believe that his priest, even his drunken priest, has the power -to change a wafer, or any other piece of bread, into the great God, for -whom and by whom everything has been created. It is only when the -intelligence of man has become a dead carcass that he can believe that a -miserable sinner has the supreme power to force the Son of God to come, -in His divine and human person, into his vest or pant’s pockets to -follow him everywhere he wants to go, even to the bar of the low tavern, -that He may become his companion of debauch and drunkenness. Do you see, -now, why the Church of Rome cannot let her poor young slaves go to your -schools? In your schools, the first thing you inculcate to the pupil is -that his intelligence is the great gift of God, by which man is -distinguished from the brute; that he must enlighten, form, feed, -cultivate his intelligence, which is to him what the helm is to the -ship, Christ, with His holy Word, being the pilot. You see, now why the -Church of Rome abhors your schools. It is because you want to make -_men_, and she wants to make _brutes_. You want to raise men to the -highest sphere to which his intelligence can allow him to reach; she -wants to keep him in the dust, at the feet of the priests; you want to -form free citizens, she wants to form abject and obedient slaves of the -priests; you teach man to keep his sacred promises and stand by his -oath, she teaches him that the Pope has the right to dissolve the most -sacred promises and to annul all his oaths, even to the oath of -allegiance to his country. You tell your pupils that so long as they -will keep themselves within the limits of the laws of their country they -are responsible only to God for their consciences. They tell their -pupils that it is not to God, but to the priest that he must go to give -an account of his conscience. You teach your pupils that the laws of God -only bind the conscience of man; they tell him that it is the laws of -the Church, which means the _ipse dixit_ of the Pope, which binds their -consciences. You teach the student that every man has the right to -change his religion according to his conscience; she positively says -that no man has the right to change his religion according to his -conscience. It is evident that the Church of Rome would be dead -to-morrow, if, to-day, she would allow her children to attend schools -where they would learn to follow the dictates of their conscience and -listen to the voice of their intelligence. But she is too shrewd to avow -before the world the real reasons why she wants, at any cost, to prevent -her children from attending your schools. And it is here she shows her -profound and diabolical cunning. Though she is the most deadly enemy of -liberty of conscience, though she has, time after time, anathemized -liberty of conscience as one of Satan’s schemes, she suddenly steps on, -as the great friend and apostle of liberty of conscience, and under that -new mask she approaches your legislators with great airs of dignity, and -says, “We are happy to live in a country where liberty of conscience is -secured to every citizen. It is in its sacred name that we respectfully -approach your honorable legislature to ask: First, to be exempted from -sending our children to the Government schools. Second, to have the -money we want from the public treasury in order to support our own -schools. For two reasons: First, you read the Bible in your schools, and -it is against our conscience to let our children read the Bible. Second, -you have some prayers at the beginning and some religious hymns sung at -the end of the hours of school, and it is against our conscience to -allow the children of the Church of Rome to join you in those prayers -and hymns.” The legislators, who, for the greater part are too honorable -men to suspect the fraud, are won by the air of candor and honesty of -the Roman Catholic petitioners. Considering the great benefit which will -come to the country if all the children are taught in the same school, -they are soon ready to make any sacrifice in order to have the Roman -Catholic and the Protestant children under the same roof, to receive the -same light and the same moral food and same instruction. As true -patriots, the legislators understand that if they wish their beloved -country to be strong and happy, the first thing they must do is to make -the young generation one in mind, in heart. If the Protestant and Roman -Catholic children are taught in the same school, they will know each -other and love each other when young, and those sacred ties of -friendship which will bind them in the spring of life, will be -strengthened when their reason will be matured and enlightened by a good -education under the same respected and worthy teachers. As Christian -men, the legislators would perhaps like to keep the Bible, and have -short prayers in the schools; but as patriots, they feel that those -things, though good and sacred, are an insurmountable barrier to the -Roman Catholic. The delicate conscience of the bishops and priests -cannot allow such things in the school attended by their lambs! Through -respect for the sacred rights of the Roman Catholic conscience, the -legislators in many places throw the Bible overboard, and they say to -God: “Please get out from our schools, and do excuse us if we order our -teachers to ignore your existence!” They say to Jesus Christ: “We have -not forgotten your sublime and touching words, ‘Suffer little children -to come unto me.’ No doubt you would like to press our dear little ones -on your loving heart and bless them for a moment in the schools; but we -cannot allow them to go so near you in the school, we cannot even allow -them to speak to you a single word there. Please be not offended if we -turn you out from those very schools where you were so welcome formerly. -We are forced to that sad extremity through the respect we owe to the -tender consciences of our fellow-citizens of the Church of Rome. You -know that they cannot allow their children to speak to you together with -ours.” But when those awful, not to say sacrilegious, sacrifices have -been made by the Protestant legislators to appease the implacable god of -Rome—when, through respect for the scruples of the bishops and priests -of Rome, the great God of Heaven, with His Son, Jesus Christ, have been -unceremoniously turned out from the schools—when the Word of God has -been prohibited, and the Bible is thrown overboard, is the Moloch god -appeased? Will the Roman Catholic bishops and priests tell their -children that they may unite with yours to go and receive education from -the same teacher? No! But assuming, then, a sublime air of indignation, -they turn against you as mad dogs; they call your schools _godless -schools_! good only to form thieves, infidels and atheists! - -Do you see now that all those dignified scruples of conscience about -reading the Bible, praying with you, etc., were only a mask to deceive -you, and make you fall into a snare? Do you not perceive now that they -did not care a straw for the Bible and the prayers in the schools? but -they wanted your legislators to compromise themselves before the -Christian world, lose their moral strength in the eyes of a great part -of the nation, divide your ranks, your means, your strength, and beat -you on that great question of education. They will take such airs of -martyrs when you will try to force their children to your schools that -many honest and unsuspecting Protestants will be completely deceived by -them. At first, they could not, they said, trust the children to your -hands, because you read the Word of God; you prayed and blessed God in -the school. But now that the Bible and God are turned out from the -schools, they baptize them by the most ignominious names which can be -given—they call them “godless schools!” Have you ever seen a more -profoundly ignominious and sacrilegious trick? Will not your legislators -open their eyes to that strange act of deception, of which they are the -victims? Will they not come out quickly from the traps laid before them -by the bishops and the priests of Rome? Yes! let us hope that your -patriots and Christian legislators will soon understand that they owe a -reparation to God and to their country; with unanimous voice they will -ask pardon from God for having expelled him from the very place where He -has most right to reign supremely—the school. - -For what is a school without God in its midst to sit as a father, and to -form the young hearts and evoke the young intellect? What is a boy, what -is a girl, what is a woman or a man without God? what is a family, what -is a people without God? It is a monstrosity, it is a body without life, -it is a world without light, it is a cistern without water. Let us hope -that, before long, your patriotic and Christian legislators will -remember that the Bible is the foundation of the greatness of Protestant -nations. It is to the Bible the United States, as well as Great Britain, -owe their liberty, power, prestige and strength. It is the Bible that -has ennobled the hearts of your heroes, improved the minds of your poets -and orators, and strengthened the arms of your warriors. Yes! it is -because your soldiers have brought with them everywhere, the Bible, -pressed on their hearts, that they have conquered the enemies of -liberty. So long as the United States will be true to the Bible, their -glorious banners will fly respected and feared all over the seas, and -over all the continents of the world. Let the disciples of the Gospel, -the children of God, and the redeemed of Christ all over the fair and -noble country you inhabit, hasten to request their legislators to invite -the Saviour of the world to come back and bless their dear children in -the school. For it is not only in your homes and in your churches that -Jesus tells you “Suffer little children to come unto me.” It is -particularly in the school. Oh! give two or three minutes to those dear -little ones, that they may press themselves on His bosom, bless him for -having saved them on the cross, and proclaim his mercies by singing one -of those hymns which they like so much. By this noble act of national -reparation you will take away from the hands of the priests the only -weapon with which they can hurt you; you will destroy the only argument -they use with a true force against your schools when they call them -godless schools. Do not fear any more the priests and the prelates of -Rome. Do not yield any more and give up your privilege to please them -and reconcile them to your schools. You will never be able to reconcile -them to your schools; for there is light in your schools, and they want -the darkness. There is freedom and liberty in your schools; they want -slavery! There is life in your schools, and it is only on dead corpses -that their church can have a chance to live a few years more. You see, -by a sad experience, that their scruples of conscience against the Bible -and the prayer of the school are mere hypocrisy just thrown into the -eyes of the public. Do not say with some honest but deluded Protestants: -Is it not enough that that child should learn his religion at home? No, -it is not enough; for it is in our nature that we want two witnesses to -believe a thing. What comes to our mind only through one witness remains -uncertain; but let two good witnesses confirm a fact, and then we accept -it. Your child wants two witnesses to believe the necessity of the -sacredness of religion. His Christian home is surely a good witness to -your child, but it is not enough; what he has heard from you must be -confirmed by his school teacher. Without this second witness, nine times -out of ten your children will be skeptics and infidels. Besides that, -the very idea of God brings with it the obligation to bless, love and -adore Him everywhere. The moment you take your child to a place where -not only he cannot love, bless and adore God, but where the adoration -and the praise of God are forbidden, you entirely destroy the idea of -God from the mind and from the heart of your child. You make him believe -that what you have told him, when at home, of God is only a fable to -amuse and deceive him. - -Do you see that noble ship in the midst of that splendid harbor, how she -is tossed by the foaming waves, how she is beaten by the furious winds? -What does prevent that ship from flying before the storm and running -ashore, a miserable wreck? What does prevent her from being dashed on -that rock? The anchor! Yes, the anchor is her safety. But let a single -link of the chain that binds the ship to her anchor break, will she not -soon be dashed on the rock and broken to pieces, and sink to the bottom -of the sea? It is so with your child! So long as his intelligence and -his heart are united to God by the anchor of faith, he will nobly stand -against the furious waves, he will nobly fight his battles; but let the -school teacher be silent about God, and here is a broken link, and the -child will be a wreck. Do not fear the priest, but fear God! Do not try -any more to please the priests, but do all in your power to please your -great and merciful God, not only in your homes, but also in your -schools, and those schools will become more than ever a focus of light, -an inexhaustible source of intellectual and moral strength—more than -ever your children will learn in the school to be your honor and your -glory and your joy. They will learn that they are not ignoble worms of -the dust, whose existence will end in the tomb, but that they are -immortal as God, whose beloved children they are. They will learn how to -serve their God and love their country. Be not ashamed, but be proud to -send your children to schools where they will learn how to be good -Christians and good citizens. When you will have finished your -pilgrimage they will be your worthy successors, and the God whom they -will have learned to fear, serve and love in the school will help them -to make your country great, happy and free. - - - - - CHAPTER XIII. - - THEOLOGY OF THE CHURCH OF ROME: ITS ANTI-SOCIAL AND ANTI-CHRISTIAN - CHARACTER. - - -Talleyrand, one of the most celebrated Roman Catholic bishops of France, -once said, “Language is the art of concealing one’s thoughts.” Never was -there a truer expression, if it had reference to the awful deceptions -practiced by the Church of Rome under the pompous name of “Theological -studies.” - -Theology is the study of the knowledge of the laws of God. Nothing, -then, is more noble than the study of theology. How solemn were my -thoughts and elevated my aspirations when, in 1829, under the guidance -of the Rev. Messrs. Raimbault and Leprohon, I commenced my theological -course of study at Nicolet, which I was to end in 1833! - -I supposed that my books of theology were to bring me nearer to my God -by the more perfect knowledge I would acquire, in their study, of His -holy will and His sacred laws. My hope was that they would be to my -heart what the burning coal, brought by the angel of the Lord, was to -the lips of the prophet of old. - -The principal theologians which we had in our hands were “Les -Conferences d’Anger,” Bailly, Dens, St. Thomas, but above all Liguori, -who has since been canonized. Never did I open one without offering up a -fervent prayer to God and to the Virgin Mary for the light and grace of -which I would be in need for myself and for the people whose pastor I -was to become. - -But how shall I relate my surprise when I discovered, that in order to -accept the principles of the theologians which my Church gave me for -guides, I had to put away all principles of truth, of justice, of honor -and holiness! What long and painful efforts it cost me to extinguish, -one by one, the lights of truth and of reason kindled by the hand of my -merciful God in my intelligence. For to study theology in the Church of -Rome signifies to learn to speak falsely, to deceive, to commit robbery, -to perjure one’s self! It means how to commit sins without shame, it -means to plunge the soul into every kind of iniquity and turpitude -without remorse! - -I know that Roman Catholics will bravely and squarely deny what I now -say. I am aware also that a great many Protestants, too easily deceived -by the fine whitewashing of the exterior walls of Rome, will refuse to -believe me. Nevertheless they may rest assured it is true, and my proof -will be irrefutable. The truth may be denied by many, but my witnesses -cannot be contradicted by any one. My witnesses are even infallible. -They are none other than the Roman Catholic theologians themselves, -approved by infallible Popes! These very men who corrupted my heart, -perverted my intelligence and poisoned my soul, as they have done with -each and every priest of their Church, will be my witnesses, my only -witnesses. I will just now forcibly bring them before the world to -testify against themselves! - -Liguori, in his treatise on oaths, Question 4, asks if it is allowable -to use ambiguity, or equivocal words, to deceive the judge when under -oath, and at No. 151 he answers: “It is certain, and the opinion of all -theologians, that for good reasons one may be permitted to use -equivocations and to maintain them by oath; and by ‘good reasons’ we -mean all that can do any good to the body or the soul.” - -Here is the Latin text: - -“Certum est, et commune apud omnes quod, ex justa causa, licitum sit uti -aequivocatione, et cum juvamento affirmare: Et justa causa esse potest -quicunque fines honestus ad servanda bona spiritui vel corporali utilia” -(Sal: Nos. 109 and vol. sauch). - -“A culprit, or a witness, questioned by a judge, but in an illegal -manner, may swear that he knows nothing of the crime about which he is -questioned, though he knows it well, mentally meaning that he knows -nothing in such a manner as to answer.” - -When the crime is very secret and unknown to all, Liguori says the -culprit or the witness must deny it under oath. Here are his own words: - -“Idem si testis ex alio capite, non teneatur deponere: Nempe si ipsi -conotet crimen caruisse culpa, vel si sciat crimen, sed sub secreto, cum -nulla proccesserit infamia.” - -“He may swear that he knows nothing, when he knows that the person who -committed the crime committed it _without malice_ (as affir. Salm. to c. -2, No. 259, and Elb. No. 145); or again, if he knows the crime, but -secretly, and that there has been no scandal” (as we are assured by -Card. No. 51.) - -“When a crime is well concealed, the witness, and even the criminal, may -and even must swear that the crime has not been committed! - -“The guilty party may yet do likewise, when a half proof cannot be -brought against him.” - -Here is the Latin text: - -“Reus vel testis non tenetur judicio, respondere si crimen fuerit omnis -occultum tunc enim potest imo teneteur testis dicere reum non commisse. -Et idem potest reus, si non adsit semiplena probatio” (Salm. D. 2, No. -146 Bus.). - -Liguori asks himself (Quest. 2): If an accused, legally interrogated by -a judge, may deny his crime under oath, when the confession of the crime -might cause his condemnation, and be disadvantageous to him? and he -answers: - -“It is altogether probable that when the accused fears a sentence of -death, or of being sent to prison, or exiled, he may deny his crime -under oath, understanding that he has not committed this crime in such a -manner as to be obliged to confess it.” Here is the Latin text: - -“Quæritur 2. Au reus legitime interrogatus possit negare cimen, etiam -cum juramento, si grave damnum, ex confessione ipsi immineat satis -probabiliter, (Lugo de Justitia, D. 40, N. 15; Tamb. lib. 3, etc.); et -aliis pluribus dicunt posse reum si sibi immineat poena mortis, -carceris, rut exilii, negare crimen, etiam juramento, saltem sine -peccato gravi, sub intelligendo; se non commississe quotenus teneatur -illud fateri mado sit spes vitandi pœnam.” - -“He who has sworn to keep a secret is not obliged to keep his oath, if -any consequential injury to him or to others is thereby caused.” - -“If any one has sworn before a judge to keep the truth, he is not -obliged to say secret things.” (Less, Bonar, Trall, etc.) - -Liguori asks whether a woman, accused of the crime of adultery, which -she has really committed, may deny it under oath? He answers: “Yes; -provided that she has been to confess, and received the absolution; for -then,” he says, “the sin has been pardoned, and has really ceased to -exist.” - -“Quaritur 2. An adultera negare adulterium viro suo? Resp. Si adulterium -confessa sit: Potest respondere, ‘Innocens sum ab hoc crimine’ quia per -confessionem est jam oblatum.” (Card, Disc. 19, N. 54.) - -Liguori maintains that one may commit a minor crime in order to avoid a -greater crime. He says: “It is right to advise any one to commit a -robbery or a fornication in order to avoid a murder.” - -“Hinc, docet, Sanchez, No. 19 caj. sot., parato aliquem occidere licet -posse suaderi ut ab eo furetur, vel ut fornicatur” (page 419). - -Question 3, Liguori: “May a servant open the door for a prostitute?” -Croix denies it, but Ligouri affirms it. - -“Utrum famulo ostium meretrici operere? Negat Croix. At commune -affirmant Theologi.” - -Question 4, Liguori: “Quaeretur an liceat famulo deferre scalam vel -subjicere humeros domino ascendenti ad fornicandum et similia. Buss, -etc., affirmant, quorum sententia probabilior videtur.” - -“May a servant bring a ladder and help his master to go up and commit -adultery? Buss and others think that he may do it, and I am of the same -opinion.” (Liguori, Q. 2.) - -“A servant has the right to rob his master, a child his father, and a -poor man the rich!” - -The Salmantes says that a servant may, according to his own judgment, -pay himself with his own hands more than was agreed upon as a salary for -his own work, if he finds that he deserves a larger salary; “and,” says -Liguori, “this doctrine appears just to me.” - -Salm., D. 4, proe. N. 137, dicunt famulum etiam ex _proprio judicio_ -sibi compensare suam operam, si ipse certe judicet se majus stipendium -mereri. Quod sane videtur mihi probabile. - -A poor man, who has concealed the goods and effects of which he is in -need, may swear that he has nothing. - -“Indigens, bonis absconditis ad sustentationem, protest judici -aespondere se nihil habere.” (Salm., N. 140.) - -In like manner an heir who, without taking an inventory, conceals his -goods, when it is not the goods mortgaged for the debt, may swear that -he has concealed nothing, understanding the goods with which he was to -pay. (Salm. 140.) - -“There are many opinions about the amount which may be stolen to -constitute a mortal sin. Navar has said, too scrupulously, that to steal -a half piece of gold is a mortal sin; while others, too lax, hold that -to steal less than ten pieces of gold cannot be a serious sin. But Tol, -Mech, Less, etc., have more wisely ruled that to steal two pieces of -gold constitutes a mortal sin.” - -Dubium 2, Liguori: “Variae ea de re sunt sententiæ. Nav. nimis -scrupulose statuit medium regulum: alii nemis laxe 10 aureos. -Moderatius, Tol., Med. Less., etc., etc., duos regales, etsi minus -sufficiat, si notabiliter noceat.” - -“Is it a crime to steal a small piece of a relic? There is no doubt its -being a sin in the district of Rome, since Clement VII. and Paul V. have -excommunicated those who committed such thefts. But this theft is not a -serious thing when committed outside of the district of Rome, unless it -be a very rare and precious relic, as the wood of the Holy Cross or some -of the hair of the Virgin Mary!” - -Dubium 3, Liguori: “If any one steals small sums at different times, -either from the same or from different persons, not having the intention -of stealing large sums, nor of causing a great damage, his sin is not -mortal; particularly if the thief is poor, and if he has the intention -to give back what he has stolen.” - -Latin text: “Si quis et occasione furatur sive uni, sive pluribus, non -intendens notabile aliquid acquirere nec proximo graviter nocere, neque -ea simul sumpta unum mortale constituunt, si vel restituere non possit -vel animum habeat restituendi.” - -Question 11, N. 536: “If several persons steal from the same master, in -small quantities, each in such a manner as not to commit a mortal sin, -though each one knows that all these little thefts together cause a -considerable damage to their master, yet no one of them commits a mortal -sin, even when they steal at the same time.” - -Latin text: “Si plures modica furentur, nemo peccat graviter, et si -mutuo sciant graviter damnum domino fieri. Et hoc, etiamsi singuli eodem -tempore furentur.” (Liguori, 536.) - -Liguori, speaking of children who steal from their parents, says: -“Salas, cited by Croix, maintains that a son does not commit a mortal -sin when he steals only twenty or thirty pieces of gold from a father -who has an income of 150 pieces of gold; and Lugo approves of that -doctrine. Less and other theologians say that it is not a mortal sin for -a child to steal two or three pieces of gold from a rich father; Bannez -maintains that to commit a mortal sin a child must steal not less than -fifty pieces of gold from a rich father; but Lacroix rejects that -doctrine, except the father is a prince.” - -The theologians of Rome assure us that we may, and even that we must, -conceal and disguise our faith. - -“Though lying is forbidden, we may be allowed to conceal the truth, or -to disguise it under ambiguous or equivocal words or signs, for a just -cause, and when there is no necessity to confess the truth. If by that -means one can rid himself of dangerous pursuits, he is permitted to use -it; for in general it is not true to say that, when interrogated by -public authority about his faith, he is obliged to reveal it. When you -are not questioned as to your faith, you are not only allowed to conceal -it, but it is often more to the glory of God and the interest of your -neighbor. If, for example, you are among a heretical people, you can do -more good by concealing your faith; or if, by declaring it, you are to -cause great trouble or death. It is temerity to expose one’s life.” -(Liguori, L. 2.) - -The Pope has the right to release from all oaths. - -“As for an oath made for a good and legitimate object, it seems that -there should be no power capable of annulling it. However, when it is -for the good of the public, a matter which comes under the immediate -jurisdiction of the Pope, who has the supreme power over the Church, the -Pope has full power to release from that oath.” (St. Thomas, Quest. 89, -art. 9, vol. iv.) - -The Roman Catholics have not only the right, but it is their duty to -kill heretics. - -“Excommunicatus privatur omni alia civili communicatione fidelium, ita -ut ipsi non possit cum aliis, et si non sit toleratus, etiam aliis cum -ipso non possit communicare; idque in casibus hoc versu comprehensis. -Os, orare, cammunio, mensa negatur.” - -Translated: “Any man excommunicated is deprived of all civil -communication with the faithful, in such a way that if he is not -tolerated they can have no communication with him, as it is in the -following verse: ‘It is forbidden to kiss him, pray with him, salute -him, to eat or to do any business with him.’” (St. Liguori, vol. ix., -page 62.) - -“Quanquam heretici tolerandi non sunt ipso illorum demerito, usque tamen -ad secundam correptionem expectandi sunt, ut ad sanam redeant ecclesiæ -fidem; qui vero post secundam correptionem in suo errore obstinati -permanent, non modo excommunicationis sententia sed, etiam sæcularibus -principibus exterminandi tradendi sunt.” - -Translated: “Though heretics must not be tolerated because they deserve -it, we must bear with them till, by a second admonition they may be -brought back to the faith of the Church. But those who, after a second -admonition, remain obstinate in their errors, must not only be -excommunicated, but they must be delivered to the secular powers to be -exterminated.” - -“Quanquam heretici revertentes, semper recipiendi sint ad pœnitentiam -quoties cumque relapsi fuerint; non tamen semper sunt recipiendi et -restituendi ad bonorum hujus vitæ participationem ... recipiumtur ad -pœnitentiam ... non tamen ut liberentur a sententia mortis.” - -Translated: “Though the heretics who repent must always be accepted to -penance, as often as they have fallen, they must not in consequence of -that always be permitted to enjoy the benefits of this life. When they -fall again they are admitted to repent. But the sentence of death must -not be removed.” (St. Thomas, vol. iv., page 91.) - -“Quum quis per sententiam denuntiatur propter apostasiam excommunicatus, -ipso facto, ejus subditi a domino et juramento fidelitatis ejus liberati -sunt.” - -“When a man is excommunicated for his apostasy, it follows from that -very fact that all those who are his subjects are released from the oath -of allegiance by which they were bound to obey him.” (St. Thomas, vol -iv., page 91.) - -Every heretic and Protestant is condemned to death, and every oath of -allegiance to a government which is Protestant or heretic is abrogated -by the Council of Lateran, held in A. D. 1215. Here is the solemn decree -and sentence of death, which has never been repealed, and which is still -in force: - -“We excommunicate and anathematize every heresy that exalts itself -against the holy orthodox and Catholic faith, condemning all heretics, -by whatever name they may be known; for though their faces differ, they -are tied together by their tails. Such as are condemned are to be -delivered over to the existing secular powers, to receive due -punishment. If laymen, their goods must be confiscated. If priests, they -shall be first degraded from their respective orders, and their property -applied to the use of the church in which they have officiated. Secular -powers of all ranks and degrees are to be warned, induced, and, if -necessary, compelled by ecclesiastical censure, to swear that they will -exert themselves to the utmost in the defence of the faith, and -extirpate all heretics denounced by the Church who shall be found in -their territories. And whenever any person shall assume government, -whether it be spiritual or temporal, he shall be bound to abide by this -decree. - -“If any temporal lord, after being admonished and required by the -Church, shall neglect to clear his territory of heretical depravity, the -metropolitan and bishops of the province shall unite in excommunicating -him. Should he remain contumacious for a whole year, the fact shall be -signified to the Supreme Pontiff, who will declare his vassals released -from their allegiance from that time, and will bestow the territory on -Catholics, to be occupied by them, on the condition of exterminating the -heretics, and preserving the said territory in the faith. - -“Catholics who shall assume the cross for the _extermination_ of -heretics shall enjoy the same indulgences and be protected by the same -privileges as are granted to those who go to the help of the Holy Land. -We decree, further, that all who may have dealings with heretics, and -especially such as receive, defend, or encourage them, shall be -excommunicated. He shall not be eligible to any public office. He shall -not be admitted as a witness. He shall neither have the power to -bequeath his property by will, nor to succeed to any inheritance. He -shall not bring any action against any person, but any one can bring an -action against him. Should he be a judge, his decision shall have no -force, nor shall any cause be brought before him. Should he be an -advocate, he shall not be allowed to plead. Should he be a lawyer, no -instruments made by him shall be held valid, but shall be condemned with -their author.” - -But why let my memory and my thoughts linger any longer in these -frightful paths, where murderers, liars, perjurers and thieves are -assured by the theologians of the Church of Rome that they can lie, -steal, murder and perjure themselves as much as they like, without -offending God, provided they commit those crimes according to certain -rules approved by the Pope for the good of the Church! - -I should have to write several large volumes were I to quote all the -Roman Catholic doctors and theologians who approve of lying, of perjury, -of adultery, theft and murder, for the greatest glory of God and the -good of the Roman Church! But I have quoted enough for those who have -eyes to see and ears to hear. - -With such principles, is it a wonder that all the Roman Catholic -nations, without a single exception, have declined so rapidly? - -The great Legislator of the World, the only Saviour of nations, has -said: “Man shall not live by bread alone, but by every word that -proceedeth out of the mouth of God.” A nation can be great and strong -only according to the truths which form the basis of her faith and life. -“Truth” is the only bread which God gives to the nations that they may -prosper and live. Deceitfulness, duplicity, perjury, adultery, theft, -murder, are the deadly poisons which kill the nations. - -Then, the more the priests of Rome, with their theology, are venerated -and believed by a people, the sooner that people will decay and fall. -“The more priests the more crimes,” has said a profound thinker; for -then the more hands will be at work to pull down the only sure -foundations of society. - -How can any man be sure of the honesty of his wife as long as a hundred -thousand priests tell her that she may commit any sin with her neighbor, -in order to prevent him from doing something worse? or when she is -assured, that, though guilty of adultery, she can swear she is pure as -an angel? - -What will it avail to teach the best principles of honor, decency and -holiness to a young girl, when she is bound to go many times a year to a -bachelor priest, who is bound in conscience to give her the most -infamous lessons of depravity, under the pretext of helping her to -confess all her sins? - -How will the rights of justice be secured, and how can the judges and -the juries protect the innocent and punish the guilty, so long as the -witnesses are told by two hundred thousand priests that they can conceal -the truth, give equivocal answers, and even perjure themselves under a -thousand pretexts? - -What Government, either monarchical or republican, can be sure of a -lease of existence? how can they make their people walk with a firm step -in the ways of light, progress and liberty, as long as there is a dark -power over them which has the right, at every hour of the day or night, -to break and dissolve all the most sacred oaths of allegiance? - -Armed with his theology, the priest of Rome has become the most -dangerous and determined enemy of truth, justice and liberty. He is the -most formidable obstacle to every good Government, as he is, without -being aware of it, the greatest enemy of God and man. - - - - - CHAPTER XIV - - THE VOW OF CELIBACY. - - -Were I to write all the ingenious tricks, pious lies, shameful stories -called miracles, and sacrilegious perversions of the Word of God made -use of by superiors of seminaries and nunneries to entice their poor -victims into the trap of perpetual celibacy, I should have to write ten -large volumes, instead of a short chapter. - -Sometimes the trials and obligations of married life are so exaggerated -that they may frighten the strongest heart. At other times the joys, -peace and privileges of celibacy are depicted with such brilliant colors -that they fill the coldest mind with enthusiasm. - -The Pope takes his victim to the top of a high mountain, and there shows -him all the honors, praise, wealth, peace and joys of this world, united -to the most glorious throne of heaven, and then tells him: “I will give -you all those things if you fall at my feet, promise me an absolute -submission, and swear never to marry in order to serve me better.” - -Who can refuse such glorious things? But before entirely shutting their -eyes, so that they may not see the bottomless abyss into which they are -to fall, the unfortunate victims sometimes have forebodings and -presentiments of the terrible miseries which are in store for them. The -voice of their conscience, intelligence and common sense has not always -been so fully silenced as the superior desired. - -At the very time when the tempter is whispering his lying promises into -their ears, their Heavenly Father is speaking to them of the ceaseless -trials, the shameful falls, the tedious days, the dreary nights, and the -cruel and insufferable burdens which are concealed behind the walls -where the sweet yoke of the Good Master is exchanged for the burdens of -heartless men and women. - -As formerly, the human victims crowned with flowers, when dragged to the -foot of the altar of their false gods, often cried out with alarm, and -struggled to escape from the bloody knife of the heathen priest, so at -the approach of the fatal hour at which the impious vow is to be made, -the young victims often feel their hearts fainting and filled with -terror. With pale cheeks, trembling lips and cold-dropping sweat they -ask their superiors, “Is it possible that our merciful God requires of -us such a sacrifice?” - -Oh! how the merciless priest of Rome then becomes eloquent in depicting -celibacy as the only way to heaven, or in showing the eternal fires of -hell ready to receive cowards and traitors, who, after having put their -hand to the plough of celibacy, look back! He speaks of the -disappointment and sadness of so many dear friends, who expected better -things of them. He points out to them their own shame when they will -again be in a world which will have nothing for them but sneers for -their want of perseverance and courage. He overwhelms them with a -thousand pious lies about the miracles wrought by Christ in favor of his -virgins and priests. He bewitches them by numerous texts of Scripture, -which he brings as evident proof of the will of God in favor of their -taking the vows of celibacy, though they have not the slightest -reference to such vows. - -The text of which the strangest abuses are made by the superiors to -persuade the young people of both sexes to bind themselves to those -shameful vows is Matt. xix., 12, 13: “For there are eunuchs which were -born from their mother’s womb; and there are some eunuchs which were -made eunuchs of men; and there are eunuchs which have made themselves -eunuchs for the kingdom of heaven’s sake. He that is able to receive it, -let him receive it.” - -Upon one occasion our superior made a very pressing appeal to our -religious feelings from this text, to induce us to make the vow of -celibacy and become priests. But the address, though delivered with a -great deal of zeal, seemed to us deficient in logic. - -The next day was a day of rest (_conge_). The students in theology who -were preparing themselves for the priesthood, with me, talked seriously -of the singular arguments of the last address. It seemed to them that -the conclusions could not in any way be drawn from the selected text, -and therefore determined to respectfully present their objections and -their views, which were also mine, to the superior; and I was chosen to -speak for them all. - -At the next conference, after respectfully asking and obtaining -permission to express our objections with our own frank and plain -sentiments, I spoke about as follows: - -“Dear and venerable sir: You told us that the following words of Christ, -‘_There be eunuchs which have made themselves eunuchs for the kingdom of -heaven’s sake_,’—show us evidently that we must make the vow of celibacy -and make ourselves eunuchs if we want to become priests. Allow us to -tell you respectfully, that it seems to us that the mind of our Saviour -was very different from yours when he pronounced these words. In our -humble opinion, the only object of the Son of God was to warn His -disciples against one of the most damnable errors which were to endanger -the very existence of nations. He was foretelling that there would be -men so wicked and blind as to preach that the best way for men to go to -heaven would be to make eunuchs of themselves. Allow us to draw your -attention to the fact that in that speech Jesus Christ neither approves -nor disapproves of the idea of gaining a throne in heaven by becoming -eunuchs. He leaves us to our common sense and to some clearer parts of -Scripture to see whether or not He approves of those who would make -eunuchs of themselves to gain a crown in heaven. Must we not interpret -this text as we interpret what Jesus said to His apostles, ‘The time -cometh that whosoever killeth you will think that he doeth God’s -service’ (John xvi., 1, 2). - -“Allow us to put these two texts face to face: - -“‘There are eunuchs which have made themselves eunuchs for the kingdom -of heaven’s sake.’ (Matt. xix., 12, 13). - -“‘The time cometh that whosoever killeth you will think that he doeth -God’s service.’ (John xvi. 1, 2). - -“Because our Saviour has said that there would be men who would think -that they would please God (and of course gain a place in heaven) by -killing His disciples, are we, therefore, allowed to conclude that it -would be our duty to kill those who believe and follow Christ? Surely -not. - -“Well, it seems to us that we are not to believe that the best way to go -to heaven is to make ourselves eunuchs, because our Saviour had said -that some men had got that criminal and foolish notion into their mind! - -“Christian nations have always looked with horror upon those who -voluntarily became eunuchs. Common sense, as well as the Word of God, -condemns those who thus destroy in their own bodies that which God in -his wisdom gave them for the wisest and holiest purposes. Would it not, -therefore, be a crime which every civilized and Christian nation would -punish, to preach publicly and with success to the people that one of -the surest ways for a man to go to heaven would be to make himself an -eunuch? How can we believe that our Saviour could ever sanction such a -practice? - -“Moreover, if being eunuchs would make the way to heaven surer and more -easy, would not God be unjust for depriving us of the great privilege of -being born eunuchs, and thus being made ripe fruits for heaven? - -“It seems to us that that text does not in any way require us to believe -that an eunuch is nearer the kingdom of God than he who lives just -according to the laws which God gave to man in the earthly paradise. If -it was not good for man to be without his wife when he was so holy and -strong as he was in the Garden of Eden, how can it be good now that he -is so weak and sinful? - -“Our Saviour clearly shows that he finds no sanctifying power in the -state of an eunuch, in his answer to the young man who asked him, ‘Good -master, what must I do that I may have eternal life?’ (Matt. xix., 16.) -Did the good Master answer him in the language we heard from you two -days ago, namely, that the best way to have eternal life is to make -yourself an eunuch—make a solemn vow never to marry? No; but he said, -‘Keep the commandments!’ - -“Were the blessed Saviour to-day in your place, and I should ask him, -‘What must I do to be saved, and to show the way of God to my brethren?’ -would he not say to me, ‘Keep the commandments!’ But where is the -commandment of God in the Old or New Testament, to induce us to make -such a vow as that of celibacy? The promise of a place in heaven is not -attached in any way to the vow of celibacy. Christ has not a word about -that doctrine. - -“Allow us to respectfully ask, if the views concerning the vows of -celibacy entertained by Christ had been like yours, is it possible that -He would have forgotten to mention them when He answered the solemn -question of that young man? Is it possible that He would not have said a -single word about a thing which you have represented to us as being of -such vital importance to those who sincerely desire to know what to do -to be saved? Is it not strange that the Church should attach such an -importance to that vow of celibacy, when we look in vain for such an -ordinance in both the Old and New Testaments? How can we understand the -reasons or the importance of such a strict, and we dare say, unnatural -obligation in our day, when we know very well that the holy apostles -themselves were living with their wives, and that the Saviour had not a -word of rebuke for them on that account?” - -This free expression of our common views on the vows of celibacy -evidently took our superior by surprise. He answered me, with an accent -of indignation which he could not suppress. “Is that all you have to -say?” - -“It is not quite all we have to say,” I answered; “but before we go -further we would be much gratified to receive from you the light we want -on the difficulties which I have just stated.” - -“You have spoken as a true heretic,” replied Mr. Leprohon, with an -unusual vivacity; “and were it not for the hope which I entertain that -you said those things more to receive the light you want than to present -and support the heretical side of such an important question, I would at -once denounce you to the bishop. You speak of the Holy Scriptures just -as a Protestant would do. You appeal to them as the only source of -Christian truth and knowledge. Have you forgotten that we have the holy -traditions to guide us, the authority of which is equal to that of the -Scriptures? - -“You are correct when you say that we do not find any direct proof in -the Bible to enforce the vows of celibacy upon those who desire to -consecrate themselves to the service of the Church. But if we do not -find the obligation of that vow in the Bible, we find it in the holy -traditions of the Church. - -“It is an article of faith that the vow of celibacy is ordered by Jesus -Christ, through His Church. The ordinances of the Church, which are -nothing but the ordinances of the Son of God, are clear on that subject, -and bind our consciences, just as the commandments of God upon Mount -Sinai; for Christ has said, those who do not hear the Church must be -looked upon as heathen and publicans. There is no salvation to those who -do not submit their reasoning to the teachings of the Church. - -“You are not required to understand all the reasons for the vow of -celibacy; but you are bound tobelieve in its _necessity_ and _holiness_, -as the Church has pronounced her verdict upon that question. It is not -your business to argue about those matters; but your duty is to obey the -Church, as dutiful children obey a kind mother. - -“But who can have any doubt about the necessity of the vows of celibacy, -when we remember that Christ had ordered His apostles to separate -themselves from their wives?—a fact on which no doubt can remain after -hearing St. Peter say to our Saviour, ‘Behold, we have forsaken all and -followed thee; what shall we have, therefore?’ (Matt. xix. 27). Is not -the priest the true representative of Christ on earth? In his -ordination, is not the priest made the equal, and, in a sense, the -superior of Christ? for when he celebrates Mass he commands Christ, and -that very Son of God is bound to obey! It is not in the power of Christ -to resist the orders of the priest. He must come down from heaven every -time the priest orders Him. The priest shuts Him up in the holy -tabernacles or takes him out of them, according to his own will. - -“By becoming priests of the New Testament you will be raised to a -dignity which is much above that of angels. From these sublime -privileges flows the obligation of the priest to raise himself to a -degree of holiness much above the level of the common people, a holiness -equal to that of the angels. Has not our Saviour, when speaking of the -angels, said, ‘_Neque nubent neque nubentur?_’ They marry not, nor are -given in marriage. Surely, since the priests are the messengers and -angels of God, on earth they must be clad with angelic holiness and -purity. - -“Does not Paul say that the state of virginity is superior to that of -marriage? Does not that saying of the apostle show that the priest, -whose hands every day touch the divine body and blood of Christ, must be -chaste and pure, and must not be defiled by the duties of married life? -That vow of celibacy it like a holy chain, which keeps us above the -filth of this earth and ties us to heaven. Jesus Christ, through His -holy Church, commands that vow to his priests as the most efficacious -remedy against the inclinations of our corrupt nature. - -“According to the holy Fathers, the vow of celibacy is like a strong, -high tower, from the top of which we can fight our enemies, and be -perfectly safe from their darts and weapons. - -“I will be happy to answer your other objections, if you have any more,” -said Mr. Leprohon. - -“We are much obliged to you for your answers,” I replied, “and we will -avail ourselves of your kindness to present you with some other -observations. - -“And, firstly, we thank you for having told us that we find nothing in -the Word of God to support the vows of celibacy, and that it is only by -the traditions of the Church that we can prove their necessity and -holiness. It was our impression that you desired us to believe that the -necessity of that vow was founded on the Holy Scriptures. If you will -allow it, we will discuss the traditions another time, and will confine -ourselves to-day to the different texts to which you referred in favor -of celibacy. - -“When Peter says, ‘We have given up everything,’ it seems to us that he -had no intention of saying that he had forever given up his wife by a -vow. For St. Paul positively says, many years after, that Peter had his -wife; that he was not only living with her in his own house, but was -traveling with her when preaching the gospel. The words of Scripture are -of such evidence on that subject that they can neither be obscured by -any shrewd explanation nor by any tradition, however respectable it may -appear. - -“Though you know the words of Paul on that subject, you will allow us to -read them: ‘Have we not power to eat and drink? have we not power to -lead about a sister, a wife, as well as other apostles and as the -brethren of the Lord, and Cephas?’ (1 Cor. ix., 4, 5). St. Peter saying, -‘We have forsaken everything’ could not mean then that he had made a vow -of celibacy, and that he would not live with his wife as a married man. -Evidently the words of Peter mean only that Jesus had the first place in -his heart—that everything else, even the dearest objects of his love, as -father, mother, wife, were only secondary in his affections and -thoughts. - -“Your other text about the angels who do not marry, from which you infer -the obligation and law of the vow of celibacy, does not seem to us to -bear on that subject as much as you have told us. For, be kind enough to -again read the text: ‘Jesus answered and said unto them, ‘Ye do err, not -knowing the Scriptures, nor the power of God. For in the resurrection -they neither marry nor are given in marriage, but are as the angels of -God in heaven’ (Matt. xxii. 29, 30). You see that when our Saviour -speaks of men who are like angels, and who do not marry, He takes care -to observe that he speaks of the state of men _after the resurrection_. -If the Church had the same rule for us that Christ mentioned for the -angelic men to whom He refers, and would allow us to make a vow never to -marry after the resurrection, we would not have the slightest objection -to such a vow. - -“You see that our Saviour speaks of a state of celibacy; but He does not -intimate that that state is to begin on this side of the grave. Why does -not our Church imitate and follow the teachings of our Saviour? Why does -she enforce a state of celibacy before the resurrection, while Christ -postpones the promulgation of this law till after that great day? - -“Christ speaks of a perpetual celibacy only in heaven! On what -authority, then, does our Church enforce that celibacy on this side of -the grave, when we still carry our souls in earthly vessels? - -“You tell us that the vow of celibacy is the best remedy against the -inclinations of our corrupt nature; but do you not fear that your remedy -makes war against the great one which God prepared in His wisdom? Do we -not read in our own vulgate: ‘Propter fornicationem autem quisque suam -uxorem habeat, et unaquaquæ virum suum’? ‘To avoid fornication let every -man have his own wife, and let every woman have her own husband’ (2 Cor. -vii. 2.) - -“Is it not too strange, indeed, that God does tell us that the best -remedy He had prepared against the inclinations of our corrupt nature is -in the blessings of a holy marriage. ‘Let every man have his own wife, -and every woman her own husband.’ But now our Church has found another -remedy, which is more accordant to the dignity of man and the holiness -of God, and that remedy is the vow of celibacy!” - -The sound of my last words were still on my lips when our venerable -superior, unable any longer to conceal his indignation, abruptly -interrupted me, saying: - -“I do exceedingly regret to have allowed you to go so far. This is not a -Christian and humble discussion between young Levites and their -superior, to receive from him the light they want. It is the exposition -and defence of the most heretical doctrines I have ever heard. Are you -not ashamed, when you try to make us prefer your interpretation of the -Holy Scriptures to that of the Church? Is it to you, or to His holy -Church, that Christ promised the light of the Holy Ghost? Is it you who -have to teach the Church, or the Church who must teach you? Is it you -who will govern and guide the Church, or the Church who will govern and -guide you? - -“My dear Chiniquy, if there is not a great and prompt change in you and -in those whom you pretend to represent, I fear much for you all. You -show a spirit of infidelity and revolt which frightens me. Just like -Lucifer, you rebel against the Lord! Do you not fear to share the -eternal pains of his rebellion? - -“Whence have you taken the false and heretical notions you have, for -instance, about the wives of the apostles? Do you not know that you are -supporting a Protestant error, when you say that the apostles were -living with their wives in the usual way of married people? It is true -that Paul says that the apostles had women with them, and that they were -even traveling with them. But the holy traditions of the Church tell us -that those women were holy virgins, who were traveling with the apostles -to serve and help them in different ways. They were ministering to their -different wants—washing their underclothes, preparing their meals, just -like the housekeeper whom the priests have to-day. It is a Protestant -impiety to think and speak otherwise. - -“But only a word more, and I am done. If you accept the teaching of the -Church, and submit yourself as doubtful children to that most holy -Mother, she will raise you to the dignity of the priesthood, a dignity -much above kings and emperors in this world. If you serve her with -fidelity, she will secure to you the respect and veneration of the whole -world while you live, and procure you a crown of glory in heaven. - -“But if you reject her doctrines, and persist in your rebellious views -against one of the most holy dogmas; if you continue to listen to the -voice of your own deceitful reason rather than to the voice of the -Church, in the interpretation of the Holy Scriptures, you become -heretics, apostates and Protestants; you will lead a dishonored life in -this world, and you will be lost for all eternity.” - -Our superior left us immediately after these fulminating words. Some of -the theological students, after his exit, laughed heartily, and thanked -me for having so bravely fought and gained a glorious victory. Two of -them, Joseph Turcot and Benony Legendre, disgusted by the sophisms and -logical absurdities of our superior left the seminary a few days after. -The rest, with me, had not the moral courage to follow their example, -but remained, stunned by the last words of our superior. - -I went to my room and fell on my knees, with a torrent of tears falling -from my eyes. I was really sorry for having wounded his feelings, but -still more so for having dared for a moment to oppose my own feeble and -fallible reason to the mighty and infallible intelligence of my Church! - -At first it appeared to me that I was only combatting, in a respectful -way, against my old friend, Rev. Mr. Leprohon; but I had received it -from his own lips that I had really fought against the Lord! - -After having spent a long and dark night of anguish and remorse, my -first action, the next day, was to go to confession, and ask my -confessor, with tears of regret, pardon for the sins I had committed and -the scandal I had given. - -Had I listened to the voice of my conscience, I certainly would have -left the seminary that day; for they told me that I had confounded my -superior and pulverized all his arguments. Reason and conscience told me -that the vow of celibacy was a sin against logic, morality and God; that -that vow could not be sustained by any argument from the Holy -Scriptures, logic or common sense. But I was a most sincere Roman -Catholic. I had therefore to fight a new battle against my conscience -and intelligence, so as to subdue and silence them forever! Many a time -it was my hope, before this, to have succeeded in slaughtering them at -the foot of the altar of my Church; but that day, far from being forever -silenced and buried, they had come out again with renewed force, to -waken me from the terrible illusions in which I was living. -Nevertheless, after a long and frightful battle, my hope was that they -were perfectly subdued and buried under the feet of the holy Fathers, -the learned theologians and the venerable popes, whose voice only I was -determined now to follow. I felt a real calm after that struggle. It was -evidently the silence of death, although my confessor told me it was the -peace of God. More than ever I determined to have no knowledge, no -thought, no will, no light, no desires, no science but that which my -Church would give me through my superior. I was fallible, she was -infallible! I was a sinner, she was the immaculate spouse of Jesus -Christ! I was weak, she had more power than the great waters of the -ocean! I was but an atom, she was covering the world with her glory! -What, therefore, could I have to fear in humbling myself to her feet, to -live of her life, to be strong of her strength, wise of her wisdom, holy -with her holiness? Had not my superior repeatedly told me that no error, -no sin would be imputed to me as long as I obeyed my Church and walked -in her ways? - -With these sentiments of a most profound and perfect respect for my -Church, I irrevocably consecrated myself to her service on the 4th of -May, 1832, by making the vow of celibacy and accepting the office of -sub-deacon. - - - - - CHAPTER XV. - - THE IMPURITIES OF THE THEOLOGY OF ROME - - “The mother of harlots and abominations.”—REV. xvii. 5. - - -Constrained by the voice of my conscience to reveal the impurities of -the theology of the Church of Rome, I feel, in doing so, a sentiment of -inexpressible shame. They are of such a loathsome nature, that often -they cannot be expressed in any living language. - -However great may have been the corruptions in the theologies and -priests of paganism, there is nothing in their records which can be -compared with the depravity of those of the Church of Rome. Before the -day on which the theology of Rome was inspired by Satan, the world had -certainly witnessed many dark deeds; but vice had never been clothed -with the mantle of theology:—the most shameful forms of iniquity had -never been publicly taught in the schools of the old pagan priest, under -the pretext of saving the world. No! neither had the priests or the -idols been forced to attend meetings where the most degrading forms of -iniquity were objects of the most minute study, and that under the -pretext of glorifying God. - -Let those who understand Latin read the pages which I give at the end of -my book, “The Priest, the Woman, and the Confessional,” and then decide -as to whether or not the sentiments therein contained are not enough to -shock the feelings of the most depraved. And let it be remembered that -all those abominations have to be studied, learned by heart and -thoroughly understood by men who have to make a vow never to marry! For -it is not till after his vow of celibacy that the student in theology is -_initiated_ into those mysteries of iniquity. - -Has the world ever witnessed such a sacrilegious comedy? A young man -about twenty years of age has been enticed to make a vow of perpetual -celibacy, and the very next day the Church of Rome puts under the eye of -his soul the most infamous spectacle? She fills his memory with the most -disgusting images! She tickles all his senses and pollutes his ears not -by imaginary representations, but by realities which would shock the -most abandoned in vice! - -For, let it be well understood, that it is absolutely impossible for one -to study those questions of Roman Theology, and fathom those forms of -iniquity without having his body as well as his mind plunged into a -state the most degrading. Moreover, Rome does not even try to conceal -the overwhelming power of this kind of teaching; she does not even -attempt to make it a secret from the victims of her incomparable -depravity, but BRAVELY TELLS them that the study of those questions will -act with an irresistible power upon those organs, and without a blush -says “that pollution must follow!!!” - -But in order that the Church of Rome may more certainly destroy her -victims, and that they may not escape from the abyss which she has dug -under their feet, she tells them “There is no sin for you in those -pollutions!” (Dens, vol. i., p. 315.) - -But Rome must bewitch, so as the better to secure their destruction. She -puts to their lips the cup of her enchantments, the more certainly to -kill their souls, dethrone God from their consciences, and abrogate his -eternal laws of holiness. What answer does Rome give those who reproach -her with the awful impurity of her theology. “My theological works,” she -answers, “are all written in Latin; the people cannot read them. No -evil, no scandal, therefore, can come from them!” But this answer is a -miserable subterfuge. Is this not the public acknowledgment that her -theology would be exceedingly injurious to the people if it were read -and understood by them? - -By saying, “My theological works are written in Latin, therefore the -people cannot be defiled, as they do not understand them,” Rome does -acknowledge that these works would only act as a pestilence among the -people were they read and understood by them. But are not the one -hundred thousand priests of Rome bound to explain in every known tongue, -and present to the mind of every nation, the theology contained in those -books? Are they not bound to make every polluting sentence in them flow -into the ears, imagination, hearts and minds of all the married and -unmarried women whom Rome holds in her grasp? - -I exaggerate nothing when I say that not fewer than half a million women -every day are compelled to hear in their own language, almost every -polluting sentence and impure notion of the diabolical science. - -And here I challenge, most fearlessly, the Church of Rome to deny what I -say, when I state that the daily average of women who go to confession -to each priest, is ten. But let us reduce the number to five. Then the -two hundred thousand priests who are scattered over the whole world, -hear the confessions of one million women every day. Well, now, out of -one hundred women who confess, there are at least ninety-nine whom the -priest is bound in conscience to pollute, by questioning them on the -matters mentioned in “The Priest, the Woman and the Confessional.” How -can one be surprised at the rapid downfall of the nations who are under -the yoke of the Pope? - -The public statistics of the European, as well as of American nations, -show that there is among Roman Catholics nearly double the amount of -prostitution, bastardy, theft, perjury and murder, than is found among -Protestant nations. Where must we, then, look for the cause of those -stupendous facts, if not in the corrupt teachings of the theology of -Rome. How can the Roman Catholic nations hope to raise themselves in the -scale of Christian dignity and morality as long as there remain two -hundred thousand priests in their midst, bound in conscience every day -to pollute the minds, and the hearts of their mothers, their wives and -their daughters. - -And here let me say, once for all, that I am not induced to speak as I -do from any motive of contempt or unchristian feeling against the -theological professors who have initiated me into those mysteries of -iniquity. The Rev. Messrs. Raimbault and Leprohon were, and in my mind -they still are, as venerable as men can be in the Church of Rome. As I -have been myself, and as all the priests of Rome are, they were plunged -into the abyss without understanding it, into the abyss of the most -stolid ignorance. They were crushed, as I was myself, under a yoke which -bound their understanding to the dust and polluted their hearts without -measure. We were embarked together on a ship, the first appearance of -which was really magnificent, but the bottom of which was irremediably -rotten. Without the true Pilot on board we were left to perish on -unknown shoals. Out of this sinking ship the hand of God alone, in his -merciful providence, rescued me. I pity those friends of my youth, but -despise them? hate them? No! Never! Never! - -Every time our theological teachers gave us our lessons, it was evident -that they blushed in the inmost part of their souls. Their consciences -as honest men were evidently forbidding them, on the one hand, to open -their mouths on such matters, while, on the other hand, as slaves and -priests of the Pope, they were compelled to speak without reserve. - -After our lessons in theology, we students used to be filled with such a -sentiment of shame that sometimes we hardly dared to look at each other; -and, when alone in our rooms, those horrible pictures were affecting our -hearts, in spite of ourselves, as the rust affects and corrodes the -hardest and purest steel. More than one of my fellow-students told me, -with tears of shame and rage, that they regretted to have bound -themselves by perpetual oaths to minister at the altars of the Church. - -One day one of the students, called Desaulnier, who was sick in the same -room with me, asked me: “Chiniquy, what do you think of the matters -which are the objects of our present theological studies? Is it not a -burning shame that we must allow our minds to be so polluted?” - -“I cannot sufficiently tell you my feelings of disgust,” I answered. -“Had I known sooner that we were to be dragged over such a ground, I -certainly never would have nailed my future to the banners under which -we are irrevocably bound to live.” - -“Do you know,” said Desaulnier, “that I am determined never to consent -to be ordained a priest; for when I think of the fact that the priest is -bound to confer with women on all these polluting matters, I feel an -insurmountable disgust and shame.” - -“I am not less troubled,” I replied. “My head aches and my heart sinks -within me, when I hear our theologians telling us that we will be in -conscience bound to speak to females on these impure subjects. But -sometimes this looks to me as if it were a bad dream, the impure -phantoms of which will disappear at the first awakening. Our Church, -which is so pure and holy, that she can only be served by the spotless -virgins, surely cannot compel us to pollute our lips, thoughts, souls, -and even our bodies, by speaking to strange women on matters so -defiling!” - -“But we are near the hour at which the good Mr. Leprohon is in the habit -of visiting us. Will you,” said I, “promise to stand by me on what I -shall ask him on this subject? I hope to get from him a pledge that we -will not be compelled to be polluted in the confessional by the women -who will confess to us. The purity and holiness of our superior is of -such a high character, that I am sure he has never said a word to -females on those degrading matters. In spite of all the theologians, Mr. -Leprohon will allow us to keep our tongues and our hearts, as well as -our bodies, pure in the confessional.” - -“I have had the desire to speak to him on this subject for some time,” -rejoined Desaulnier, “but my courage failed me every time I attempted to -do so. I am glad, therefore, that you are to break the ice, and I will -certainly support you, as I have a longing desire to know something more -in regard to the mysteries of the confessional. If we be at liberty -never to speak to women on those horrors, I will consent to serve the -Church as a priest; but if not, I WILL NEVER BE A PRIEST.” - -A few minutes after this our superior entered, to kindly inquire how we -had rested the night before. Having thanked him for his kindness, I -opened the volumes of Dens and Liguori, which were on our table, and, -with a blush, putting my fingers on one of the infamous chapters -referred to, I said to him: - -“After God, you have the first place in my heart since my mother’s -death, and you know it. I take you, not only as my benefactor, but also, -as it were, as my father and mother. You will therefore tell me all I -want to know in these my hours of anxiety, through which God is pleased -to make me pass. To follow your advice, not to say your commands, I have -lately consented to receive the order of sub-deacon, and I have in -consequence taken the vow of perpetual celibacy. But I will not conceal -the fact from you that I had not a clear understanding of what I was -then doing; and Desaulnier has just stated to me, that until recently he -had no more idea of the nature of that promise, nor of the difficulties -which we now see ahead of us in our priestly life, than I had. - -“But Dens, Liguori and St. Thomas have given us notions quite new in -regard to many things. They have directed our minds to the knowledge of -the laws which are in us, as well as in every other child of Adam. They -have, in a word, directed our minds into regions which were quite new -and unexplored by us; and I dare say that every one of those whom we -have known, whether in this house or elsewhere, who have made the same -vow, could tell the same tale. - -“However, I do not speak for them; I speak only for myself and -Desaulnier. For God’s sake, please tell us if we will be bound in -conscience to speak in the confessional, to the married and unmarried -females, on such impure and defiling questions as are contained in the -theologians before us?” - -“Most undoubtedly,” replied Rev. Mr. Leprohon; “because the learned and -holy theologians whose writings are in your hands are positive on that -question. It is absolutely necessary that you should question your -female penitents on such matters; for, as a general thing, girls and -married women are too timid to confess those sins, of which they are -even more frequently guilty than men, therefore they must be helped by -questioning them.” - -“But have you not,” I rejoined, “induced us to make an oath that we -should always remain pure and undefiled? How is it, then, that to-day -you put us in such a position that it is almost an impossibility for us -to be true to our sacred promise? For the theologians are unanimous that -those questions put by us to our female penitents, together with the -recital of their secret sins, will act with such an irresistible power -upon us that we will be polluted. - -“Would it not be better for us to feel those things in the holy bonds of -marriage, with our wives, and according to the laws of God, than in -company and conversation with strange women? Because, if we are to -believe the theologians which are in our hands, no priest—not even you, -my dear Mr. Leprohon, can hear the confessions of women without being -defiled.” - -Here Desaulnier interrupted me, and said: “My dear Mr. Leprohon, I -concur in everything Chiniquy has just been telling you. Would we not be -more chaste and pure by living with our lawful wives, than by daily -exposing ourselves in the confessional in company of women whose -presence will irresistibly drag us into the most shameful pit of -impurity? I ask you, my dear sir, what will become of my vow of perfect -and perpetual chastity, when the seducing presence of my neighbor’s -wife, or the enchanting words of his daughter, will have defiled me -through the confessional. After all, I may be looked upon by the people -as a chaste man; but what will I be in the eyes of God? The people may -entertain the thought that I am a strong and honest man; but will I not -be a broken reed? Will God not be the witness that the irresistible -temptations which will have assailed me when hearing the secret sins of -some sweet and tempting women, will have deprived me of that glorious -crown of chastity for which I have so dearly paid? Men will think that I -am an angel of purity; but my own conscience will tell me that I am -nothing but a skillful hypocrite. For according to all the theologians, -the confessional is the tomb of the chastity of priests!! If I hear the -confession of women, I will be like all other priests, in a tomb, well -painted and gilded on the outside, but within full of corruption.” - -Francis Desaulnier, just as he had foretold me, refused to be a priest. -He remained all his life in the orders of the sub-deaconate, in the -College of Nicolet, as a Professor of Philosophy. He was a man who -seldom spoke in conversation, but thought very much. It seems to me that -I still see him there, under that tall centenary tree, alone, during the -long hours of intermission, and many long days during our holidays, -while the rest of the students passed hither and thither, singing and -playing, on the enchanting banks of the river of Nicolet. - -He was a good logician and a profound mathematician; and although -affable to everyone, he was not communicative. I was probably the only -one to whom he opened his mind concerning the great questions of -Christianity—faith, history, the Church and her discipline. He -repeatedly said to me: “I wish I had never opened a book of theology. -Our theologians are without heart, soul or logic. Many of them approve -of theft, lies and perjury; others drag us, without a blush, into the -most filthy pits of iniquity. Every one of them would like to make an -assassin of every Catholic. According to their doctrine, Christ is -nothing but a Corsican brigand, whose bloody disciples are bound to -destroy all the heretics by fire and sword. Were we acting according to -the principles of those theologians, we would slaughter all Protestants -with the same coolness of blood as we would shoot down the wolf which -crosses our path. With their hand still reddened with the blood of St. -Bartholomew they speak to us of charity, religion and God, as if there -were neither of them in the world.” - -Desaulnier was looked upon as “_un homme singulier_” at Nicolet. He was -really an exception to all the men in the seminary. For example: Though -it was the usage and the law that ecclesiastics should receive the -communion every month, and upon every great feast day of the Church, yet -he would scarcely take the communion once a year. But let me return to -the interview with our superior. - -Desaulnier’s fearless and energetic words had evidently made a very -painful impression upon our superior. It was not a usual thing for his -disciples in theology thus to take upon themselves to speak with such -freedom as we both did on this occasion. He did not conceal his pain at -what he called our unbecoming and unchristian attack upon some of the -most holy ordinances of the Church; and after he had refuted Desaulnier -in the best way he could, he turned to me and said: “My dear Chiniquy, I -have repeatedly warned you against the habit you have of listening to -your own frail reasoning, when you should only obey as a dutiful child. -Were we to believe you we would immediately set ourselves to work to -reform the Church and abolish the confession of women to priests; we -would throw all our theological books into the fire and have new ones -written, better adapted to your fancy. What does all this prove? Only -one thing, and that is, that the devil of pride is tempting you as he -has tempted all the so-called Reformers, and destroyed them as he would -you. If you do not take care, you will become another Luther! - -“The theological books of St. Thomas, Liguori and Dens have been -approved by the Church. How, therefore, do you not see the ridicule and -danger of your position. On one side, then, I see all our holy popes, -the two thousand Catholic bishops, all our learned theologians and -priests, backed up by our two hundred millions of Roman Catholics drawn -up as an innumerable army to fight the battles of the Lord; and on the -other side, what do I see? Nothing but my small, though very dear -Chiniquy! - -“How, then, is it that you do not fear, when with your weak reasoning -you oppose the mighty reasoning and light of so many holy popes, -venerable bishops and learned theologians? Is it not just as absurd for -you to try to reform the Church by your small reasons, as it is for the -grain of sand which is found at the foot of the great mountain to try to -turn that mighty mountain out of its place? or for the small drop of -water to attempt to throw the boundless ocean out of its bed, or try to -oppose the running tides of the Polar seas? - -“Believe me, and take my friendly advice,” continued our superior, -“before it is too late. Let the small grain of sand remain still at the -foot of the majestic mountain! and let the humble drop of water consent -to follow the irresistible currents of the boundless seas, and -everything will be in order. - -“All the good priests who have heard the confessions of women before us -have been sanctified and have had their souls saved, even when their -bodies were polluted; for those carnal pollutions are nothing but human -miseries, which cannot defile a soul which desires to remain united to -God. Are the rays of the sun defiled by coming down into the mud? No! -The rays remain pure, and return spotless to the shining orb whence they -came. So the heart of a good priest—as I hope my dear Chiniquy will -be—will remain pure and holy in spite of the accidental and unavoidable -defilement of the flesh. - -“Apart from those things, in your ordination you will receive a special -grace which will change you into another man; and the Virgin Mary, to -whom you will constantly address yourself will obtain for you a perfect -purity from her Son. - -“The defilement of the flesh spoken of by the theologians, and which, I -confess, is unavoidable when hearing the confessions of women, must not -trouble you; for they are not sinful, as Dens and Liguori assure us. -(Dens, vol. i., pages 299, 309.) - -“But enough on that subject. I forbid you to speak to me any more on -those idle questions, and, as much as my authority is anything to you -both, I forbid you to say a word more to each other on that matter!” - -It was my fond hope that my dear and so much venerated Mr. Leprohon -would answer me with some good and reasonable arguments; but he, to my -surprise, silenced the voice of our conscience by “_un coup d’etat_.” - -Nevertheless, the idea of that miserable grain of sand which so -ridiculously attempted to remove the stately mountain, and also of that -all but perceptible drop of water which attempted to oppose itself to -the onward motion of the vast ocean, singularly struck and humbled me. I -remained silent and confused, though not convinced. - -This was not all. Those rays of the sun, which could not be defiled, -even when going down into the mud, after bewildering one by their -glittering appearance, left my soul more in the dark than ever. I could -not resist a presentiment that I was in the presence of an imposition, -and of a glittering sophism. But I had neither sufficient learning, -moral courage, nor grace from God clearly to see through that misty -cloud, and to expel it from my mind. - -Almost every month of the ten years which I had passed in the seminary -of Nicolet, priests of the district of Three Rivers and elsewhere were -sent by the bishops to spend two or three weeks in doing penances for -having bastards by their nieces, their housekeepers and their fair -penitents. Even not long before this conversation with our director, the -curate of St. Francois, the Rev. Mr. Amiot, had in the very same week -two children by two of his fair penitents, both of whom were sisters. -One of those girls gave birth to her child at the parsonage the very -night on which the bishop was on his episcopal visit to that parish. -These public and undeniable facts were not much in harmony with those -beautiful theories of our venerable director concerning the rays of the -sun, which “remained pure and undefiled, even when warming and vivifying -the mud of our planet.” The facts had frequently occurred to my mind -while Mr. Leprohon was speaking, and I was tempted more than once to ask -him respectfully if he really thought these “shining rays,” the priests, -had thus come into the mire, and would then return, like the rays of the -sun, without taking back with them something of the mire in which they -had been so strangely wallowing. But my respect for Mr. Leprohon sealed -my lips. - -When I returned to my room, I fell on my knees to ask God to pardon me -for having, for a moment, thought otherwise than the popes and -theologians of Rome. I again felt angry with myself for having dared, -for a single moment, to have arrayed my poor little and imperceptible -grain of sand—drop of water—and personal and contemptible understanding -against that sublime mountain of strength, that vast ocean of learning, -and that immensely divine wisdom of the popes! - -But, alas! I was not yet aware that when Jesus in His mercy sends into a -perishing soul a single ray of His grace, that there is more light and -wisdom in that soul than in all the popes and their theologians! - -I was then taught what the real foundation of the Church of Rome is, and -sincerely believed that to think for myself was a damnable impiety—that -to look and see with my own eyes, and understand with my own mind, was -an unpardonable sin. To be saved I had to believe, not what I considered -to be the truth, but what the popes told me to be the truth. I had to -look and see every object of faith, just as every true Roman Catholic of -to-day has to look and see the same, through the Pope’s eyes or those of -his theologians. - -However absurd and impious this belief may be, yet it was mine, and it -is also the belief of every true member of the Church of Rome to-day. -The glorious light and grace of God could not possibly flow directly -from Him to me; they had to pass through the Pope and his Church, which -were my only mountain of strength and only ocean of light. It was, then, -my firm belief that there was an impassable abyss between myself and -God, and that the Pope and his Church were the only bridge by which I -could have communication with Him. That stupendously high and most -sublime mountain, the Pope, was between myself and God; and all that was -allowed my poor soul was to raise itself and travel with great -difficulty till it attained the foot of that holy mountain, the Pope, -and, prostrating itself there in the dust, ask him to let me know what -my yet distant God would have me do. The promises of mercy, truth, light -and life were all vested in this great mountain, the Pope, from whom -alone they could descend upon my poor lost soul! - -Darkness, ignorance, uncertainty and eternal loss were my lot the very -moment I ceased worshipping at the feet of the Pope! The God of Heaven -was not _my_ God; He was only the God of the Pope. The Saviour of the -world was not my Saviour; he was only the Pope’s. Therefore it was -through the Pope only that I could receive Christ as my Saviour, and to -the Pope alone had I to go, to know the way, the truth and the life of -my soul! - -God alone knows what a dark and terrible night I passed after this -meeting! I had again to smother my conscience, dismantle my reason, and -bring them all under the turpitudes of the theologies of Rome, which are -so well calculated to keep the world fettered in ignorance, -superstition, and death. - -But God saw the tears with which I bedewed my pillow that night. He -heard the cry of my agonizing soul, and in His infinite love and mercy -determined to come to my rescue, and save me. If He saw fit to leave me -many years more in the slavery of Egypt, it was that I might better know -the plagues of that land of darkness, and the iron chains which are -there prepared for poor lost souls. - -When the hour of my deliverance came, the Lord took me by the hand and -helped me to cross the Red Sea. He brought me to the Land of Promise—a -land of peace, life and joy which passeth all understanding. - - - - - CHAPTER XVI. - -THE PRIEST OF ROME AND THE HOLY FATHERS: OR HOW I SWORE TO GIVE UP THE - WORD OF GOD TO FOLLOW THE WORD OF MEN. - - -There are several imposing ceremonies at the ordination of a priest; and -I will never forget the joy I felt when the Roman Pontiff presenting to -me the Bible, ordered me, with a solemn voice, to study and preach it. -That order passed through my soul as a beam of light. But, alas! those -rays of light and life were soon to be followed, as a flash of lightning -in a stormy night, by the most sudden and distressing darkness! - -When holding the sacred volume, I accepted with unspeakable joy the -command of studying and preaching its saving truth; but I felt as if a -thunderbolt had fallen upon me when I pronounced the awful oath which is -required from every priest: “_I will never interpret the Holy Scriptures -except according to the unanimous consent of the Holy Fathers._” - -Many times, with the other students in theology, I had discussed the -nature of that strange oath; still more often, in the silence of my -meditations, alone in the presence of God, I had tried to fathom the -bottomless abyss which, it seemed to me, was dug under my feet by it, -and every time my conscience had shrunk in terror from its consequences. -But I was not the only one in the seminary who contemplated, with an -anxious mind, its evidently blasphemous nature. - -About six months before our ordination, Stephen Baillargeon, one of my -fellow theological students, had said in my presence to our superior, -the Rev. Mr. Raimbault: “Allow me to tell you that one of the things -with which I cannot reconcile my conscience is the solemn oath we will -have to take, ‘That we will never interpret the Scriptures except -according to the _unanimous_ consent of the Holy Fathers!’ We have not -given a single hour yet to the serious study of the Holy Fathers. I know -many priests, and not a single one of them has ever studied the Holy -Fathers; they have not even got them in their libraries! We will -probably walk in their footsteps. It may be that not a single volume of -the Holy Fathers will ever fall into our hands! In the name of common -sense, how can we swear that we will follow the sentiments of men of -whom we know absolutely nothing, and about whom, it is more probable, we -will never know anything, except by mere vague hearsay? - -Our superior gave evident signs of weakness in his answer to that -unexpected difficulty. But his embarrassment grew much greater when I -said: “Baillargeon cannot contemplate that oath without anxiety, and he -has given you some of his reasons; but he has not said the last word on -that strange oath. If you will allow me, Mr. Superior, I will present -you some more formidable objections. It is not so much on account of our -ignorance of the doctrines of the Holy Fathers that I tremble when I -think that I will have ‘to swear never to interpret the Scriptures -except according to their unanimous consent.’ Would to God that I could -say, with Baillargeon, ‘I know nothing of the Holy Fathers; how can I -swear that they will guide me in all my ways?’ It is true that we know -so little of them that it is supremely ridiculous, if it is not an -insult to God and man, that we take them for our guides. But my regret -is that we know already too much of the Holy Fathers to be exempt from -perjuring ourselves, when we swear that we will not interpret the Holy -Scriptures except according to their unanimous consent. - -“Is it not a fact that the Holy Fathers’ writings are so perfectly kept -out of sight, that it is absolutely impossible to read and study them? -But even if we had access to them, have we sufficient time at our -disposal to study them so perfectly that we could conscientiously swear -that we will follow them? And if we don’t study them, how can we be -exempted from wilful perjury the day that we will swear to follow them? -How can we follow a thing we do not see, which we do not hear, and about -which we do not know more than the man in the moon? Our shameful -ignorance of the Holy Fathers is a sufficient reason to make us fear at -the approach of the solemn hour that we will swear to follow them. Yes! -But we know enough of the Holy Fathers to chill the blood in our veins -when swearing to interpret the Holy Scriptures only according to their -unanimous consent. Please, Mr. Superior, tell us what are the texts of -Scripture on which the Holy Fathers are _unanimous_. You respect -yourself too much to try to answer a question which no honest man has, -or will ever dare to answer. And if you, one of the most learned men of -France, cannot put your finger on the texts of the Holy Bible and say, -‘The Holy Fathers are perfectly unanimous on these texts!’ how can we, -poor young ecclesiastics of the humble College of Nicolet, say ‘The Holy -Fathers are _unanimously_ of the same mind on those texts?’ But if we -cannot distinguish to-day, and if we shall never be able to distinguish -between the texts on which the Holy Fathers are unanimous and the ones -on which they differ, how can we _dare_ to swear before God and man to -interpret _every text of the Scriptures_ only according to the unanimous -consent of the Holy Fathers? - -“By that awful oath, will we not be absolutely bound to remain mute as -dead men on every text on which the Holy Fathers have differed, under -the evident penalty of becoming perjured? Will not every text on which -the Holy Fathers have differed become as the dead carcass which the -Israelites could not touch, except by defiling themselves? After that -strange oath, to interpret the Scriptures _only_ according to the -_unanimous_ consent of the Holy Fathers, will we not be absolutely -deprived of the privilege of studying or preaching on a text on which -they have differed? - -“The consequences of the oath are _legion_, and every one of them seems -to me the death of our ministry, the damnation of our souls! You have -read the history of the Church, as we have it here, written by Henrion, -Berrault-Bell-Costel and Fleury. Well, what is the prominent fact in -those reliable histories of the Church? Is it not that the Church has -constantly been filled with the noise of the controversies of Holy -Fathers with Holy Fathers? Do we not find, on every page, that the Holy -Fathers of one century very often differed from the Holy Fathers of -another century in very important matters? Is it not a public and -undeniable fact, that the history of our Holy Church is almost nothing -else than the history of the hard conflict, stern divisions, unflinching -contradictions and oppositions of Holy Fathers to Holy Fathers? - -“Here is a big volume of manuscript written by me, containing only -extracts from our best Church historians, filled with the public -disputes of Holy Fathers among themselves on almost every subject of -Christianity. - -“There are Holy Fathers who say, with our best modern theologians—St. -Thomas, Bellarmine and Liguori—that we must kill heretics as we kill -wild beasts; while many others say that we must tolerate them! You all -know the name of the Holy Father who sends to hell all the widows who -marry a second time, while other Holy Fathers are of a different mind. -Some of them, you know well, had very different notions from ours about -purgatory. Is it necessary for me to give you the names of the Holy -Fathers, in Africa and Asia, who refused to accept the supreme -jurisdiction we acknowledge in the Pope over all churches? Several Holy -Fathers have denied the supreme authority of the Church of Rome—you know -it; they have laughed at the excommunications of the Popes! Some even -have gladly died when excommunicated by the Pope, without doing anything -to reconcile themselves to him! What do we find, in the six volumes of -letters we have still from St. Jerome, if not the undeniable fact that -he filled the Church with the noise of his harsh denunciations of the -scriptural views of St. Augustine on many important points. You have -read those letters? Well, have you not concluded that St. Jerome and St. -Augustine agreed almost only on one thing, which was, to disagree on -every subject they treated? - -“Did not St. Jerome knock his head against nearly all the Holy Fathers -of his time? And has he not received hard knocks from almost all the -Holy Fathers with whom he was acquainted? Is it not a public fact that -St. Jerome and several other Holy Fathers rejected the sacred book of -the Maccabees, Judith, Tobias, just as the heretics of our time reject -them? - -“And now we are gravely asked, in the name of the God of Truth, to swear -that we will interpret the Holy Scriptures only according to the -unanimous consent of those Holy Fathers, who have been unanimous but in -one thing, which was never to agree with each other, and sometimes not -even with themselves. - -“For it is a well-known fact, though it is a very deplorable one, for -instance, that St. Augustine did not always keep to the same correct -views on the text ‘Thou art Peter, and upon that rock I will build my -church.’ After holding correct views on that fundamental truth he gave -it up, at the end of his life, to say, with the Protestants of our day, -that ‘upon that rock means only Christ, and not Peter.’ Now, how can I -be bound by such an oath to follow the views of men who have themselves -been wavering and changing, when the Word of God must stand as an -unmoving rock to my heart? If you require from us an oath, why put into -our hands the history of the Church, which has stuffed our memory with -the undeniable facts of the endless fierce divisions of the Holy Fathers -on almost every question which the Scriptures present to our faith? - -“Would to God that I could say, with Baillargeon, I know nothing of the -Holy Fathers! Then I could perhaps be at peace with my conscience, after -perjuring myself by promising a thing that I cannot do. - -“I was lately told by the Rev. Mr. Leprohon, that it is absolutely -necessary to go to the Holy Fathers in order to understand the Holy -Scriptures! But I will respectfully repeat to-day what I then said on -that subject. - -“If I am too ignorant or too stupid to understand St. Mark, St. Luke and -St. Paul, how can I be intelligent enough to understand Jerome, -Augustine, and Tertullian? And if St. Matthew, St. John and St. Peter -have not got from God the grace of writing with a sufficient degree of -light and clearness to be understood by men of good-will, how is it that -Justin, Clemens and Cyprian have received from our God a favor of -lucidity and clearness which he denied to His apostles and evangelists? -If I cannot rely upon my private judgment when studying, with the help -of God, the Holy Scriptures, how can I rely on my private judgment when -studying the Holy Fathers? You constantly tell me I cannot rely on my -private judgment to understand and interpret the Holy Scriptures; but -will you please tell me with what judgment and intelligence I shall have -to interpret and understand the writings of the Holy Fathers, if it be -not with my own private judgment? Must I borrow the judgment and -intelligence of some of my neighbors in order to understand and -interpret, for instance, the writings of Origen? or shall I be allowed -to go and hear what that Holy Father wants from me with my own private -intelligence? But again, if you are forced to confess that I have -nothing else but my _private judgment and intelligence_ to read, -understand and follow the Holy Fathers, and that I not only can, but I -must, rely on my own private judgment, without any fear, in that case, -how is it that I will be lost if I make use of that same _private and -personal judgment_ when at the feet of Jesus, listening to His eternal -and life-giving words? - -“Nothing distresses me so much in our holy religion as this want of -confidence in God when we go to the feet of Jesus to hear or read His -soul-saving words, and the abundance of self-confidence, when we go -among sinful and fallible men, to know what they say. - -“It is not to the Holy Scriptures that we are invited to go to know what -the Lord saith, it is to the Holy Fathers!! - -“Would it be possible that, in our Holy Church, the Word of God would be -darkness, and the words of men light! - -“This dogma, or article of our religion, by which we must go to the Holy -Fathers in order to know what ‘The Lord saith,’ and not to the Holy -Scripture, is to my soul what a handful of sand would be to my eyes—it -makes me perfectly blind. - -“When our venerable bishop places the Holy Scriptures in my hands and -commands me to study and preach them, I will understand what he means, -and he will know what he says. He will give me a most sublime work to -perform; and, with the grace of God, I hope I will do it. But when he -orders me to swear that I will _never_ interpret the Holy Scriptures, -except according to the unanimous consent of the Holy Fathers, will he -not make a perjured man of me, and will he not say a thing to which he -has not given sufficient attention? For to swear that we will never -interpret anything of the Scriptures, except according to the unanimous -consent of the Holy Fathers, is to swear to a thing as impossible and -ridiculous as to take the moon with our hands. I say more, it is to -swear that we will never study nor interpret a single chapter of the -Bible. For it is probable that there are very few chapters of that Holy -Book which have not been a cause of serious difference between some of -the Holy Fathers. - -“As the writings of the Holy Fathers fill at least two hundred volumes -in folio, it will not take us less than ten years of constant study to -know on what question they are or are not unanimous! If, after that time -of study, I find that they are _unanimous_ on the question of orthodoxy, -which I must believe and preach, all will be right with me. I will walk -with a fearless heart to the gates of eternity, and with the certainty -of following the true way of salvation. But if among fifty Holy Fathers -there are forty-nine on one side and one only on the opposite side, in -what awful state of distress will I be plunged! Will I not be then as a -ship in a stormy night, after she has lost her compass, her masts and -her helm. If I were allowed to follow the majority, there would always -be a plank of safety to rescue me from the impending wreck. But the Pope -has inexorably tied us to the unanimity. If my faith is not the faith of -_unanimity_, I am forever damned. I am out of the Church!! - -“What a frightful alternative is just before us! We must either perjure -ourselves, by swearing to follow a unanimity which is a fable, in order -to remain Roman Catholics, or we must plunge into the abyss of impiety -and atheism by refusing to swear that we will adhere to a unanimity -which never existed.” - -It was visible, at the end of that long and stormy conference, that the -fears and anxieties of Baillargeon and mine were partaken of by every -one of the students in theology. The boldness of our expressions brought -upon us a real storm. But our superior did not dare to face or answer a -single one of our arguments; he was evidently embarrassed, and nothing -could surpass his joy when the bell told him that the hour of the -conference was over. He promised to answer us the next day; but the next -day he did nothing but throw dust into our eyes, and abuse us to his -heart’s content. He began by forbidding me to read any more of the -controversial books I had bought a few months before, among which was -the celebrated Derry discussion between seven priests and seven -Protestants. I had to give back the well-known discussion between “Pope -and Maguire,” and between Gregg and the same Maguire. I had also to give -up the numbers of the _Avenir_ and other books of Lamenais, which I had -got the liberty, as a privilege, to read. It was decided that my -intelligence was not clear enough, and that my faith was not -sufficiently strong to read those books. I had nothing to do but to bow -my head under the yoke and obey, without a word of murmur. The darkest -night was made around our understandings, and we had to believe that -that awful darkness was the shining light of God!! We rejected the -bright truth which had so nearly conquered our minds, in order to accept -the most ridiculous sophisms as gospel truths! We did the most degrading -action a man can do—we silenced the voice of our conscience, and we -consented to follow our superior’s views, as a brute follows the order -of his master; we consented to be in the hands of our superiors like a -stick in the hands of the traveler. - -During the months which elapsed between that hard-fought, though lost -battle, and the solemn hour of my priestly ordination, I did all I could -to subdue and annihilate my thoughts on that subject. My hope was that I -had entirely succeeded. But, to my dismay, that reason suddenly awoke, -as from a long sleep, when I had perjured myself, as every priest has to -do. A chill of horror and shame ran through all my frame in spite of -myself. In my inmost soul a cry was heard from my wounded conscience. -“You annihilate the Word of God! You rebel against the Holy Ghost! You -deny the Holy Scriptures to follow the steps of sinful men! You reject -the pure waters of eternal life, to drink the waters of death.” - -In order to choke again the voice of my conscience, I did what my Church -advised me to do—I cried to my wafer god and to the blessed Virgin Mary, -that they might come to my help, and silence the voices which were -troubling my peace by shaking my faith. - -With the utmost sincerity, the day of my ordination, I renewed the -promise that I had already so often made, and said in the presence of -God and His angels, “I promise that I will never believe anything except -according to the teachings of my Holy and Apostolic Church of Rome.” - -And on that pillow of folly, ignorance and fanaticism I laid my head to -sleep the sleep of spiritual death, with the two hundred millions of -slaves whom the Pope sees at his feet. - -And I slept that sleep till the God of our salvation, in His great -mercy, awoke me, by giving to my soul the light, the truth and the life -which are in Jesus Christ. - - - - - CHAPTER XVII. - - THE ROMAN CATHOLIC PRIESTHOOD: OR ANCIENT AND - MODERN IDOLATRY. - - -I was ordained a priest of Rome in the Cathedral of Quebec, on the 21st -of September, 1833, by the Right Reverend Sinai, first Archbishop of -Canada. No words can express the solemnity of my thoughts, the -superhuman nature of my aspirations, when the delegate of the Pope, -imposing his hands on my head, gave me the power of converting a wafer -into the real substantial body, blood, soul and divinity of Jesus -Christ! The bright illusion of Eve, as the deceiver told her “Ye shall -be as gods,” was child’s play compared with what I felt when, assured by -the infallible voice of my Church that I was not only on equal terms -with my Saviour and God, but I was in reality above Him! and that -hereafter I would not only command, but _create_ Him!! - -The aspirations to power and glory which had been such a terrible -temptation in Lucifer were becoming a reality in me! I had received the -power of commanding God, not in a spiritual and mystical, but in a real, -personal and most irresistible way. - -With my heart full of an inexpressible joy and gratitude to God, and -with all the faculties of my soul raised to exaltation, I withdrew from -the feet of the pontiff to my oratory, where I passed the rest of the -day in meditation on the great things which my God had wrought in me. - -I had, at last attained the top of that power and holiness which my -Church had invited me to consider from my infancy as the most glorious -gift which God had ever given to man! The dignity which I had just -received was above all the dignities and the thrones of this world. The -holy character of the PRIESTHOOD had been impressed on my soul, with the -blood of Christ, as an imperishable and celestial glory. Nothing could -ever take it away from me in time or eternity. I was to be a priest of -my God forever and ever. Not only had Christ let His divine and priestly -nature fall on my shoulders, but He had so perfectly associated me with -Himself as the great and eternal Sacrificator, that I was to renew, -every day of my life, His atoning SACRIFICE! At my bidding, the only and -eternally begotten Son of my God was now to come into my hands in -person! The same Christ who sits at the right hand of the Father was to -come down every day into my breast, to unite His flesh to my flesh, His -blood to my blood, His divine soul to my poor sinful soul, in order to -walk, work and live in me and with me in the most perfect unity and -intimacy! - -I passed the whole day and the greater part of the night in -contemplating the superhuman honors and dignities which my beloved -Church had conferred on me. Many times I fell on my knees to thank God -for His mercies towards me, and I could hardly speak to Him except with -tears of joy and gratitude. I often repeated the words of the Holy -Virgin Mary: “My soul doth magnify the Lord, and my spirit doth rejoice -in God my Saviour.” - -The privileges granted to me were of a more substantial kind than those -bestowed upon Mary. She had been obeyed by Christ _only_ when He was a -child. He had to obey me now, although He was in the full possession of -His eternal glory! - -In the presence of God and His angels, I promised to live a holy life as -a token of my gratitude to Him. I said to my lips and my tongue, “Be -holy now; for you will not only speak to your God: you will give Him a -new birth every day!” I said to my heart, “Be holy and pure now; for you -will bear every day the Holy of Holies.” To my soul I said, “Be holy -now; for you will henceforth be most intimately and personally united to -Christ Jesus. You will be fed with the body, blood, soul and divinity of -Him before whom the angels do not find themselves pure enough!” - -Looking on my table, where my pipe, filled with tobacco, and my -snuff-box were lying, I said: “Impure and noxious weeds, you will no -more defile me! I am the priest of the Almighty. It is beneath my -dignity to touch you any more!” and opening the window I threw them into -the street, never to make use of them again. - -On the 21st of September, 1833, I had thus been raised to the -priesthood; but I had not yet made use of the divine powers with which I -had been invested. The next day I was to say my first Mass, and work -that incomparable miracle which the Church of Rome calls -TRANSUBSTANTIATION. - -As I have already said, I had passed the greater part of the night -between the 21st and 22nd in meditation and thanksgivings. On the -morning of the 22nd, long before the dawn of day, I was dressed and on -my knees. This was to be the most holy and glorious day of my life! -Raised the day before, to a dignity which was above the kingdoms and -empires of the world, I was now for the first time, to work a miracle at -the altar which no angel or seraph could do. - -At my bidding Christ was to receive a new existence! The miracle wrought -by Joshua, when he commanded the sun and moon to stop, on the bloody -plain of Gibeon, was nothing compared to the miracle that I was to -perform that day. When the eternal Son of God would be in my hands, I -was to present myself at the throne of mercy, with that expiatory victim -of the sins of the world pay the debt, not only of my guilty soul, but -of all those for whom I should speak? The ineffable sacrifice of Calvary -was to be renewed by me that day with the utmost perfection! - -When the bell rang to tell me that the hour was come to clothe myself -with the golden priestly robes and go to the altar, my heart beat with -such a rapidity that I came very near fainting. The holiness of the -action I was to do, the infinite greatness of the sacrifice I was about -to make, the divine victim I was to hold in my hands and present to God -the Father! the wonderful miracle I was to perform, filled my soul and -my heart with such sentiments of terror, joy and awe, that I was -trembling from head to foot; and if very kind friends, among whom was -the venerable secretary of the Archbishop of Quebec, now the Grand Vicar -Cazault, had not been there to help and encourage me, I think I would -not have dared to ascend the steps of the altar. - -It is not an easy thing to go through all the ceremonies of a mass. -There are more than _one hundred different ceremonies and positions_ of -the body, which must be observed, with the utmost perfection. To omit -_one_ of them willingly, or through a culpable neglect or ignorance, is -eternal damnation. But thanks to a dozen exercises through which I had -gone the previous week, and thanks be to the kind friends who helped and -guided me, I went through the performances of that first mass much more -easily than I expected. It lasted about an hour. But when it was over, I -was really exhausted by the effort made to keep my mind and heart in -unison with the infinite greatness of the mysteries accomplished by me. - -To make one’s self believe that he can convert a piece of bread into God -requires such a supreme effort of the will, and complete annihilation of -intelligence, that the state of the soul, after the effort is over, is -more like death than life. - -I had really persuaded myself that I had done the most holy and sublime -action of my life, when, in fact I had been guilty of the most -outrageous act of idolatry! My eyes, my hands and lips, my mouth and -tongue, and all my senses, as well as the faculties of my intelligence, -were telling me that what I had seen, touched, eaten, was nothing but a -wafer; but the voices of the Pope and his Church were telling me that it -was the real body, blood, soul and divinity of Jesus Christ. I had -persuaded myself that the voices of my senses and intelligence were the -voices of Satan, and that the deceitful voice of the Pope was the voice -of the God of Truth! Every priest of Rome has to come to that strange -degree of folly and perversity, every day of his life, to remain a -priest of Rome. - -The great imposture taught under the modern word TRANSUBSTANTIATION, -when divested of the glare which Rome, by his sorceries, throws around -it, is soon seen to be what it is—a _most impious and idolatrous -doctrine_. - -“I must carry the ‘good god’ to-morrow to a sick man,” says the priest -to his servant girl. In plain French: “Je dois porter le ‘Bon Dieu’ -demain a un malade, dit le praitre a sa servante; mais il n’y en a plus -dans le tabernacle.” “But there are no more in the tabernacle. Make some -small cakes, that I may consecrate them to-morrow.” And the obedient -domestic takes some wheat flour, for no other kind of flour is fit to -make the god of the Pope. A mixture of any other kind would make the -miracle of “transubstantiation” a great failure. The servant girl -accordingly takes the dough, and bakes it between two heated irons, on -which are graven the following figures, ✝/C.H.S. When the whole is -well baked, she takes her scissors and cuts those wafers, which are -about four or five inches large, into smaller ones of the size of an -inch, and respectfully hands them over to the priest. - -The next morning the priest takes the newly-baked wafers to the altar, -and changes them into the body, blood, soul and divinity of Jesus -Christ. It was one of those wafers that I had taken to the altar in that -solemn hour of my first mass, and which I had turned into my Saviour by -the five magical words—HOC EST ENIM CORPUS MEUM! - -What was the difference between the incredible folly of Aaron on the day -of his apostasy in the wilderness, and the action I had done when I -worshipped the god whom I made myself, and got my friends to worship? -Where, I ask, is the difference between the adoration of the calf-god of -Aaron and the wafer-god which I had made on the 22nd September, 1833. -The only difference was, that the idolatry of Aaron lasted but one day, -while the idolatry in which I lived lasted a quarter of a century, and -has been perpetuated in the Church of Rome for more than a thousand -years. - -What has the Church of Rome done by giving up the words of Christ, “Do -this in remembrance of me,” and substituting her dogma of -Transubstantiation? She has brought the world back to the old -heathenism. The priest of Rome worships a Saviour called Christ. Yes; -but that Christ is not the Christ of the gospel. It is a false and -newly-invented Christ whom the Popes have smuggled from the Pantheon of -Rome, and sacrilegiously called by the adorable name of our Saviour -Jesus Christ. - -I have often been asked: “Was it possible that you sincerely believed -that the wafer could be changed into God by you?” And, “Have you really -worshipped that wafer as your Saviour?” - -To my shame, and to the shame of poor humanity, I must say “Yes.” I -believed as sincerely as every Roman Catholic priest is bound to believe -it, that I was creating my own Saviour-God every morning by the assumed -consecration of the wafer; and I was saying to the people, as I -presented it to them, “Ecce agnus Dei”—“This is the Lamb of God, who -takes away the sins of the world; let us adore him”—prostrating myself -on my knees, I was adoring the God made by myself, with the help of my -servant; and all the people prostrated themselves to adore the -newly-made god! - -I must confess, further, that though I was bound to believe in the -existence of Christ in heaven, and was invited by my Church to worship -Him as my Saviour and my God, I had, as every Roman Catholic has, more -confidence, faith and love towards the Christ which I had created with a -few words of my lips, than towards the Christ of heaven. - -My Church told me, every day of my life, and I had to believe and preach -it, that though the Christ of heaven was my Saviour, He was angry -against me on account of my sins; that He was constantly disposed to -punish me according to His terrible justice; that He was armed with -lightning and thunder to crush me; and that, were it not for His mother, -who day and night was interceding for me, I should be cast into that -hell which my sins had so richly deserved. All the theologians, with St. -Liguori at their head, whose writings I was earnestly studying, and -which had received the approbation of infallible popes, persuaded me -that it was Mary whom I had to thank and bless, if I had not yet been -punished as I deserved. Not only had I to believe this doctrine, but I -had to preach it to the people. The result was for me, as it is for -every Roman Catholic, that my heart was really chilled, and I was filled -with terror every time I looked to the Christ of heaven through the -lights and teachings of my Church. He could not, as I believed, look to -me except with an angry face; He could not stretch out His hand towards -me except to crush me, unless His merciful mother or some other mighty -saint interposed their saving supplications to appease His just -indignation. When I was praying to that Christ of the Church of Rome, my -mind was constantly perplexed about the choice I should make of some -powerful protector, whose influence could get me a favorable hearing -from my irritated Saviour. - -Besides this, I was told, and I had to believe it, that the Christ of -heaven was a mighty monarch, a most glorious king surrounded by -innumerable hosts of servants, officers and friends, and that, as it -would not do for a poor rebel to present himself before his irritated -King to get his pardon, but he must address himself to some of His most -influential courtiers, or to His beloved mother, to whom nothing can be -refused, that they might plead his cause; so I sincerely believed that -it was better for me not to speak myself to Jesus Christ, but to look -for some one who would speak for me. - -But there would be no such terrors or fears in my heart when I -approached the Saviour whom I had created myself! Such an humble and -defenceless Saviour, surely, had no thunder in His hands to punish His -enemies. He could have no angry looks for me. He was my friend, as well -as the work of my hands. There was nothing in Him which could inspire me -with any fear. Had I not brought Him down from heaven? And had He not -come into my hands that He might hear, bless and forgive me?—that He -might be nearer to me, and I nearer to Him? - -When I was in His presence, in that solitary church, there was no need -of officers, of courtiers, of mothers to speak to Him for me. He was no -longer there a mighty monarch, an angry king, who could be approached -only by the great officers of His court; He was now the rebuked of the -world, the humble and defenceless Saviour of the manger, the forsaken -Jesus of Calvary, the forgotten Christ of Gethsemane. - -No words can give any idea of the pleasure I used to feel when, alone, -prostrated before the Christ whom I had made at the morning mass, I -poured out my heart at His feet. It is impossible for those who have not -lived under those terrible illusions to understand with what confidence -I spoke to the Christ who was then before me, bound by the ties of His -love for me! How many times, in the colder days of winter, in churches -which had never seen any fire, with an atmosphere 15 degrees below zero, -had I passed whole hours alone, in adoration of the Saviour whom I had -made only a few hours before! How often have I looked with silent -admiration to the Divine Person who was there alone, passing the long -hours of the day and night, rebuked and forsaken, that I might have an -opportunity of approaching Him, and of speaking to Him as a friend to -his friend, as a repenting sinner to his merciful Saviour. My faith—I -should rather say my awful delusion, was then so complete that I -scarcely felt the biting of the cold! I may say with truth, that the -happiest hours I ever had, during the long years of darkness into which -the Church of Rome had plunged me, were the hours which I passed in -adoring the Christ whom I had made with my own lips. And every priest of -Rome would make the same declaration, were they questioned on the -subject. - -It is a similar principle of monstrous faith that leads widows in India -to leap with cries of joy into the fire which will burn them into ashes -with the bodies of their deceased husbands. Their priests have assured -them that such a sacrifice will secure eternal happiness to themselves -and their departed husbands. - -In fact, the Roman Catholics have no other Saviour to whom they can -betake themselves than the one made by the consecration of the wafer. He -is the only Saviour who is not angry with them, and who does not require -the mediation of virgins and saints to appease His wrath. This is the -reason why Roman Catholic churches are so well filled by the poor blind -Roman Catholics. See how they rush to the foot of their altars at almost -every hour of the day, sometimes long before the dawn! Go to some of -their churches, even on a rainy and stormy morning, and you will see -crowds of worshippers, of every age and from every grade of society, -braving the storm and the rain, walking through the mud to pass an hour -at the foot of their tabernacles! - -How is it that the Roman Catholics, alone, offer such a spectacle to the -civilized world? The reason is very simple and plain. Every soul yearns -for a God to whom it can speak, and who will hear its supplications with -a merciful heart, and who will wipe away her penitential tears. Just as -the flowers of our gardens turn naturally towards the sun which gives -them their color, their fragrance and their life, so every soul wants a -Saviour who is not angry but merciful towards those who come unto Him—A -Saviour who will say to the weary and heavy laden: “Come unto me, and I -will give you rest.”—A God, in fine, who is not armed with Thunder and -Lightning, and does not require to be approached only by saints, virgins -and martyrs; but who, through his son Jesus, is the real, the true and -the only friend of Sinners. - -When the people think that there is such a God,—such a loving Saviour to -be found in the tabernacle, it is but natural that they should brave the -storms and the rains, to worship at his feet, to receive the pardon of -their sins. - -The children of light, the disciples of the gospel, who protest against -the errors of Rome, know that their Heavenly Father is _everywhere_ -ready to hear, forgive and help them. They know that it is no more “at -Jerusalem, nor on this or that mountain,” or at church that God wants to -be worshipped (John iv. 21.) They know that their Saviour liveth, and is -everywhere ready to hear those who invoke His name; that He is no more -in that desert, or in that secret chamber (Matt. xxiv.) They know that -He is everywhere—that He is ever near to those who look to his bleeding -wounds and want to wash their robes in His blood. They find Jesus in -their most secret closets when they enter them to pray;—they meet Him -and converse with Him when in the fields, behind the counter, traveling -on railroads or steamers—everywhere they meet with Him, and speak to Him -as friend to friend. - -It is not so with the followers of the Pope. They are told contrary to -the gospel (Matt. xxiv. 22.), that Christ is in this Church—in that -secret chamber or tabernacle! Cruelly deceived by their priests, they -run, they brave the storms to go as near as possible to that place where -their merciful Christ lives. They go to the Christ who will give them a -hearty welcome, who will listen to their humble prayers, and be -compassionate to their tears of repentance. - -Let Protestants cease to admire poor deluded Roman Catholics who dare -the storm and go to church even before the dawn of day. This devotion, -which so dazzles them, should excite compassion, and not admiration; for -it is the logical result of the most awful spiritual darkness. It is the -offspring of the greatest imposture the world has ever seen, it is the -natural consequence of the belief that the priest of Rome can create -Christ and God by the consecration of a wafer, and keep Him in a secret -chamber. - -The Egyptians worshipped God under the form of crocodiles and calves: -The Greeks made their gods of marble or of gold: The Persian made the -sun his god: The Hottentots make their gods with whale-bone, and go far -through the storms to adore them: The Church of Rome makes her god out -of a piece of bread! Is this not idolatry? - -From the year 1833, to the day that God in his mercy opened my eyes, my -servant had used more than a bushel of wheat flour, to make the little -cakes which I had to convert into the Christ of the mass. Some of these -I ate; others I carried about with me for the sick; and others I placed -in the tabernacle for the adoration of the people. - -I am often asked:—“How is it that you could be guilty of such a gross -act of idolatry?” My only answer is the answer of the blind man of the -gospel: “I know not, only this one thing I know, that I was blind, and -could not see. But Jesus has touched my eyes and now I see.” (John ix. -ii). - - - - - CHAPTER XVIII. - -NINE STARTLING CONSEQUENCES OF THE DOGMA OF TRANSUBSTANTIATION—THE OLD - PAGANISM UNDER A CHRISTIAN NAME. - - -On the day of my ordination to the priesthood, I had to believe, with -all the priests of Rome, that it was within the limits of my powers to -go into all the bakeries of Quebec, and change all the loaves and -biscuits in that old city, into the body, blood, soul and divinity of -our Lord Jesus Christ, by pronouncing over them the five words: HOC EST -ENIM CORPUS MEUM. Nothing would have remained of these loaves and -biscuits but the smell, the color, the taste. - -2. Every bishop and priest of the cities of New York and Boston, -Chicago, Montreal, Paris and London, etc., firmly believes and teaches -that he has the power to turn all the loaves of their cities, of their -dioceses, nay, of the whole world, into the body, blood, soul and -divinity of our Saviour Jesus Christ. And, though they have never yet -found it advisable to do that wonderful miracle, they consider, and say, -that to entertain any doubt about the power to perform that marvel, is -as criminal as to entertain any doubt about the existence of God. - -3. When in the Seminary of Nicolet, I heard, several times, our -Superior, the Rev. Mr. Raimbault, tell us that a French priest having -been condemned to death in Paris, when dragged to the scaffold had, -through revenge, consecrated and changed into Jesus Christ all the -loaves of the bakeries of that great city which were along the streets -through which he had to pass; and though our learned superior condemned -that action in the strongest terms, yet he told us that the consecration -was valid, and that the loaves were really changed into the body, blood, -soul and divinity of the Saviour of the world. And I was bound to -believe it under pain of eternal damnation. - -4. Before my ordination I had been obliged to learn by heart, in one of -the most sacred books of the Church of Rome, (Missale Romanism, p. 63) -the following statement: “If, after the consecration, the consecrated -bread disappear, taken away by the wind, or through any miracle; or -dragged away by an animal, let the priest take a new bread, consecrate -it, and continue his mass.” - -And at page 57 I had learned, “If a fly or spider fall into the chalice, -after the consecration, let the priest take and eat it, if he does not -feel an insurmountable repugnance; but if he cannot swallow it, let him -wash it and burn it and throw the ashes into the sacrarium.” - -5. In the month of January, 1834, I heard the following fact from the -Rev. Mr. Paquette, curate of St. Gervais, at a grand dinner which he had -given to the neighboring priests: - -“When young, I was the vicar of a curate who could eat as much as two of -us, and drink as much as _four_. He was tall and strong, and he has left -the dark marks of his hard fists on the nose of more than one of his -beloved sheep; for his anger was really terrible after he drank his -bottle of wine. - -“One day, after a sumptuous dinner, he was called to carry the good god -(Le Bon Dieu), to a dying man. It was mid-winter. The cold was intense. -The wind was blowing hard. There was at least five or six feet of snow, -and the roads were almost impassable. It was really a serious matter to -travel nine miles on such a day, but there was no help. The messenger -was one of the first marguilliers (elders) who was very pressing, and -the dying man was one of the first citizens of the place. The curate, -after a few grumblings, drank a tumbler of good Jamaica with his -marguillier as a preventative against the cold, went to church, took the -good god (Le Bon Dieu), and threw himself into the sleigh; wrapped as -well as possible in his large buffalo robes. - -“Though there were two horses, one before the other, to drag the sleigh, -the journey was a long and tedious one, which was made still worse by an -unlucky circumstance. They were met half-way by another traveler coming -from the opposite direction. The road was too narrow to allow the two -sleighs and horses to remain easily on firm ground when passing by each -other, and it would have required a good deal of skill and patience in -driving the horses to prevent them from falling into the soft snow. It -is well known that when once horses are sunk into five or six feet of -snow, the more they struggle the deeper they sink. - -“The marguillier, who was carrying the ‘good god,’ with the cure, -naturally hoped to have the privilege of keeping the middle of the road -and escaping the danger of getting his horses wounded, and his sleigh -broken. He cried to the other traveler, in a high tone of authority: -“Traveler! let me have the road. Turn your horses into the snow! Make -haste, I am in a hurry. I carry the good god!” - -“Unfortunately the traveler was a heretic, who cared much more for his -horses than for the “good god.” He answered: - -“Le Diable emporte ton Bon Dieu avant que je ne casse le cou de mon -cheval!” “The devil take your god before I consent to break the neck of -my horse. If your god has not taught you the rules of law and of common -sense, I will give you a free lecture on that matter,” and jumping out -of his sleigh, he took the reins of the front horse of the marguillier -to help him to walk on the side of the road, and keep the half of it for -himself. - -“But the marguillier, who was naturally a very impatient and fearless -man, had drank too much with my curate, before he left the parsonage, to -keep cool, as he ought to have done. He also jumped out of his sleigh, -ran to the stranger, took his cravat in his left hand and raised his -right one to strike him in the face. - -“Unfortunately for him, the heretic seemed to have foreseen all this. He -had left his overcoat in the sleigh and was more ready for the conflict -than his assailant. He was also a real giant in size and strength. As -quick as lightning his right and left fists fell like iron masses on the -face of the poor marguillier, and threw him on his back in the soft -snow, where he almost disappeared. - -“Till then the curate had been a silent spectator; but the sight and the -cries of his friend, whom the stranger was pommelling without mercy, -made him lose his patience. Taking the little silk bag which contained -the ‘good god’ from about his neck, where it was tied, he put it on the -seat of the sleigh, and said: ‘Dear good god! Please remain neutral; I -must help my marguillier! Take no part in this conflict, and I will -punish that infamous Protestant as he deserves.’ - -“But the unfortunate marguillier was entirely put _hors de combat_ -before the curate could go to his help. His face was horribly cut—three -teeth were broken—the lower jaw dislocated, and the eyes were so -terribly damaged that it took several days before he could see anything. - -“When the heretic saw the priest coming to renew the battle, he threw -down his other coat to be freer in his movements. The curate had not -been so wise. Relying too much on his herculean strength, covered with -his heavy overcoat, on which was his white surplice, he threw himself on -the stranger, like a big rock which falls from the mountain and rolls -upon the oak below. - -“Both of these combatants were real giants, and the first blows must -have been terrible on both sides. But the ‘infamous heretic’ probably -had not drank so much as my curate before leaving home, or perhaps he -was more expert in the exchange of these bloody jokes. The battle was -long and the blood flowed pretty freely on both sides. The cries of the -combatants might have been heard at a long distance, were it not for the -roaring noise of the wind, which at that instant was blowing a -hurricane. - -“The storm, the cries, the blows, the blood, the surplice and the -overcoat of the priest torn to rags, the shirt of the stranger reddened -with gore, made such a terrible spectacle, that in the end the horses of -the marguillier, though well-trained animals, took fright and threw -themselves into the snow, turned their backs to the storm and made for -home. They dragged the fragments of the upset sleigh a pretty long -distance, and arrived at the door of their stable with only some -diminutive parts of the harness. - -“The ‘good god’ had evidently heard the prayer of my curate, and he had -remained neutral; at all events he had not taken the part of his priest, -for he lost the day, and the infamous Protestant remained master of the -battle-field. - -“The curate had to help his marguillier out of the snow in which he was -buried, and where he had lain like a slaughtered ox. Both had to walk, -or rather crawl, nearly half a mile in snow to their knees, before they -could reach the nearest farmhouse, where they arrived when it was dark. - -“But the worst is not told. You remember when my curate had put the box -containing the ‘good god’ on the seat of the sleigh, before going to -fight. The horses had dragged the sleigh a certain distance, upset and -smashed it. The little silk bag, with the silver box and its precious -contents, was lost in the snow, and though several hundred people had -looked for it, several days at different times, it could not be found. -It was only late in the month of June, that a little boy, seeing some -rags in the mud of the ditch, along the highway, lifted them and a -little silver box fell out. Suspecting that it was what the people had -looked for so many days during the last winter, he took it to the -parsonage. - -“I was there when it was opened; we had the hope that the ‘good god’ -would be found pretty intact, but we were doomed to be disappointed, -_The good god was entirely melted away. Le Bon Dieu etait fondu!_” - -During the recital of that spicy story, which was told in the most -amusing and comical way, the priests had drunk freely and laughed -heartily. But when the conclusion came: “Le Bon Dieu etait fondu!” - -“The good god was melted away!” There was a burst of laughter such as I -never heard—the priests striking the floor with their feet, and the -table with their hands, filled the house with the cries, “The good god -melted away!” - -“The good god melted away!” - -“Le Bon Dieu est fondu!” “Le Bon Dieu est fondu!” Yes, the god of Rome, -dragged away by a drunken priest, and really melted away in the muddy -ditch. This glorious fact was proclaimed by his own priests in the midst -of convulsive laughter, and at tables covered with scores of bottles -just emptied by them! - -6. About the middle of March, 1839, I had one of the most unfortunate -days of my Roman Catholic priestly life. At about two o’clock in the -afternoon, a poor Irishman had come in haste from beyond the high -mountains, between Lake Beauport and the river Morency, to ask me to go -and anoint a dying woman. It took me ten minutes to run to the church, -put the “good god” in the little silver box, shut the whole in my vest -pocket and jump into the Irishman’s rough sleigh. The roads were -exceedingly bad, and we had to go very slowly. At 7 p. m. we were yet -more than three miles from the sick woman’s house. It was very dark, and -the horse was so exhausted that it was impossible to go any further -through the gloomy forest. I determined to pass the night at a poor -Irish cabin which was near the road. I knocked at the door, asked -hospitality, and was welcomed with that warm-hearted demonstration of -respect which the Roman Catholic Irishman knows, better than any other -man, how to pay to his priests. - -The shanty, twenty-four feet long by sixteen wide, was built with round -logs, between which a liberal supply of clay, instead of mortar had been -thrown, to prevent the wind and cold from entering. Six fat, though not -absolutely well-washed, healthy boys and girls, half-naked, presented -themselves around their good parents as the living witnesses that this -cabin, in spite of its ugly appearance, was really a happy home for its -dwellers. - -Besides the eight human beings sheltered beneath that hospitable roof, I -saw, at one end, a magnificent cow with her newborn calf, and two fine -pigs. These two last boarders were separated from the rest of the family -only by a branch partition two or three feet high. - -“Please your reverence,” said the good woman, after she had prepared our -supper, “excuse our poverty, but be sure that we feel happy and much -honored to have you in our humble dwelling for the night. My only regret -is that we have only potatoes, milk and butter to give you for your -supper. In these backwoods, tea, sugar and wheat flour are unknown -luxuries.” - -I thanked that good woman for her hospitality, and caused her to rejoice -not a little by assuring her that good potatoes, fresh butter and milk, -were the best delicacies which could be offered to me in any place. I -sat at the table and ate one of the most delicious suppers of my life. -The potatoes were exceedingly well-cooked—the butter cream and milk of -the best quality, and my appetite was not a little sharpened by the long -journey over the steep mountains. - -I had not told these good people, nor even my driver, that I had “Le bon -Dieu,” the good god, with me in my vest pocket. It would have made them -too uneasy, and would have added too much to my other difficulties. When -the time of sleeping arrived, I went to bed with all my clothing, and -slept well; for I was very tired by the tedious and broken roads from -Beauport to these distant mountains. - -Next morning, before breakfast and the dawn of day, I was up, and as -soon as we had a glimpse of light to see our way, I left for the house -of the sick woman, after offering a silent prayer. - -I had not traveled a quarter of a mile when I put my hand into my vest -pocket, and to my indescribable dismay, I found that the little silver -box containing the “good god” was missing. A cold sweat ran through my -frame. I told my driver to stop and turn back immediately, that I had -lost something which might be found in the bed where I had slept. It did -not take five minutes to retrace our way. - -On opening the door I found the poor woman and her husband almost -besides themselves, and distressed beyond measure. They were pale and -trembling as criminals who expected to be condemned. - -“Did you not find a little silver box after I left?” I said. - -“O, my God!” answered the desolate woman, “Yes, I have found it, but -would to God I had never seen it. There it is.” - -“But why do you regret finding it, when I am too happy to find it here, -safe in your hands?” I replied. - -“Ah! your reverence, you do not know what a terrible misfortune has just -happened to me not more than half a minute before you knocked at the -door.” - -“What misfortune can have fallen upon you in so short a time,” I -answered. - -“Well, please your reverence, open the little box and you will -understand me.” - -I opened it, but the “good god” was not in it!! Looking in the face of -the poor distressed woman, I asked her, “What does this mean? It is -empty!” - -“It means,” answered she, “that I am the most unfortunate of women! Not -more than five minutes after you had left the house, I went to your bed -and found that little box. Not knowing what it was, I showed it to my -children and to my husband. I asked him to open it, but he refused to do -it. I then turned it on every side, trying to guess what it could -contain; till the devil tempted me so much that I determined to open it. -I came to this corner, where this pale lamp is used to remain on that -little shelf, and I opened it. But, O, my God; I do not dare to tell the -rest.” - -At these words she fell on the floor in a fit of nervous excitement—her -cries were piercing, her mouth was foaming. She was cruelly tearing her -hair with her own hands. The shrieks and lamentations of the children -were so distressing that I could hardly prevent myself from crying also. - -After a few moments of the most agonizing anxiety, seeing that the poor -woman was becoming calm, I addressed myself to the husband, and said: -“Please give me the explanation of these strange things?” - -He could hardly speak at first, but as I was very pressing, he told me -with a trembling voice: “Please your reverence; look into that vessel -that the children use, and you will perhaps understand our desolation! -When my wife opened the little silver box, she did not observe the -vessel was there, just beneath her hands. In the opening, what was in -the silver box fell into that vase, and sank! We were all filled with -consternation when you knocked at the door and entered.” - -I felt struck with such unspeakable horror at the thought that the body, -blood, soul and divinity of my Saviour, Jesus Christ, was there, sunk -into that vase, that I remained speechless, and for a long time did not -know what to do. At first it came to my mind to plunge my hands into the -vase and try to get my Saviour out of that sepulchre of ignominy. But I -could not muster courage to do so. - -At last I requested the poor desolated family to dig a hole three feet -deep in the ground, and deposit it, with its contents, and I left the -house, after I had forbidden them from ever saying a word about that -awful calamity. - -7. In one of the most sacred books of the laws and regulations of the -Church of Rome (Missale Romanism), we read, page 58, “If the priest -after the communion vomit, and that in the vomited matter the -consecrated bread appears, let him swallow what he has vomited. But if -he feels too much repugnance to swallow it, let him separate the body of -Christ (the consecrated bread), from the vomited matter, till it be -entirely corrupted, and then throw it into the sacrarium.” - -8. When a priest of Rome, I was bound, with all the Roman Catholics, to -believe that Christ had taken His own body, with his own hand to His -mouth! and that he had eaten Himself, not in a spiritual, but in a -substantial, material way! After eating himself, he had given himself to -each one of his apostles, who then ate him also!! - -9. Before closing this chapter, let the reader allow me to ask him, if -the world in its darkest ages of paganism has ever witnessed such a -system of idolatry, so debasing, impious, ridiculous and diabolical in -its consequences as the Church of Rome teaches in the dogma of -transubstantiation! - -When, with the light of the gospel in hand, the Christian goes into -those horrible recesses of superstition, folly and impiety, he can -hardly believe what his eyes see and his ears hear. It seems impossible -that men can consent to worship a god whom the rats can eat! A god who -can be dragged away and lost in a muddy ditch by a drunken priest! A god -who can be eaten, vomited, and eaten again by those who are courageous -enough to eat again what they have vomited!! - -The religion of Rome is not a religion: it is the mockery, the -destruction, the ignominious carricature of religion. The Church of -Rome, as a public fact, is nothing but the accomplishment of the awful -prophecy: “Because they receive not the love of the truth that they -might be saved, God shall send them strong delusions that they might -believe a lie.” (2 Thess. ii. x. xi.) - - - - - CHAPTER XIX. - - VICARAGE AND LIFE AT ST. CHARLES, RIVIERRE BOYER. - - -On the 24th September, 1833, Rev. Mr. Casault, secretary of the bishop -of Quebec, presented to me the official letters which named me the vicar -of the Rev. Mr. Perras, arch-priest, and curate of St. Charles, Rivierre -Boyer, and I was soon on my way, with a cheerful heart, to fill the post -assigned to me by my superior. - -The parish of St. Charles is beautifully situated about twenty miles -south-west of Quebec, on the banks of a river, which flows in its very -midst, from north to south. Its large farm-houses and barns, neatly -white-washed with lime, were the symbols of peace and comfort. The -vandal axe had not yet destroyed the centenary forests which covered the -country. On almost every farm a splendid grove of maples had been -reserved as the witness of the intelligence and taste of the people. - -I had often heard of the Rev. Mr. Perras, as one of the most learned, -pious and venerable priests of Canada. I had even been told that several -of the governors of Quebec had chosen him for the French teacher of -their children. When I arrived he was absent on a sick call, but his -sister received me with every mark of refined politeness. Under the -burden of her five and fifty years she had kept all the freshness and -amiability of youth. After a few words of welcome, she showed me my -study and sleeping room. They were both perfumed with the fragrance of -two magnificent bouquets of the choicest flowers, on the top of one of -which was written the words: “Welcome to the angel whom the Lord sends -to us as his messenger.” The two rooms were the perfection of neatness -and comfort. I shut the doors and fell on my knees to thank God and the -blessed Virgin for having given me such a home. Ten minutes later I came -back to the large parlor, where I found Miss Perras waiting for me, to -offer me a glass of wine and some excellent “pain de savoie,” as it was -the universal custom, then, to do in every respectable house. She then -told me how her brother, the curate, and herself were happy when they -heard that I was to come and live with them. She had known my mother -before her marriage, and she told me how she had passed several happy -days in her company. - -She could not speak to me of any subject more interesting, than my -mother; for, though she had died a few years before, she had never -ceased to be present to my mind, and near and dear to my heart. - -Miss Perras had not spoken long when the curate arrived. I rose to meet -him, but it is impossible to adequately express what I felt at that -moment. The Israelites were hardly struck with more awe when they saw -Moses coming down from Mount Sinai, than I was at the first sight I had -of that venerable man. - -Rev. Mr. Perras was then about sixty-five years old. He was a tall -man—almost a giant. No army officer, no king ever bore his head with -more dignity. But his beautiful blue eyes, which were the embodiment of -kindness, tempered the dignity of his mien. His hair, which was -beginning to whiten, had not yet lost its golden lustre. It seemed as if -silver and gold were mixed on his head to adorn and beautify it. There -was on his face an expression of peace, calm, piety and kindness, which -entirely won my heart and respect. When, with a smile on his lips, he -extended his hands towards me, I felt beside myself, I fell on my knees -and said: “Mr. Perras, God sends me to you that you may be my teacher -and my father. You will have to guide my first and inexperienced steps -in the holy ministry. Do bless me and pray that I may be a good priest -as you are yourself.” - -That unpremeditated and earnest act of mine, so touched the good old -priest, that he could hardly speak. Leaning towards me, he raised me up -and pressed me to his bosom, and with a voice trembling with emotion he -said, “May God bless you, my dear sir, and may he also be blessed for -having chosen you to help me carry the burden of the holy ministry in my -old age.” After half-an-hour of the most interesting conversation, he -showed me his library, which was very large and composed of the best -books which a priest of Rome is allowed to read; and he very kindly put -it at my service. - -Next morning, after breakfast, he handed me a large and neat sheet of -paper, headed by these latin words: - - “ORDO DUCIT AD DEUM.” - -It was the rule of life which he had imposed upon himself, to guide all -the hours of the day in such a way that not a moment could be given to -idleness or vain pastime. - -“Would you be kind enough,” he said, “to read this and tell me if it -suits your views? I have found great spiritual and temporal benefits in -following these rules of life, and would be very happy if my dear young -coadjutor would unite with me in walking in the ways of an orderly, -Christian and priestly life. - -I read this document with interest and pleasure, and handed it back to -him saying: “I will be very happy, with the help of God, to follow with -you the wise rules set down here for a holy and priestly life.” - -Thinking that these rules might be interesting to the reader, I give -them here in full: - - 1. Rising, 5.30 a. m. - - 2. Prayer and meditation 6 to 6.30 a. m. - - 3. Mass, hearing confession and recitation of - brevarium 6.30 to 8 a. m. - - 4. Breakfast 8 a. m. - - 5. Visitation of the sick, and reading the lives of 8.30 to 10 a. - the saints m. - - 6. Study of philosophical, historical, or - theological books 11 a. m. to 12. - - 7. Dinner 12 to 12.30. - - 8. Recreation and conversation 12.30 to 1.30. - - 9. Recitation of vespers 1.30 to 2 p. m. - - 10. Study of history, theology or philosophy 2 to 4 p. m. - - 11. Visit to the holy sacrament and reading - “Imitation of Jesus Christ,” 4 to 4.30 p. m. - - 12. Hearing of confessions, or visit to the sick, or - study 4.30 to 6 p. m. - - 13. Supper 6 to 6.30 p. m. - - 14. Recreation 6.30 to 8 p. m. - - 15. Chaplet—reading of the Holy Scriptures and - prayer 8 to 9 p. m. - - 16. Going to bed 9 p. m. - -Such was our daily life during the eight months which it was my -privilege to remain with the venerable Mr. Perras, except that Thursdays -were invariably given to visit some of the neighboring curates, and the -Sabbath days spent in hearing confessions, and performing the public -services of the church. - -The conversation of Mr. Perras was generally exceedingly interesting. I -never heard from him any idle, frivolous talking, as it is so much the -habit among the priests. He was well versed in the literature, -philosophy, history and theology of Rome. He had personally known almost -all the bishops and priests of the last fifty years, and his memory was -well stored with anecdotes and facts concerning the clergy, from almost -the days of the conquest of Canada. I could write many interesting -things, were I to publish what I heard from him, concerning the doings -of the clergy. I will only give two or three of the facts of that -interesting period of the church in Canada. - -A couple of months before my arrival at St. Charles, the vicar who -preceded me, called Lajus, had publicly eloped with one of his beautiful -penitents, who, after three months of public scandal, had repented and -come back to her heart-broken parents. About the same time a neighboring -curate, in whom I had great confidence, compromised himself also, with -one of his fair parishioners, in a most shameful, though less public -way. These two scandals, which came to my knowledge almost at the same -time, distressed me exceedingly, and for nearly a week I felt so -overwhelmed with shame, that I dreaded to show my face in public, and I -almost regretted that I ever became a priest. My nights were sleepless; -the best viands of the table had lost their relish. I could hardly eat -anything. My conversations with Mr. Perras had lost their charms. I even -could hardly talk with him or anybody else. - -“Are you sick, my young friend?” said he to me one day. - -“No, sir, I am not sick, but I am sad.” - -He replied, “Can I know the cause of your sadness? You used to be so -cheerful and happy since you came here. I must bring you back to your -former happy frame of mind. Please tell me what is the matter with you? -I am an old man and I know many remedies for the soul as well as for the -body. Open your heart to me, and I hope soon to see that dark cloud -which is over you pass away.” - -“The two last awful scandals given by the priests,” I answered, “are the -cause of my sadness. The news of the fall of these two confreres, one of -whom seemed to me so respectable, has fallen upon me like a thunderbolt. -Though I had heard something of that nature when I was a simple -ecclesiastic in the college, I had not the least idea that such was the -life of so many priests. The fact of the human frailty of so many, is -really distressing. How can one hope to stand up on one’s feet when he -sees such strong men fall by one’s side? What will become of our holy -church in Canada, and all over the world, if her most devoted priests -are so weak and have so little self-respect, and so little fear of God?” - -“My dear young friend,” answered Mr. Perras, “Our holy church is -infallible. The gates of hell can not prevail against her; but the -assurance of her perpetuity and infallibility does not rest on any human -foundation. It does not rest on the personal holiness of her priests; -but it rests on the promises of Jesus Christ. Her perpetuity and -infallibility are a perpetual miracle. It requires the constant working -of Jesus Christ to keep her pure and holy, in spite of the sins and -scandals of her priests. Even the clearest proof that our holy church -has a promise of perpetuity and infallibility, is drawn from the very -sins and scandals of her priests; for those sins and scandals would have -destroyed her long ago, if Christ was not in the midst to save and -sustain her. Just as the ark of Noah was miraculously saved by the -mighty hand of God, when the waters of the deluge would otherwise have -wrecked it, so our holy church is miraculously prevented from perishing -in the flood of iniquities by which too many priests have deluged the -world. By the great mercy and power of God, the more the waters of the -deluge were flowing on the earth, the more the ark was raised towards -heaven by these very waters. So it is with our holy church. The very -sins of the priests make that spotless spouse of Jesus Christ fly away -higher and higher towards the regions of holiness, as it is in God. Let, -therefore, your faith and confidence in our holy church, and your -respect for her, remain firm and unshaken in the midst of all these -scandals. Let your zeal be rekindled for her glory and extension, at the -sight of the unfortunate confreres who yield to the attacks of the -enemy. Just as the valiant soldier makes superhuman efforts to save the -flag, when he sees those who carried it fall on the battle-field. Oh! -you will see more of our flag-bearers slaughtered before you reach my -age. But be not disheartened or shaken by that sad spectacle; for once -more our holy church will stand forever, in spite of all those human -miseries, for her strength and her infallibility do not lie in men, but -in Jesus Christ, whose promises will stand in spite of all the efforts -of hell. - -“I am near the end of my course, and thanks be to God, my faith in our -holy church is stronger than ever, though I have seen and heard many -things, compared with which, the facts which just now distress you are -mere trifles. In order the better to inure you to the conflict, and to -prepare you to hear and see more deplorable things than what is now -troubling you, I think it is my duty to tell you a fact which I got from -the late Lord Bishop Plessis. I have never revealed it to anybody, but -my interest in you is so great that I will tell it to you, and my -confidence in your wisdom is so absolute, that I am sure you will never -abuse it. What I will reveal to you is of such a nature that we must -keep it among ourselves, and never let it be known to the people, for it -would diminish, if not destroy, their respect and confidence in us, -respect and confidence, without which, it would become almost impossible -to lead them. - -“I have already told you that the late venerable Bishop Plessis was my -personal friend. Our intimacy had sprung up when we were studying under -the same roof in the seminary of St. Sulpice, Montreal, and it had -increased year after year till the last hour of his life. Every summer, -when he had reached the end of the three months of episcopal visitation -of his diocese, he used to come and spend eight or ten days of absolute -rest and enjoyment of private and solitary life with me, in this -parsonage. The two rooms you occupy were his, and he told me many times -that the happiest days of his episcopal life were those passed in this -solitude. - -“One day he had come from his three months’ visit, more worn out than -ever, and when I sat down with him in this parlor, I was almost -frightened by the air of distress which covered his face. Instead of -finding him the loquacious, amiable and cheerful guest I used to have in -him, he was taciturn, cast down, distressed. I felt really uneasy for -the first time, in his presence, but as it was the last hour of the day, -I supposed that this was due to his extreme fatigue, and I hoped that -the rest of the night would bring about such a change in my venerable -friend, that I would find him the next morning, what he used to be, the -most amiable and interesting of men. - -“I was, myself, completely worn out. I had traveled nearly thirty miles -that day, to go to receive him at St. Thomas. The heat was oppressive, -the roads very bad, and the dust awful. I was in need of rest, and I was -hardly in my bed, when I fell into a profound sleep, and slept till -three o’clock in the morning. I was then suddenly awakened by sobs and -half-suppressed lamentations and prayers, which were evidently coming -from the bishop’s room. Without losing a moment, I went and knocked at -the door, inquiring about the cause of these sobs. Evidently the poor -bishop had not suspected that I could hear him. - -“‘Sobs! Sobs!’ he answered, ‘What do you mean by that. Please go back to -your room and sleep. Do not trouble yourself about me, I am well,’ and -he absolutely refused to open the door of his room. The remaining hours -of the night, of course, were sleepless ones for me. The sobs of the -bishop were more suppressed, but he could not sufficiently suppress them -to prevent me from hearing them. The next morning his eyes were reddened -with weeping, and his face was that of one who had suffered intensely -all the night. After breakfast I said to him: “My lord, last night has -been one of desolation to your lordship; for God’s sake, and in the name -of the sacred ties of friendship, which has united us during so many -years, please tell me what is the cause of your sorrow. It will become -less the very moment you share it with your friend.” - -“The bishop answered me: ‘You are right when you think that I am under -the burden of a great desolation; but its cause is of such a nature, -that I cannot reveal it even to you, my dear friend. It is only at the -feet of Jesus Christ and His holy mother, that I must go to unburden my -heart. If God does not come to my help, it is sure that I must die from -it. But I will carry with me into my grave, the awful mystery which -kills me.’ - -“In vain, during the rest of the day, I did all that I could to persuade -Monseigneur Plessis to reveal the cause of his grief. I failed. At last, -through respect for him, I withdrew to my own room, and left him alone, -knowing that solitude is sometimes the best friend of a desolated mind. -His lordship, that evening, withdrew to his sleeping room sooner than -usual, and I retired to my room much later. But sleep was out of the -question for me that night, for his desolation seemed to be so great, -and his tears so abundant, that when he bade me ‘good night,’ I was in -fear of finding my venerable, and more than ever dear friend, dead in -his bed the next morning. I watched him, without closing my eyes, from -the adjoining room, from ten o’clock till the next morning. Though it -was evident that he was making great efforts to suppress his sobs, I -could see that his sorrow was still more intense that night, than the -last one, and my mental agony was not much less than his, during those -distressing hours. - -“But I formed an extreme resolution, which I put into effect the very -moment that he came out of his room the next morning, to salute me. - -“‘My Lord,’ said I, ‘I thought till the night before last, that you -honored me with your friendship, but I see to-day that I was mistaken. -You do not consider me as your friend, for if you would look upon me as -a friend worthy of your confidence, you would unburden your heart unto -mine. A true friend has no secret from a true friend. What is the use of -friendship if it be not to help each other to carry the burdens of life! -I found myself honored by your presence in my house, so long as I -considered myself as your own friend. But now, that I see I have lost -your confidence, please allow me frankly to say to your lordship, that I -do not feel the same at your presence here. Besides, it seems to me very -probable that the terrible burden which you want to carry alone will -kill you, and that very soon, and I do not at all like the idea of -finding you suddenly dead in my parsonage, and having the coroner -holding his inquest on your body, and making the painful inquiries which -are always made upon one suddenly taken by death, particularly when he -belongs to the highest ranks of society. Then, my lord, be not offended -if I respectfully request your lordship to find another lodging as soon -as possible.’ - -“My words fell upon the bishop like a thunderbolt. He seemed to awaken -from a profound sleep. With a deep sigh he looked in my face, with his -eyes rolling in tears, and said: - -“‘You are right, Perras, I ought never to have concealed my sorrow from -such a friend as you have always been for more than half a century to -me. But you are the only one to whom I can reveal it. No doubt your -priestly and Christian heart will not be less broken than mine; but you -will help me with your prayers and wise counsels to carry it. However, -before I initiate you into such an awful mystery, we must pray.’ - -“We then knelt down and, we said together a chaplet to invoke the power -of the Virgin Mary, after which we recited Psalm li: ‘Misere mihi.’ Have -mercy upon me, O Lord! - -“There, sitting by me on this sofa, the bishop said: ‘My dear Perras, -you are the only one to whom I could reveal what you are about to hear, -for I think you are the only one who can hear such a terrible secret -without revealing it, and because, also, you are the only friend whose -advice can guide me in this terrible affliction. - -“‘You know that I have just finished the visit of my immense diocese of -Quebec. It has taken me several years of hard work and fatigue, to see -by my own eyes, and know by myself, the gains and losses—in a word, the -strength and life of our holy church. I will not speak to you of the -people. They are, as a general thing, truly religious and faithful to -the church. But the priests. O, Great God! will I tell you what they -are? My dear Perras, I would almost die with joy, if God would tell me -that I am mistaken. But, alas! I am not mistaken. The sad, the terrible -truth is this (putting his right hand on his forehead,) the priests! Ah! -with the exception of you and three others, are infidels and atheists! -O, my God! my God! what will become of the church in the hands of such -wicked men!’ and covering his face with his hands, the bishop burst into -tears, and for one hour could not say a word. I myself remained mute. - -“At first I regretted having pressed the bishop to reveal such an -unexpected mystery of iniquity. But, taking counsel of our very -fathomless humiliation and distress, after an hour of silence, spent in -pacing the walks of the garden, almost unable to look each other in the -face, I said: ‘My lord, what you have told me is surely the saddest -thing that I ever heard; but allow me to tell you that your sorrows are -out of the limits of your high intelligence and your profound science. -If you read the history of our holy church, from the seventh to the -fifteenth century, you will know that the spotless spouse of Christ has -seen as dark days, if not darker, in Italy, France, Spain and Germany, -as she does in Canada, and though the saints of those days deplored the -errors and crimes of those dark ages, they have not killed themselves -with their vain tears as you are doing.’ - -“Taking the bishop by the hand, I led him to the library, and opened the -pages of the history of the church, by Cardinals Baronius and Henrion, I -showed him the names of more than fifty Popes who had evidently been -atheists and infidels. I read to him the lives of Borgia, Alexander VI. -and a dozen others, who would surely and justly be hanged to-day by the -executioner of Quebec, were they, in that city, committing one half of -the public crimes of adultery, murder, debauchery of every kind, which -they committed in Rome, Avignon, Naples, etc., etc. I read to him some -of the public and undeniable crimes of the successors of the apostles, -and of the inferior clergy, and I easily and clearly proved to him that -his priests, though infidels and atheists, were angels of pity, modesty, -purity and religion, when compared with a Borgia, who publicly lived as -a married man with his own daughter, and had a child by her. He agreed -with me that several of the Alexanders, the Johns, the Piuses and the -Leos, were sunk much deeper in the abyss of every kind of iniquity than -his priests. - -“Five hours passed in so perusing the sad but irrefutable pages of the -history of our holy church, wrought a marvelous and beneficial change in -the mind of Monseigneur Plessis. - -“My conclusion was, that if our holy church had been able to resist the -deadly influence of such scandals during so many centuries in Europe, -she would not be destroyed in Canada, even by the legion of atheists by -whom she is served to-day. - -“The bishop acknowledged that my conclusion was correct. He thanked me -for the good I had done him, by preventing him from despairing of the -future of our holy church in Canada, and the rest of the days which he -spent with me, he was almost as cheerful and amiable as before. - -“Now, my dear young friend,” added Mr. Perras, “I hope you will be as -reasonable and logical in your religion as Bishop Plessis, who was -probably the greatest man Canada has ever had. When Satan tries to shake -your faith by the scandals you see, remember that Stephen, after having -fought with his adversary,—the Pope Constantine II., put out his eyes -and condemned him to die. Remember that other Pope, who through revenge -against his predecessor, had him exhumed, brought his dead body before -judges, then charged him with the most horrible crimes, which he proved -by the testimony of scores of eye-witnesses, got him (the dead Pope), to -be condemned to be beheaded and dragged with ropes through the muddy -streets of Rome, and thrown into the river Tiber. Yes, when your mind is -oppressed by the secret crimes of the priests, which you will know, -either through the confessional or by public rumor, remember that more -than twelve Popes have been raised to that high and holy dignity by the -rich and influential prostitutes of Rome, with whom they were publicly -living in the most scandalous way. Remember that young bastard, John -XI., the son of Pope Sergius, who was consecrated Pope, when only twelve -years old, by the influence of his prostitute mother, Marosian, but who -was so horribly profligate that he was deposed by the people and the -clergy of Rome. - -“Well, if our holy church has been able to pass through such storms -without perishing, is it not a living proof that Christ is her pilot, -that she is imperishable and infallible because St. Peter is her -foundation, ‘Tu es Petrus et super hanc petram edificabo Ecclesiam meam, -et portae inferi non prevalebunt adversus eam.’” - -Oh, my God! what shall I confess to my confusion, what my thoughts were -during that conversation, or rather that lecture of my curate, which -lasted more than an hour! Yes, to thy eternal glory, and to my eternal -shame, I must say the truth. When the priest was exhibiting to me the -horrible unmentionable crimes of so many of our Popes, to calm my fears -and strengthen my shaken faith, a mysterious voice was repeating to the -ears of my soul, the dear Saviour’s words: “A good tree cannot bring -forth evil fruit, neither can a corrupt tree bring forth good fruit. -Every tree that bringeth not good fruit is hewn down and cast into the -fire. Wherefore, by their fruits ye shall know them,” and in spite of -myself the voice of my conscience cried in thundering tones that a -church, whose head and members were so horribly corrupt, could not, by -any means, be the Church of Christ. - -But the most sacred and imperative law of my church, which I had -promised by oaths, was, that I would never obey the voice of my -conscience, nor follow the dictates of my private judgment, when they -were in opposition to the teachings of my church. Too honest to admit -the conclusions of Mr. Perras, which were evidently the conclusions of -my church, I was too cowardly and too mean to bravely express my own -mind, and repeat the words of the Son of God: “By their fruits ye shall -know them! A good tree cannot bring forth evil fruit!” - - - - - CHAPTER XX. - - PAPINEAU AND THE PATRIOTS, IN 1833—THE BURNING OF - “LE CANADIEN” BY THE CURATE OF ST. CHARLES. - - -The name of Louis Joseph Papineau will be forever dear to the French -Canadians; for whatever may be the political party to which one belongs -in Canada, he cannot deny that it is to the ardent patriotism, the -indomitable energy, and the remarkable eloquence of that great patriot, -that Canada is indebted for the greater part of the political reforms -which promise in a near future to raise the country of my birth to the -rank of a great and free nation. - -It is not my intention to speak of the political parties which divided -the people of Canada into two camps in 1833. The long and trying abuses -under which our conquered race was groaning, and which at last brought -about the bloody insurrections of 1837 and 1838, are matters of history, -which do not pertain to the plea of this work. I will speak of Papineau, -and the brilliant galaxy of talented young men by whom he was surrounded -and supported, only in connection with their difficulties with the -clergy and the Church of Rome. - -Papineau, Lefontaine, Bedard, Cartier and others, though born in the -Church of Rome, were only nominal Romanists. I have been personally -acquainted with every one of them, and I know they were not in the habit -of confessing. Several times I invited them to fulfil that duty, which I -considered, then, of the utmost importance to be saved. They invariably -answered me with jests, which distressed me; for I could see that they -did not believe in the efficacy of auricular confession. These men were -honest and earnest in their efforts to raise their countrymen from the -humiliating and inferior position which they occupied compared with the -conquering race. They well understood that the first thing to be done in -order to put the French Canadians on a level with their British -compatriots, was to give good schools to the people; and they bravely -set themselves to show the necessity of having a good system of -education, for the country as well as for the city. But at the very -first attempt they found an insurmountable barrier to their patriotic -views in the clergy. The priests had everywhere the good common sense to -understand that their absolute power over the people was due to its -complete ignorance. They felt that that power would decrease in the same -proportion that light and education would spread among the masses. Hence -the almost insurmountable obstacles put by the clergy before the -patriots, to prevent them from reforming the system of education. The -only source of education, then in Canada, with the exception of the -colleges of Quebec, Montreal and Nicolet, consisted in one or two -schools in the principal parishes, entirely under the control of the -priests, and kept by their most devoted servants, while the new parishes -had none at all. The greater part of these teachers knew very little -more, and required nothing more from their pupils, than the reading of -the A, B, C, and their little catechism. When once admitted to the first -communion, the A, B, C, and the little catechism were soon forgotten, -and 95 in 100 of the French Canadian people were not even able to sign -their names! In many parishes, the curate, with his school-teacher, the -notary, and a half-dozen of others, were the only persons who could read -or write a letter. Papineau and his patriotic friends understood that -the French Canadian people were doomed to remain an inferior race in -their own country, if they were left in that shameful state of -ignorance. They did not conceal their indignation at the obstacles -placed by the clergy to prevent them from amending the system of -education. Several eloquent speeches were made by Papineau, who was -their “Parliament Speaker,” in answer to the clergy. The curates, in -their pulpits, as well as by the press, tried to show that Canada had -the best possible system of education—that the people were happy—that -too much education would bring into Canada the bitter fruits which had -grown in France,—infidelity, revolution, riots, bloodshed; that the -people were too poor to pay the heavy taxes which would be imposed for -the new system of education. In one of his addresses, Papineau answered -this last argument, showing the immense sums of money, foolishly given -by those so-called poor people, to gild the ceilings of the church (as -was the usage then). He made a calculation of the tithes paid to the -priests; of the costly images and statues of saints, which were to be -seen then, around all the interior of the churches, and he boldly said -that the priests would do better to induce the people to establish good -schools, and pay respectable teachers, than to lavish their money on -objects which were of so little benefit. - -That address, which was reproduced by the only French paper of Quebec, -“Le Canadien,” fell upon the clergy like a hurricane upon a rotten -house, shaking it to its foundation. Everywhere Papineau and his party -were denounced as infidels, more dangerous than Protestants, and plans -were immediately laid down to prevent the people from reading “Le -Canadien,” the only French paper they could receive. Not more than half -a dozen were receiving it in St. Charles; but they used to read it to -their neighbors, who gathered on Sabbath afternoons to hear its -contents. We at first tried, through the confessional, to persuade the -subscribers to reject it, under the pretext that it was a bad paper; -that it spoke against the priests and would finally destroy our holy -religion. But, to our great dismay, our efforts failed. The curates then -had recourse to a more efficacious way of preserving the faith of the -people. - -The postmaster of St. Charles was, then, a man whom Mr. Perras had got -educated at his own expense in the seminary of Quebec. His name was -Chabot. That man was a perfect machine in the hands of his benefactor. -Mr. Perras forbade him to deliver any more of the numbers of that -journal to the subscribers, when there would be anything unfavorable to -the clergy in its columns. “Give them to me,” said he, “that I may burn -them, and when the people come to get them, give them such evasive -answers, that they may believe that it is the editor’s fault, or of some -other post-offices, if they have not received it.” From that day, every -time there was any censure of the clergy, the poor paper was consigned -to the flames. One evening, when Mr. Perras had, in my presence, thrown -a bundle of these papers into the stove, I told him: “Please allow me to -express to you my surprise at this act. Have we really the right to -deprive the subscribers of that paper, of their property? That paper is -theirs, they have paid for it. How can we take upon ourselves to destroy -it without their permission! Besides, you know the old proverb: _Les -pierres parlent_. (Stones speak.) If it were known by our people that we -destroy their papers, would not the consequences be very serious? Now, -Mr. Perras, you know my sincere respect for you, and I hope I do not go -against that respect by asking you to tell me by what right or authority -you do this? I would not put this question to you if you were the only -one who does it. But I know several others who do just the same thing. I -will, probably, be obliged, when a curate, to act in the same manner, -and I wish to know on what grounds I shall be justified in acting as you -do.” - -“Are we not the spiritual fathers of our people,” answered Mr. Perras. - -I replied, “Yes, sir, we are surely the spiritual fathers of our -people.” “Then,” rejoined Mr. Perras, “we have in spiritual matters all -the rights and duties which temporal fathers have, in temporal things, -toward their children. If a father sees a sharp knife in the hands of -his beloved but inexperienced child, and if he has good reasons to fear -that the dear child may wound himself, nay, destroy his own life with -that knife, is it not his duty, before God and man, to take it from his -hands and prevent him from touching it any more?” - -“Yes,” I answered, “but allow me to draw your attention to a little -difference which I see between the corporal and the spiritual children -of your comparison. In the case you bring forward, of a father who takes -away the knife from the hands of a young and inexperienced child, that -knife has, very probably, been bought by the father. It has been paid -for with that father’s money. It is, then, the father’s knife. But the -papers of your spiritual children, which you have thrown into your -stove, have been paid for by them, and not by you. They are theirs, -then, before the laws of God and man, and they are not yours.” - -I saw that my answer had cut the good old priest to the quick, and he -became more nervous than I had ever seen him. “I see that you are -young,” answered he; “you have not yet had time to meditate on the great -and broad principles of our holy church. I confess there is a difference -in the rights of the two children to which I had not paid attention, and -which, at first sight, may seem to diminish the strength of my argument. -But I have, here, an argument which will satisfy you, I hope. Some weeks -ago, I wrote to our venerable Bishop Panet about my intention of burning -that miserable and impious paper, “Le Canadien,” to prevent it from -poisoning the minds of our people against us, and he has approved me, -adding the advice, to be very prudent, and to act so secretly that there -would be no danger in being detected. Here is the letter of the holy -bishop, you may read it, if you like.” - -“I thank you,” I replied, “I believe that what you say in reference to -that letter is correct. But suppose that our good bishop has made a -mistake in advising you to burn those papers, would you not have some -reasons to regret that burning, should you, sooner or later, detect that -mistake?” - -“A reason of regretting to follow the advice of my superiors! Never! -Never? I fear, my dear young friend, that you do not sufficiently -understand the duties of an inferior, and the sacred rights of superiors -in our holy church. Have you not been told by your superiors in the -college of Nicolet, that there can be no sin in an inferior, who obeys -the orders or counsels of his legitimate superiors?” - -“Yes sir,” I answered, “the Rev. Mr. Leprohon has told us that, in the -college of Nicolet.” - -“But,” rejoined Mr. Perras, “your last question makes me fear that you -have forgotten what you have learned there. My dear young friend, do not -forget that it was the want of respect to their ecclesiastical -superiors, which caused the apostacy of Luther and Calvin, and damned so -many millions of heretics who have followed them. But in order to bring -your rebellious mind under the holy yoke of a perfect submission to your -superiors, I will show you, by our greatest and most approved -theologian, that I can burn these papers, without doing anything wrong -before God.” - -He then went to his library, and brought me a volume of Liguori, from -which he read to me the following Latin words: Docet Sanchez, No. -19.—Parato aliquem occidere licite posse suaderi ut ab eo furetur, vel -ut fornicatur (Page 419.) “It is allowed to commit a sin of a lesser -degree, in order to prevent one of a graver nature.” With an air of -triumph he said, “Do you see now that I am absolutely justifiable in -destroying these pestilential papers. According to those principles of -our holy Church, you know well that even a woman is allowed to commit -the sin of adultery with a man who threatens to kill her, or himself, if -she rebukes him; because murder and suicide are greater crimes, and more -irremediable than adultery. So the burning of those papers, though a -sin, if done through malice, or without legitimate reasons, ceases to be -a sin; it is a holy action the moment I do it, to prevent the -destruction of our holy religion, and to save immortal souls.” - -I must confess, to my shame, that the degrading principles of absolute -submission of the inferior to the superiors, which flattens everything -to the ground in the Church of Rome, had so completely wrought their -deadly work on me, that it was my wish to attain to that supreme -perfection of the priest of the Church of Rome, to become like a stick -in the hands of my superiors—like a corpse in their presence. But my God -was stronger than his unfaithful and blind servant, and he never allowed -me to go down to the bottom of that abyss of folly and impiety. In spite -of myself, I had left in me sufficient manhood to express my doubts -about that awful doctrine of my Church. - -“I do not want to revolt against my superiors,” I answered, “and I hope -God will prevent me from falling into the abyss where Luther and Calvin -lost themselves. I only respectfully request you to tell me, if you -would not regret the burning of these papers, in case you would know -that Bishop Panet made a mistake in granting you the power of destroying -a property which is neither yours nor his—a property over which neither -of you has any control?” - -It was the first time that I was not entirely of the same mind with Mr. -Perras. Till then, I had not been brave, honest or independent enough to -oppose his views and his _ipse dixit_, though often tempted to do so. -The desire of living in peace with him; the sincere respect which his -many virtues and venerable age commanded in me; the natural timidity, -not to say cowardice, of a young, inexperienced man, in the presence of -a learned and experienced priest, had kept me, till then, in perfect -submission to the views of my aged curate. But it seemed impossible to -yield any longer, and to bow my conscience before principles, which -seemed to me then, as I am sure they are now, subversive of everything -which is good and holy among men. I took the big Bible, which was on the -table, and I opened it at the history of Susanna, and I answered: “My -dear Mr. Perras, God has chosen you to be my teacher, and I have learned -many things since it has been my privilege to be with you. But I have -much more to learn, before I know all that your books and your long -experience have taught you. I hope you will not find fault with me, if I -honestly tell you that in spite of myself, there is a doubt in my mind -about this doctrine of our theologians,” and I said: “Is there anything -more sublime, in the whole Bible, than that feeble woman Susanna, in the -hands of those two infamous men? With a diabolical impudence and malice, -they threaten to destroy her, and to take her before a tribunal which -will surely condemn her to the most ignoble death, if she does not -consent to satisfy their criminal desires. She is just in the position -alluded to by Liguori. What will she do? Will she be guided by the -principles of our theologians? Will she consent to become an adulteress -in order to prevent those two men from perjuring themselves, and -becoming murderers, by causing her to be stoned to death, as was -required by the law of the Jews? No! She raises her eyes and her soul -towards the God whom she loves and fears more than anything in the -world, and she says: “I am straitened on every side, for if I do this -thing it is death unto me; and if I do it not, I cannot escape your -hands. It is better for me to fall into your hands, and not to do it, -than to sin in the sight of the Lord.” Has not God Almighty himself -shown that he approved of that heroic resolution of Susanna, to die -rather than commit adultery. Does He not show that He planted, Himself, -in that noble soul, the principle that it is better to die than break -the laws of God when he brought his prophet Daniel, and gave him a -supernatural wisdom to save the life of Susanna? If that woman had been -guided by the principles of Ligouri, which, I confess to you with -regret, are the principles accepted everywhere in our Church (principles -which have guided you in the burning of “Le Canadien,”) she would have -consented to the desires of those infamous men. Nay, if she had been -interrogated by her husband, or by the judges on that action, she would -have been allowed to swear before God and men, that she was not guilty -of it. Now, my dear Mr. Perras, do you not find that there is some -clashing between the Word of God, as taught in the Holy Scriptures, and -the teachings of our Church, through the theologians?” - -Never have I seen such a sudden change in the face and manners of a man, -at I saw in that hour. That Mr. Perras, who had, till then, spoken with -so much kindness and dignity, completely lost his temper. Instead of -answering me, he abruptly rose to his feet, and began to pace the room -with a quick step. After some time, he told me: “Mr. Chiniquy, you -forget that when you were ordained a priest, you swore that you would -never interpret the Holy Scriptures according to your own fallible -private judgment; you solemnly promised that you would take them only -according to the unanimous consent of the Holy Fathers speaking to you -through your superiors. Has not Ligouri been approved by the Popes, by -all the bishops of the Church? We have then, here, the true doctrine -which must guide us. But instead of submitting yourself with humility, -as it becomes a young and inexperienced priest, you boldly appeal to the -Scriptures, against the decisions of Popes and bishops; against the -voice of all your superiors, speaking to you through Liguori. Where will -that boldness end? Ah! I tremble for you if you do not speedily change; -you are on the high road to heresy!” - -These last words had hardly fallen from his lips when the clock struck 9 -p. m. He abruptly stopped speaking, and said: “This is the hour of -prayer.” We knelt and prayed. - -I need not say that that night was a sleepless one to me. I wept and -prayed all through its long dark hours. I felt that I had lost, and -forever, the high position I had in the heart of my old friend, and that -I had probably compromised myself, forever, in the eyes of my superiors, -who were the absolute masters of my destinies. I condemned myself for -that inopportune appeal to the Holy Scriptures, against the _ipse dixit_ -of my superiors. I asked God to destroy in me that irresistible tendency -by which I was constantly going to the Word of God to know the truth, -instead of remaining at the feet of my superiors, with the rest of the -clergy, as the only fountain of knowledge and light. - -But, thanks be to God, that blasphemous prayer was never to be granted. - - - - - CHAPTER XXI - - GRAND DINNER OF THE PRIESTS—THE MANIAC SISTER OF REV. MR. PERRAS. - - -It was the custom in those days, in the Church of Rome, to give the -title of arch-priest to one of the most respectable and able priests, -among twelve or fifteen others, by whom he was surrounded. That title -was the token of some superior power, which was granted him over his -confreres, who, in consequence, should consult him in certain difficult -matters. - -As a general thing, those priests lived in the most cordial and -fraternal unity, and to make the bond of that union stronger and more -pleasant, they were, in turn, in the habit of giving a grand dinner -every Thursday. - -In 1834 these dinners were really _state affairs_. Several days in -advance, preparations were made on a grand scale, to collect everything -that could please the tastes of the guests. The best wines were -purchased. The fattest turkeys, chickens, lambs, or sucking pigs were -hunted up. The most delicate pastries were brought from the city, or -made at home, at any cost. The rarest and most costly fruits and -desserts were ordered. There was a strange emulation among those -curates, who would surpass his neighbors. Several extra hands were -engaged some days before, to help the ordinary servants to prepare the -“GRAND DINNER.” - -The second Thursday of May, 1834, was Mr. Perras’ turn, and at twelve -o’clock, noon, we were fifteen priests seated around the table. - -[Illustration: GRAND DINNER OF THE PRIESTS.] - -I must here render homage to the sobriety and perfect moral habits of -the Rev. Mr. Perras. Though he took his social glass of wine, as was the -universal usage at that time, I never saw him drink more than a couple -of glasses at the same meal. I wish I could say the same thing of all -those who were at this table that day. - -Never did I see, before nor after, a table covered with so many tempting -and delicate viands. The good curate had surpassed himself, and I would -hardly be believed, were I to give the number of dishes and covers, -_plates et entreplates_, which loaded the table. I will only mention a -splendid salmon, which was the first brought to Quebec that year, for -which Mr. Amiot, the purveyor of the priests around the capital, had -paid twelve dollars. - -There was only one lady at that dinner, Miss Perras, sister of the -curate. However, she was not at all embarrassed by finding herself alone -among those jolly celebataires, and she looked like a queen at the head -of the table. Her sweet and watchful eyes were everywhere to see the -wants of her guests. She had an amiable word for every one of them. With -the utmost grace she pressed the Rev. Mr. A. to try that wing of -turkey—she was so gently remonstrating with the Rev. Mr. B. for his not -eating more, and she was so eloquent in requesting them all to taste of -this dish, or of that; which was quite a new thing in Canada. And her -young chickens! who could refuse to accept one of them, after she had -told their story: how, three months before, in view of this happy day, -she had so cajoled the big black hen to watch over sixteen eggs in the -kitchen; what a world of trouble she had, when the little dog was coming -in, and she (the hen) was rushing at him! how, many times, she had to -stop the combatants and force them to live in peace! and what desolation -swept over her mind, when, in a dark night, the rats had dragged into -their holes three of her newly-hatched chickens! how she had got a cat -to destroy the rats; and how in escaping Scylla, she was thrown upon -Charybdis, when three days after, the cat made his dinner of two of her -dear little chickens; for which crime, committed in open day, before -several witnesses, the sentence of death was passed and executed, -without benefit of clergy. - -Now, where would they find young chickens in the month of May, in the -neighborhood of Quebec, when the snow had scarcely disappeared? - -These stories, given with an art which no pen can reproduce, were not -finished before the delicate chickens had disappeared in the hungry -mouths of the cheerful guests. - -One of the most remarkable features of these dinners was the levity, the -absolute want of seriousness and gravity. Not a word was said in my -presence, there, which could indicate that these men had anything else -to do in this world but to eat and drink, tell and hear merry stories, -laugh and lead a jolly life. - -I was the youngest of those priests. Only a few months before, I was in -the Seminary of Nicolet, learning from my grave old superior, lessons of -priestly life, very different from what I had there under my eyes. I had -not yet forgotten the austere preaching of self-denial, mortification, -austerity and crucifixion of the flesh, which were to fill up the days -of a priest! - -Though, at first, I was pleased with all I saw, heard and tasted; though -I heartily laughed with the rest of the guests, at their _bon mots_, -their spicy stories about their fair penitents, or at the funny -caricatures they drew of each other, as well as of absent ones, I felt, -by turns, uneasy. Now and then the lessons of priestly life, received -from the lips of my venerable and dear Mr. Leprohon, were knocking hard -at the door of my conscience. Some words of the Holy Scriptures which, -more than others, had adhered to my memory, were also making a strange -noise in my soul. My own common sense was telling me that this was not -quite the way Christ taught his disciples to live. - -I made a great effort to stifle those troublesome voices. Sometimes I -succeeded, and then I became cheerful; but a moment after I was -overpowered by them, and I felt chilled, as if I had perceived on the -walls of the festive room, the finger of my angry God, writing, “MENE, -MENE, TEKEL UPHARSIN.” Then all my cheerfulness vanished, and I felt so -miserable that, in spite of all my efforts to look happy, the Rev. Mr. -Paquette, curate of St. Gervais, observed it on my face. That priest was -probably the one who most enjoyed everything of that feast. Under the -snowy mantle of sixty-five years, he had kept the warm heart and the -joviality of youth. He was considered one of our most wealthy curates, -and he richly deserved the reputation of being the most epicurean of -them all. He was a perfect cook, and with his chaplet or his breviarium -in hand, he used to pass a great part of the day in his kitchen, giving -orders about broiling this beefstake, or preparing this fricassee, and -that gravy _a la Francais_. He was loved by all his confreres, but -particularly by the young priests, who were the objects of his constant -attentions. He had always been exceedingly kind to me, and when in his -neighborhood, I dare say that my most pleasant hours were those passed -in his parsonage. - -Looking at me in the very moment when my whole intellectual being was, -in spite of myself, under the darkest cloud, he said: “My dear little -Father Chiniquy, are you falling into the hands of some blue devils, -when we are all so happy? You were so cheerful half an hour ago! What is -the matter with you now? Are you sick? You look as grave and anxious as -Jonah, when in the big whale’s stomach! What is the matter with you? Has -any of your fair penitents left you, to go to confess to another, -lately?” - -At these funny questions, the dining-room was shaken with the convulsive -laughter of the priests. I wished I could join in with the rest of my -confreres; for it seemed to me very clear that I was making a fool of -myself by this singularity of demeanor. But there was no help for it; -for a moment before I had seen that the servant girls had blushed; they -had been scandalized by a very improper word from the lips of a young -priest, about one of his young female penitents; a word which he would, -surely, never have uttered, had he not drank too much wine. I answered: -“I am much obliged to you for your kind interest. I find myself much -honored to be here in your midst; but as the brightest days are not -without clouds, so it is with us all sometimes. I am young, and without -experience; I have not yet learned to look at certain things in their -proper light. When older, I hope I shall be wiser, and not make an ass -of myself as I do to-day.” - -“Tah! Tah! Tah!” said old Mr. Paquette, “this is not the hour of dark -clouds and blue devils. Be cheerful, as it behooves your age. There will -be hours enough in the rest of your life for sadness and sombre -thoughts. This is the hour for laughing and being merry. Sad thoughts -for to-morrow.” And appealing to all, he asked, “Is not this correct, -gentlemen?” - -“Yes, yes,” unanimously rejoined all the guests. - -“Now,” said the old priest, “you see that the verdict of the jury is -unanimously in my favor and against you. Give up those airs of sadness, -which do not answer in the presence of those bottles of champagne. Your -gravity is an anachronism when we have such good wines before us. Tell -me the reason of your grief, and I pledge myself to console you, and -make you happy as you were at the beginning of the dinner.” - -“I would have liked better that you should have continued to enjoy this -pleasant hour without noticing me,” I answered. “Please excuse me if I -do not trouble you with the causes of my personal folly.” - -“Well, well,” said Mr. Paquette, “I see it; the cause of your trouble is -that we have not yet drank together a single glass of sherry. Fill your -glass with that wine, and it will surely drown the blue devil, which I -see at its bottom.” - -“With pleasure,” I said, “I feel much honored to drink with you,” and I -put some drops of wine into my glass. “Oh! oh! what do I see you doing -there? Only a few drops in your glass! This will not even wet the cloven -feet of the blue devil which is tormenting you. It requires a full -glass, an overflowing glass, to drown and finish him. Fill, then, your -glass with that precious wine—the best I ever tasted in my whole life.” - -“But I cannot drink more than those few drops,” I said. - -“Why not?” he replied. - -“Because, eight days before her death, my mother wrote me a letter, -requesting me to promise her that I would never drink more than two -glasses of wine at the same meal. I gave her that promise in my answer, -and the very day she got my pledge, she left this world to convey it, -written on her heart, into heaven, to the feet of her God!” - -“Keep that sacred pledge,” answered the old curate; “but tell me why you -are so sad when we are so happy?” - -“You already know part of my reasons—if I had drank as much wine as my -neighbor, the vicar of St. Gervais, I would probably have filled the -room with my shouts of joy, as he does; but you see now that the hands -of my deceased, though always dear mother, are on my glass to prevent me -from filling it any more, for I have already drank two glasses of wine.” - -“But your sadness in such a circumstance is so strange, that we would -all like to know its cause.” - -“Yes, yes,” said all the priests. “You know that we like you, and we -deeply feel for you. Please tell us the reason of this sadness.” - -I then answered, “It would be better for me to keep my own secret, for I -know I will make a fool of myself here; but as you are unanimous in -requesting me to give you the reasons of the mental agony through which -I am just passing, you will have them. - -“You well know that, through very singular circumstances, I have been -prevented, till this day, from attending any of your grand dinners. -Twice I had to go to Quebec on these occasions, sometimes I was not well -enough to be present—several times I was called to visit some dying -person, and at other times the weather, or the roads were too bad to -travel; this, then, is the first grand dinner, attended by you all, that -I have the honor of attending. - -“But before going any further, I must tell you that during the eight -months it has been my privilege to sit at Rev. Mr. Perras’ table, I have -never seen anything which could make me suspect that my eyes would see, -and my ears would hear such things in this parsonage as have just taken -place. Sobriety, moderation, truly evangelical temperance in drink and -food were the invariable rule. Never a word was said which could make -our poor servant girls, or the angels of God blush. Would to God that I -had not been here to-day! For I tell you, honestly, that I am -scandalized by the epicurean table which is before us; by the enormous -quantity of delicate viands and the incredible number of bottles of most -costly wines, emptied at this dinner. - -“However, I hope I am mistaken in my appreciation of what I have seen -and heard—I hope you are all right and that I am wrong. I am the -youngest of you all. It is not my business to teach you, but it is my -duty to be taught by you. - -“Now, I have given you my mind, because you so pressingly requested me -to do it, as honestly as human language will allow me to do. I have the -right, I hope, to request you to tell me, as honestly, if I am, and in -what I am, wrong or right!” - -“Oh! ho! my dear Chiniquy,” replied the old curate, “you hold the stick -by the wrong end. Are we not the children of God?” - -“Yes, sir,” I answered, “we are the children of God.” - -“Now, does not a loving father give what he considers the best part of -his goods to his beloved children?” - -“Yes, sir,” I replied. - -“Is not that loving father pleased when he sees his beloved children eat -and drink the good things he has prepared for them?” - -“Yes, sir,” was my answer. - -“Then,” rejoined the logical priest, “the more we, the beloved children -of God, eat of these delicate viands, and drink of those precious wines, -which our Heavenly Father puts into our hands, the more he is pleased -with us. The more we, the most beloved ones of God, are merry and -cheerful, the more he is himself pleased and rejoiced in his heavenly -kingdom. - -“But if God, our Father, is so pleased with what we have eaten and drunk -to-day, why are you so sad?” - -This masterpiece of argumentation was received by all (except Mr. -Perras), with convulsive cries of approbation, and repeated “bravo! -bravo!” - -“I was too mean and cowardly to say what I felt. I tried to conceal my -increased sadness under the forced smiles of my lips, and I followed the -whole party, who left the table, and went to the parlor to drink a cup -of coffee. It was then half-past one p. m. At two o’clock the whole -party went to the church, where, after kneeling for a quarter of an hour -before their wafer God, they fell on their knees at the feet of each -other, to confess their sins, and get their pardon, in the absolution of -their confessors! - -At three p. m. they were all gone, and I remained alone with my -venerable old curate Perras. After a few moments of silence, I said to -him: “My dear Mr. Perras, I have no words to express to you my regret -for what I have said at your table. I beg your pardon for every word of -that unfortunate and unbecoming conversation, into which I was dragged -in spite of myself; you know it. It does not do for a young priest, as I -am, to criticise those whom God has put so much above him by their -science, their age and their virtues. But I was forced to give my mind, -and I have given it. When I requested Mr. Paquette to tell me in what I -might be wrong, I had not the least idea that we would hear, from the -lips of one of our veterans in the priesthood, the blasphemous jokes he -has uttered. Epicurus himself would have blushed, had he been among us, -in hearing the name of God connected with such deplorable and awful -impieties.” - -Mr. Perras answered me: “Far from being displeased with what I have -heard from you at this dinner, I must tell you that you have gained much -in my esteem by it. I am, myself, ashamed of that dinner. We priests are -the victims, like the rest of the world, of the fashions, vanities, -pride and lust of that world against which we are sent to preach. The -expenditure we make at those dinners is surely a crime, in the face of -the misery of the people by whom we are surrounded. This is the last -dinner I give with such foolish extravagance. The next time my neighbors -will meet here, I will not expose them to stagger on their legs, as the -greater part of them did when they rose from the table. The brave words -you have uttered have done me good. They will do them good also; for -though they had all eaten and drunk too much, they were not so -intoxicated as not to remember what you have said.” - -Then, pressing my hand in his, he said, “I thank you my good little -Father Chiniquy for the short but excellent sermon you have given us. It -will not be lost. You have drawn my tears when you have shown us your -saintly mother going to the feet of God in heaven, with your sacred -promise written in her heart. Oh! you must have had a good mother! I -knew her when she was very young. She was then, already, a very -remarkable girl, for her wisdom and the dignity of her manners.” - -Then he left me alone in the parlor, and he went to visit a sick man in -one of the neighboring houses. - -When alone I fell on my knees, to pray and weep. My soul was filled with -emotions which it is impossible to express. The remembrance of my -beloved mother whose blessed name had fallen from my lips when her -sacred memory filled my mind with the light and strength I needed in -that hour of trial—the gluttony and drunkenness of those priests, whom I -was accustomed to respect and esteem so much—their scandalous -conversation—their lewd expressions—and more than all, their confessions -to each other after two such hours of profanity and drinking, were more -than I could endure. I could not contain myself, I wept over myself, for -I felt also the burden of my sins, and I did not find myself much better -than the rest, though I had not eaten or drunk quite so much as several -of them—I wept over my friends, whom I had seen so weak; for they were -my friends. I loved them, and I know they loved me. I wept over my -church, which was served by such poor, sinful priests. Yes! I wept -there, when on my knees, to my heart’s content, and it did me good. But -my God had another trial in store for his poor unfaithful servant. - -I had not been ten minutes alone, sitting in my study, when I heard -strange cries, and such a noise as if a murderer were at work to strike -his victim. A door had evidently been broken open, up stairs, and some -one was running down stairs as if one was wanting to break down -everything. The cries of “Murder, murder!” reached my ears, and the -cries of “Oh! my God! my God! where is Mr. Perras?” filled the air. - -I quickly ran to the parlor to see what was the matter, and there I -found myself face to face with a woman absolutely naked! Her long black -hair was flowing on her shoulders; her face was pale as death—her dark -eyes fixed in their sockets. She stretched her hands toward me with a -horrible shriek, and before I could move a step, terrified, and almost -paralyzed as I was, she seized my two arms with her hands, with such a -terrible force as if my arms had been grasped in a vise. My bones were -cracking under her grasp, and my flesh was torn by her nails. I tried to -escape, but it was impossible. I soon found myself as if nailed to the -wall, unable to move any further. I cried then to the utmost compass of -my voice for help. But the living spectre cried still louder: “You have -nothing to fear. Be quiet. I am sent by God Almighty and the blessed -virgin Mary, to give you a message. The priests whom I have known, -without a single exception, are a band of vipers: they destroy their -female penitents through auricular confession. They have destroyed me, -and killed my female child! Do not follow their example!” Then she began -to sing, with a beautiful voice, to a most touching tune, a kind of poem -she had composed herself, which I secretly got afterward from one of her -servant maids, the translation of which is as follows: - - “Satan’s priests have defiled my heart! - Damned my soul! murdered my child! - O my child! my darling child! - From thy place in heaven, dost thou see - Thy guilty mother’s tears? - Canst thou come and press me in thine arms? - My child! my darling child! - Will never thy smiling face console me?” - -When she was singing these words, big tears were rolling down her pale -cheeks, and the tone of her voice was so sad that she could have melted -a heart of stone. She had not finished her song when I cried to the -girl: “I am fainting, for God’s sake bring me some water!” The water was -only passed to my lips, I could not drink. I was choked, and petrified -in the presence of that living phantom! I could not dare to touch her in -any way with my hands. I felt horrified and paralyzed at the sight of -that livid, pale, cadaverous, naked spectre. The poor servant girl had -tried in vain, at my request, to drag her away from me. She had struck -her with terror, by crying, “If you touch me, I will instantly strangle -you!” - -“Where is Mr. Perras? Where is Mr. Perras and the other servants? For -God’s sake call them,” I cried out to the servant girl, who was -trembling and beside herself. - -“Miss Perras is running to the church after the curate,” she answered, -“and I do not know where the other girl is gone.” - -In that instant Mr. Perras entered, rushed toward his sister, and said, -“Are you not ashamed to present yourself naked before such a gentleman?” -and with his strong arms he tried to force her to give me up. - -Turning her face towards him, with tigress eyes, she cried out, -“Wretched brother! what have you done with my child? I see her blood on -your hands!” - -When she was struggling with her brother, I made a sudden and extreme -effort to get out of her grasp; and this time I succeeded: but seeing -that she wanted to throw herself again upon me, I jumped through a -window which was opened. - -Quick as lightning she passed out of the hands of her brother, and -jumped also through the window to run after me. She would, surely, have -overtaken me; for I had not run two rods, when I fell headlong, with my -feet entangled in my long, black, priestly robe. Providentially, two -strong men, attracted by my cries, came to my rescue. They wrapped her -in a blanket, taken there by her sister, and brought her back into the -upper chambers, where she remained safely locked, under the guard of two -strong servant maids. - -The history of that woman is sad indeed. When in her priest-brother’s -house, when young and of great beauty, she was seduced by her father -confessor, and became mother of a female child, which she loved with a -real mother’s heart. She determined to keep it and bring it up. But this -did not meet the views of the curate. One night, while the mother was -sleeping, the child had been taken away from her. The awakening of the -unfortunate mother was terrible. When she understood that she could -never see her child any more, she filled the parsonage with her cries -and lamentations, and, at first, refused to take any food, in order that -she might die. But she soon became a maniac. - -Mr. Perras, too much attached to his sister to send her to a lunatic -asylum, resolved to keep her in his own parsonage, which was very large. -A room in its upper part had been fixed in such a way that her cries -could not be heard, and where she would have all the comfort possible in -her sad circumstances. Two servant maids were engaged to take care of -her. All this was so well arranged, that I had been eight months in that -parsonage, without even suspecting that there was such an unfortunate -being under the same roof with me. It appears that occasionally, for -many days, her mind was perfectly lucid, when she passed her time in -praying, and singing a kind of poem which she had composed herself, and -which she sang while holding me in her grasp. In her best moments she -had fostered an invincible hatred for the priests whom she had known. -Hearing her attendants often speak of me, she had, several times, -expressed a desire to see me, which, of course, had been denied her. -Before she had broken her door, and escaped from the hands of her -keeper, she had passed several days in saying that she had received from -God a message for me which she would deliver, even if she had to pass on -the dead bodies of all in the house. - -Unfortunate victim of auricular confession! How many others could sing -the sad words of thy song, - - “Satan’s priest’s have defiled my heart, - Damned my soul! murdered my child!” - - - - - CHAPTER XXII. - -I AM APPOINTED VICAR OF THE CURATE OF CHARLESBOURGH—THE PIETY, LIVES AND - DEATHS OF FATHERS BEDARD AND PERRAS. - - -The grand dinner previously described had its natural results. Several -of the guests were hardly at home, when they complained of various kinds -of sickness, and none was so severely punished as my friend Paquette, -the curate of St. Gervais. He came very near dying, and for several -weeks was unable to work. He requested the bishop of Quebec to allow me -to go to his help, which I did to the end of May, when I received the -following letter: - - CHARLESBOURGH, May 25th, 1834. - -REV. MR. C. CHINIQUY: - -MY DEAR SIR: My Lord Panet has again chosen me, this year, to accompany -him in his episcopal visit. I have consented, with the condition that -you should take my place, at the head of my dear parish, during my -absence. For I will have no anxiety when I know that my people are in -the hands of a priest who, though so young, has raised himself so high -in the esteem of all those who know him. - -Please come as soon as possible to meet me here, that I may tell you -many things which will make your ministry more easy and blessed in -Charlesbourgh. - -His Lordship has promised me that when you pass through Quebec, he will -give you all the powers you want to administer my parish, as if you were -its curate during my absence. - - Your devoted brother-priest, and - friend in the love and heart - of Jesus and Mary, - - ANTOINE BEDARD. - -I felt absolutely confounded by that letter. I was so young and so -deficient in the qualities required for the high position to which I was -so unexpectedly called. I know it was against the usages to put a young -and untried priest in such a responsible post. It seemed evident to me -that my friends and my superiors had strangely exaggerated to themselves -my feeble capacity. - -In my answer to the Rev. Mr. Bedard, I respectfully remonstrated against -such a choice. But a letter received from the bishop himself, ordering -me to go to Charlesbourgh, without delay, to administer that parish -during the absence of its pastor, soon forced me to consider that sudden -and unmerited elevation as a most dangerous, though providential trial, -of my young ministry. Nothing remained to be done by me but to accept -the task in trembling, and with a desire to do my duty. My heart, -however, fainted within me, and I shed bitter tears of anxiety. When -entering into that parish for the first time, I saw its magnitude and -importance. It seemed, then, more than ever evident to me that the good -Mr. Bedard, and my venerable superiors, had made a sad mistake in -putting such a heavy burden on my young and feeble shoulders. I was -hardly twenty-four years old, and had not more than nine months’ -experience of the ministry. - -Charlesbourgh is one of the most ancient and important parishes of -Canada. Its position, so near Quebec, at the feet of the Laurentide -Mountains, is peculiarly beautiful. It has an almost complete command of -the city, and of its magnificent port, where not less than 900 ships -then received their precious cargoes of lumber. On our left, numberless -ranges of white houses extended as far as the Falls of Montmorency. At -our feet the majestic St. Lawrence, dashing its rapid waters on the -beautiful “Isle d’Orleans.” To the right the parishes of Lorette, St. -Foy, St. Roch, etc., with their high church steeples, reflected the -sun’s glorious beams: and beyond, the impregnable citadel of Quebec, -with its tortuous ranges of black walls, its numerous cannon and its -high towers, like fearless sentinels, presented a spectacle of -remarkable grandeur. - -The Rev. Mr. Bedard welcomed me on my arrival with words of such -kindness that my heart was melted and my mind confounded. He was a man -about sixty-five years of age, short in stature, with a well-formed -breast, large shoulders, bright eyes, and a face where the traits of -indomitable energy were coupled with an expression of unsurpassed -kindness. - -One could not look on that honest face without saying to himself: “I am -with a really good and upright man!” Mr. Bedard is one of the few -priests in whom I have found a true honest faith in the Church of Rome. -With an irreproachable character, he believed with a child’s faith all -the absurdities which the Church of Rome teaches, and he lived according -to his honest and sincere faith. - -Though the actions of our daily lives were not subjected to a regular -and inexorable rule in Charlesbourgh’s as in St. Charles’ parsonage, -there was yet far more life and earnestness in the performance of our -ministerial duties. - -There was less reading of learned, theological, philosophical and -historical books, but much more real labor in Mr. Bedard’s than in Mr. -Perras’ parish: there was more of the old French aristocracy in the -latter priest, and more of the good religious Canadian habitant in the -former. Though both could be considered as men of the most exalted faith -and piety in the Church of Rome, their piety was of a different -character. In Mr. Perras’ religion there was real calmness and serenity, -while the religion of Mr. Bedard had more of a flash of lightning and -the noise of thunder. The private religious conversations with the -curate of St. Charles were admirable, but he could not speak common -sense for ten minutes when preaching from his pulpit. Only once did he -preach while I was his vicar, and then he was not half through his -sermon before the greater part of his auditors were soundly sleeping. -But who could hear the sermons of Rev. Mr. Bedard without feeling his -heart moved and his soul filled with terror? I never heard anything more -thrilling than his words when speaking of the judgments of God and the -punishment of the wicked. Mr. Perras never fasted, except on the days -appointed by the church: Mr. Bedard condemned himself to fast besides -twice every week. The former never drank, to my knowledge, a single -glass of rum or any other strong drink, except his two glasses of wine -at dinner; but the latter never failed to drink full glasses of rum -three times a day, beside two or three glasses of wine at dinner. Mr. -Perras slept the whole night as a guiltless child; Mr. Bedard, almost -every night when I was with him, rose up, and lashed himself in the most -merciless manner with leather thongs, at the end of which were small -pieces of lead. When inflicting upon himself those terrible punishments, -he used to recite, by heart, the fifty-first Psalm, in Latin, “Miserere -mihi Deus secundam magnam misericordiam tuam” (Have mercy upon me, O, -Lord, according to thy loving kindness); and though he seemed to be -unconscious of it, he prayed with such a loud voice, that I heard every -word he uttered; he also struck his flesh with such violence, that I -could count all the blows he administered. - -One day I respectfully remonstrated against such a cruel self-infliction -as ruining his health and breaking his constitution. “Cher petit Frere” -(dear little brother), he answered, “Our health and constitution cannot -be impaired by such penances, but they are easily and commonly ruined by -our sins. I am one of the healthiest men of my parish, though I have -inflicted upon myself those salutary and too well-merited chastisements -for many years. Though I am old, I am still a great sinner. I have an -implacable and indomitable enemy in my depraved heart, which I cannot -subdue except by punishing my flesh. If I do not do those penances for -my numberless transgressions, who will do them for me? If I do not pay -the debts I owe to the justice of God, who will pay them for me?” - -“But,” I answered, “Has not our Saviour, Jesus Christ, paid our debts on -Calvary? Has he not saved and redeemed us all by his death on the cross? -Why, then, should you or I pay again to the justice of God that which -has been so perfectly and absolutely paid by our Saviour?” - -“Ah! my dear young friend,” quickly replied Mr. Bedard, “that doctrine -you hold is Protestant, which has been condemned by the Holy Council of -Trent. Christ has paid our debts, certainly; but not in such an absolute -way that there is nothing more to be paid by us. Have you never paid -attention to what St. Paul says, in his Epistle to the Colossians. I -fill up that which is behind of the sufferings of Christ in the flesh -for his body’s sake, which is the Church. Though Christ could have -entirely and absolutely paid our debts, if it had been his will, it is -evident that such was not his holy will—he left something behind, which -Paul, you, I, and every one of his disciples, should take and suffer in -our flesh for his Church. When we have taken and accomplished in our -flesh what Christ has left behind, then the surplus of our merits goes -to the treasury of the Church. For instance, when a saint has -accomplished in his flesh what Christ has left behind for his perfect -sanctification, if he accomplishes more than the justice of God -requires, that surplus of merits not being any use to him, is put by God -into the grand and common treasure, where it makes a fund of merits of -infinite value, from which the Pope and the bishops draw the indulgences -which they scatter all over the world as the dew from heaven. By the -mercy of God, the penances which I impose upon myself, and the pains I -suffer from these flagellations, purify my guilty soul, and raising me -up from this polluting world, they bring me nearer and nearer to my God -every day. I am not yet a saint, unfortunately, but if by the mercy of -God, and my penances united to the sufferings of Christ, I arrive at the -happy day when all my debts shall be paid, and my sins cleansed away, -then if I continue those penances and acquire new merits, more than I -need, and if I pay more debts than I owe to the justice of God, this -surplus of merits which I shall have acquired will go to the rich -treasure of the Church, from which she will draw merits to enrich the -multitude of good souls who cannot do enough for themselves to pay their -own debts, and to reach that point of holiness which will deserve a -crown in heaven. Then, the more we do penance and inflict pains on our -bodies, by our fastings and floggings, the more we feel happy in the -assurance of thus raising ourselves more and more above the dust of this -sinful world, of approaching more and more to that state of holiness of -which our Saviour spoke when he said: ‘Be holy as I am holy myself.’ We -feel an unspeakable joy when we know that by those self-inflicted -punishments we acquire incalculable merits, which enrich not only -ourselves, but our holy Church, by filling her treasures for the benefit -and salvation of the souls for which Christ died on Calvary.” - -When Mr. Bedard was feeding my soul with these husks, he was speaking -with great animation and sincerity. Like myself, he was far away from -the Good Father’s house. He had never tasted of the bread of the -children. Neither of us knew anything of the sweetness of that bread. We -had to accept those husks as our only food, though it did not remove our -hunger. - -I answered him: “What you tell me here is what I find in all our ascetic -books and theological treatises, and in the lives of all our saints. I -can hardly reconcile that doctrine with what I read this morning in the -2d chapter of Ephesians. Here is the verse in my New Testament: ‘But -God, who is rich in mercy, for his great love wherewith he loved us, -even when we were dead in sins, he has quickened us together with -Christ. By grace ye are saved; for by grace ye are saved, through faith, -and not of ourselves, it is this gift of God; not of works, lest any man -should boast.’ - -“Now, my dear and venerable Mr. Bedard, allow me respectfully to ask, -how it is possible that your salvation is only by grace, if you have to -purchase it every day by tearing your flesh and lashing your body in -such a fearful manner? Is it not a strange favour—a very singular -grace—which reddens your skin with your blood, and bruises your flesh -every night?” - -“Dear little brother,” answered Mr. Bedard, “when Mr. Perras spoke to -me, in the presence of the bishop, with such deserved eulogium of your -piety, he did not conceal that you had a very dangerous defect, which -was to spend too much time in reading the Bible, in preference to every -other of our holy books. He told us more than this. He said that you had -a fatal tendency to interpret the Holy Scriptures too much according to -your own mind, and in a sense which is rather more Protestant than -Catholic. I am sorry to see that the curate of St. Charles was but too -correct in what he told us of you. But, as he added that, though your -reading too much the Holy Scriptures brought some clouds in your mind, -yet when you were with him, you always ended by yielding to the sense -given by our holy Church. This did not prevent me from desiring to have -you in my place during my absence, and I hope we will not regret it, for -we are sure that our dear young Chiniquy will never be a traitor to our -holy Church.” - -These words, which were given with a great solemnity, mixed with the -good manners of the most sincere kindness, went through my soul as a -two-edged sword. I felt an inexpressible confusion and regret, and, -biting my lips, I said: “I have sworn never to interpret the Holy -Scriptures except according to the unanimous consent of the Holy -Fathers, and with the help of God, I will fulfil my promise. I regret -exceedingly to have differed for a moment from you. You are my superior -by your age, your science and your piety. Please pardon me that -momentary deviation from my duty, and pray that I may be as you are—a -faithful and a fearless soldier of our holy Church to the end.” - -At that moment the niece of the curate came to tell us that the dinner -was ready. We went to the modest, though exceedingly well-spread table, -and to my great pleasure, that painful conversation was dropped. We had -not sat at the table five minutes, when a poor man knocked at the door -and asked a piece of bread for the sake of Jesus and Mary. Mr. Bedard -rose from the table, went to the poor stranger, and said: “Come, my -friend, sit between me and our dear little Father Chiniquy. Our Saviour -was the friend of the poor: he was the father of the widow and the -orphan, and we, his priests, must walk after him. Be not troubled; make -yourself at home. Though I am the curate of Charlesbourgh, I am your -brother. It may be that in heaven you will sit on a higher throne than -mine, if you love our Saviour, Jesus Christ, and his holy mother, Mary, -more than I do.” - -With these words, the best things that were on the table were put by the -good old priest on the plate of the poor stranger, who, with some -hesitation, finished by doing honor to the excellent viands. - -After this, I need not say that Mr. Bedard was charitable to the poor; -he always treated them as his best friends. So also was my former curate -of St. Charles; and, though his charity was not so demonstrative and -fraternal as that of Mr. Bedard, I had never yet seen a poor man go out -of the parsonage of St. Charles whose breast ought not to have been -filled with gratitude and joy. - -Mr. Bedard was as exact as Mr. Perras in confessing once, and sometimes -twice, every week; and, rather than fail in that humiliating act, they -both, in the absence of their common confessors, and much against my -feelings, several times humbly knelt at my youthful feet to confess to -me. - -These two remarkable men had the same views about the immorality and the -want of religion of the greater part of the priests. Both have told me, -in their confidential conversations, things about the secret lives of -the clergy which would not be believed were I to publish them; and both -repeatedly said that auricular confession was the daily source of -unspeakable depravities between the confessors and their female, as well -as male penitents; but neither of them had sufficient light to conclude -from those deeds of depravity that auricular confession was a diabolical -institution. They both sincerely believed, as I did then, that the -institution was good, necessary and divine, and that it was a source of -perdition to so many priests only on account of their want of faith and -piety; and principally from their neglect of prayers to the Virgin Mary. - -They did not give me those terrible details with a spirit of criticism -against our weak brethren. Their intention was to warn me against the -dangers, which were as great for me as for others. They both invariably -finished those confidences by inviting me more and more to pray -constantly to the mother of God, the blessed Virgin Mary, and to watch -over myself, and avoid remaining alone with a female penitent, advising -me also to treat my own body as my most dangerous enemy, by reducing it -into subjection to the law, and crucifying it day and night. - -Mr. Bedard had accompanied the Bishop of Quebec in his episcopal visits -during many years, and had seen with his eyes the unmentionable plague, -which was then, as it is now, devouring the very vitals of the Church of -Rome. He very seldom spoke to me of those things without shedding tears -of compassion over the guilty priests. My heart and my soul were also -filled with an unspeakable sadness when hearing the details of such -iniquities. I also felt struck with terror lest I might perish myself, -and fall into the same bottomless abyss. - -One day I told him what Mr. Perras had revealed to me about the distress -of Bishop Plessis, when he had found that only three priests besides Mr. -Perras believed in God, in his immense diocese. I asked him if there was -not some exaggeration in this report. He answered, after a profound -sigh: “My dear young friend, the angel could not find ten just men in -Sodom—my fear is that they would not find more among the priests! The -more you advance in age, the more you will see that awful truth—Ah! let -those who stand, fear, lest they fall!” - -After these last words he burst into tears, and went to church to pray -at the feet of his wafer god! - -The revelations which I received from those worthy priests did not in -any way shake my faith in my Church. She even became dearer to me; just -as a dear mother gains in the affection and devotedness of a dutiful son -as her trials and affliction increase. It seemed to me that after this -knowledge it was my duty to do more than I had ever done to show my -unreserved devotedness, respect and love to my holy and dear mother, the -Church of Rome, out of which (I sincerely believed then) there was no -salvation. These revelations became to me, in the good providence of -God, like the light-houses raised on the hidden and dreadful rocks of -the sea, to warn the pilot during the dark hours of the night to keep at -a distance, if he does not want to perish. - -Though these two priests professed to have a most profound love and -respect for the Holy Scriptures, they gave very little time to their -study, and both several times rebuked me for passing too many hours in -their perusal; and repeatedly warned me against the habit of constantly -appealing to them against certain practices and teachings of our -theologians. As good Roman Catholic priests, they had no right to go to -the Holy Scriptures alone to know what “the Lord saith!” The traditions -of the Church were the fountains of science and light! Both of them -often distressed me with the facility with which they buried out of -view, under the dark clouds of their traditions, the clearest texts of -Holy Scripture which I used to quote in defence of my positions in our -conversations and debates. - -They both, with an equal zeal, and unfortunately with too much success, -persuaded me that it was right for the Church to ask me to swear that I -would never interpret the Holy Scriptures, except according to the -unanimous consent of the Holy Fathers. But when I showed them that the -Holy Fathers had never been unanimous in anything except in differing -from one another on almost every subject they had treated; when I -demonstrated by our Church historians that some Holy Fathers had very -different views from ours on many subjects, they never answered my -questions, except by silencing me by the text: “If he does not hear the -Church let him be as a heathen or a publican,” and by giving me long -lectures on the danger of pride and self-confidence. - -Mr. Bedard had many opportunities of giving me his views about the -submission which an inferior owes to his superiors. He was of one mind -with Mr. Perras and all the theologians who had treated that subject. -They both taught me that the inferior must blindly obey his superior, -just as the stick must obey the hand that holds it; assuring me at the -same time that the inferior was not responsible for the errors he -commits when obeying his legitimate superior. - -Mr. Bedard and Mr. Perras had a great love for their Saviour, Jesus; but -the Jesus Christ whom they loved and respected and adored was not the -Christ of the Gospel, but the Christ of the Church of Rome. - -Mr. Perras and Mr. Bedard had a great fear, as well as a sincere love -for their God, while yet they professed to make him every morning by the -act of consecration. They also most sincerely believed and preached that -idolatry was one of the greatest crimes a man could commit, but they -themselves were every day worshipping an idol of their own creating. -They were forced by their Church to renew the awful iniquity of Aaron, -with this difference only, that while Aaron made his gods of melted -gold, and molded them into a figure of a calf, they made theirs of -flour, baked between two heated and well-polished irons, and in the form -of a crucified man. - -When Aaron spoke of his golden calf to the people, he said: “These are -thy gods, O, Israel, which brought thee out of the land of Egypt.” So, -likewise, Mr. Bedard and Mr. Perras, showing the wafer to the deluded -people, said: “Ecce agnus Die qui tollit peccata mundi!” (“Behold the -Lamb of God which taketh away the sins of the world!”) - -These two sincere and honest priests placed the utmost confidence also -in relics and scapularies. I have heard both say that no fatal accident -could happen to one who had a scapulary on his breast—no sudden death -would overtake a man who was faithful about keeping those blessed -scapularies about his person. Both of them, nevertheless, died suddenly, -and that too of the saddest of deaths. Mr. Bedard dropped dead on the -19th of May, 1837, at a great dinner given to his friends. He was in the -act of swallowing a glass of that drink of which God says: “Look not -upon the wine when it is red, when it giveth its color in the cup, when -it moveth itself aright. At the last it biteth like a serpent and -stingeth like an adder.” - -The Rev. Mr. Perras, sad to say, became a lunatic in 1845, and died the -29th of July, 1847, in a fit of delirium. - - - - - CHAPTER XXIII. - -THE CHOLERA MORBUS OF 1834—ADMIRABLE COURAGE AND SELF-DENIAL OF THE - PRIESTS OF ROME DURING THAT EPIDEMIC. - - -I had not been more than three weeks the administrator of the parish of -Charlesbourgh, when the terrible words, “The cholera morbus is in -Quebec!” sent a thrill of terror from one end to the other of Canada. - -The cities of Quebec and Montreal, with many surrounding country places, -had been decimated in 1832 by the same terrible scourge. Thousands upon -thousands had fallen its victims; families in every rank of society had -disappeared; for the most skillful physicians of both Europe and America -had been unable to stop its march and ravages. But the year 1833 had -passed without hearing almost of a single case of that fatal disease: we -had all the hope that the justice of God was satisfied, and that He -would no more visit us with that horrible plague. In this, however, we -were to be sadly disappointed. - -Charlesbourgh is a kind of suburb of Quebec, the greatest part of its -inhabitants had to go within its walls to sell their goods several times -every week. It was evident that we were to be among the first visited by -that messenger of a just, but angry God. I will never forget the hour -after I had heard: “The cholera is in Quebec!” It was, indeed, a most -solemn hour to me. At a glance, I measured the bottomless abyss which -was dug under my feet. We had no physicians, and there was no -possibility of having any one—for they were to have more work than they -could do in Quebec. I saw that I would have to be both the body and the -soul-physician of the numberless victims of this terrible disease. - -The tortures of the dying, the cries of the widows and of the orphans, -the almost unbearable stench of the houses attacked by the scourge, the -desolation and the paralyzing fears of the whole people, the fatherless -and motherless orphans by whom I was to be surrounded, the starving poor -for whom I would have to provide food and clothing when every kind or -work and industry was stopped; but above all, the crowds of penitents -whom the terrors of an impending death would drag to my feet to make -their confessions, that I might forgive their sins, passed through my -mind as so many spectres. I fell on my knees, with a heart beating with -emotions that no pen can describe, and prostrating myself before my too -justly angry God, I cried for mercy; with torrents of tears I asked Him -to take away my life as a sacrifice for my people, but to spare them: -raising my eyes towards a beautiful statue of Mary, whom I believed to -be then the Mother of God, I supplicated her to appease the wrath of her -Son. - -I was still on my knees, when several knocks at the door told me that -some one wanted to speak to me—a young woman was there, bathed in tears -and pale as death, who said to me: “My father has just returned from -Quebec, and is dying from the cholera—please come quick to hear his -confession before he expires!” - -No tongue will ever be able to tell half of the horrors which strike the -eyes and the mind the first time one enters the house of a man -struggling in the agonies of death from cholera. The other diseases seem -to attack only one part of the body at once, but the cholera is like a -furious tiger, whose sharp teeth and nails tear his victim from head to -feet without sparing any part. The hands and the feet, the legs and the -arms, the stomach, the breast and the bowels are at once tortured. I had -never seen anything so terrific as the fixed eyes of that first victim -whom I had to prepare for death. He was already almost as cold as a -piece of ice. He was vomiting and ejecting an incredible quantity of a -watery and blackish matter, which filled the house with an unbearable -smell. With a feeble voice he requested me to hear the confession of his -sins, and I ordered the family to withdraw and leave me alone, that they -might not hear the sad story of his transgressions. But he had not said -five words before he cried out: “Oh my God! what horrible cramps in my -leg! For God’s sake, rub it.” And when I had given up hearing his -confession to rub the leg, he cried out again: “Oh! what horrible cramps -in my arms!—in my feet!—in my shoulders!—in my stomach!” And to the -utmost of my capacity and my strength, I rubbed his arms, his feet, his -shoulders, his breast, till I felt so exhausted and covered with -perspiration, that I feared I should faint. During that time the fetid -matter ejected from his stomach, besmeared me almost from head to foot. -I called for help, and two strong men continued with me to rub the poor -dying man. - -It seemed evident that he could not live very long; his sufferings -looked so horrible and unbearable! I administered him the sacrament of -extreme-unction. But I did not leave the house after that ceremony, as -it is the custom of the priests. It was the first time that I had met -face to face with that giant which had covered so many nations with -desolation and ruin, caused so many torrents of tears to flow. I had -heard so much of him! I knew that, till then, nothing had been able to -stop his forward march! He had scornfully gone through the obstacles -which the most powerful nations had placed before him to retard his -progress. He had mocked the art and the science of the most skillful -physicians all over the world! In a single step, he had gone from Moscow -to Paris!—and in another step he had crossed the bottomless seas which -the hands of the Almighty have spread between Europe and America! That -king of terrors, after piling in their graves, by millions, the rich and -the poor, the old and the young, whom he had met on his march through -Asia, Africa, Europe and America, was now before me! Nay, he was -torturing, before my eyes, the first victim he had chosen among my -people! But the more I felt powerless in the presence of that mighty -giant, the more I wanted to see him face to face. I had as a secret -pleasure, a holy pride, in daring him. I wanted to tell him: “I do not -fear you! You mercilessly attack my people, but with the help of God, in -the strength of the One who died on Calvary for me, and who told me that -nothing was more sweet and glorious than to give my life for my friends, -I will meet and fight you everywhere when you attack any one of those -sheep who are dearer to me than my own life!” - -Standing by the bedside of the dying man, whilst I rubbed his limbs to -alleviate his tortures, I exhorted him to repent. But I closely watched -that hand to hand battle—that merciless and unequal struggle between the -giant and his poor victim. His agony was long and terrible, for he was a -man of great bodily strength. But after several hours of the most -frightful pains, he quietly breathed his last. The house was crowded -with the neighbors and relations, who, forgetful of the danger of -catching the disease, had come to see him. We all knelt and prayed for -the departed soul, after which I gave them a few words about the -necessity of giving up their sins and keeping themselves ready to die -and go at the Master’s call. - -I then left that desolated house with feelings of distress which no pen -can portray. When I got back to the parsonage, after praying and weeping -alone in my closet, I took a bath, and washed myself with vinegar and a -mixture of camphor, as a preventive against the epidemic. The rest of -the day, till ten at night, was spent in hearing the confessions of a -great number of people whom the fear of death had dragged around my -confessional box that I might forgive their sins. This hearing of -confession was interrupted only at ten o’clock at night, when I was -called to the cemetery to bury the first victim of the cholera in -Charlesbourgh. A great number of people had accompanied the corpse to -his last resting-place: the night was beautiful, the atmosphere balmy, -and the moon and stars had never appeared to me so bright. The stillness -of the night was broken only by the sobs of the relations and friends of -the deceased. It was one of the best opportunities God had ever given me -of exhorting the people to repentance. I took for my text: “Therefore, -be ye also ready; for in such an hour as ye think not, the Son of Man -cometh.” The spectacle of that grave, filled by a man who twenty-four -hours before, was full of health and life in the midst of his happy -family, was speaking more eloquently than the words of my lips, to show -that we must be always ready. And never any people entered the threshold -of their homes with more solemn thoughts than those to whom I spoke, -that night, in the midst of the graveyard. - -The history of that day is the history of the forty days which -followed—for not a single one of them passed without my being called to -visit a victim of the cholera—more than one hundred people were attacked -by the terrible disease, nearly forty of whom died! - -I cannot sufficiently thank my merciful God for having protected me in -such a marvelous way that I had not a single hour of disease during -those two months of hard labors and sore trials. I had to visit the sick -not only as a priest, but as physician also; for seeing, at first, the -absolute impossibility of persuading any physician from Quebec to give -up their rich city patients for our more humble farmers, I felt it was -my duty to make myself as expert as I could in the art of helping the -victims of that cruel and loathsome disease: I studied the best authors -on that subject, consulted the most skillful physicians, got a little -pharmacy which would have done honor to an old physician, and I gave my -care and my medicine gratis. Very soon the good people of Charlesbourgh -put as much, if not more confidence, in my medical care, as in any other -of the best physicians of the country. More than once, I had to rub the -limbs of so many patients in the same day, that the skin of my hands was -taken away, and several times the blood come out from the wounds. Dr. -Painchaud, one of the ablest physicians of Quebec, who was my personal -friend, told me after, that it was a most extraordinary thing that I had -not fallen a victim to that disease. - -I would never have mentioned what I did, in those never-to-be-forgotten -days of the cholera of 1834, when one of the most horrible epidemics -which the world has ever seen spread desolation and death almost all -over Canada, if I had been alone to work as I did; but I am happy and -proud to say that, without a single exception, the French Canadian -priests, whose parishes were attacked by that pestilence, did the same. -I could name hundreds of them who, during several months, also, day -after day and night after night, bravely met and fought the enemy, and -fearlessly presented their breasts to its blows. I could even name -scores of them who heroically fell and died when facing the foe on that -battlefield! - -We must be honest and true towards the Roman Catholic priests of Canada. -Few men, if even any, have shown more courage and self-denial in the -hour of danger than they did. I have seen them at work during the two -memorable years of 1832 and 1834, with a courage and self-denial worthy -of the admiration of heaven and earth. Though they knew well that the -most horrible tortures and death might be the price of their -devotedness, I have not known a single one of them who ever shrank -before the danger. At the first appeal, in the midst of the darkest and -stormiest nights, as well as in the light of the brightest days, they -were always ready to leave their warm and comfortable beds to run to the -rescue of the sick and dying. - -But, shall we conclude from that, as the priests of Rome want us to do, -that their religion is the true and divine religion of Christ? Must we -believe that because the priests are brave, admirably brave, and die the -death of heroes on the battlefields, they are the true, the only priests -of Christ, the successors of the apostles—the ministers of the religion -out of which there is no salvation? No! - -Was it because his religion was the divine and only true one that the -millionaire Stephen Gerard, when in 1793 Philadelphia was decimated by a -most frightful epidemic, went from house to house, visiting the sick, -serving, washing them with his own hands, and even helping to put them -into their coffins? I ask it again, is it because his religion was the -divine religion of Jesus that that remarkable man, during several -months, lived among the dying and the dead, to help them, when his -immense fortune allowed him to put a whole world between him and the -danger? No; for every one knows that Stephen Gerard was a deist, who did -not believe in Christ. - -Was it because they followed the true religion that, in the last war -between Russia and Turkey, a whole regiment of Turks heroically ran to a -sure death to obey the order of their general, who commanded them to -charge bayonets on a Russian battery, which was pouring upon them a real -hail of bullets and canisters? No! surely no! - -These Turks were brave, fearless, heroic soldiers, but nothing more. So -the priests of the Pope, who expose themselves in the hour of danger, -are brave, fearless, heroic soldiers of the Pope—but they are nothing -more. - -Was it because they were good Christians that the soldiers of a French -regiment, at Austerlitz, consented to be slaughtered to the last, at the -head of a bridge where Napoleon had ordered them to remain, with these -celebrated words: “Soldiers! stand there and fight to the last; you will -all be killed; but you will save the army, and we will gain the day!” - -Those soldiers were admirably well disciplined—they loved their flag -more than their lives—they knew only one thing in the world: “Obey the -command of Napoleon!” They fought like giants and died like heroes. So -the priests are a well-disciplined band of soldiers; they are trained to -love their church more than their own life; they also know only one -thing: “Obey your superior, the Pope!” they fight the battle of their -church like giants, and they die like heroes! - -Who has not read the history of the renowned French man-of-war, the -“Tonnant?” When she had lost her masts, and was so crippled by the red -bullets of the English fleet that there was no possibility of escape, -what did the soldiers and mariners of that ship answer to the cries of -“Surrender!” which came from the English admiral? “We die, but do not -surrender!” - -They all went to the bottom of the sea, and perished rather than see -their proud banners fall into the hands of the foe! - -Is it because those French warriors were good Christians that they -preferred to die rather than give up their flag? No! But they knew that -the eyes of their country, the eyes of the whole world were upon them. -Life became to them a trifle: it became nothing when placed in the -balance against what they considered their honor, and the honor of their -fair and noble country;—nay, life became an undesirable thing, when it -was weighted against the glory of dying at the post of duty and honor. - -So it is with the priest of Rome. He knows that the eyes of his people, -and of his superiors—the eyes of his whole church are upon him. He knows -that if he shrinks in the hour of danger, he will forever lose their -confidence and their esteem; that he will lose his position and live the -life of a degraded man! Death seems preferable to such a life. - -Besides, it is not only in the gospel of Christ that we read: “This is -my commandment, that ye love one another, as I have loved you.” “Greater -love hath no man than this, that a man lay down his life for his -friends.” Our great God has written these words in the hearts of all the -children of Adam. He has written them in the very heart of humanity. -These words are engraven in the hearts of the Turks of Constantinople, -as well as in the hearts of the priests of Canada. They are engraven in -the hearts of the Esquimaux of the icy regions of Greenland, as well as -in the hearts of the refined citizens of Paris. - -Hence, in the midst of the wreck of almost all the other virtues, we -find a spark of that sacred fire, kept alive, everywhere. For again, God -Almighty himself has breathed that spark of fire and life into the heart -of man when he made him in his own image. We find that spark of holy and -inextinguishable fire of love and life even among the most depraved -nations. For that nation must infallibly perish and disappear the day it -has lost it entirely. This is the reason why, even among the degraded -idolaters of ancient and modern times, we find acts of admirable -devotedness and self-sacrifice. Read the history of the Iroquois, -written by the Jesuit Father, Charlevoix, and you will see how the -savages of our forests often raised themselves to the very stature of -giants at the approach of death, when the honor of their nations, or the -interests of their friends, or their own reputation was at stake. No men -have ever carried the contempt of pain and death so far, perhaps, as the -heathen Iroquois of this continent. - -Yes! let the people of Canada read the history of “La Nouvelle France,” -and they will cease from presenting to us the courage of their priests -as an indication of the divinity of their religion. For there they will -see that the worshippers of the wooden gods of the forests have -equalled, if not surpassed, in courage and self-denial in the face of -death, the courage and self-denial of the priests of the wafer god of -Rome. - - - - - CHAPTER XXIV. - -I AM NAMED A VICAR OF ST. ROCH, QUEBEC CITY—THE REV. MR. - TETU—TERTULLIAN—GENERAL CARGO—THE SEAL SKINS. - - -In the beginning of September, 1834, the Bishop Synaie gave me the -enviable position of one of the vicars of St. Roch, Quebec, where the -Rev. Mr. Tetu had been curate for about a year. He was one of the -seventeen children of Mr. Francis Tetu, one of the most respectable and -wealthy farmers of St. Thomas. Such was the amiability of character of -my new curate, that I never saw him in bad humor a single time during -the four years that it was my fortune to work under him in that parish. -And although in my daily intercourse with him I sometimes -unintentionally sorely tried his patience, I never heard an unkind word -proceed from his lips. - -He was a fine-looking man, tall and well-built, large forehead, blue -eyes, a remarkably fine nose and rosy lips, only a little too feminine. -His skin was very white for a man, but his fine short whiskers, which he -knew so well how to trim, gave to his whole mien a manly and pleasant -appearance. - -He was the finest penman I ever saw; and by far the most skillful skater -of the country. Nothing could surpass the agility and perfection with -which he used to write his name on the ice with his skates. He was also -fond of fast horses, and knew, to perfection, how to handle the most -unmanageable steeds of Quebec. He really looked like Phaeton when, in a -light and beautiful buggy, he held the reins of the fiery coursers which -the rich bourgeois of the city liked to trust to him once or twice a -week, that he might take a ride with one of his vicars to the -surrounding country. Mr. Tetu was also fond of fine cigars and choice -chewing tobacco. Like the late Pope Pius IX., he also constantly used -the snuff-box. He would have been a pretty good preacher, had he not -been born with a natural horror of books. I very seldom saw in his hands -any other books than his breviary, and some treatises on the catechism: -a book in his hands had almost the effect of opium on one’s brains, it -put him to sleep. One day, when I had finished reading a volume of -Tertullian, he felt much interested in what I said of the eloquence and -learning of that celebrated Father of the Church, and expressed a desire -to read it. I smilingly asked him if he were more than usual in need of -sleep. He seriously answered me that he really wanted to read that work, -and that he wished to begin its study just then. I lent him the volume, -and he went immediately to his room in order to enrich his mind with the -treasures of eloquence and wisdom of that celebrated writer of the -primitive church. Half an hour after, suspecting what would occur, I -went down to his room, and noiselessly opening the door, I found my dear -Mr. Tetu sleeping on his soft sofa, and snoring to his heart’s content, -while Tertullian was lying on the floor! I ran to the rooms of the other -vicars, and told them: “Come and see how our good curate is studying -Tertullian!” - -There is no need to say that we had a hearty laugh at his expense. -Unfortunately, the noise we made awoke him, and we then asked him: “What -do you think of Tertullian?” - -He rubbed his eyes, and answered, “Well! well! what is the matter? Are -you not four very wicked men to laugh at the human frailties of your -curate?” We for awhile called him Father Tertullian. - -Another day he requested me to give him some English lessons. For, -though my knowledge of English was then very limited, I was the only one -of five priests who understood and could speak a few words of that -language. I answered him that it would be as pleasant as it was easy for -me to teach the little I knew of it, and I advised him to subscribe for -the “Quebec Gazette,” that I might profit by the interesting matter -which that paper used to give to its readers; and at the same time I -should teach him to read and understand its contents. - -The third time that I went to his room to give him his lesson, he -gravely asked me: “Have you ever seen ‘General Cargo?’” - -I was at first puzzled by that question, and answered him: “I never -heard that there was any military officer by the name of ‘General -Cargo.’ How do you know that there is such a general in the world?” - -He quickly answered: “There is surely a ‘General Cargo’ somewhere in -England or America, and he must be very rich; for see the large number -of ships which bear his name, and have entered the port of Quebec these -last few days!” - -Seeing the strange mistake, and finding his ignorance so wonderful, I -burst into a fit of uncontrollable laughter. I could not answer a word, -but cried at the top of my voice: “General Cargo! General Cargo!” - -The poor curate, stunned by my laughing, looked at me in amazement. But, -unable to understand its cause, he asked me: “Why do you laugh?” But the -more stupefied he was, the more I laughed, unable to say anything but -“General Cargo! General Cargo!” - -The three other vicars, hearing the noise, hastily came from their rooms -to learn its cause, and get a good laugh also. But I was so completely -beside myself with laughing, that I could not answer their questions in -any other way than by crying, “General Cargo! General Cargo!” - -The puzzled curate tried then to give them some explanation of that -mystery, saying with the greatest naivete: “I cannot see why our little -Father Chiniquy is laughing so convulsively. I put him a very simple -question when he entered my room to give me my English lesson. I simply -asked him if he had ever seen ‘General Cargo,’ who has sent so many -ships to our ports these last few days, and added that that general must -be very rich, since he has so many ships on the sea!” The three vicars -saw the point, and without being able to answer him a word, they burst -into such fits of laughter that the poor curate felt more than ever -puzzled. - -“Are you crazy?” he said, “What makes you laugh so when I put to you -such a simple question? Do you not know anything about that ‘General -Cargo,’ who surely must live somewhere, and be very rich, since he sends -so many vessels to our port that they fill nearly two columns of the -‘Quebec Gazette?’” - -These remarks of the poor curate brought such a new storm of -irrepressible laughter from us all as we never experienced in our whole -lives. It took us some time to sufficiently master our feelings to tell -him that “General Cargo” was not the name of any individual, but only -the technical words to say that the ships were laden with general goods. - -The next morning the young and jovial vicars gave the story to their -friends, and the people of Quebec had a hearty laugh at the expense of -our friend. From that time we called our good curate by the name of -“General Cargo,” and he was so good-natured that he joined with us in -joking at his own expense. It would require too much space were I to -publish all the comic blunders of that good man, so I shall give only -one more. - -On one of the coldest days in January, 1835, a merchant of seal skins -came to the parsonage with some of the best specimens of his -merchandise, that we might buy them to make overcoats. For in those days -the overcoats of buffalo or raccoon skins were not yet thought of. Our -richest men used to have beaver overcoats, but the rest of the people -had to be contented with Canada seal skins; a beaver overcoat could not -be had for less than $200. - -Mr. Tetu was anxious to buy his skins; his only difficulty was the high -price asked by the merchant. For nearly an hour he had turned over and -over again the beautiful skins, and had spent all his eloquence on -trying to bring down their price, when the sexton arrived, and told him, -respectfully: “Mr. le Cure, there are a couple of people waiting for you -with a child to be baptized.” “Very well,” said the curate, “I will go -immediately;” and addressing the merchant, he said: “Please wait a -moment; I will not be long absent.” - -In two minutes after, the curate had donned the surplice, and was going -at full speed through the prayers and ceremonies of Baptism. For, to be -fair and true towards Mr. Tetu (and I might say the same thing of the -greatest part of the priests I have known), it must be acknowledged that -he was very exact in all his ministerial duties; yet he was in this case -going through them by steam, if not by electricity. He was soon at the -end. But, after the sacrament was administered, we were enjoined, then, -to repeat an exhortation to the godfathers and godmothers, from the -ritual which we all knew by heart, and which began with these words: -“Godfather and godmothers: you have brought a sinner to the church, but -you will take back a saint!” - -As the vestry was full of people who had come to confess, Mr. Tetu -thought that it was his duty to speak with more emphasis than usual in -order to have his instructions heard and felt by everyone. But instead -of saying, “Godfather and godmother, you have brought a sinner to the -church, you will take back a saint!” he, with great force and unction, -said: “Godfather and godmother, you have brought a sinner to the church, -you will take back a _seal skin_!” - -No words can describe the uncontrollable burst and roar of laughter -among the crowd, when they heard that the baptized child was just -changed into a “seal skin.” Unable to contain themselves, or do any -serious thing, they left the vestry to go home and laugh to their -heart’s content. - -But the most comic part of this blunder was the _sang froid_ and the -calmness with which Mr. Tetu, turning towards me, said: “Will you be -kind enough to tell me the cause of that indecent and universal laughing -in the midst of such a solemn action as the baptism of this child?” - -I tried to tell him his blunder; but for some time it was impossible to -express myself. My laughing propensities were so much excited, and the -convulsive laughter of the whole multitude made such a noise, that he -would not have heard me had I been able to answer him. It was only when -the greatest part of the crowd had left that I could reveal to Mr. Tetu -that he had changed the baptized baby into a “seal skin!” He heartily -laughed at his own blunder, and calmly went back to buy his seal skins. -The next day the story went from house to house in Quebec, and caused -everywhere such a laugh as they had not had since the birth of “General -Cargo.” - -That priest was a good type of the greatest part of the priests of -Canada: Fine fellows—social and jovial gentlemen—as fond of smoking -their cigars as of chewing their tobacco and using their snuff; fond of -fast horses; repeating the prayers of their breviary and going through -the performance of their ministerial duties with as much speed as -possible. With a good number of books in their libraries, but knowing -nothing of them but the titles; possessing the Bible, but ignorant of -its contents; believing that they had the light, when they were in awful -darkness; preaching the most monstrous doctrines as the gospel of truth; -considering themselves the only true Christians in the world, when they -worshipped the most contemptible idols made with hands. Absolutely -ignorant of the Word of God, while they proclaimed and believed -themselves to be the lights of the world. Unfortunate, blind men, -leading the blind into the ditch! - - - - - CHAPTER XXV. - -SIMONY—STRANGE AND SACRILEGIOUS TRAFFIC IN THE SO-CALLED BODY AND BLOOD - OF CHRIST—ENORMOUS SUMS OF MONEY MADE BY THE SALE OF MASSES—THE - SOCIETY OF THREE MASSES ABOLISHED AND THE SOCIETY OF ONE MASS - ESTABLISHED. - - -In one of the pleasant hours which we used invariably to pass after -dinner, in the comfortable parlor of our parsonage, one of the vicars, -Mr. Louis Parent, said to the Rev. Mr. Tetu: “I have handed this morning -more than one hundred dollars to the bishop, as the price of the masses -which my pious penitents have requested me to celebrate, the greatest -part of them for the souls in purgatory. Every week I have to do the -same thing, just as each of you, and every one of the hundreds of -priests in Canada have to do. Now, I would like to know how the bishops -can dispose of all these masses, and what they do with the large sums of -money which go into their hands from every part of the country to have -masses said. This question vexes me, and I would like to know your mind -about it.” - -The good curate answered in a joking manner, as usual: “If the masses -paid into our hands, which go to the bishop, are all celebrated, -purgatory must be emptied twice a day. For I have calculated that the -sums given for those masses in Canada cannot be less than $4,000 every -day, and, as there are three times as many Catholics in the United -States as here, and as those Irish Catholics are more devoted to the -souls in purgatory than the Canadians, there is no exaggeration in -saying that they give as much as our people; $16,000 at least will thus -be given every day in these two countries to throw cold water on the -burning flames of that fiery prison. Now, these $16,000 given every day, -multiplied by the 365 days of the year, make the handsome sum of -$5,840,000 paid for that object in low masses, every year. But, as we -all know, that more than twice as much is paid for high masses than for -the low, it is evident that more than $10,000,000 are expended to help -the souls of purgatory end their tortures every twelve months, in North -America alone. If those millions of dollars do not benefit the good -souls in purgatory, they at all events are of some benefit to our pious -bishops and holy popes, in whose hands the greatest part must remain -till the day of judgment. For there is not a sufficient number of -priests in the world to say all the masses which are paid for by the -people. I do not know any more than you do about what the bishops do -with those millions of dollars; they keep that among their secret good -works. But it is evident there is a serious mystery here. I do not mean -to say that the Yankee and the Canadian bishops swallow those huge piles -of dollars as sweet oranges; or that they are a band of big swindlers, -who employ smaller ones, called Revs. Tetu, Baillargeon, Chiniquy, -Parent, etc., to fill their treasuries. But, if you want to know my mind -on that delicate subject, I will tell you that the least we think and -speak of it, the better it is for us. Every time my thoughts turn to -those streams of money which day and night flow from the small purses of -our pious and unsuspecting people into our hands, and from ours into -those of the bishops, I feel as if I were choking. If I am at the table -I can neither eat nor drink, and if in my bed at night, I cannot sleep. -But as I like to eat, drink and sleep, I reject those thoughts as much -as possible, and I advise you to do the same thing.” - -The other vicars seemed inclined, with Mr. Parent, to accept that -conclusion; but, as I had not said a single word, they requested me to -give them my views on that vexatious subject, which I did in the -following brief words: - -“There are many things in our holy church which look like dark spots; -but I hope that this is due only to our ignorance. No doubt these very -things would look as white as snow, were we to see and know them just as -they are. Our holy bishops, with the majority of the Catholic priests of -the United States and Canada, cannot be that band of thieves and -swindlers whose phantoms chill the blood of our worthy curate. So long -as we do not know what the bishops do with those numberless masses paid -into their hands, I prefer to believe that they act as honest men.” - -I had hardly said these few words, when I was called to visit a sick -parishioner, and the conversation was ended. - -Eight days later, I was alone in my room, reading the “L’ami de la -Religion et du Roi,” a paper which I received from Paris, edited by -Picot. My curiosity was not a little excited, when I read, at the head -of a page, in large letters: “Admirable Piety of the French Canadian -People.” The reading of that page made me shed tears of shame, and shook -my faith to its foundation. Unable to contain myself, I ran to the rooms -of the curate and the vicars, and said to them: “A few days ago we -tried, but in vain, to find what becomes of the large sums of money -which pass from the people, through our hands, into those of the bishop, -to say masses; but here is the answer, I have the key to that mystery, -which is worthy of the darkest ages of the Church. I wish I were dead, -rather than see with my own eyes such abominations.” We then read that -long chapter, the substance of which was that the venerable bishops of -Quebec had sent not less than one hundred thousand francs, at different -times, to the priests of Paris, that they might say four hundred -thousand masses at five cents each! Here we had the sad evidence that -our bishops had taken four hundred thousand francs from our poor people, -under the pretext of saving the souls from purgatory! That article fell -upon us as a thunderbolt. For a long time we looked at each other -without being able to utter a single word; our tongues were as paralyzed -by our shame; we felt as vile criminals when detected on the spot. - -At last, Baillargeon, addressing the curate, said: “Is it possible that -our bishops are swindlers, and we, their tools to defraud our people? -What would that people say, if they knew that not only we do not say the -masses for which they constantly fill our hands with their hard-earned -money, but that we send those masses to be said in Paris for five cents! -What will our good people think of us all when they know that our bishop -pockets twenty cents out of each mass they ask us to celebrate according -to their wishes.” - -The curate answered: “It is very lucky that the people do not know that -sharp operation of our bishops, for they would surely throw us all into -the river. Let us keep that shameful trade as secret as possible. For -what is the crime of simony if this be not an instance of it?” - -I replied: “How can you hope to keep that traffic of the body and blood -of Christ a secret, when not less than 40,000 copies of this paper are -circulated in France, and more than 100 copies come to the United States -and Canada? The danger is greater than you suspect; it is even at our -doors. Is it not on account of such public and undeniable crimes and -vile tricks of the clergy of France that the French people in general, -not only have lost almost every vestige of religion, but, not half a -century ago, condemned all the priests and bishops of France to death as -public malefactors? - -“But that sharp mercantile operation of our bishops takes a still darker -color, when we consider that those ‘five-cent masses’ which are said in -Paris are not worth a cent. For who among us is ignorant of the fact -that the greatest part of the priests of Paris are infidels, and that -many of them live publicly with concubines? Would our people put their -money in our hands if we were honest enough to tell them that their -masses would be said for five cents in Paris by such priests? Do we not -deceive them when we accept their money, under the well understood -condition that we shall offer the holy sacrifice according to their -wishes? But, instead of that, we get it sent to France, to be disposed -of in such a criminal way. But, if you allow me to speak a little more, -I have another strange fact to consider with you, which is closely -connected with this simonical operation.” - -“Yes! speak, speak!” answered all four priests. - -I then resumed: “Do you remember how you were enticed into the ‘Three -Masses Society?’ Who among us had the idea that the new obligations we -were then assuming were such that the greatest part of the year would be -spent in saying masses for the priests, and that it would thus become -impossible to satisfy the pious demands of the people who support us? We -already belonged to the societies of the Blessed Virgin Mary and of St. -Michael, which raised to five the number of masses we had to celebrate -for the dead priests. Dazzled by the idea that we would have two -thousand masses said for us at our death, we bit at the bait presented -to us by the bishop as hungry fishes, without suspecting the hook. The -result is that we have had to say 165 masses for the 33 priests who died -during the past year, which means that each of us has to pay $41.00 to -the bishop for masses which he has had said in Paris for $8.00. Each -mass which we celebrate for a dead priest here, is a mass which the -bishop sends to Paris, on which he gains twenty cents. Then the more -priests he enrolls in his society of ‘Three Masses,’ the more twenty -cents he pockets from us and from our pious people. Hence his admirable -zeal to enroll every one of us. It is not the value of the money which -our bishop so skilfully got from our hands which I consider, but I feel -desolate when I see that by these societies we become the accomplices of -his simonical trade. For, being forced the greatest part of the year to -celebrate the holy sacrifice for the benefit of the dead priests, we -cannot celebrate the masses for which we are daily paid by the people, -and are therefore forced to transfer them into the hands of the bishop, -who sends them to Paris, after spiriting away twenty cents from each of -them. However, why should we lament over the past? It is no more within -our reach. There is no remedy for it. Let us then learn from the past -errors how to be wise in the future.” - -Mr. Tetu answered: “You have shown us our error. Now, can you indicate -any remedy?” - -“I cannot say that the remedy we have in hand is one of those patented -medicines which will cure all the diseases of our sickly church in -Canada, but I hope it will help to bring a speedy convalescence. That -remedy is to abolish the society of ‘Three Masses,’ and to establish -another of ‘One Mass,’ which will be said at the death of every priest. -In that way it is true that instead of 2,000 masses, we shall have only -1,200 at our death. But if 1,200 masses do not open to us the gates of -heaven, it is because we shall be in hell. By that reduction we shall be -enabled to say more masses at the request of our people, and shall -diminish the number of five-cent masses said by the priests of Paris at -the request of our bishop. If you take my advice, we will immediately -name the Rev. Mr. Tetu president of the new society, Mr. Parent will be -its treasurer, and I consent to act as your secretary, if you like it. -When our society is organized, we will send our resignations to the -president of the other society, and we shall immediately address a -circular to all the priests, to give them the reason for the change, and -respectfully ask them to unite with us in this new society, in order to -diminish the number of masses which are celebrated by the five-cent -priests of Paris.” - -Within two hours the new society was fully organized, the reasons of its -formation written in a book, and our names were sent to the bishop, with -a respectful letter informing him that we were no more members of the -‘Three Masses Society.’ That letter was signed, “C. Chiniquy, -Secretary.” Three hours later, I received the following note from the -bishop’s palace: - -“My Lord Bishop of Quebec wants to see you immediately upon important -affairs. Do not fail to come without delay. Truly yours, - - “CHARLES F. CAZEAULT, Sec’y.” - -I showed the missive to the curate and the vicars, and told them: “A big -storm is raging on the mountain; this is the first peal of thunder—the -atmosphere looks dark and heavy. Pray for me that I may speak and act as -an honest and fearless priest, when in the presence of the bishop.” - -In the first parlor of the bishop’s palace I met my personal friend, -Secretary Cazeault. He said to me: “My dear Chiniquy, you are sailing on -a rough sea—you must be a lucky mariner if you escape the wreck. The -bishop is very angry at you; but be not discouraged, for the right is on -your side.” He then kindly opened the door of the bishop’s parlor, and -said: “My lord, Mr. Chiniquy is here, waiting for your orders.” - -“Let him come, sir,” answered the bishop. - -I entered and threw myself at his feet, as it is the usage of the -priests. But, stepping backward, he told me in a most excited manner: “I -have no benediction for you till you give me a satisfactory explanation -of your strange conduct.” - -I arose to my feet and said: “My lord, what do you want from me?” - -“I want you, sir, to explain to me the meaning of this letter signed by -you as secretary of a new-born society called, ‘One Mass Society.’” At -the same time he showed me my letter. - -I answered him: “My lord, the letter is in good French—your lordship -must have understood it well. I cannot see how any explanation on my -part could make it clearer.” - -“What I want to know from you, is what you mean, and what is your object -in leaving the old and respectable ‘Three Masses Society?’ Is it not -composed of your bishops and of all the priests of Canada? Did you not -find yourself in sufficiently good company? Do you object to the prayers -said for the souls in purgatory?” - -I replied: “My lord, I will answer by revealing to your lordship a fact -which has not sufficiently attracted your attention. The great number of -masses which we have to say for the souls of the dead priests makes it -impossible for us to say the masses for which the people pay into our -hands; we are, then, forced to transfer this money into your hands; and -then instead of having these holy sacrifices offered by the good priests -of Canada, your lordship has recourse to the priests of France, where -you get them said for five cents. We see two great evils in this: -First—Our masses are said by priests in whom we have not the least -confidence; and though the masses they say are very cheap, they are too -dearly purchased; for between you and me, we can say that, with very few -exceptions, the masses said by the priests of France, particularly of -Paris, are not worth one cent. The second evil is still greater, for in -our eyes, it is one of the greatest crimes which our holy church has -always condemned, the crime of simony.” - -“Do you mean to say,” indignantly replied the bishop, “that I am guilty -of the crime of simony?” - -“Yes! my lord; it is just what I mean to say, and I do not see how your -lordship does not understand that the trade in masses by which you gain -400,000 francs on a spiritual merchandise, which you get for 100,000, is -not simony.” - -“You insult me! You are the most impudent man I ever saw. If you do not -retract what you have said, I will suspend and excommunicate you!” - -“My suspension and my excommunication will not make the position of your -lordship much better. For the people will know that you have -excommunicated me because I protested against your trade in masses. They -will know that you pocket twenty cents on every mass, and that you get -them said for five cents in Paris by priests, the greatest part of whom -live with concubines, and you will see that there will be only one voice -in Canada to bless me for my protest and to condemn you for your -simoniacal trade on such a sacred thing as the holy and tremendous -sacrifice of the body, blood, soul and divinity of Jesus Christ.” - -I uttered these words with such perfect calmness that the bishop saw -that I had not the least fear of his thunders. He began to pace the -room, and he heaped on my devoted head all the epithets by which I could -learn that I was an insolent, rebellious and dangerous priest. - -“It is evident to me,” said he, “that you aim to be a reformer, a -Luther, _au petit pied_, in Canada. But you will never be anything else -than a monkey!” - -I saw that my bishop was beside himself, and that my perfect calmness -added to his irritation. I answered him: “If Luther had never done -anything worse than I do to-day, he ought to be blessed by God and man. -I respectfully request your lordship to be calm. The subject on which I -speak to you is more serious than you think. Your lordship, by asking -twenty-five cents for a mass which can be said for five cents, does a -thing which you would condemn if it were done by another man. You are -digging under your own feet, and under the feet of your priests the same -abyss in which the Church of France nearly perished, not half a century -ago. You are destroying with your own hands every vestige of religion in -the hearts of the people, who will sooner or later know it. I am your -best friend, your most respectful priest, when I fearlessly tell you -this truth before it is too late. Your lordship knows that he has not a -priest who loves and cherishes him more than I do—God knows, it is -because I love and respect you, as my own father, that I profoundly -deplore the illusions which prevent you from seeing the terrible -consequences that will follow, if our pious people learn that you abuse -their ignorance and their good faith, by making them pay twenty-five -cents for a thing which costs only five. Woe to your lordship! Woe to -me, woe to our holy church, the day that our people know that in our -holy religion the blood of Christ is turned into merchandise to fill the -treasury of the bishops and pope!” - -It was evident that these last words, said with most perfect -self-possession, had not all been lost. The bishop had become calmer. He -answered me: “You are young and without experience: your imagination is -easily fed with phantoms. When you know a little more, you will change -your mind and will have more respect for your superiors. I hope your -present error is only a momentary one. I could punish you for this -freedom with which you have dared to speak to your bishop, but I prefer -to warn you to be more respectful and obedient in future. Though I -deplore for your sake that you have requested me to take away your name -from the ‘Three Masses Society,’ you and the four simpletons who have -committed the same act of folly are the only losers in the matter. -Instead of two thousand masses said for the deliverance of your souls -from the flames of purgatory, you will have only twelve hundred. But, be -sure of it, there is too much wisdom and true piety in my clergy to -follow your example. You will be left alone, and, I fear, covered with -ridicule. For they will call you the ‘little reformer.’” - -I answered the bishop: “I am young, it is true, but the truths I have -said to your lordship are as old as the gospel. I have such confidence -in the infinite merits of the holy sacrifice of the mass, that I -sincerely believe that twelve hundred masses said by good priests are -enough to cleanse my soul and extinguish the flames of purgatory. But, -besides, I prefer twelve hundred masses said by one hundred sincere -Canadian priests, to a million said by the five-cent priests of Paris.” - -These last words, spoken with a tone half serious, half jocose, brought -a change on the face of my bishop. I thought it was a good moment to get -my benediction and take leave of him. I took my hat, knelt at his feet, -obtained his blessing and left. - - - - - CHAPTER XXVI - - CONTINUATION OF THE TRADE IN MASSES. - - -The hour of my absence had been one of anxiety for the curate and the -vicars. But my prompt return filled them with joy. - -“What news!” they all exclaimed. - -“Good news,” I answered; “the battle has been fierce but short. We have -gained the day; and if we are only true to ourselves, another great -victory is in store for us. The bishop is so sure that we are the only -ones who think of that reform, that he will not move a finger to prevent -the other priests from following us. This security will make our success -infallible. But we must not lose a moment. Let us address our circular -to every priest in Canada.” - -One hour later there were more than twenty writers at work, and before -twenty-four hours, more than three hundred letters were carried to all -the priests, giving them the reasons why we should try, by all fair -means, to put an end to the shameful simoniacal trade in masses which -was going on between Canada and France. - -The week was scarcely ended, when letters came from nearly all the -curates and vicars to the bishop, respectfully requesting him to -withdraw his name from “The Society of the Three Masses.” Only fifty -refused to comply with our request. - -Our victory was more complete than we had expected. But the bishop of -Quebec, hoping to regain his lost ground, immediately wrote to the -bishop of Montreal, my Lord Telemesse, to come to his help and show us -the enormity of the crime we had committed, in rebelling against the -will of our ecclesiastical superiors. - -A few days later, to my great dismay, I received a short and very cold -note from the bishop’s secretary, telling me that their lordships, the -bishops of Montreal and Quebec, wanted to see me at the palace, without -delay. I had never seen the bishop of Montreal, and my surprise and -disappointment were great in finding myself in the presence of a man, my -idea of whom was of gigantic proportions, when in reality he was very -small. But I felt exceedingly well pleased by the admirable mixture of -firmness, intelligence and honesty of his whole demeanor. His eyes were -piercing as the eagle’s; but when fixed on me, I saw in them the marks -of a noble and honest heart. - -The motions of his head were rapid, his sentences short, and he seemed -to know only one line—the straight one—when approaching a subject or -dealing with a man. He had the merited reputation of being one of the -most learned and eloquent men of Canada. The bishop of Quebec had -remained on his sofa and left the bishop of Montreal to receive me. I -fell at his feet and asked his blessing, which he gave me in the most -cordial way. Then, putting his hand upon my shoulder, he said in a -Quaker style: “Is it possible that _thou_ art Chiniquy—that young priest -who makes so much noise? How can such a small man make so much noise?” - -There being a smile on his countenance as he uttered these words, I saw -at once that there was no anger or bad feeling in his heart. I replied: -“My lord, do you not know that the most precious pearls and perfumes are -put up in the smallest vases?” - -The bishop saw that this was a compliment to his address; he smilingly -replied: “Well, well, if thou art a noisy priest, thou art not a fool. -But tell me, why dost thou want to destroy our ‘Three Mass Society’ and -establish that new one on its ruins, in spite of thy superiors?” - -“My lord, my answer will be as respectful, short and plain as possible. -I have left the ‘Three Mass Society’ because it was my right to do it, -without anybody’s permission. I hope our venerable Canadian bishops do -not wish to be served by slaves!” - -“I do not say,” replied the bishop, “that thou wert bound in conscience -to remain in the ‘Three Mass Society;’ but, can I know why thou hast -left such a respectable association, at the head of which thou seest thy -bishops and the most venerable priests in Canada?” - -“I will again be plain in my answer, my lord. If your lordship wants to -go to hell with your venerable priests by spiriting away twenty cents -from every one of our honest and pious penitents for masses which you -get said for five, by bad priests in Paris, I will not follow you. -Moreover, if your lordship wants to be thrown into the river by the -furious people, when they know how long and how cunningly we have -cheated them with our simoniacal trade in masses, I do not want to -follow you into the cold stream.” - -“Well, well!” answered the bishop, “let us drop that matter forever.” - -He uttered this short sentence with such an evidence of sincerity and -honesty, that I saw he really meant it. He had, at a glance, seen that -his ground was untenable, in the presence of priests who knew their -rights and had a mind to stand by them. - -My joy was great indeed at such a prompt and complete victory. I again -fell at the bishop’s feet and asked his benediction before taking leave -of him. I then left to go and tell the curates and vicars the happy -issue of my interview with the bishop of Montreal. - -From that time till now, at the death of every priest, the Clerical -Press never failed mentioning whether the deceased priest belonged to -the “Three” or “One Mass Society.” - -We had, to some extent, diminished the simoniacal and infamous trade in -masses, but unfortunately we had not destroyed it; and I know that -to-day it has revived. Since I left the Church of Rome, the bishops of -Quebec have raised the “Three Mass Society” from its grave. - -It is a public fact, that no priest dare deny, that the trade in masses -is still conducted on a large scale with France. There are in Paris and -other large cities in that country public agencies to carry on that -shameful traffic. It is, generally, in the hands of booksellers or -merchants of church ornaments. Every year their houses send a large -number of prospectuses through France and Belgium and other Catholic -countries, in which they say that, in order to help the priests, who -having received money for their masses, don’t know where to have them -said, they offer a premium of twenty-five or thirty per cent. to those -who will send them the surplus of the money they have in hand, to offer -the Holy Sacrifice of the Mass. - -The priests who have such surplus, tempted by that premium, which is -usually paid with a watch or chain, or a chalice, disgorge a part or the -whole of the large sums they possess into the hands of the pious -merchants, who take this money and use it as they please. - -But they never pay the masses in money, they give only merchandise. For -instance, that priest will receive a watch if he promises to celebrate -one or two hundred masses, or a chalice to celebrate three or four -hundred masses. I have, here in hand, several of the contracts or -promissory notes sent by those merchants of masses to the priests. The -public will, no doubt, read the following documents with interest. They -were handed me by a priest lately converted from the Church of Rome: - - RUE DE REIMES—PARIS. - -Ant. Levesques, editor of the works of Mr. Dufriche—Desgenettes. Cure of -Notre Dame des Victoires. - -Delivered to the Rev. Mr. Camerle, curate of Ansibeau (Basses Alpes). - - PARIS, October 12, 1874. - - F. - 10 metres of Satin cloth, at 22 francs 220. - 8 ” of merino, all wool 123. - Month of May 2. - History of Mary Christina 1.40 - Life of St. Stanislas Koska 2. - Meditations of the Soul 4. - Jesus Christ, the light of the world 2. - Packing and freight 9.30 - ——— - Total 363.70 - -MR. CURATE: We have the honor of informing you that the packages -containing the articles you have ordered on the 4th of October, were -shipped on the 12th of October, to Digne, where we respectfully request -you to go and ask for them. For the payment of these articles, we -request you to say the following masses: - -58 ad intentionem of the giver, for the discharge of Rev. Mr. Montet. - -58 ad intentionem of the givers, for the discharge of Rev. Mr. Hœg. - -100-188 for the dead, for the discharge of Rev. Mr. Wod. - -MR. CURATE: Will you be kind enough to say or have said all those masses -in the shortest time possible, and answer these Rev’d gentlemen, if they -make any inquiries about the acquittal of those masses. - - Respectfully yours, - - (Signed) ANT. LEVESQUES. - - PARIS, Nov. 11, 1874. - -REV. MR. CAMERLE: We have the honor of addressing you the invoice of -what we forwarded to you on the 12th of October. On account we have put -to your credit 188 masses. We respectfully request you get said to the -following intentions: - - 73 for the dead, to the acquittal of Rev. Mr. } - Watters, - - 70 pro defucto, } For the discharge - - 20 ad intentionem donatis, } of Rev. Mr. C—— - - 13 ad intentionem donatis, } - - —— - - 176 - -MR. CURATE: Be kind enough to say these masses or have them said as soon -as possible, and answer the reverend gentlemen who may inquire from you -about their acquittal. The 188 masses mentioned in our letter of the 3rd -inst., added to the 176 here mentioned, make 364 francs, the value of -the goods sent you. We thought you would like to have the pamphlets of -propaganda we address you. - - Respectfully yours, - - Signed: ANT. LEVESQUES. - -Hence it is that priests, in France and elsewhere, have gold watches, -rich house furniture, and interesting books, purchased with the money -paid by our poor deluded Canadian Catholics to their priests for masses -which are turned into mercantile commodities in other places. It would -be difficult to say who makes the best bargain between those merchants -of masses, the priests to whom they are sold, or those from whom they -are bought at a discount of twenty-five to thirty per cent. - -The only evident thing is the cruel deception practiced on the credulity -and ignorance of the Roman Catholics by their priests and bishops. -To-day, the houses of Dr. Anthony Levesques in Paris are the most -accredited in France. In 1874, the house of Mesme was doing an immense -business with its stock of masses, but in an evil day, the Government -suspected that the number of masses paid into their hands, exceeded the -number of those celebrated through their hired priests. The suspicion -soon turned into certainty when the books were examined. It was then -found that an incredible number of masses, which were to empty the large -room of purgatory, never reached their destination, but only filled the -purse of the Parisian mass merchant; and so the unlucky Mesme was -unceremoniously sent to the penitentiary to meditate on the infinite -merits of the holy sacrifice of the mass, which had been engulfed in his -treasures. - -But these facts are not known by the poor Roman Catholics of Canada, who -are fleeced more and more by their priests, under the pretext of saving -souls from purgatory. - -A new element of success in the large swindling operations of the -Canadian priests has lately been discovered. It is well known that in -the greater part of the United States, the poor deluded Irish pay one -dollar to their priest, instead of a shilling, for a low mass. Those -priests whose conscience are sufficiently elastic (as is often the -case), keep the money without ever thinking of having the masses said, -and soon get rich. But there are some whose natural honesty shrinks from -the idea of stealing; but unable to celebrate all the masses paid for -and requested at their hands, they send the dollars to some of their -clerical friends in Canada, who, of course, prefer these one dollar -masses to the twenty-five cent ones paid by the French Canadians. -However, they keep that secret and continue to fill their treasury. - -There are, however, many priests in Canada who think it less evil to -keep those large sums of money in their own hands, than to give them to -the bishops to traffic with the merchants of Paris. At the end of one of -the ecclesiastical retreats in the seminary of St. Sulpice in 1850, -Bishop Bourget told us that one of the priests who had lately died, had -requested him, in the name of Jesus Christ, to ask every priest to take -a share in the $4,000 which he had received for masses he had never -said. We refused to grant him that favor, and those $4,000 received by -that priest, like the millions put into the hands of other priests and -the bishops, turned to be nothing less than an infamous swindling -operation under the mask of religion. - -To understand what the priests of Rome are, let the readers note what is -said in the Roman Catholic Bible, of the priest of Babylon: - -“And King Astyges was gathered to his fathers, and Cyrus, of Persia, -received his kingdom, and Daniel conversed with the king, and was -honored above all his friends. Now the Babylonians had an idol, called -Bel, and there were spent upon him, every day, twelve measures of fine -flour, and forty sheep and six vessels of wine. And the king worshipped -it and went daily to adore: but Daniel worshipped his own God, and the -king said unto him: ‘Why dost thou not worship Bel?’ who answered and -said: ‘because I may not worship idols made with hands, but the living -God, who hath created the heavens and the earth, and hath sovereignty -over all flesh.’ Then the king said: ‘Thinkest thou not that Bel is a -living God! Seest thou not how much he eateth and drinketh every day?’ - -“Then Daniel smiled and said: ‘Oh, king! be not deceived; for this is -but clay within and brass without, and did never eat or drink anything.’ - -“So the king was wroth, and called for his priests and said: ‘If ye tell -me not who this is that devoureth these expenses, ye shall die; but if -ye can certify me that Bel devoureth them, then Daniel shall die, for he -has spoken blasphemy against Bel.’ And Daniel said unto the king: ‘Let -it be according to thy word.’ - -“Now the priests of Bel were three score and ten, besides their wives -and children. - -“And the king went with Daniel to the temple of Bel—so Bel’s priests -said: ‘Lo! we got out, but thou, O king, set on the meat, and make ready -the wine, and shut the door fast, and seal it with thine own signet; and -to-morrow when thou comest in, if thou findest not that Bel hath eaten -up all, we will suffer death; or else, Daniel, that speaketh falsely -against Bel shall die—and they little regarded it, for under the table -they had made a privy entrance, whereby they entered continually and -consumed those things.’ - -“So when they were gone forth, the king set meats before Bel. - -“Now Daniel had commanded his servants to bring ashes, and those they -strewed throughout all the temple, in the presence of the king alone: -then they went out, and shut the door, and sealed it with the king’s -signet, and so departed. - -“Now in the night came the priests, with their wives and children, as -they were wont to do, and did eat and drink up all. - -“In the morning betimes the king arose, and Daniel with him. - -“And the king said, ‘Daniel, are the seals whole?’ And he said, ‘Yea, O -king, they be whole.’ And as soon as they had opened the door, the king -looked upon the table, and cried with a loud voice: ‘Great art thou, O -Bel! and with thee there is no deceit at all.’ Then laughed Daniel, and -held the king that he should not go in, and said: ‘Behold now the -pavement, and mark well whose footsteps are these.’ And the king said: -‘I see the footsteps of men, women and children.’ And then the king was -angry, and took the priests, with their wives and children, who showed -him the privy doors, where they came in and consumed such things as were -on the tables. - -“Therefore the king slew them, and delivered Bel into Daniel’s power, -who destroyed him and his temple.” - -Who does not pity the king of Babylon, who, when looking at his clay and -brass god, exclaimed: “Great art thou, O Bel, and with thee there is no -deceit!” - -But, is the deception practiced by the priests of the Pope on their -poor, deluded dupes, less cruel and infamous? Where is the difference -between that Babylonian god, made with brass and baked clay, and the god -of the Roman Catholics, made with a handful of wheat and flour, baked -between two hot polished irons? - -How skilful were the priests in keeping the secret of what became of the -rich daily offerings brought to the hungry god! Who could suspect that -there was a secret trap through which they came with their wives and -children to eat the rich offerings? - -So, to-day, among the simple and blind Roman Catholics, who could -suppose that the immense sums of money given every day to the priests to -glorify God, purify the souls of men, and bring all kinds of blessings -upon the donors, were, on the contrary, turned into the most ignominious -and swindling operation the world has ever seen? - -Though the brass god of Babylon was a contemptible idol, is not the -wafer god of Rome still more so? Though the priests of Bel were skilful -deceivers, are they not surpassed in the art of deception by the priests -of Rome! Do not these carry on their operations on a much larger scale -than the former? - -But, as there is always a day of retribution for the great iniquities of -this world, when all things will be revealed; and just as the cunning of -the priests of Babylon could not save them, when God sent his prophet to -take away the mask, behind which they deceived their people, so let the -priests of Rome know that God will, sooner or later, send his prophet, -who will tear off the mask, behind which they deceive the world. Their -big, awkward and flat feet will be seen and exposed, and the very people -whom they keep prostrated before their idols, crying: “O God! with thee -there is no deceit at all!” will become the instruments of the justice -of God in the great day of retribution. - - - - - CHAPTER XXVII. - -QUEBEC MARINE HOSPITAL—THE FIRST TIME I CARRIED THE “BON DIEU” (THE - WAFER GOD) IN MY VEST POCKET—THE GRAND OYSTER SOIREE AT MR. - BUTEAU’S—THE REV. L. PARENT AND THE “BON DIEU” AT THE OYSTER SOIREE. - - -One of the first things done by the curate Tetu, after his new vicars -had been chosen, was to divide, by casting lots, his large parish into -four parts, that there might be more regularity in our ministerial -labors, and my lot gave me the northeast of the parish which contained -the Quebec Marine Hospital. - -The number of sick sailors I had to visit almost every day in that noble -institution, was between twenty-five and a hundred. The Roman Catholic -chapel, with its beautiful altar was not yet completed. It was only in -1837 that I could persuade the hospital authorities to fix it as it is -to-day. Having no place there to celebrate mass and keep the Holy -Sacrament, I soon found myself in presence of a difficulty which, at -first, seemed to me of a grave character. I had to administer the -viaticum (holy communion) to a dying sailor. As every one knows, all -Roman Catholics are bound to believe that by the consecration, the wafer -is transformed into the body, soul and divinity of Jesus Christ. Hence, -they call that ceremony: “Porter le bon dieu au malade” (carry the good -God to the sick.) Till then, when in Charlesborough or St. Charles, I, -with the rest of Roman Catholic priests, always made use of pomp and -exterior marks of supreme respect for the Almighty God I was carrying in -my hands to the dying. - -I had never carried the good God without being accompanied by several -people, walking or riding on horseback. I then wore a white surplice -over my long black robe (soutane) to strike the people with awe. There -was also a man ringing a bell before me, all along the way, to announce -to the people that the great God, who had not only created them, but had -made himself man to save them, by dying on Calvary, was passing by; that -they had to fall on their knees in their houses, or along the public -roads or in their fields, and prostrate themselves and adore him. - -But could I do that in Quebec, where so many miserable heretics were -more disposed to laugh at my God than to adore him? - -In my zeal and sincere faith, I was, however, determined to dare the -heretics of the whole world, and to expose myself to their insults, -rather than give up the exterior marks of supreme respect and adoration -which were due to my God everywhere; and twice I carried Him to the -hospital with the usual solemnity. - -In vain my curate tried to persuade me to change my mind. I closed my -ears to his arguments. He then kindly invited me to go with him to the -bishop’s palace, in order to confer with him on that grave subject. How -can I express my dismay when the bishop told me, with a levity which I -had not yet observed in him, “that on account of the Protestants whom we -had to meet everywhere, it was better to make our ‘God’ travel -_incognito_ in the streets of Quebec.” He added in a high and jocose -tone: “Put Him in your vest pocket, as do the rest of the city priests. -Carry Him to your dying patients without any scruples. Never aim at -being a reformer and doing better than your venerable brethren in the -priesthood. We must not forget that we are a conquered people. If we -were masters, we would carry Him to the dying with the public honors we -used to give Him before the conquest; but the Protestants are the -stronger. Our governor is a Protestant, as well as our Queen. The -garrison which is inside the walls of their impregnable citadel, is -composed chiefly of Protestants. According to the laws of our holy -church, we have the right to punish, even by death, the miserable people -who turn into ridicule the mysteries of our holy religion: But though we -have that right, we are not strong enough to enforce it. We must, then, -bear the yoke in silence. After all, it is our God himself, who in his -inscrutable judgment, has deprived us of the power of honoring Him as He -deserves, and to tell you my whole mind as plainly as possible, it is -not our fault, but His own doing, so to speak, if we are forced to make -Him travel _incognito_ through our streets. It is one of the sad results -of the victory which the God of battles gave to the Heretics over us on -the plains of Abraham. If, in His good providence, we could break our -fetters, and become free to pass again the laws which regulated Canada -before the conquest, to prevent the heretics from settling among us, -then we would carry Him as we used to do in those happy days.” - -“But,” said I, “when I walk in the streets with my good God in my vest -pocket, what will I do if I meet any friend who wants to shake hands and -have a joke with me?” - -The bishop laughed and answered: “Tell your friend you are in a hurry, -and go your way as quickly as possible; but if there is no help, have -your talk and your joke with him, without any scruple of conscience. The -important point in this delicate matter is that the people should not -know that we are carrying our God through the streets _incognito_; for -this knowledge would surely shake and weaken their faith. The common -people are, more than we think, kept in our holy church, by the -impressing ceremonies of our processions and public marks of respect we -give to Jesus Christ, when we carry Him to the sick; for the people are -more easily persuaded by what they see with their eyes and touch with -their hands, than by what they hear with their ears.” - -I submitted to the order of my ecclesiastical superior; but I would not -be honest, were I not to confess that I lost much of my spiritual joy -for some time in the administration of the viaticum. I continued to -believe as sincerely as I could, but the laughing words and light tone -of my bishop had fallen upon my soul as an icy cloud. The jocose way in -which he had spoken of what I had been taught to consider as the most -awful and adorable mystery of the church, left the impression on my mind -that he did not believe one iota of the dogma of transubstantiation. And -in spite of all my honest efforts to get rid of that suspicion, it grew -in my mind every time I met him to talk on any ministerial subject. - -It took several years before I could accustom myself to carry my God in -my vest pocket as the other priests did, without any more ceremony than -with a piece of tobacco. So long as I was walking alone I felt happy. I -could then silently converse with my Saviour, and give Him all the -expressions of my love and adoration. It was my custom, then, to repeat -the 103d or 50th psalm of David,—or the Te Deum, or some other beautiful -hymn, or the _Pange Langua_, which I knew by heart. But no words can -express my sadness when, as it was very often the case, I met some -friends forcing me to shake hands with them, and began one of those idle -and common-place talks, so common everywhere. - -With the utmost efforts, I had then to put a smiling mask on my face, in -order to conceal the expression of faith which are infallibly seen, in -spite of one’s self, if one is in the very act of adoration. - -How, then, I earnestly cursed the day when my country had fallen under -the yoke of Protestants, whose presence in Quebec prevented me from -following the dictates of my conscience! How many times did I pray my -wafer god, whom I was personally pressing on my heart, to grant us an -opportunity to break those fetters, and destroy forever the power of -Protestant England over us! Then we should be free again, to give our -Saviour all the public honors which were to due his majesty. Then we -should put in force the laws by which no heretic had any right to settle -and live in Canada. - -Not long after that conversation with the bishop, I found myself in a -circumstance which added much to my trouble and confusion of conscience -on that matter. - -There was then, in Quebec, a merchant who had honorably raised himself -from a state of poverty, to the first rank among the wealthy merchants -of Canada. Though, a few years after, he was ruined by a series of most -terrible disasters, his name is still honored in Canada, as one of the -most industrious and honest merchants of our young country. His name was -James Buteau. He had built a magnificent house and furnished it in a -princely style. - -In order to celebrate his “house warming” in a becoming style, he -invited a hundred guests from the elite of the city, among whom were all -the priests of the parishes. But in order not to frighten their prudery, -though the party was to be more of the nature of a ball than anything -else, Mr. Buteau had given it the modest name of an Oyster Soiree. - -Just as the good curate Tetu, with his cheerful vicars was starting, a -messenger met us at the door, to say that Mr. Parent, the youngest -vicar, had called to carry the “Good God” to a dying woman. - -Mr. Parent was born, and had passed his whole life in Quebec, in whose -seminary he had gone through a complete and brilliant course of study. I -think there was scarcely a funny song in the French language which he -could not sing. With a cheerful nature, he was the delight of the Quebec -society, by almost every member of which he was personally known. - -His hair was constantly perfumed with the richest pomade, and the most -precious eaux de cologne surrounded him with an atmosphere of the -sweetest odors. With all these qualities and privileges, it is no wonder -that he was the confessor “_a la mode_” of the young ladies of Quebec. - -The bright luminaries which hover around Jupiter are not more exact in -converging toward the brilliant star, than those pious young ladies were -in gathering around the confessional box of Mr. Parent every week or -fortnight. - -The unexpected announcement of a call to the deathbed of one of his -poorest penitents, was not quite the most desirable thing for our dear -young friend, at such an hour. But he knew too well his duty to grumble. -He said to us: “Go before me and tell Mrs. Buteau that I will be in time -to get my share of the oysters.” - -By chance, the sick house was on the way and not far from Mr. Buteau’s -splendid mansion. He left us to run to the altar and take the “Good God” -with him. We started for the soiree, but not without sympathizing with -our dear Mr. Parent, who would lose the most interesting part, for the -administration of the viaticum. The extreme unction, with the giving of -indulgences, _in articulo mortis_, and the exhortation to the dying, and -the people gathered from the neighborhood to witness those solemn rites, -could not take much less than three quarters, or even an hour of his -time. But, to my great surprise, we had not yet been ten minutes in the -magnificent parlor of our host, when I saw Mr. Parent, who like a -newborn butterfly, flying from flower to flower, was running from lady -to lady, joking, laughing, surpassing himself with his inimitable, -lovely and refined manners. I said to myself, how is it possible that he -has so quickly got rid of his unpalatable task with his dying penitent! -and I wanted an opportunity of being alone with him, to satisfy my -curiosity on that point. But it was pretty late in the evening, when I -had a chance to say to him; “We all feared lest your dying patient might -deprive us of the pleasure of your company the greater part of the -soiree!” - -“Oh! Oh!” answered he, with a hearty laugh, “that intelligent woman had -the good common sense to die just two minutes before I entered her -house. I suppose that her guardian angel, knowing all about this -incomparable party, had dispatched the good soul to heaven a little -sooner than she expected, in my behalf.” I could not but smile at his -answer, which was given in a manner to make a stone laugh. “But,” said -I, “what have you done with the ‘Good God’ you carried with you?” - -“Ah! ah! the Good God,” he replied in a jocose and subdued tone. “Well, -well! the ‘Good God’? He stands very still in my vest pocket. And if he -enjoys this princely festivity as well as we all do, he will surely -thank me for having brought him here, even _en survenant_. But do not -say a word of his presence here; it would spoil everything.” - -That priest, who was only one year younger than myself, was one of my -dearest friends. Though his words rather smelt of the unbeliever and -blasphemer, I preferred to attribute them to the sweet champagne he had -drunk than to a real want of faith. - -But I must confess that, though I had laughed very heartily at first, -his last utterance pained me so much that, from that moment to the end -of the soiree, I felt uneasy and confounded. My firm belief that my -Saviour Jesus Christ was there in person, kept a prisoner in my young -friend’s vest pocket, going to and fro from one young lady to the other, -witnessing the constant laughing, hearing the idle words, the light and -funny songs, made my whole soul shudder, and my heart sunk within me. By -times I wished I could fall on my knees to adore my Saviour, whom I -believed to be there. However, a mysterious voice was whispering in my -ear: “Are you not a fool to believe that you can make a God with a -wafer; and that Jesus Christ your Saviour and your God, can be kept a -prisoner, in spite of himself, in the vest pocket of a man? Do you not -see that your friend Parent, who has much more brains and intelligence -than you, does not believe a word of that dogma of transubstantiation? -Have you forgotten the unbeliever’s smile which you saw on the lips of -the bishop himself only a few days ago? Was not that laugh the -infallible proof that he also does not believe a particle of that -ridiculous dogma?” - -With superhuman effort I tried, and succeeded partly, to stifle that -voice. But that struggle could not last long within my soul without -leaving its exterior marks on my face. Evidently a sad cloud was over my -eyes, for several of my most respectable friends, with Mr. and Mrs. -Buteau, kindly asked if I were sick. - -At last I felt so confused at the repetition of the same suggestion by -so many, that I felt that I was only making a fool of myself by -remaining any longer in their midst. Angry with myself for my want of -moral strength in this hour of trial, I respectfully asked pardon from -my kind host for leaving their party before the end, on account of a -sudden indisposition. - -The next day there was only one voice in Quebec, saying that young -Parent had been the lion of that brilliant soiree, and that the poor -young priest Chiniquy had been its fool. - - - - - CHAPTER XXVIII. - -DR. DOUGLAS—MY FIRST LESSON IN TEMPERANCE—STUDY OF ANATOMY—WORKING OF - ALCOHOL IN THE HUMAN FRAME—THE MURDERESS OF HER OWN CHILD—I FOREVER - GIVE UP THE USE OF INTOXICATING DRINKS. - - -God controls the greatest as well as the smallest of the events of this -world. Our business during the few days of our pilgrimage, then, is to -know His will and do it. Our happiness here, as in heaven, rests on this -foundation, just as the success and failures of our lives come entirely -from the practical knowledge or ignorance of this simplest and sublimest -truth. I dare say that there is not a single fact of my long and -eventful life which has not taught me that there is a special providence -in our lives. Particularly was this apparent in the casting of the lots -by which I became the first chaplain of the Quebec Marine Hospital. -After the other vicars had congratulated each other for having escaped -the heavy burden of work and responsibilities connected with that -chaplaincy, they kindly gave me the assurance of their sympathies for -what they called my bad luck. In thanking them for their kindly -feelings, I confessed that this occurrence appeared to me in a very -different light. I was sure that God had directed this for my good and -His own glory, and I was right. In the beginning of November, 1834, a -slight indisposition having kept me for a few days at home, Mr. -Glackmayer, the superintendent of the hospital, came to tell me that -there was an unusually large number of sick, left by the Fall fleets, in -danger of death, who were day and night calling for me. He added in a -secret way, that there were several cases of small-pox of the worst -type; that several had already died and many were dying from the -terrible cholera morbus, which was still raging among the sailors. - -This sad news came to me as an order from heaven to run to the rescue of -my dear sick seamen. I left my room, despite my physician, and went to -the hospital. - -The first man I met was Dr. Douglas, who was waiting for me at Mr. C. -Glackmayer’s room. He confirmed what I had known before of the number of -sick, and added that the prevailing diseases were of the most dangerous -kind. - -Dr. Douglas, who was one of the founders and governors of the hospital, -had the well-merited reputation of being one of the ablest surgeons of -Quebec. Though a staunch Protestant by birth and profession, he honored -me with his confidence and friendship from the first day we met. I may -say I have never known a nobler heart, a larger mind and a truer -philanthropist. - -After thanking him for the useful though sad intelligence he had given -me, I requested Mr. Glackmayer to give me a glass of brandy, which I -immediately swallowed. - -“What are you doing there?” said Dr. Douglas. - -“You see,” I answered; “I have drank a glass of excellent brandy.” - -“But please tell me why you drank that brandy.” - -“Because it is a good preservative against the pestilential atmosphere I -will breathe all day,” I replied. “I will have to hear the confessions -of all those people dying from small-pox or cholera, and breathe the -putrid air which is around their pillows. Does not common sense warn me -to take some precautions against the contagion?” - -“Is it possible,” rejoined he, “that a man for whom I have such a -sincere esteem is so ignorant of the deadly workings of alcohol in the -human frame? What you have just drank is nothing but poison; and, far -from protecting yourself against the danger, you are now much more -exposed to it than before you drank that beverage.” - -“You poor Protestants,” I answered, in a jocose way, “are a band of -fanatics, with your extreme doctrines on temperance; you will never -convert me to your views on that subject. Is it for the use of the dogs -that God has created wine and brandy? No; it is for the use of men who -drink them with moderation and intelligence.” - -“My dear Mr. Chiniquy, you are joking; but I am in earnest when I tell -you that you have poisoned yourself with that glass of brandy,” replied -Dr Douglas. - -“If good wine and brandy were poisons,” I answered, “you would be long -ago the only physician in Quebec, for you are the only one of the -medical body whom I know to be an abstainer. But, though I am much -pleased with your conversation, excuse me if I leave you to visit my -dear sick sailors, whose cries for spiritual help ring in my ears.” - -“One word more,” said Dr. Douglas, “and I have done. To-morrow morning -we will make the autopsy of a sailor who has just died suddenly here. -Have you any objections to come and see with your eyes, in the body of -that man, what your glass of brandy has done in your own body?” - -“No, sir; I have no objection to see that,” I replied. “I have been -anxious for a long time to make a special study of anatomy. It will be -my first lesson; I cannot get it from a better master.” - -I then shook hands with him and went to my patients, with whom I passed -the remainder of the day and the better part of the night. Fifty of them -wanted to make general confessions of all the sins of their whole lives; -and I had to give the last sacraments to twenty-five who were dying from -small-pox or cholera morbus. The next morning I was, at the appointed -hour, by the corpse of the dead man, when Dr. Douglas kindly gave me a -very powerful microscope, that I might more thoroughly follow the -ravages of alcohol in every part of the human body. - -“I have not the least doubt,” said he, “that this man has been instantly -killed by a glass of rum, which he drank one hour before he fell dead. -That rum has caused the rupture of the aorta” (the big vein which -carries the blood from the heart). - -While talking thus, the knife was doing its work so quickly, that the -horrible spectacle of the broken artery was before our eyes almost as -the last word fell from his lips. - -“Look here,” said the doctor, “all along the artery, and you will see -thousands, perhaps millions of reddish spots, which are as many holes -perforated through it by alcohol. Just as the musk rats of the -Mississippi river, almost every spring, dig little holes through the -dams which keeps the powerful river within its natural limits, and cause -the waters to break through the little holes, and thus carry desolation -and death along its shores, so alcohol every day causes the sudden death -of thousands of victims, by perforating the veins and opening small -issues through which the blood rushes out of its natural limits. It is -not only this big vein which alcohol perforates; it does the same deadly -work in the veins of the lungs and the whole body. Look at the lungs -with attention, and count, if you can, the thousands and thousands of -reddish, dark and yellow spots, and little ulcers with which they are -covered. Every one of them is the work of alcohol, which has torn and -cut the veins and caused the blood to go out of its canals, to carry -corruption and death all over these marvelous organs. Alcohol is one of -the most dangerous poisons—I dare say it is the most dangerous. It has -killed more men than all the other poisons together. Alcohol cannot be -changed or assimilated to any part or tissue of our body, it cannot go -to any part of the human frame without bringing disorder and death to -it. For it cannot in any possible way unite with any part of our body. -The water we drink, the wholesome food and bread we eat, by the laws and -will of God are transformed into the different parts of the body, to -which they are sent through the millions of small canals which take them -from the stomach to every part of our frame. When the water has been -drunk, or the bread we have eaten is, for instance, sent to the lungs, -to the brain, the nerves, the muscles, the bones—wherever it goes it -receives, if I can so speak, letters of citizenship; it is allowed to -remain there in peace and to work for the public good. But it is not so -with alcohol. The very moment it enters the stomach it more or less -brings disorder, ruin and death, according to the quantity taken. The -stomach refuses to take it, and makes a supreme effort to violently -throw it out, either through the mouth, or by indignantly pushing it to -the brain or into the numberless tubes by which it discharges its -contents to the surface through all the tissues. But will alcohol be -welcome in any of these tubes and marvellous canals, or in any part or -tissue of the body it will visit on its passage to the surface? No! Look -here with your microscope, and you will see with your own eyes that -everywhere alcohol has gone into the body there has been a hand-to-hand -struggle and a bloody battle fought to get rid of it. Yes! every place -where King Alcohol has put his foot has been turned into a battlefield, -spread with ruin and death, in order to ignominiously turn it out. By a -most extraordinary working of nature, or rather by the order of God, -every vein and artery through which alcohol has to pass suddenly -contracts, as if to prevent its passage or choke it as a deadly foe. -Every vein and artery has evidently heard the voice of God: ‘Wine is a -mocker: it bites like a serpent and stings like an adder!’ Every nerve -and muscle which alcohol touched trembled and shook as if in the -presence of an implacable and unconquerable enemy. Yes, at the presence -of alcohol every nerve and muscle loses its strength, just as the -bravest man, in the presence of a horrible monster or demon, suddenly -loses his natural strength, and shakes from head to foot.” - -I cannot repeat all I heard that day from the lips of Dr. Douglas, and -what I saw with my own eyes of the horrible workings of alcohol through -every part of the body. It would be too long. Suffice to say that I was -struck with horror at my own folly, and at the folly of so many people -who make use of intoxicating drinks. - -What I learned that day was like the opening of a mysterious door, which -allowed me to see the untold marvels of a new and most magnificent -world. But though I was terror-stricken with the ravages of strong drink -in that dead man, I was not yet convinced of the necessity of being a -total abstainer from wine and beer, and a little brandy now and then, as -a social habit. I did not like to expose myself to ridicule by the -sacrifice of habits which seemed then, more than now, to be among the -sweetest and most common links of society. But I determined to lose no -opportunity of continuing the study of the working of alcohol in the -human body. At the same time I resolved to avail myself of every -opportunity of making a complete study of anatomy under the kind and -learned Dr. Douglas. - -It is from the lips and works of Dr. Douglas that I learned the -following startling facts: - -1st. The heart of man, which is only six inches long by four inches -wide, beats seventy times in a minute, 4,200 in one hour, 100,300 in a -day, 36,792,000 in a year. It ejects two ounces and a half of blood out -of itself every time it beats, which makes 175 ounces every minute, 656 -pounds every hour, seven tons and three-quarters of blood which goes out -of the heart every day! The whole blood of a man runs through his heart -in three minutes. - -2d. The skin is composed of three parts placed over each other, whose -thickness varies from a quarter to an eighth of a line. Each square inch -contains 3,500 pores, through which the sweat goes out. Every one of -them is a pipe a quarter of an inch long. All those small pipes united -together would form a canal 201,166 feet long—equal to forty miles, or -nearly thirteen leagues! - -3rd. The weight of the blood in a common man is between thirty and forty -pounds. The blood runs through the body in 100 seconds, or one minute -and forty-one seconds. Eleven thousand (11,000) pints of blood pass -through the lungs in twenty-four hours. - -4th. There are 246 bones in the human body; 63 of them are in the head, -24 in the sides, 16 in the wrist, 14 in the joints, and 108 in the hands -and feet. - -The heart of a man who drinks nothing but pure water beats about 100,300 -a day, but will beat from 25,000 to 30,000 times more if he drinks -alcoholic drinks. Those who have not learned anatomy know little of the -infinite power, wisdom, love and mercy of God. No book except the Bible, -and no science except the science of astronomy, is like the body of man, -_to tell us what our God is, and what we are_. The body of man is a book -written by the hand of God, to speak to us of Him as no man can speak. -After studying the marvellous working of the heart, the lungs, the eyes -and the brain of man, I could not speak; I remained mute, unable to say -a single word to tell my admiration and awe. I wept, as overwhelmed with -my feelings. I should have liked to speak of those things to the priests -with whom I lived, but I saw at first they could not understand me; they -thought I was exaggerating. How many times, when alone with God in my -little closet, when thinking of those marvels, I fell on my knees, and -said: “Thou art great, O my God! The works of thy hands are above the -works of man! But the works of thy love and mercy are above all thy -other works!” - -During the four years I was chaplain of the Marine Hospital, more than -one hundred corpses were opened before me, and almost as many outside -the hospital. For when, by the order of the jury and the coroner, an -autopsy was to be made, I seldom failed to attend. In that way, I have -had a providential opportunity of acquiring the knowledge of one of the -most useful and admirable sciences, as no priest or minister probably -ever had on this continent. It is my conviction that the first thing a -temperance orator ought to do is to study anatomy; get the bodies of -drunkards, as well as those of so-called temperate drinkers, opened -before him, and study there the workings of alcohol in the different -organs of man. So long as the orators on temperance will not do that, -they cannot understand the subject on which they speak. Though I have -read the best books written by the most learned physicians of England, -France and the United States, on the ravages of rum, wine and beer, of -every kind and name, in the body of men, I have never read anything -which enlightened me so much, and brought such profound convictions to -my intelligence, as the study I have made of the brain, the lungs, the -heart, veins, arteries, nerves and muscles of a single man or woman. -These bodies, opened before me, were books written by the hand of God -himself, and they spoke to me as no man could speak. By the mercy of -God, to that study is due the irresistible power of my humble efforts in -persuading my countrymen to give up the use of intoxicating drinks. But -here is the time to tell how my merciful God forced me, His unprofitable -and rebellious servant, almost in spite of myself, to give up the use of -intoxicating drinks. - -Among my penitents there was a young lady belonging to one of the most -respectable families in Quebec. She had a child, a girl, almost a year -old, who was a real beauty. Nothing this side of heaven could surpass -the charms of that earthly angel. Of course that young mother idolized -her; she could hardly consent to be without her sweet angel, even to go -to church. She carried her everywhere, to kiss her at every moment and -press her to her heart. Unfortunately that lady, as it was then, and is -still now too often the case, even among the most refined, had learned -in her father’s house, and by the example of her own mother, to drink -wine at table, and when receiving the visits of her friends or when -visiting them herself. Little by little she began to drink, when alone, -a few drops of wine, at first by the advice of her physician, but soon -only to satisfy the craving appetite, which grew stronger day by day. I -was the only one, excepting her husband, who knew this fact. He was my -intimate friend, and several times, with tears trickling down his -cheeks, he had requested me, in the name of God, to persuade her to -abstain from drinking. That young man was so happy with his accomplished -wife and his incomparably beautiful child! He was rich, had a high -position in the world, numberless friends, and a palace for his home! -Every time I had spoken to that young lady, either when alone or in the -presence of her husband, she had shed tears of regret; she had promised -to reform, and take only the few glasses prescribed by her doctor. But, -alas! that fatal prescription of the doctor was like the oil poured on -the burning coals; it was kindling a fire that nothing could quench. One -day, which I will never forget, a messenger came in haste and said: “Mr. -A. wants you to come to his home immediately. A terrible misfortune has -just happened—his beautiful child has just been killed. His wife is half -crazy; he fears lest she will kill herself.” - -I leaped into the elegant carriage, drawn by two fine horses, and in a -few minutes I was in the presence of the most distressing spectacle I -ever saw. The young lady, tearing her robes into fragments, tearing her -hair with her hands and cutting her face with the nails of her fingers, -was crying, “Oh! for God’s sake, give me a knife that I may cut my -throat? I have killed my child! My darling is dead! I am the murderess -of my own dear Lucy! My hands are reddened with her blood. Oh! may I die -with her!” - -I was thunderstruck, and at first remained mute and motionless. The -young husband, with two other gentlemen, Dr. Blanchet and Coroner Panet, -were trying to hold the hands of his unfortunate wife. He did not dare -to speak. At last the young wife, casting her eyes upon me, said: “Oh, -dear Father Chiniquy, for God’s sake give me a knife that I may cut my -throat! When drunk, I took my precious darling in my arms to kiss her; -but I fell—her head struck the sharp corner of the stove. Her brain and -blood are there spread on the floor! My child! my own child is dead! I -have killed her! Cursed liquor! Cursed wine! My child is dead! I am -damned! Cursed drink!” - -I could not speak, but I could weep and cry. I wept, and mingled my -tears with those of that unfortunate mother. Then, with an expression of -desolation which pierced my soul as with a sword, she said: “Go and -see.” I went to the next room, and there I saw that once beautiful -child, dead, her face covered with her blood and brains! There was a -large gap made in the right temple. The drunken mother, by falling with -her child in her arms, had caused the head to strike with such a -terrible force on the stove that it upset on the floor. The burning -coals were spread on every side, and the house had been very nearly on -fire. But that very blow, with the awful death of her child, had -suddenly brought her to her senses, and put an end to her intoxication. -At a glance she saw the whole extent of her misfortune. Her first -thought had been to run to the sideboard, seize a large, sharp knife, -and cut her own throat. Providentially, her husband was on the spot. -With great difficulty, and after a terrible struggle, he took the knife -out of her hands and threw it into the street through the window. It was -then about five o’clock in the afternoon. After an hour passed in -indescribable agony of mind and heart, I attempted to leave and go back -to the parsonage. But my unfortunate young friend requested me, in the -name of God, to spend the night with him. “You are the only one,” he -said, “who can help us in this awful night. My misfortune is great -enough, without destroying our good name by spreading it in public. I -want to keep it as secret as possible. With our physician and coroner, -you are the only man on earth whom I trust to help me. Please pass the -night with us.” - -I remained, but tried in vain to calm the unfortunate mother. She was -constantly breaking our hearts with her lamentations—her convulsive -efforts to take her own life. Every minute she was crying, “My child! my -darling Lucy! Just when thy little arms were so gently caressing me, and -thy angelic kisses were so sweet on my lips, I have slaughtered thee! -When thou wert pressing me on thy loving heart and kissing me, I, thy -drunken mother, gave thee the death blow! My hands are reddened with thy -blood! My breast is covered with thy brains! Oh! for God’s sake, my dear -husband, take my life. I cannot consent to live a day longer! My dear -Father Chiniquy, give me a knife, that I may mingle my blood with the -blood of my child! O that I could be buried in the same grave with her!” - -In vain I tried to speak to her of the mercies of God towards sinners; -she would not listen to anything I could say; she was absolutely deaf to -my voice. At about ten o’clock, she had a most terrible fit of anguish -and terror. Though we were four men to keep her quiet, she was stronger -than we all. She was stronger than a giant. She slipped from our hands -and ran to the room where the dead child was lying in her cradle. -Grasping the cold body in her hands, she tore the bands of white linen -which had been put round the head to cover the horrible wound, and with -cries of desolation she pressed her lips, her cheeks, her very eyes, on -the horrible gap from which the brain and blood were oozing, as if -wanting to heal it and recall the poor dear one to life. - -“My darling, my beloved, my own dear Lucy,” she cried, “open thy -eyes—look again at thy mother! Give me a kiss! Press me again to thy -bosom! But thine eyes are shut! Thy lips are cold! Thou dost not smile -on me any longer! Thou art dead, and I, thy mother, have slaughtered -thee! Canst thou forgive me thy death? Canst thou ask Jesus Christ, our -Saviour, to forgive me? Canst thou ask the blessed Virgin Mary to pray -for me? Will I never see thee again? Ah, no! I am lost—I am damned! I am -a drunken mother who has murdered her own darling Lucy! There is no -mercy for the drunken mother, the murderess of her own child.” - -And when speaking thus to her child, she was sometimes kneeling down, -then running around the room as if flying before a phantom. - -But even then, she was constantly pressing the motionless body to her -bosom, or convulsively passing her lips and cheeks over the horrible -wound, so that her lips, her whole face, her breast and hands, were -literally besmeared with the blood flowing from the wound. I will not -say that we were all weeping and crying, for the words “weeping and -crying” cannot express the desolation—the horror we felt. At about -eleven o’clock, when on her knees, clasping her child to her bosom, she -lifted her eyes towards me, and said: - -“Dear Father Chiniquy, why is it that I have not followed your -charitable advice when, still more with your tears than with words, you -tried so often to persuade me to give up the use of those cursed -intoxicating wines? How many times you have given me the very words -which come from heaven: ‘Wine is a mocker; it bites as a serpent, and -stings as an adder!’ How many times, in the name of my dear child, in -the name of my dear husband, in the name of God, you have asked me to -give up the use of those cursed drinks! But listen now to my prayer. Go -all over Canada; tell all the fathers never to put any intoxicating -drink before the eyes of their children. It was at my father’s table -that I first learned to drink that wine which I will curse during all -eternity! Tell all the mothers never to taste these abominable drinks. -It was my mother who first taught me to drink that wine which I will -curse as long as God is! - -“Take the blood of my child, and go redden with it the top of the doors -of every house in Canada, and say to all those who dwell in those houses -that that blood was shed by the hand of a murderess mother when drunk. -With that blood write on the walls of every house in Canada that ‘wine -is a mocker.’ Tell the French Canadians how, on the dead body of my -child, I have cursed that wine which has made me so wretchedly miserable -and guilty.” - -She then stopped, as if to breathe a little for a few minutes. She -added: - -“In the name of God, tell me, can my child forgive me her death? Can she -ask God to look upon me with mercy? Can she cause the blessed Virgin -Mary to pray for me and obtain my pardon?” - -But before I could answer, she horrified us by the cries, “I am lost! -When drunk I killed my child! Cursed wine!” - -And she fell a corpse on the floor. Torrents of blood were flowing from -her mouth on her dead child, which she was pressing to her bosom even -after her death! - -That terrible drama was never revealed to the people of Quebec. The -coroner’s inquest was that the child’s death was accidental, and that -the distressed mother died from a broken heart six hours after. - -Two days later the unfortunate mother was buried, with the body of her -child clasped in her arms. Many tears were shed on that tomb, and this -dear little child’s guardian angel must have written with its blood on -that tomb: “Wine is a mocker; look not at it. It biteth like a serpent, -and stings like an adder.” However, what I had just seen and heard could -not be buried and forgotten in the grave. - -After such a terrible storm, I was in need of solitude and rest, but -above everything I was in need of praying. I shut myself in my little -room for two days, and there, alone, in the presence of God, I meditated -on the terrible justice and retribution which He had called me to -witness. The unfortunate woman had not only been my penitent: she had -been, with her husband, among my dearest and most devoted friends. It -was only lately that she had become a slave to drunkenness. Before that, -her piety and sense of honor were of the most exalted kind known in the -Church of Rome. Her last words were not the commonplace expressions -which ordinary sinners proffer at the approach of death; her words had a -solemnity for me which almost transformed them into oracles of God in my -mind. Each of them sounded in my ears as if an angel of God had touched -the thousand strings of my soul, to call my attention to a message from -heaven. Sometimes they resembled the terrible voice of thunder; and -again it seemed as if a seraph, with his golden harp, were singing them -in my ears, that I might prepare to fight faithfully for the Lord -against His gigantic enemy, alcohol. - -In the middle of that horrible night, when the darkness was most -profound and the stillness fearful, was I awake, was I sleeping? I do -not know. But I saw the calm, beautiful and cherished form of my dear -mother standing by me, holding by the hand the late murderess, still -covered with the blood of her child. Yes! my beloved mother was there -standing before me; and she said, with power and authority which -engraved every one of her words on my soul, as if written with letters -of tears, blood and fire: “Go all over Canada; tell every father of a -family never to put any intoxicating drink before his children. Tell all -the mothers never to take a drop of those cursed wines and drinks. Tell -the whole people of Canada never to touch nor look at the poisoned cup, -filled with those cursed intoxicating drinks. And thou, my beloved son, -give up forever the use of those detestable beverages, which are cursed -in hell, in heaven and on earth. It bites like a serpent; it stings like -an adder.” - -When the sound of that voice, so sweet and powerful, was hushed, and my -soul had ceased seeing that strange vision of the night, I remained for -some time exceedingly agitated and troubled. I said to myself, “Is it -possible that the terrible things I have seen and heard these last few -days will destroy my mind, and send me to the lunatic asylum?” - -I had hardly been able to take any sleep or food for the last three days -and nights, and I seriously feared lest the weakness of my body would -cause me to lose my reason. I then threw myself on my knees to weep and -pray. This did me good. I soon felt myself stronger and calmer. - -Raising again my mind to God, I said: “O my God, let me know thy holy -will, and grant me the grace to do it. Do the voices I have just heard -come from thee? Hast thou really sent one of the angels of thy mercy, -under the form of my beloved mother? or is all this nothing but the vain -dreams of my distressed mind? - -“Is it thy will, O my God, that I should go and tell my country what -thou hast so providentially taught me of the horrible and unsuspected -injuries which wine and strong drink cause to the bodies as well as to -the souls of men? Or is it thy will that I should conceal from the eyes -of the world the wonderful things thou hast made known to me, and that I -might bury them with me in my grave?” - -As quick as lightning the answer was suggested to me. “What I have -taught thee in secret, go and tell it on the housetops!” Overwhelmed -with an unspeakable emotion, and my heart filled with a power which was -not mine, I raised my hands toward heaven, and said to my God: - -“For my dear Saviour Jesus’ sake, and for the good of my country, O my -God, I promise that I will never make any use of intoxicating drinks; I -will, moreover, do all in my power to persuade the other priests and the -people to make the same sacrifice!” - -Fifty years have passed since I took that pledge, and, thanks be to God, -I have kept it. - -For the next two years, I was the only priest in Canada who abstained -from the use of wine and other intoxicating drinks; and God only knows -what I had to suffer all that time—what sneers, and rebukes and insults, -of every kind, I had silently to bear! How many times the epithets of -_fanatic_, _hypocrite_, _reformer_, _half-heretic_, have been whispered -into my ear, not only by the priests, but also by the bishops. - -But I was sure that my God knew the motives of my actions, and, by His -grace, I remained calm and patient. In His infinite mercy, _He_ has -looked down upon His unprofitable servant and has taken his part. He had -himself chosen the day when my humiliations were to be turned into great -joy. The day came when I saw those same priests and bishops, at the head -of their people, receiving the pledge and blessing of temperance from my -hands. Those very bishops who had unanimously, at first, condemned me, -soon invited the first citizens of their cities to present me with a -golden medal, as a token of their esteem, after giving me, officially, -the title of “Apostle of Temperance of Canada.” The Governor and the two -Chambers of Parliament of Canada voted me public thanks in 1851, and -presented me £500 as a public testimony of their kind feelings for what -had been done in the cause of temperance. It was the will of my God, -that I should see, with my own eyes, my dear Canada taking the pledge of -temperance and giving up the use of intoxicating drinks. How many tears -were dried in those days! Thousands and thousands of broken hearts were -consoled and filled with joy. Happiness and abundance reigned in many -once desolate homes, and the name of our merciful God was blessed -everywhere in my beloved country. Surely this was not the work of poor -Chiniquy! - -It was the Lord’s work, for the Lord, who is wonderful in all His -doings, had once more chosen the weakest instrument to show His mercy -towards the children of men. He had called the most unprofitable of His -servants to do the greatest work of reform, Canada has ever seen, that -the praise and glory might be given to Him, and Him alone! - - - - - CHAPTER XXIX. - -CONVERSIONS OF PROTESTANTS TO THE CHURCH OF ROME—REV. ANTHONY PARENT, - SUPERIOR OF THE SEMINARY OF QUEBEC: HIS PECULIAR WAY OF FINDING ACCESS - TO THE PROTESTANTS AND BRINGING THEM TO THE CATHOLIC CHURCH—HOW HE - SPIES THE PROTESTANTS THROUGH THE CONFESSIONAL—I PERSUADE NINETY-THREE - FAMILIES TO BECOME CATHOLICS. - - -“Out of the Church of Rome there is no salvation,” is one of the -doctrines which the priests of Rome have to believe and teach to the -people. That dogma, once accepted, caused me to devote all my energies -to the conversion of Protestants. To prevent one of those immortal and -precious souls from going into hell seemed to me more important and -glorious that the conquest of a kingdom. In view of showing them their -errors, I filled my library with the best controversial books which -could be got in Quebec, and I studied the Holy Scriptures with the -utmost attention. In the Marine Hospital, as well as in my intercourse -with the people of the city, I had several occasions of meeting -Protestants and talking to them; but I found at once that, with very few -exceptions, they avoided speaking with me on religion. This distressed -me. Having been told one day that the Rev. Mr. Anthony Parent, superior -of the Seminary of Quebec, had converted several hundred Protestants -during his ministry, I went to ask him if this were true. For answer, he -showed me the list of his converts, which numbered more than two -hundred, among whom were some of the most respectable English and Scotch -families of the city. I looked upon that list with amazement; and from -that day I considered him the most blessed priest of Canada. He was a -perfect gentleman in his manners, and was considered our best champion -on all points of controversy with Protestants. He could have been -classed, also, among the handsomest men in his time, had not he been so -fat. But, when the high classes called him by the respectable name of -“Mr. Superior of the Seminary,” the common people used to name him Pere -Cocassier (“Cock-fighting Father”), on account of his long-cherished -habit of having the bravest and strongest fighting-cocks of the country. -In vain had the Rev. Mr. Renvoyze, curate of the “Good St. Anne,” that -greatest miracle-working saint of Canada, expended fabulous sums of -money in ransacking the whole country to get a cock who would take away -the palm of victory from the hands of the superior of the Seminary of -Quebec. He had almost invariably failed; with very few exceptions his -cocks had fallen bruised, bleeding and dead on the many battlefields -chosen by those two priests. However, I feel happy in acknowledging -that, since the terrible epidemic of cholera, that cruel and ignominious -“_passe temps_” has been entirely given up by the Roman Catholic clergy -of this country. Playing cards and checkers is now the most usual way -the majority of curates and vicars have recourse to spend their long and -many idle hours, both of the week and Sabbath days. - -After reading over and over again that long list of converts, I said to -Mr. Parent: “Please tell me how you have been able to persuade these -Protestant converts to consent to speak with you on the errors of their -religion. Many times I have tried to show the Protestants whom I met, -that they would be lost if they do not submit to our holy Church, but, -with few exceptions, they laughed at me as politely as possible, and -turned the conversation to other matters. You must have some secret way -of attracting their attention and winning their confidence. Would you -not be kind enough to give me that secret, that I may be able also to -prevent some of those precious souls from perishing?” - -“You are right when you think that I have a secret to open the doors of -the Protestants, and conquer and tame their haughty minds,” answered Mr. -Parent. “But that secret is of such a delicate nature, that I have never -revealed it to anybody except my confessor. Nevertheless, I see that you -are so in earnest for the conversion of Protestants, and I have such a -confidence in your discretion and honor, that for the sake of our holy -Church I consent to give you my secret; only you must promise that you -will never reveal it, during my lifetime, to anybody—and even after my -death you will not mention it, except when you are sure it is for the -greatest glory of God. You know that I was the most intimate friend your -father ever had; I had no secret from him, and he had none from me. But -God knows that the friendly feelings and confidence I had in him are now -bestowed upon you, his worthy son. If you had not in my heart and esteem -the same high position your father occupied, I would not trust you with -my secret.” - -He then continued: “The majority of Protestants in Quebec have Irish -Roman Catholic servant girls; these, particularly before the last few -years, used to come to confess to me, as I was almost the only priest -who spoke English. The first thing I used to ask them, when they were -confessing, was, if their masters and mistresses were truly devoted and -pious Protestants, or if they were indifferent and cold in performing -their duties. The second thing I wanted to know was, if they were on -good terms with their ministers; whether or not they were visited by -them. From the answers of the girls, I knew both the moral and immoral, -the religious or irreligious habits of their masters as perfectly as if -I had been an inmate of their households. It is thus that I learned that -many Protestants have no more religion and faith than our dogs. They -awake in the morning, and go to bed at night, without praying to God any -more than the horses in their stables. Many of them go to church on the -Sabbath day, more to laugh at their ministers and criticise their -sermons than for anything else. A part of the week is passed in turning -them into ridicule; nay, through the confessions of these honest girls, -I learned that many Protestants liked the fine ceremonies of our Church; -that they often favorably contrasted them with the cold performances of -their own, and expressed their views in glowing terms about the -superiority of our educational institutions, nunneries, etc., over their -own high schools or colleges. Besides, you know that a great number of -our most respectable and wealthy Protestants trust their daughters to -our good nuns for their education. I took notes of all these things, and -formed my plans of battle against Protestantism, as a general who knows -his ground and the weak points of his adversaries, and I fought as a man -who is sure of an easy victory. The glorious result you have under your -eyes is the proof that I was correct in my plans. My first step with the -Protestants whom I knew to be without any religion, or even already well -disposed toward us, was to go to them with sometimes £5, or even £25, -which I presented to them as being theirs. They, at first, looked at me -with amazement, as a being coming from a superior world. The following -conversation then almost invariably took place between them and me: - -“Are you positive, sir, that this money is mine?” - -“Yes, sir,” I answered. “I am certain that this money is yours.” - -“But,” they replied, “please tell me how you know that it belongs to me? -It is the first time I have the honor of talking with you, and we are -perfect strangers to each other.” - -I answered: “I cannot say, sir, how I know that this money is yours, -except by telling you that the person who deposited it in my hands for -you has given me your name and your address so correctly that there is -no possibility of any mistake.” - -“But can I not know the name of the one who has put that money into your -hands for me?” rejoined the Protestant. - -“No, sir; the secret of confession is inviolable,” I replied. “We have -no example that it has ever been broken; and I, with every priest of our -Church, would prefer to die, rather than betray our penitents and reveal -their confession. We cannot even act from what we have learned through -their confession, except at their own request.” - -“But this auricular confession must then be a most admirable thing,” -added the Protestant; “I had no idea of it before this day.” - -“Yes, sir, auricular confession is a most admirable thing,” I used to -reply, “because it is a divine institution. But, sir, please excuse me; -my ministry calls me to another place. I must take leave of you, to go -where my duty calls me.” - -“I am very sorry that you go so quickly,” generally answered the -Protestant. “Can I have another visit from you? Please do me the honor -of coming again. I would be so happy to present you to my wife; and I -know she would be happy also, and much honored to make your -acquaintance.” - -“Yes, sir, I accept with gratitude your invitation. I will feel much -pleased and honored to make the acquaintance of the family of a -gentleman whose praises are in the mouth of every one, and whose -industry and honesty are an honor to our city. If you will allow me, -next week, at the same hour, I will have the honor of presenting my -respectful homage to your lady. - -“The very next day, all the papers reported that Mr. So-and-So had -received £5, or £10, or even £25, as a restitution through auricular -confession: and even the staunch Protestant editors of those papers -could not find words sufficiently eloquent to praise me and our -sacrament of penance. - -“Three or four days later, I was sure that the faithful servant girls -were in the confessional-box, glowing with joy to tell me that now their -masters and mistresses could not speak of anything else than the -amiability and honesty of the priests of Rome. They raised them a -thousand miles over the heads of their own ministers. From those pious -girls, I invariably learned that that they had not been visited by a -single friend without making the eulogium of auricular confession, and -even sometimes expressing the regret that the reformers had swept away -such a useful institution. - -“Now, my dear young friend, you see how, by the blessing of God, the -little sacrifice of a few pounds brought down and destroyed all the -prejudices of those poor heretics against auricular confession and our -holy Church in general. You understand how the doors were opened to me, -and how their hearts and intelligences were like fields prepared to -receive the good seed. At the appointed hour, I never failed from paying -the requested visit, and I was invariably received like a messiah. Not -only the gentlemen, but the ladies, overwhelmed me with marks of the -most sincere gratitude and respect; even the dear little children petted -me, and threw their arms around my neck to give me their sweetly angelic -kisses. The only topic on which we could speak, of course, was the great -good done by auricular confession. I easily showed them how it works as -a check to all the evil passions of the heart; how it is admirably -adapted to all the wants of the poor sinners, who find a friend, a -counsellor, a guide, a father, a real saviour in their confessor. - -“We had not talked half an hour in that way, when it was generally -evident to me that they were more than half way out of their Protestant -errors. I very seldom left the houses without being sure of a new, -glorious victory for our holy religion over its enemies. It is very -seldom that I do not succeed in bringing that family to our holy Church -before one or two years; and if I fail of gaining the father or mother, -I am nearly sure to persuade them to send their daughters to our good -nuns and their boys to our colleges, where they, sooner or later, become -our most devoted Catholics. So you see that the few dollars I spend -every year for that holy cause are the best investments ever made. They -do more to catch the Protestants of Quebec than the baits of the -fishermen do to secure the cod fishes of the Newfoundland banks.” - -In ending this last sentence, Mr. Parent filled his room with laughter. - -I thanked him for these interesting details. But I told him: “Though I -cannot but admire your perfect skill and shrewdness in breaking the -barriers which prevent Protestants from understanding the divine -institution of auricular confession, will you allow me to ask you if you -do not fear to be guilty of an imposture and a gross imposition in the -way you make them believe that the money you hand them has come to you -through auricular confession?” - -“I have not the least fear of that,” promptly answered the old priest, -“for the good reason that, if you had paid attention to what I have told -you, you must acknowledge that I have not said positively that the money -was coming from auricular confession. If those Protestants have been -deceived, it is only due to their own want of a more perfect attention -to what I said. I know that there were things that I kept in my mind -which would have made them understand the matter in a very different way -if I had said them. But Liguori and all our theologians, among the most -approved of our holy Church, tell us that these reservations of the mind -(‘_mentis reservationes_’) are allowed when they are for the good of -souls and the glory of God.” - -“Yes,” answered I, “I know that such is the doctrine of Liguori, and it -is approved by the popes. I must confess, however, that this seems to me -entirely opposed to what we read in the sublime gospel. The simple and -sublime ‘Yea, yea,’ and ‘Nay, nay,’ of our Saviour seems to me in -contradiction with the art of deceiving, even when not saying absolute -and direct falsehoods; and if I submit myself to those doctrines, it is -always with a secret protest in my inmost soul.” - -In an angry manner, Mr. Parent replied: “Now, my dear young friend, I -understand the truth of what the Rev. Messrs. Perras and Bedard told me -lately about you. Though these remarkable priests are full of esteem for -you, they see a dark cloud on your horizon; they say that you spend too -much time in reading the Bible, and not enough in studying the doctrines -and holy traditions of the Church. You are too much inclined also to -interpret the Word of God according to your own fallible intelligence, -instead of going to the Church _alone_ for that interpretation. This is -the dangerous rock on which Luther and Calvin were wrecked. Take my -advice. Do not try to be wiser than the Church. Obey her voice when she -speaks to you through her holy theologians. This is your only safeguard. -The bishop would suspend you at once were he aware of your want of faith -in the Church.” - -These last words were said with such emphasis that they seemed more like -a sentence of condemnation from the lips of an irritated judge than -anything else. I felt that I had again seriously compromised myself in -his mind; and the only way of preventing him from denouncing me to the -bishop as a heretic and a Protestant was to make an apology, and -withdraw from the dangerous ground on which I had again so imprudently -put myself. He accepted my explanation, but I saw that he bitterly -regretted having trusted me with his secret. I withdrew from his -presence, much humiliated by my want of prudence and wisdom. However, -though I could not approve of all the _modus operandi_ of the superior -of Quebec, I could not but admire, then, the glorious results of his -efforts in converting Protestants; and I took the resolution of devoting -myself more than ever to show them their errors and make them good -Catholics. In this I was too successful; for during my twenty-five years -of priesthood I have persuaded ninety-three Protestants to give up their -gospel light and truth, in order to follow the dark and lying traditions -of Rome. I cannot enter into the details of their conversions, or rather -perversions; suffice it to say, that I soon found that my only chance of -success in that proselytizing work was among the Ritualists. I saw at -first that Calvin and Knox had dug a really impassable abyss between the -Presbyterians, Methodists, Baptists and the Church of Rome. If these -Ritualists remain Protestants, and do not make the very short step which -separates them from Rome, it is a most astonishing fact, when they are -logical men. Some people are surprised that so many eminent and learned -men, in Great Britain and America, give up their Protestantism to submit -to the Church of Rome; but my wonder is that there are so few among them -who fall into that bottomless abyss of idolatry and folly, when they are -their whole life on the very brink of the chasm. Put millions of men on -the very brink of the Falls of Niagara, force them to cross to and fro -in small canoes between both shores, and you will see that, every day, -some of them will be dragged, in spite of themselves, into the yawning -abyss. Nay, you will see that, sooner or later, those millions of people -will be in danger of being dragged in a whole body, by the irresistible -force of the dashing waters, into the fathomless gulf. Through a sublime -effort the English people, helped by the mighty and merciful hand of -God, have come out from the abyss of folly, impurity, ignorance, slavery -and idolatry called the Church of Rome. But many, alas! in the present -day, instead of marching up to the high regions of unsullied Gospel -truth and light—instead of going up to the high mountains where true -Christian simplicity and liberty have forever planted their glorious -banners—have been induced to walk only a few steps out of the -pestiferous regions of Popery. They have remained so near the -pestilential atmosphere of the stagnant waters of death which flow from -Rome, that the atmosphere they breathe is still filled with the deadly -emanations of that modern Sodom. Who, without shedding tears of sorrow, -can look at those misguided ministers of the Gospel who believe and -teach in the Episcopal Church that they have the power to make their God -with a wafer, and who bow down before that wafer god and adore him! Who -can refrain from indignation at the sight of so many Episcopal ministers -who consent to have their ears, minds and souls polluted at the -confessional by the stories of their penitents, whom in their turn they -destroy by their infamous and unmentionable questions? When I was -lecturing in England, in 1860, the late Archbishop of Canterbury, then -Bishop of London, invited me to his table, in company with Rev. Mr. -Thomas, now Bishop of Coulbourne, Australia, and put to me the following -questions, in the presence of his numerous and noble guests: - -“Father Chiniquy, when you left the Church of Rome, why did you not join -the Episcopalian rather than the Presbyterian Church?” - -I answered: “Is it the desire of your lordship that I should speak my -mind on that delicate subject?” - -“Yes, yes,” said the noble lord bishop. - -“Then, my lord, I must tell you that my only reason is that I find in -your Church several doctrines which I have to condemn in the Church of -Rome.” - -“How is that?” replied his lordship. - -“Please,” I answered, “let me have one of your Common Prayer Books.” - -Taking the book, I read slowly the article on the visitation of the -sick: “Then shall the sick person be moved to make a special confession -of his sins, if he feels his conscience troubled with any weighty -matters. After which confession the priest shall absolve him, after this -sort: ‘Our Lord Jesus Christ, who hath left power to His Church to -absolve all sinners who repent and believe in Him, of His great mercy -forgive thee all thine offenses, and by His authority, committed to me, -I absolve thee of all thy sins, in the name of the Father, the Son, and -the Holy Ghost. Amen.’” I then added: “Now, my lord, where is the -difference between the errors of Rome and your Church on this subject?” - -“The difference is very great,” he answered. “The Church of Rome is -constantly pressing the sinners to come to her priests all their -lifetime, where we subject the sinner to this humiliation only once in -his life, when he is near his last hour.” - -“But, my lord, let me tell you that it seems to me the Church of Rome is -much more logical and consistent in this than the Episcopal Church. Both -churches believe and teach that they have received from Christ the power -to forgive the sins of those who confess to their priests, and you think -yourself wiser because you invite the sinner to confess and receive his -pardon only when he is tied to a bed of suffering, at the last hour -before his death. But will your lordship be kind enough to tell me when -I am in danger of death. If I am constantly in danger of death, must you -not, with the Church of Rome, induce me constantly to confess to your -priests, and get my pardon and make my peace with God? Has our Saviour -said anywhere that it was only for the dying, at the last extremity of -life, that He gave the power to forgive my sins? Has He not warned me -many times to be always ready; to have always our peace made with God, -and not to wait till the last day, to the last hour?” - -The noble bishop did not think fit to give me any other answer than -these very words: “We all agree that this doctrine ought never to have -been put in our Common Prayer Book. But you know that we are at work to -revise that book, and we hope that this clause, with several others, -will be taken away.” - -“Then,” I answered, in a jocose way, “my lord, when this obnoxious -clause has been removed from your Common Prayer Book, it will be time -for me to have the honor of belonging to your great and noble Church.” - -When the Church of England went out of the Church of Rome, she did as -Rachel, the wife of Jacob, who left the house of her father, Laban, and -took his gods with her. So the Episcopal Church of England, -unfortunately, when she left Rome, concealed in the folds of her mantle -some of the false gods of Rome; she kept to her bosom some vipers -engendered in the marshes of the modern Sodom. These vipers, if not soon -destroyed, will kill her. They are already eating up her vitals. They -are covering her with most ugly and mortal wounds. They are rapidly -taking away her life. - -May the Holy Ghost rebaptize and purify that noble Church of England, -that she may be worthy to march at the head of the armies of the Lord to -the conquest of the world, under the banners of the great Captain of our -Salvation. - - - - - CHAPTER XXX. - -THE MURDERS AND THEFTS IN QUEBEC FROM 1835 TO 1836—THE NIGHT EXCURSION - WITH TWO THIEVES—THE RESTITUTION—THE DAWN OF LIGHT. - - -The three years which followed the cholera will be long remembered in -Quebec for the number of audacious thefts and the murders which kept the -whole population in constant terror. Almost every week, the public press -had to give us the account of the robbery of the houses of some of our -rich merchants, or old wealthy widows. - -Many times, the blood was chilled in our veins by the cruel and savage -assassinations which had been committed by the thieves when resistance -had been offered. The number of these crimes, the audacity, with which -they were perpetrated, the ability with which the guilty parties escaped -from all the researches of the police, indicated that they were well -organized, and had a leader of uncommon shrewdness. - -But in the eyes of the religious population of Quebec, the thefts of the -10th of February, 1835, surpassed all the others by its sacrilegious -character. That night, the chapel dedicated to the blessed Virgin Mary -was entered, a silver statue of the Virgin, the gift of the King of -France, a massive lamp, a silver candlestick, and the silver vases which -contained the bread which the Roman Catholics believe to be the body, -blood and divinity of Jesus Christ, were stolen, and the holy sacrament -impiously thrown and scattered on the floor. - -Nothing can express the horror and indignation of the whole Catholic -population at this last outrage. Large sums of money were offered in -order that the brigands might be detected. At last, five of -them—Chambers, Mathieu, Gagnon, Waterworth, and Lemoine—were caught in -1836, tried, found guilty and condemned to death in the month of March, -1837. - -During the trial, and when public attention was most intensely fixed on -its different aspects, in a damp, chilly dark night, I was called to -visit a sick man. I was soon ready, and asked the name of the sick man -from the messenger. He answered that it was Francis Oregon. As a matter -of course, I said that the sick man was a perfect stranger to me, and -that I had never heard that there was even such a man in the world. But -when I was near the carriage which was to take me, I was not a little -surprised to see that the first messenger left abruptly and disappeared. -Looking with attention, then, at the faces of the two men who had come -for me in the carriage, it seemed that they both wore masks. - -“What does this mean?” I said; “each of you wear a mask. Do you mean to -murder me?” - -“Dear Father Chiniquy,” answered one of them, in a low, trembling voice, -and in a supplicating tone, “fear not. We swear before God that no evil -will be done to you. On the contrary, God and man will, to the end of -the world, praise and bless you, if you come to our help, and save our -souls, as well as our mortal bodies. We have in our hands a great part -of the silver articles stolen these last three years. The police are on -our track, and we are in great danger of being caught. For God’s sake, -come with us. We will put all those stolen things in your hands, that -you may give them back to those who have lost them. We will then -immediately leave the country, and lead a better life. We are -Protestants, and the Bible tells us that we cannot be saved if we keep -in our hands what is not ours. You do not know us, but we know you well. -You are the only man in Quebec to whom we can so trust our lives and -this terrible secret. We have worn these masks that you may not know us, -and that you may not be compromised if you are ever called before a -court of justice.” - -My first thought was to leave them and run back to the door of the -parsonage; but such an act of cowardice seemed to me, after a moment’s -reflection, unworthy of a man. I said to myself, these two men cannot -come to steal from me; it is well known in Quebec that I keep myself as -poor as a church mouse, by giving all I have to the poor. I have never -offended any man in my life, that I know. They cannot come to punish or -murder me. They are Protestants, and they trust me. Well, well, they -will not regret to have put their trust in a Catholic priest. - -I then answered them: “What you ask from me is of a very delicate, and -even dangerous nature. Before I do it, I want to take the advice of one -whom I consider the wisest man of Quebec—the old Rev. Mr. Demars, -ex-president of the seminary of Quebec. Please drive me as quickly as -possible to the seminary. If that venerable man advises me to go with -you, I will go; but I cannot promise to grant you your request if he -tells me not to go.” - -“All right,” they both said; and in a very short time, I was knocking at -the door of the seminary. A few moments after, I was alone in the room -of Mr. Demars. It was just half-past twelve at night. - -“Our little Father Chiniquy here on this dark night, at half-past -twelve! What does this mean? What do you want from me?” said the -venerable old priest. - -“I come to ask your advice,” I answered, “on a very strange thing. Two -Protestant thieves have in their hands a great quantity of the -silverware stolen, these last three years. They want to deposit them in -my hands, that I may give them back to those from whom they have been -stolen, before they leave the country and lead a better life. I cannot -know them, for they both wear masks. I cannot even know where they take -me, for the carriage is so completely wrapped up by curtains that it is -impossible to see outside. Now, my dear Mr. Demars, I come to ask your -advice. Shall I go with them or not? But remember that I trust you with -these things under the seal of confession, that neither you nor I may be -compromised.” - -Before answering me, the venerable priest said: “I am very old, but I -have never heard of such a strange thing in my life. Are you not afraid -to go alone with these two thieves in that covered carriage?” - -“No, sir,” I answered; “I do not see any reason to fear anything from -these two men.” - -“Well! well,” rejoined Mr. Demars, “if you are not afraid under such -circumstances, your mother has given you a brain of diamond and nerve of -steel.” - -“Now, my dear sir,” I answered, “time flies, and I may have a long way -to travel with these two men. Please, in the shortest possible way, tell -me your mind? Do you advise me to go with them?” - -He replied, “You consult me on a very difficult matter; there are so -many considerations to make, that it is impossible to weigh them all. -The only thing we have to do is to pray God and His Holy Mother for -wisdom—Let us pray.” - -We knelt and said the “Veni Sancte Spiritus;” “Come Holy Spirit,” etc., -which prayer ends by an invocation to Mary as Mother of God. - -After the prayer Mr. Demars again asked me: “Are you not afraid?” - -“No, sir, I do not see any reason to be afraid. But, please, for God’s -sake hurry on, tell me if you advise me to go and accept this message of -mercy and peace.” - -“Yes! go! go! if you are not afraid,” answered the old priest, with a -voice full of emotion, and tears in his eyes. - -I fell on my knees and said: “Before I start, please, give me your -blessing and pray for me, when I shall be on my way to that strange, -but, I hope, good work.” - -I left the seminary and took my seat at the right hand of one of my -unknown companions, while the other was on the front seat, driving the -horse. - -Not a word was said by any of us on the way. But I perceived that the -stranger, who was at my left, was praying to God; though in such a low -voice that I understood only these words twice repeated: “O Lord! have -mercy upon me—such a sinner!” - -These words touched me to the heart, and brought to my mind the dear -Saviour’s words: “The publicans and harlots shall go into the kingdom of -God before you,” and I also prayed for that poor repenting sinner and -for myself, by repeating the sublime 50th Psalm: - -“Have mercy upon me, O Lord!” - -It took about half an hour to reach the house. But, there, again, it was -impossible for me to understand where I was. For the carriage was -brought so near the door that there was no possibility of seeing -anything beyond the carriage and the horse through the terrible darkness -of that night. - -The only person I saw, when in the house, was a tall woman covered with -a long black veil, whom I took to be a disguised man, on account of her -size and her strength; for she was carrying very heavy bags with as much -ease as if they had been a handful of straw. - -There was only a small candle behind a screen, which gave so little -light that everything looked like phantoms around us. Pictures and -mirrors were all turned to the wall, and presented the wrong side to -view. The sofa and the chairs were also upset in such a way that it was -impossible to identify anything of what I had seen. In fact, I could see -nothing in that house. Not a word was said, except by one of my -companions, who whispered in a very low voice, “Please, look at the -tickets which are on every bundle; they will indicate to whom these -things belong.” There were eight bundles. The heaviest of which was -composed of the melted silver of the statue of the virgin, the -candlesticks, the lamp of the chapel, the ciborium, a couple of -chalices, and some dozens of spoons and forks. The other bundles were -made up of silver plates, fruit baskets, tea, coffee, cream and sugar -pots, silver spoons and forks, etc. - -As soon as these bundles were put into the carriage we left for the -parsonage, where we arrived a little before the dawn of day. Not a word -was exchanged between us on the way, and my impression was, that my -penitent companions were sending their silent prayers, like myself, to -the feet of that merciful God who has said to all sinners, “Come unto -me, all ye who are heavy laden, and I will give you rest.” - -They carried the bundles into my trunk, which I locked with peculiar -attention. When all was over, I accompanied them to the door to take -leave of them. Then, each seizing one of my hands, by a spontaneous -movement of gratitude and joy, they pressed them on their lips, shedding -tears, and saying in a low voice: “God bless you a thousand times for -the good work you have just performed. After Christ, you are our -saviour.” - -As these two men were speaking, it pleased God to send forth into my -soul one of those rays of happiness which he gives us only at great -intervals. - -I believe our fragile existence would soon be broken up were we by such -joys incessantly inundated. Those two men had ceased to be robbers in my -eyes. They were dear brethren, precious friends, such as are seldom to -be seen. The narrow and shameful prejudices of my religion were silent -before the fervent prayers that I had heard from their lips; they -disappeared in those tears of repentance, gratitude and love, which fell -from their eyes on my hands. Night surrounded us with its deepest -shades; but our souls were illuminated with a light purer than the rays -of the sun. The air that we breathed was cold and damp; but one of these -sparks brought down from heaven by Jesus to warm the earth, had fallen -into our hearts, and we were all penetrated by its glow. I pressed their -hands in mine, saying to them: - -“I thank and bless you for choosing me as the confident of your -misfortunes and repentance. To you I owe three of the most precious -hours of my life. Adieu! We shall see one another no more on this earth; -but we shall meet in heaven. Adieu!” - -It is unnecessary to add that it was impossible to sleep the remainder -of that memorable night. Besides, I had in my possession more stolen -articles than would have caused fifty men to be hanged. I said to -myself: “What would become of me if the police were to break in on me, -and find all that I have in my hands. What could I answer if I were -asked, how all these had reached me?” - -Did I not go beyond the bounds of prudence in what I have just done? -Have I not, indeed, slipped a rope around my neck? - -Though my conscience did not reproach me with any thing, especially when -I had acted on the advice of a man as wise as Mr. Demars, yet was I not -without some anxiety, and I longed to get rid of all the things I had, -by giving them to their legitimate owners. - -At ten o’clock in the morning, I was at Mr. Amiot’s, the wealthiest -goldsmith in Quebec, with my heavy satchel of melted silver. After -obtaining from him a promise of secrecy, I handed it over to him, giving -him at the same time its history. I asked him to weigh it, keep its -contents, and let me have its value, which I was to distribute according -to its label. - -He told me that there was in it a thousand dollars’ worth of melted -silver, which amount he immediately gave me. I went down directly to -give about half of it to Rev. Mr. Cazeault, chaplain of the -congregation, which had been robbed, and who was then the secretary of -the Archbishop of Quebec; and I distributed the remainder to the parties -indicated on the labels attached to this enormous ingot. - -The good Lady Montgomery could scarcely believe her eyes when, after -obtaining also from her the promise of the most inviolable secrecy on -what I was going to show her, I displayed on her table the magnificent -dishes of massive silver, fruit baskets, tea and coffee pots, sugar -bowls, cream jugs, and a great quantity of spoons and forks of the -finest silver, which had been taken from her in 1835. It seemed to her a -dream which brought before her eyes these precious family relics. - -She then related in a most touching manner what a terrible moment she -had passed, when the thieves, having seized her, with her maid and a -young man, rolled them in carpets to stifle their cries, whilst they -were breaking locks, opening chests and cupboards to carry off their -rich contents. She told me how nearly she had been stifled with her -faithful servants under the enormous weight of carpets heaped upon them -by the robbers. - -This excellent lady was a Protestant, and it was the first time in my -life that I met a Protestant whose piety seemed so enlightened and -sincere. I could not help admiring her. - -When she had most sincerely thanked and blessed me for the service I had -done her, she asked if I would have any objection to pray with her, and -to aid her in thanking God for the favor he had just shown her. I told -her, I should be happy in uniting with her to bless the Lord for his -mercies. Upon this, she gave me a Bible, magnificently bound, and we -read each in turn a verse slowly, and on our knees, the sublime Psalm -103: “Bless the Lord, O my soul,” etc. - -As I was about to take leave of her, she offered me a purse containing -one hundred dollars in gold, which I refused, telling her that I would -rather lose my two hands than receive a cent for what I had done. - -“You are,” she said, “surrounded with poor people. Give them this that I -offer to the Lord as a feeble testimony of my gratitude, and be assured -that as long as I live I will pray God to pour his most abounding favors -upon you.” - -In leaving that house I could not hide from myself that my soul had been -embalmed with the true perfume of piety that I had never seen in my own -church. - -Before the day closed, I had given back to their rightful owners the -effects left in my hands, whose value amounted to more than $7,000, and -had my receipts in good form. - -I am glad to say here, that the persons, most of whom were Protestants, -to whom I made these restitutions, were perfectly honorable, and that -not a single one of them ever said anything to compromise me in this -matter, nor was I ever troubled on this subject. - -I thought it my duty to give my venerable friend, the Grand Vicar -Demars, a detailed account of what had just happened. He heard me with -the deepest interest, and could not retain his tears when I related the -touching scene of my separation from my two new friends, that night, one -of the darkest—which, nevertheless, has remained one of the brightest of -my life. - -My story ended, he said, “I am, indeed, very old, but I must confess -that never did I hear anything so strange and so beautiful as this -story. I repeat, however, that your mother must have given you a brain -harder than diamond and nerves more solid than brass, not to have been -afraid during this very singular adventure in the night.” - -After the fatigues and incidents of the last twenty-four hours, I was in -great need of rest, but it was impossible for me to sleep a single -instant during the night which followed. For the first time, I stood -face to face with that Protestantism which my Church had taught me to -hate and fight with all the energy that heaven had bestowed on me, and -when that faith had been, by the hand of Almighty God, placed in the -scale against my own religion, it appeared as a heap of pure gold -opposite a pile of rotten rags. In spite of myself, I could hear -incessantly the cries of grief of that penitent thief: “Lord, have mercy -on me, so great a sinner!” - -Then, the sublime piety of Lady Montgomery, the blessings she had asked -God to pour on me, his unprofitable servant, seemed, as so many coals of -fire heaped upon my head by God, to punish me for having said so much -evil of Protestants, and so often decried their religion. - -A secret voice arose within me: “Seest thou not how these Protestants, -whom thou wishest to crush with thy disdain, know how to pray, repent, -and make amends for their faults, much more nobly than the unfortunate -wretches whom thou holdest as so many slaves at thy feet by means of the -confessional? - -“Understandest thou not that the Spirit of God, the grace and love of -Jesus Christ, produces effectually in the hearts and minds of these -Protestants a work much more durable than thy auricular confession? -Compare the miserable wiles of Mr. Parent, who makes false restitutions, -to cast dust into the eyes of the unsuspecting multitude, with the -straightforwardness, noble sincerity, and admirable wisdom of these -Protestants, in making amends for their wrongs before God and men, and -judge for thyself which of those two religions raise, in order to save, -and which degrades, in order to destroy the guilty. - -“Has ever auricular confession worked as efficiently on sinners as the -Bible on these thieves to change their hearts? - -“Judge, this day, by their fruits, which of the two religions is led by -the spirit of darkness, or the Holy Ghost?” - -Not wishing to condemn my religion, nor allow my heart to be attacked by -Protestantism during the long hours of that restless night, I remained -anxious, humiliated, and uneasy. - -It is thus, O my God, that thou madest use of everything, even these -thieves, to shake that wonderful fabric of errors, superstitions, and -falsehoods that Rome had raised in my soul. May thy name be forever -blessed for thy mercies towards me, thy unprofitable servant! - - - - - CHAPTER XXXI. - -CHAMBERS AND HIS ACCOMPLICES CONDEMNED TO DEATH—ASKED ME TO PREPARE THEM - TO MEET THEIR TERRIBLE FATE—A WEEK IN THEIR DUNGEON—THEIR SENTENCE OF - DEATH CHANGED INTO DEPORTATION TO BOTANY BAY—THEIR DEPARTURE FOR - EXILE—I MEET ONE OF THEM, A SINCERE CONVERT, VERY RICH, IN A HIGH AND - HONORABLE POSITION IN AUSTRALIA IN 1878. - - -A few days after the strange and providential night spent with the -repentant thieves, I received the following letter signed by Chambers -and his unfortunate criminal friends: - -“DEAR FATHER CHINIQUY:—We are condemned to death. Please come and help -us to meet our sentence as Christians.” - -I will not attempt to say what I felt when I entered the damp and dark -cells where the culprits were enchained. No human words can express -those things. Their tears and their sobs were going through my heart as -a two-edged sword. Only one of them had, at first, his eyes dried, and -kept silent; Chambers, the most guilty of all. - -After the others had requested me to hear the confession of their sins, -and prepare them for death, Chambers said: “You know that I am a -Protestant. But I am married to a Roman Catholic, who is your penitent. -You have persuaded my two so dear sisters to give up their Protestantism -and become Catholics. I have many times desired to follow them. My -criminal life alone has prevented me from doing so. But now I am -determined to do what I consider to be the will of God in this important -matter. Please, tell me what I must do to become a Catholic.” - -I was a sincere Roman Catholic priest, believing that out of the Church -of Rome there was no salvation. The conversion of that great sinner -seemed to me a miracle of the grace of God: it was for me a happy -distraction in the desolation I felt in that dungeon. - -I spent the next eight days, in hearing their confessions, reading the -lives of some saints, with several chapters of the Bible as the Seven -Penitential Psalms, the sufferings and death of Christ, the history of -the Prodigal Son, etc. And I instructed Chambers, as well as the -shortness of the time allowed me, in the faith of the Church of Rome. I -usually entered the cells at about 9 A. M. and left them only at 9 P. M. - -After I had spent much time in exhorting them, reading and praying -several times, I asked them to tell me some of the details of the -murders and thefts they had committed, which might be to me as a lesson -of human depravity, which would help me when preaching on the natural -corruption and malice of the human heart, when once the fear and the -love, or even the faith in God, were completely set aside. - -The facts I then heard very soon convinced me of the need we have of a -religion, and what would become of the world if the atheists could -succeed in sweeping away the notions of a future punishment after death, -or the fear and the love of God from among men. - -When absolutely left to his own depravity, without any religion to stop -him on the rapid declivity of his uncontrollable passions, man is more -cruel than the wild beasts. The existence of society would simply be -impossible without a religion and a God to protect it. - -Though I am in favor of liberty of conscience, in its highest sense, I -think that the atheist ought to be punished like the murderer and the -thief—for his doctrines tend to make a murderer and a thief of every -man. No law, no society is possible if there is no God to sanction and -protect them. - -But the more we were approaching the fatal day, when I had to go on the -scaffold with those unfortunate men, and to see them launched into -eternity, the more I felt horrified. The tears the sobs and the cries of -those unfortunate men had so melted my heart, my soul and my strong -nerves, they had so subdued my unconquerable will, and that stern -determination to do my duty at any cost, which had been my character -till then, that I was shaking from head to feet, when thinking of that -awful hour. - -Besides that, my constant intercourse with those criminals, these last -few days, their unbounded confidence in me, their gratitude for my -devotedness to them, their desolation and their cries when speaking of -their fathers or mothers, wives or children, had filled my heart with a -measure of sympathy which I would vainly try to express. They were no -more thieves and murderers, to me, whose bloody deeds had at first -chilled the blood in my veins; they were the friends of my bosom—the -beloved children whom cruel beasts had wounded. They were dearer to me -than my own life—not only I felt happy to mix my tears with theirs, and -unite my ardent prayers to God for mercy with them, but I would have -felt happy to shed my blood in order to save their lives. As several of -them belonged to the most reputable families of Quebec and vicinity, I -thought I could easily interest the clergy and the most respectable -citizens to sign a petition to the governor, Lord Gosford, asking him to -change their sentence of death into one of perpetual exile to the -distant penal colony of Botany Bay, in Australia. The governor was my -friend. Colonel Vassal, who was my uncle, and the adjutant-general of -the militia of the whole country, had introduced me to his Excellency, -who many times had overloaded me with the marks of his interest and -kindness, and my hope was that he would not refuse me the favor I was to -ask him, when the petition would be signed by the Bishop, the Catholic -priests, the ministers of the different Protestant denominations of the -city, and hundreds of the principal citizens of Quebec. I presented the -petition myself, accompanied by the secretary of the Archbishop. But to -my great distress, the governor answered me that those men had committed -so many murders, and kept the country in terror for so many years, that -it was absolutely necessary they should be punished according to the -sentence of the court. Who can tell the desolation of those unfortunate -men, when, with a voice choked by my sobs and my tears, I told them that -the governor had refused to grant the favor I had asked him for them. -They fell on the ground and filled their cells with cries which would -have broken the hardest heart. From those very cells we were hearing the -noise of the men who were preparing the scaffold where they were to be -hanged the next day. I tried to pray and read, but was unable to do so. -My desolation was too great to utter a single word. I felt as if I were -to be hanged with them—and to say the whole truth, I think I would have -been glad to hear that I was to be hanged the next day to save their -lives. For there was a fear in me, which was haunting me as a phantom -from hell, the last three days. It seemed that, in spite of all my -efforts, prayers, confessions, absolutions and sacraments, these men -were not converted, and that they were to be launched into eternity with -all their sins. - -When I was comparing the calm and true repentance of the two thieves, -with whom I spent the night a few weeks before in the carriage, with the -noisy expressions of sorrow of these newly converted sinners, I could -not help finding an immeasurable distance between the first and the -second of those penitents. No doubt had remained in my mind about the -first, but I had serious apprehensions about the last. Several -circumstances, which it would be too long and useless to mention here, -were depressing me by the fear that all my chaplets, indulgences, -medals, scapulars, holy waters, signs of the cross, prayers to the -Virgin, auricular confessions, absolutions, used in the conversion of -these sinners, had not the divine and perfect power of a simple look to -the dying Saviour on the cross. I was saying to myself, with anxiety: -“Would it be possible that those Protestants, who were with me in the -carriage, had the true ways of repentance, pardon, peace and life -eternal in that simple look to the great victim, and that we Roman -Catholics, with our signs of the cross and holy waters, our crucifixes -and prayers to the saints, our scapulars and medals, our so humiliating -auricular confession, were only distracting the mind, the soul and the -heart of the sinner from the true and only source of salvation, Christ!” -In the midst of those distressing thoughts, I almost regretted having -helped Chambers in giving up his Protestantism for my Romanism. - -At about 4 P. M. I made a supreme effort to shake off my desolation, and -nerve myself for the solemn duties God had intrusted to me. I put a few -questions to those desolated men, to see if they were really repentant -and converted. Their answers added to my fears that I had spoken too -much of the virgins and the saints, the indulgences, medals and -scapulars, integrity of confession, and not enough of Christ dying on -the cross for them. It is true, I had spoken of Christ and his death to -them, but this had been so much mixed up with exhortation to trust in -Mary, put their confidence in their medals, scapulars, confessions, -etc., that it became almost evident to me that, in our religion, Christ -was like a precious pearl lost in a mountain of sand and dust. This fear -soon caused my distress to be unbearable. - -I then went to the private, neat little room, which the gaoler had -kindly allotted to me, and I fell on my knees to pray God for myself and -for my poor convicts. Though this prayer brought some calm to my mind, -my distress was still very great. It was then that the thought came -again to my mind to go to the governor and make a new and supreme effort -to have the sentence of death changed into that of perpetual exile to -Botany Bay: and without a moment of delay, I went to his palace. - -It was about 7 P. M. when he reluctantly admitted me to his presence, -telling me, when shaking hands, “I hope, Mr. Chiniquy, you are not -coming to renew your request of the morning, for I cannot grant it.” - -Without a word of answer, I fell on my knees, and for more than ten -minutes I spoke as I had never spoken before. I spoke as we speak when -we are the ambassadors of God in a message of mercy. I spoke with my -lips. I spoke with my tears. I spoke with my sobs and cries. I spoke -with my supplicating hands lifted to heaven. For some time, the governor -was mute, and as if stunned. He was not only a noble-minded man, but he -had a most tender, affectionate and kind heart. His tears soon began to -flow with mine, and his sobs mixed with my sobs; with a voice, half -suffocated by his emotion, he extended his friendly hand, and said: - -“Father Chiniquy, you ask me a favor which I ought not to give, but I -cannot resist your arguments, when your tears, your sobs, and your cries -are like arrows which pierce and break my heart. I will give you the -favor you ask.” - -It was nearly 10 P. M. when I knocked at the door of the gaoler, asking -his permission to see my dear friends in their cells, to tell them that -I had obtained their pardon, that they would not die. That gentleman -could hardly believe me. It was only after reading twice the document I -had in my hands that he saw that I told him the truth. - -Looking at the parchment again, he said: “Have you noticed that it is -covered and almost spoiled by the spots evidently made with the tears of -the governor. You must be a kind of a sorcerer to have melted the heart -of such a man, and have wrenched from his hands the pardon of such -convicts; for I know he was absolutely unwilling to grant the pardon.” - -“I am not a sorcerer,” I answered. “But you remember that our Saviour -Jesus Christ had said, somewhere, that he had brought a fire from -heaven—well, it is evident that he has thrown some sparks of that fire -into my poor heart, for it was so fiercely burning when I was at the -feet of the governor, that I think I would have died at his feet, had he -not granted me that favor. No doubt that some sparks of that fire have -also fallen on his soul and in his heart when I was speaking, for his -cries, his tears and his sobs were filling his room, and showing that he -was suffering as well as myself. It was that he might not be consumed by -that fire that he granted my request. I am now the most happy man under -heaven. Please, make haste. Come with me and open the cells of those -unfortunate men that I may tell what our merciful God has done for -them.” When entering their desolated cells I was unable to contain -myself. I cried out: “Rejoice, and bless the Lord, my dear friends! You -will not die to-morrow! I bring you your pardon with me!” - -Two of them fainted, and came very near dying from excess of surprise -and joy. The others, unable to contain their emotions, were crying and -weeping for joy. They threw their arms around me to press me to their -bosom, kiss my hands and cover them with their tears of joy. I knelt -with them and thanked God, after which I told them how they must promise -to God to serve him faithfully, after such a manifestation of his -mercies. I read to them the 100th, 101st, 102d, and 103d Psalms, and I -left them after twelve o’clock at night to go and take some rest. I was -in need of it after a whole day of such work and emotions. - -The next day, I wanted to see my dear prisoners early, and I was with -them at 7 A. M. As the whole country had been glad to hear that they -were to be hanged that very day, the crowds were beginning to gather at -that early hour to witness the death of those great culprits. The -feelings of indignation were almost unmanageable, when they heard that -they were not to be hanged, but only to be exiled for their life to -Botany Bay. For a time, it was feared that the mob would break the doors -of the gaol and lynch the culprits. Though very few priests were more -respected and loved by the people, they would have probably torn me into -pieces when they heard that it was I who had deprived the gibbet of its -victims, that day. The chief of police had to take extraordinary -measures to prevent the wrath of the mob from doing mischief. He advised -me not to show myself for a few days, in the streets. - -More than a month passed before all the thieves and murderers in Canada, -to the number of about seventy, who had been sentenced to be exiled to -Botany Bay, could be gathered into the ship which was to take them into -that distant land. I thought it was my duty, during that interval, to -visit my penitents in gaol every day, and instruct them on the duties of -the new life they were called upon to live. When the day of their -departure arrived, I gave a Roman Catholic New Testament, translated by -DeSacy, to each of them to read and meditate on their long and tedious -journey, and I bade them adieu, recommending them to the mercy of God, -and the protection of the Virgin Mary and all the saints. Some months, -later, I heard that, on the sea, Chambers had cut loose his chains and -those of some of his companions, with the intention of taking possession -of the ship, and escaping on some distant shore. But he had been -betrayed, and was hanged on his arrival at Liverpool. - -I had almost lost sight of those emotional days of my young years of -priesthood. Those facts were silently lying among the big piles of the -daily records, which I had faithfully kept since the very days of my -collegiate life at Nicolet, when, in 1878, the Rev. George Sutherland, -Presbyterian minister, of Sydney, invited me in the name of the -noble-hearted Orangemen and many other Christians of that great country, -to go and lecture in Australia. They accompanied their invitation with a -check of £100 for the traveling expenses from Chicago to that distant -land, and I accepted their kind invitation. - -Some time after my arrival, when I was lecturing in one of the young and -thriving cities of that country, whose future destinies promise to be so -great, a rich carross, drawn by two splendid English horses, driven by -two men _en livre_, stopped before the house where I had put up for a -few days. A venerable gentleman alighted from the carriage and knocked -at the door, as I was looking at him from the window. I went to the -door, to save trouble to my host, and I opened it. In saluting me, the -stranger said: “Is Father Chiniquy here?” - -“Yes, sir,” I answered. “Father Chiniquy is the guest of this family.” - -“Could I have the honor of a few minute’s conversation with him?” -replied the old gentleman. - -“As I am Father Chiniquy, I can, at once, answer you that I will feel -much pleasure in granting your request.” - -“Oh, dear Father Chiniquy,” quickly replied the stranger, “is it -possible that it is you? Can I be absolutely alone with you for half an -hour, without any one to see and hear us?” - -“Certainly,” I said; “my comfortable rooms are upstairs, and I am -absolutely alone there. Please, sir, come and follow me.” - -When alone, the stranger said: “Do you not know me?” - -“How can I know you, sir,” I answered. “I do not even remember ever -having seen you.” - -“You have not only seen me, but you have heard the confession of my -sins, many times; and you have spent many hours in the same room with -me,” replied the old gentleman. - -“Please tell me where and when I have seen you, and also be kind enough -to give your name: for all those things have escaped from my memory.” - -“Do you remember the murderer and thief, Chambers, who was condemned to -death in Quebec, in 1837, with eight of his accomplices?” asked the -stranger. - -“Yes, sir; I remember well Chambers, and the unfortunate men he was -leading in the ways of iniquity,” I replied. - -“Well, dear Father Chiniquy, I am one of the criminals who filled Canada -with terror, for several years, and who were caught and rightly -condemned to death. When condemned, we selected you for our father -confessor, with the hope that through your influence we might escape the -gallows; and we were not disappointed. You obtained our pardon; the -sentence of death was commuted into a life of exile to Botany Bay. My -name in Canada was A——, but here they call me B——. God has blessed me -since in many ways; but it is to you I owe my life, and all the -privileges of my present existence. After God, you are my saviour. I -come to thank and bless you for what you have done for me.” - -In saying that, he threw himself into my arms, pressed me to his heart, -and bathed my face and my hands with tears of joy and gratitude. - -But his joy did not exceed mine, and my surprise was equal to my joy to -find him apparently in such good circumstances. After I had knelt with -him to thank and bless God for what I had heard, I asked him to relate -to me the details of his strange and marvellous story. Here is a short -_resume_ of his answer: - -“After you had given us your last benediction, when on board the ship -which was to take us from Quebec to Botany Bay, the first thing I did -was to open the New Testament you had given me and the other culprits, -with the advice to read it with a praying heart. It was the first time -in my life I had that book in my hand. You were the only priest in -Canada who would put such a book in the hands of common people. But I -must confess that its first reading did not do me much good, for I read -it more to amuse myself and satisfy my curiosity, than through any good -and Christian motive. The only good I received from that first reading, -was that I clearly understood, for the first time, why the priests of -Rome fear and hate that book, and why they take it out of the hands of -their parishioners when they hear that they have it. It was in vain that -I looked for mass, indulgence, chaplets, purgatory, auricular -confession, Lent, holy waters, the worship of Mary, or prayers in an -unknown tongue. I concluded from my first reading of the Gospel that our -priests were very wise to prevent us from reading a book which was -really demolishing our Roman Catholic Church, and felt surprised that -you had put in our hands a book which seemed to me so opposed to the -belief and practice of our religion as you taught it to us when in gaol, -and my confidence in your good judgment was much shaken. To tell you the -truth, the first reading of the Gospel went far to demolish my Roman -Catholic faith, and to make a wreck of the religion taught me by my -parents, and at the college, and even by you. For a few weeks, I became -more of a skeptic than anything else. The only good that first reading -of the Holy Book did me was to give me more serious thoughts and prevent -me from uniting myself to Chambers and his conspirators in their foolish -plot for taking possession of the ship and escaping to some unknown and -distant shore. He had been shrewd enough to conceal a very small, but -exceedingly sharp saw, between his toes before coming to the ship, with -which he had already cut the chains of eighteen of the prisoners, when -he was betrayed and hanged on his arrival at Liverpool. - -“But if my first reading of the Gospel did not do me much good, I cannot -say the same thing of the second. I remember that, when handing to us -that holy book, you had told us never to read it except after a fervent -prayer to God for help and light to understand it. I was really tired of -my former life. In giving up the fear and the love of God, I had fallen -into the deepest abyss of human depravity and misery, till I had come -very near ending my life on the scaffold. I felt the need of a change. -You had often repeated to us the words of our Saviour, ‘Come unto me all -ye who are weary and heavy laden, and I will give you rest;’ but, with -all the other priests, you had always mixed those admirable and saving -words with the invocation of Mary, the confidence in our medals, -scapulars, signs of the cross, holy waters, indulgences, auricular -confessions, that the sublime appeal of Christ had always been, as it -always will be, drowned in the Church of Rome by those absurd and -impious superstitions and practices. - -“One morning, after I had spent a sleepless night, and feeling as -pressed down under the weight of my sins, I opened my gospel book, after -an ardent prayer for light and guidance, and my eyes fell on these words -of John, ‘Here is the Lamb of God, who takes away the sins of the -world!’ These words fell upon my poor guilty soul with a divine, -irresistible power. With tears and cries of an unspeakable desolation, I -spent the day in crying, ‘O Lamb of God, who taketh away the sins of the -world, have mercy upon me! Take away my sins!’ The day was not over, -when I felt and knew that my cries had been heard at the mercy-seat. The -Lamb of God had taken away my sins! He had changed my heart and made -quite a new man of me. From that day, the reading of the Gospel was to -my soul what bread is to the poor, hungry man, and what pure and -refreshing waters are to the thirsty traveler. My joy, my unspeakable -joy, was to read the holy book, and speak with my companions in chains -of the dear Saviour’s love for the poor sinners; and, thanks be to God, -a good number of them have found Him altogether precious, and have been -sincerely converted in the dark holds of that ship. When working hard at -Sydney with the other culprits, I felt my chains to be as light as -feathers when I was sure that the heavy chains of my sins were gone; and -though working hard under a burning sun from morning till night, I felt -happy, and my heart was full of joy when I was sure that my Saviour had -prepared a throne for me in His kingdom, and that He had brought a crown -of eternal glory for me by dying on the cross to redeem my guilty soul. - -“I had hardly spent a year in Australia, in the midst of the convicts, -when a minister of the Gospel, accompanied by another gentleman, came to -me and said: ‘Your perfectly good behavior and your Christian life has -attracted the attention and admiration of the authorities, and the -governor sends us to hand you this document, which says you are no more -a criminal before the law, but that you have your pardon, and you can -live the life of an honorable citizen, by continuing to walk in the ways -of God.’ After speaking so, the gentlemen put one hundred dollars in my -hands, and added: ‘Go and be a faithful follower of the Lord Jesus, and -God Almighty will bless you and make you prosper in all your ways.’ All -this seemed to me as a dream or vision from heaven. I would hardly -believe my ears and my eyes. But it was not a dream, it was a reality. -My merciful Heavenly Father had again heard my humble supplications; -after having taken away the heavy chains of my sins, He had mercifully -taken away the chains which wounded my feet and my hands. I spent -several days and nights in weeping and crying for joy, and in blessing -the God of my salvation, Jesus the redeemer of my soul and my body. - -“Some years after that, we heard of the discoveries of the rich gold -mines in several parts of Australia. - -“After having prayed God to guide me, I bought a bag of hard crackers, a -ham and cheese, and started for the mines in company with several who -were going, like myself, in search of gold. But I soon preferred to be -alone. For I wanted to pray and to be united to my God, even when -walking. After a long march, I reached a beautiful spot, between three -small hills, at the foot of which a little brook was running down toward -the plain below. The sun was scorching, there was no shade, and I was -much tired, I sat on a flat stone to take my dinner, and quenched my -thirst with the water of the brook. I was eating and blessing my God at -the same time for His mercies, when suddenly my eyes fell on a stone by -the brook, which was about the size of a goose egg. But the rays of the -sun were dancing on the stone, as if it had been a mirror. I went and -picked it up. The stone was almost all gold of the purest kind! It was -almost enough to make me rich. I knelt to thank and bless God for this -new token of his mercy toward me, and I began to look around to see if I -could not find some new pieces of the precious metal, and you may -imagine my joy, when I found that the ground was not only literally -covered with pieces of gold of every size, from half an inch to the -smallest dimensions, but that the very sand, in great part, was composed -of gold. In a very short time, it was the will of God that I could carry -to the bank particles of gold to the value of several thousand pounds. I -continued to cover myself with rags and have old boots on, in order not -to excite the suspicion of any one on the fortune which I was -accumulating so rapidly. When I had about £80,000 deposited in the -banks, a gentleman offered me £80,000 more for my claim, and I sold it. -The money was invested by me on a piece of land which soon became the -site of an important city, and I soon became one of the wealthy men of -Australia. I then began to study hard and improve the little education I -had received in Canada. I married, and my God has made me father of -several children. The people where I settled with my fortune and wife, -not knowing my antecedents, have raised me to the first dignities of the -place. Please, dear Mr. Chiniquy, come and take dinner with me, -to-morrow, that I may show you my house and some of my other properties, -and also that I may introduce you to my wife and children. But let me -ask the favor not to make them suspect that you have known me in Canada, -for they think I am an European.” When telling me his marvellous -adventures, which I am obliged to condense and abridge, his voice was, -many times, choked by his emotion his tears and his sobs, and more than -once he had to stop. As for me, I was absolutely beside myself with -admiration at the mysterious ways through which God leads his elect, in -all ages. Now, I understand why my God had given me such a marvellous -power over the governor of Canada, when I wrenched your pardon from his -hands almost in spite of himself, I said: “That merciful God wanted to -save you, and you are saved! May his name be forever blessed.” - -The next day, it was my privilege to be with his family, at dinner. And -never have I seen a more happy mother, and a more interesting family. -The long table was actually surrounded by them. After dinner, he showed -me his beautiful garden and his rich palace, after which, throwing -himself into my arms, he said: “Dear Father Chiniquy, all those things -belong to you. It is to you, after God, that I owe my life, all the -blessings of a large and Christian family, and the honor of the high -position I have in this country. May the God of Heaven for ever bless -you for what you have done for me.” I answered him: “Dear friend, you -owe me nothing, I have been nothing but a feeble instrument of the -mercies of God toward you. To that great and merciful God alone be the -praise and the glory. Please ask your family to come here and join with -us in singing to the praise of God the 103d Psalm.” And we sang -together: “Praise the Lord, O my soul, and let all that is within me -praise His holy name. - -“He hath not dealt with us after our sins, nor rewarded us according to -our iniquities. - -“For as the heaven is high above the earth, so great is his mercy toward -them that fear him. - -“As far as the east is from the west, so far hath He removed our -transgressions from us. - -“Like as a father pitieth his children, so the Lord pitieth them that -fear Him.” - -After the singing of that hymn, I bade him adieu for the second time, -never to meet him again except in that Promised Land, where we will sing -the eternal Alleluia around the throne of the Lamb, who was slain for -us, and who redeemed us all in His blood. - - - - - CHAPTER XXXII. - -THE MIRACLES OF ROME—ATTACK OF TYPHOID FEVER—APPARITION OF ST. ANNE AND - ST. PHILOMENE—MY SUDDEN CURE—THE CURATE OF ST. ANNE DU NORD, MONS - RANVOIZE, A DISGUISED PROTESTANT. - - -The merchant fleet of the fall of 1836 had filled the Marine Hospital of -Quebec with the victims of a ship-typhoid fever of the worst kind, which -soon turned into an epidemic. Within the walls of that institution Mr. -Glackmeyer, the superintendent, with two of the attending doctors, and -the majority of the servants, were swept away during the winter months. - -I was, in the spring of 1837, almost the only one spared by that -horrible pest. In order not to spread terror among the citizens of -Quebec, the physicians and I had determined to keep that a secret. But, -at the end of May, I was forced to reveal it to the Bishop of Quebec, My -Lord Signaie; for I felt in my whole frame, the first symptoms of the -merciless disease. I prepared myself to die, as very few who had been -attacked by it had escaped. I went to the bishop, told him the truth -about the epidemic, and requested him to appoint a priest, immediately, -as chaplain in my place, for I added, I feel the poison running through -my veins, and it is very probable that I have not more than ten or -twelve days to live. - -The young Mons D. Estimanville was chosen, and though I felt very weak, -I thought it was my duty to initiate him in his new and perilous work. I -took him immediately to the hospital, where he never had been before, -and, when at a few feet from the door, I said: “My young friend, it is -my duty to tell you that there is a dangerous epidemic raging in that -house since last fall, nothing has been able to stop it. The -superintendent, two physicians and most of the servants have been its -victims. My escape till now is almost miraculous. But these last ten -hours I feel the poison running through my whole body. You are called by -God to take my place; but before you cross the threshold of that -hospital, you must make the generous sacrifice of your life; for you are -going on a battle-field from which only few have come out with their -lives.” - -The young priest turned pale and said: “Is it possible that such a -deadly epidemic is raging where you are taking me?” I answered: “Yes! my -dear young brother, it is a fact, and I consider it my duty to tell you -not to enter that house, if you are afraid to die!” - -A few minutes of silence followed, and it was a solemn silence, indeed! -Did the angels of God appear to show him the crown given to those who -die for their brethren? I do not know. What I do know is that, a few -months later, that young priest won the glorious crown by falling at his -post of duty. He then took his handkerchief and wiped away some big -drops of sweat, which were rolling from his forehead on his cheeks, and -said: “Is there a more holy and desirable way of dying than in -ministering to the spiritual and temporal wants of my brethren? No! If -it is the will of God that I should fall when fighting at this post of -danger, I am ready. Let his holy will be done.” - -He followed me into the pestilential house with the heroic step of the -soldier who runs at the command of his general to storm an impregnable -citadel, when he is sure to fall. It took me more than an hour to show -him all the rooms, and introduce him to the poor, but very dear sick and -dying mariners. - -I felt then so exhausted that two friends had to support me on my return -to the parsonage of St. Roch. My physicians were immediately called (one -of them, Dr. Rousseau, is still living) and soon pronounced my case so -dangerous that three other physicians were called in consultation. For -nine days, I suffered the most horrible tortures in my brains and the -very marrow of my bones, from the fever, which so devoured my flesh, as -to seemingly leave but the skin. - -On the ninth day, the physicians told the bishop, who had visited me, -that there was no hope for my recovery. The last sacraments were -administered to me, and I prepared myself to die, as taught by the -Church of Rome. The tenth day I was absolutely motionless, and not able -to utter a word. My tongue was parched like a piece of dry wood. - -Through the terrible ravage on the whole system, my very eyes were so -turned inside their orbits, the white part only could be seen; no food -could be taken from the beginning of the sickness except a few drops of -cold water, which were dropped through my teeth with much difficulty. -But, though all my physical faculties seemed dead, my memory and my -intelligence were full of life, and acting with more power than ever. -Now and then, in the paroxysms of the fever, I used to see awful -visions. At one time, suspended by a thread at the top of a high -mountain, with my head down over a bottomless abyss; at another, -surrounded by merciless enemies, whose daggers and swords were plunged -through my body. But these were of short duration, though they have left -such an impression on my mind that I still remember the minutest -details. Death had at first no terrors for me. I had done, to the best -of my ability, all that my church had told me to do to be saved. I had, -every day, given my last cent to the poor, fasted and done penance -almost enough to kill myself, made my confessions with the greatest care -and sincerity, preached with such zeal and earnestness as to fill the -whole city with admiration. - -My pharisaical virtues and holiness, in a word, were of such a glaring -and deceitful character, and my ecclesiastical superiors were so taken -by them that they made the greatest efforts to persuade me to become the -first Bishop of Oregon and Vancouver. - -One after the other, all the saints of heaven, beginning with the Holy -Virgin Mary, were invoked by me that they might pray God to look down -upon me in mercy, and save my soul. - -On the thirteenth night, as the doctors were retiring, they whispered to -the Revs. Baillargeon and Parent, who were at my bedside: “He is dead, -or if not, he has only a few minutes to live. He is already cold and -breathless, and we cannot feel his pulse.” Though these words had been -said in a very low tone, they fell upon my ears as a peal of thunder. -The two young priests, who were my devoted friends, filled the room with -such cries, that the curate and the priest, who had gone to rest, rushed -to my room, and mingled their tears and cries with theirs. - -The words of the doctor, “He is dead!” were ringing in my ears as the -voice of a hurricane; I suddenly saw that I was in danger of being -buried alive; no words can express the sense of horror I felt at that -idea. A cold, icy wave began to move slowly, but it seemed to me, with -irresistible force, from the extremities of my feet and hands toward the -heart, as the first symptoms of approaching death. At that moment, I -made a great effort to see what hope I might have of being saved, -invoking the help of the blessed Virgin Mary. With lightning rapidity, a -terrible vision struck my mind; I saw all my good works and penances, in -which my church had told me to trust for salvation, in the balance of -the justice of God. These were in one side of the scales, and my sins on -the other. My good works seemed only as a grain of sand compared with -the weight of my sins.[B] - ------ - -Footnote B: - - In order to be understood by those of my readers who have never been - deceived by the diabolical doctrines of the Church of Rome, I must say - here, that when young I had learned all my Catechism, and when a - priest, I had believed and preached what Rome says on that subject. - Here is her doctrine as taught in her Catechism: - - “Who are those who go to heaven?” - - ANS. “Those only who have never offended God, or who, having offended - Him, have done penance.” - ------ - -This awful vision entirely destroyed my false and pharisaical security, -and filled my soul with an unspeakable terror. I could not cry to Jesus -Christ, nor to God, his Father, for mercy; for I sincerely believed what -my church had taught me on that subject, that they were both angry with -me on account of my sins. With much anxiety, I turned my thoughts, my -soul and hopes toward St. Anne and St Philomene. The first was the -object of my confidences since the first time I had seen the numberless -crutches and other “Ex Votos” which covered the Church of “La Bonne St. -Anne du Nord,” and the second was the saint _a la mode_. It was said -that her body had lately been miraculously discovered, and the world was -filled with the noise of the miracles wrought through her intercession. -Her medals were on every breast, her pictures in every house, and her -name on all lips. With entire confidence in the will and power of these -two saints to obtain any favor for me, I invoked them to pray God to -grant me a few years more of life; and with the utmost honesty of -purpose, I promised to add to my penances, and to live a more holy life, -by consecrating myself with more zeal than ever, to the service of the -poor and the sick. I added to my former prayer, the solemn promise to -have a painting of the two saints put in St. Anne’s Church, to proclaim -to the end of the world their great power in heaven, if they would -obtain my cure and restore my health. Strange to say! the last words of -my prayer were scarcely uttered, when I saw above my head St. Anne and -St. Philomene, sitting in the midst of a great light, on a beautiful -golden cloud. St. Anne was very old and grave, but St. Philomene was -very young and beautiful. Both were looking at me with great kindness. - -However, the kindness of St. Anne was mixed with such an air of awe and -gravity, that I did not like her looks; while St. Philomene had such an -expression of superhuman love and kindness, that I felt myself drawn to -her by a magnetic power, when she said distinctly: “You will be cured!” -and the vision disappeared. - -But I was cured, perfectly cured! At the disappearance of the two -saints, I felt as though an electric shock went through my whole frame; -the pains were gone, the tongue was untied, the nerves were restored to -their natural and easy power; my eyes were opened, the cold and icy -waves which were fast going from the extremities to the regions of the -heart, seemed to be changed into a most pleasant warm bath, restoring -life and strength to every part of my body. I raised my head, stretched -out my hands, which I had not moved for three days, and looking around, -I saw the four priests. I said to them: “I am cured, please give me -something to eat, I am hungry.” - -Astonished beyond measure, two of them threw their arms around my -shoulders to help me sit a moment, and change my pillow; when two others -ran to the table which the kind nuns of Quebec had covered with -delicacies in case I might want them. Their joy was mixed with fear, for -they all confessed to me afterwards that they at once thought that all -this was nothing but the last brilliant flash of light which the -flickering lamp gives before dying away. But they soon changed their -minds when they saw that I was eating ravenously, and that I was -speaking to them and thanking God with a cheerful though very feeble -voice. “What does this mean?” they all said. “The doctors told us last -evening that you were dead; and we have passed the night not only -weeping over your death, but praying for your soul, to rescue it from -the flames of purgatory, and now you look so hungry, so cheerful and so -well.” - -I answered: “It means that I was not dead, but very near dying, and when -I felt that I was to die, I prayed to St. Anne and St. Philomene to come -to my help and cure me; and they have come. I have seen them both, -there, above my head. Ah! if I were a painter, what a beautiful picture -I could make of that dear old St. Anne and the still dearer St. -Philomene! for it is St. Philomene who has spoken to me as the messenger -of the mercies of God. I have promised to have their portraits painted -and put into the church of The Good St. Anne du Nord.” - -While I was speaking thus, the priests, filled with admiration and awe, -were mute; they could not speak, except with tears of gratitude. They -honestly believed with me that my cure was miraculous, and consented -with pleasure to sing that beautiful hymn of gratitude, the “Te Deum.” - -The next morning the news of my miraculous cure spread through the whole -city with the rapidity of lightning, for besides a good number of the -first citizens of Quebec who were related to me by blood, I had not less -than 1,800 penitents who loved and respected me as their spiritual -father. - -To give an idea of the kind interest of the numberless friends whom God -had given me when in Quebec, I will relate a single fact. The citizens -who were near our parsonage, having been told by a physician that the -inflammation of my brain was so terrible that the least noise, even the -passing of carriages or the walking of horses on the streets, was -causing me real torture, they immediately covered all the surrounding -streets with several inches of straw to prevent the possibility of any -more noise. - -The physicians having heard of my sudden cure, hastened to come and see -what it meant. At first, they could scarcely believe their eyes. The -night before, they had given me up for dead, after thirteen days -suffering with the most horrible and incurable of diseases! And there I -was, the very next morning, perfectly cured! No more pain, not the least -remnant of fever, all the faculties of my body and mind perfectly -restored! - -They minutely asked me all the circumstances connected with that -strange, unexpected cure; and I told them simply but plainly, how, at -the very moment I expected to die, I had fervently prayed to St. Anne -and St. Philomene, and how they had come, spoken to me and cured me. - -Two of my physicians were Roman Catholics, and three Protestants. They, -at first, looked at each other without saying a word. It was evident -that they were not all partakers of my strong faith in the power of the -two saints. While the Roman Catholic doctors, Messrs. Parent and -Rousseau, seemed to believe in my miraculous cure, the Protestants -energetically protested against that view in the name of science and -common sense. - -Dr. Douglas put me the following questions, and received the following -answers. He said: - -“Dear Father Chiniquy, you know you have not a more devoted friend in -Quebec than I, and you know me too well to suspect that I want to hurt -your religious feelings when I tell you that there is not the least -appearance of a miracle in your so happy and sudden cure. If you will be -kind enough to answer my questions, you will see that you are mistaken -in attributing to a miracle a thing which is most common and natural. -Though you are perfectly cured, you are very weak; please answer only -‘yes’ or ‘no’ to my questions, in order not to exhaust yourself. Will -you be so kind as to tell us if this is the first vision you have had -during the period of that terrible fever?” - -ANS. I have had many other visions, but I took them as being the effect -of the fever. - -DOCTOR. Please make your answers shorter, or else I will not ask you -another question, for it would hurt you. Tell us simply, if you have not -seen in those visions, at times, very frightful and terrible, and at -others, very beautiful things? - -ANS. Yes, sir. - -DOCTOR. Have not those visions stamped themselves on your mind with such -a power and vividness that you never forget them, and that you deem them -more realities than mere visions of a sickly brain? - -ANS. Yes, sir. - -DOCTOR. Did you not feel, sometimes, much worse, and sometimes much -better after those visions, according to their nature? - -ANS. Yes, sir. - -DOCTOR. When at ease in your mind during that disease, were you not used -to pray to the saints, particularly to St. Anne and St. Philomene? - -ANS. Yes, sir. - -DOCTOR. When you considered that death was very near (and it was indeed) -when you had heard my imprudent sentence that you had only a few minutes -to live, were you not taken suddenly by such a fear of death as you -never felt before? - -ANS. Yes, sir. - -DOCTOR. Did you not then make a great effort to repel death from you? - -ANS. Yes, sir. - -DOCTOR. Do you know that you are a man of an exceedingly strong will, -and that very few men can resist you when you want to do something? Do -you not know that your will is such an exceptional power that mountains -of difficulties have disappeared before you, here in Quebec? Have you -not seen even me, with many others, yielding to your will almost in -spite of ourselves, to do what you wanted? - -With a smile, I answered, “Yes, sir.” - -DOCTOR. Do you not know that the will, or if you like it better, the -soul, has a real, mysterious, and sometimes an irresistible, power over -the body, to silence its passions, calm its sufferings, and really heal -its diseases, particularly when they are of a nervous nature, as in all -cases of fever? - -ANS. Yes, sir! I know that. - -DOCTOR. Do you not remember seeing, many times, people suffering -dreadfully from toothache, coming to us to have their teeth extracted, -who were suddenly cured at the sight of the knives and other surgical -instruments we put upon the table for use? - -I answered, with a laugh, “Yes, sir. I have seen that very often, and it -has occurred to me once.” - -DOCTOR. Do you think that there was a supernatural power, then, in the -surgical implements, and that those sudden cures of toothache were -miraculous? - -ANS. No, sir. - -DOCTOR. Have you not read the volume of the Medical Directory I lent -you, on typhoid fever, where several cures exactly like yours are -reported? - -ANS. Yes, sir. - -Then, addressing the physicians, Dr. Douglas said to them: - -“We must not exhaust our dear Father Chiniquy. We are too happy to see -him full of life again, but from his answers you understand that there -is no miracle here. His happy and sudden cure is a very natural and -common thing. The vision was what we call the turning-point of the -disease, when the mind is powerfully bent on some very exciting object, -when that mysterious thing of which we know so little as yet, called the -will, the spirit, the soul, fights as a giant against death, in which -battle, pains, diseases, and even death, are put to flight and -conquered. - -“My dear Father Chiniquy, from your own lips we have it; you have -fought, last night, the fever and approaching death, as a giant. No -wonder that you won the victory, and I confess, it is a great victory. I -know it is not the first victory you have gained, and I am sure it will -not be the last. It is surely God who has given you that irresistible -will. In that sense only does your cure come from Him. Continue to fight -and conquer as you have done last night, and you will live a long life. -Death will long remember its defeat of last night, and will not dare -approach you any more, except when you will be so old that you will ask -it to come as a friend, and put an end to the miseries of this present -life. Good-bye.” - -And with friendly smiles, all the doctors pressed my hand and left me, -just as the bishop and the curate of Quebec, Mons. Baillargeon, my -confessor, were entering the room. - -An old proverb says: “There is nothing so difficult as to persuade a man -who does not want to be persuaded.” Though the reasoning and kind words -of the doctor ought to have been gladly listened to by me, they had only -bothered me. It was infinitely more pleasant, and it seemed then, more -agreeable to God, and more according to my faith in the power of the -saints in heaven, to believe that I had been miraculously cured. Of -course, the bishop with his coadjutor, and my Lord Turgeon, as well as -my confessor, with the numberless priests and Roman Catholics who -visited me during my convalescence, confirmed me in my views. - -The skillful painter, Mr. Plamondon, recently from Rome, was called, and -painted at the price of $200 (£50) the tableau, I had promised to put in -the church of St. Anne du Nord. It was one of the most beautiful and -remarkable paintings of that artist, who had passed several years in the -Capitol of Fine Arts in Italy, where he had gained a very good -reputation for his ability. - -Three months after my recovery, I was at the parsonage of the curate of -St. Anne, the Rev. Mr. Ranvoize, a relative of mine. He was about 64 -years of age, very rich, and had a magnificent library. When young he -had enjoyed the reputation of being one of the best preachers in Canada. - -Never had I been so saddened and scandalized as I was by him on this -occasion. It was evening when I arrived with my tableau. As soon as we -were left alone, the old curate said: “Is it possible, my dear young -cousin, that you will make such a fool of yourself to-morrow? That -so-called miraculous cure is nothing but “_naturæ suprema vis_,” as the -learned of all ages have called it. Your so-called vision was a dream of -your sickly brain, as it generally occurs at the moment of the supreme -crisis of the fever. It is what is called the “turning-point” of the -disease, when a desperate effort of nature kills or cures the patient. -As for the vision of that beautiful girl, whom you call St. Philomene, -who has done you so much good, she is not the first girl, surely, who -has come to you in your dreams, and done you good!” At these words he -laughed so heartily that I feared he would split his sides. Twice he -repeated this unbecoming joke. - -I was, at first, so shocked at this unexpected rebuke, which I -considered as bordering on blasphemy, that I came very near taking my -hat, without answering a word, to go and spend the night at his -brother’s; but, after a moment’s reflection, I said to him: - -“How can you speak with such levity on so solemn a thing? Do you not -believe in the power of the saints, who, being more holy and pure than -we are, see God face to face, speak to Him and obtain favors which he -would refuse to us rebels? Are you not the daily witness of the -miraculous cures wrought in your own church, under your own eyes? Why -those thousands of crutches which literally cover the walls of your -church?” - -My strong faith, and the earnestness of my appeal to the daily miracles -of which he was the witness, and above all, the mention of the -numberless crutches suspended all over the walls of his church, brought -again from him such a Homeric laugh, that I was disconcerted and -saddened beyond measure. I remained absolutely mute; I wished I had -never come into such company. - -When he had laughed at me to his heart’s content, he said: “My dear -cousin, you are the first one to whom I speak in this way. I do it -because, first: I consider you a man of intelligence, and hope you will -understand me. Secondly: because you are my cousin. Were you one of -those idiotic priests, real blockheads, who form the clergy of to-day; -or, were you a stranger to me, I would let you go your way, and believe -in those ridiculous, degrading superstitions of our poor ignorant and -blind people, but I know you from your infancy, and I have known your -father, who was one of my dearest friends; the blood which flows in your -veins, passes thousands of times every day through my heart. You are -very young and I very old. It is a duty of honor and conscience in me to -reveal to you a thing which I have thought better to keep till now, a -secret between God and myself. I have been here more than thirty years, -and though our country is constantly filled with the noise of the great -and small miracles wrought in my church, every day, I am ready to swear -before God, and to prove to any man of common sense, that not a single -miracle has been wrought in my church since I have come here. Every one -of the facts given to the Canadian people as miraculous cures, are sheer -impositions, deceptions, the work of either fools, or the work of -skillful impostors and hypocrites, whether priests or laymen. Believe -me, my dear cousin, I have studied carefully the history of all those -crutches. Ninety-nine out of a hundred have been left by poor, lazy -beggars, who, at first, thought with good reason that, by walking from -door to door with one or two crutches, they would create more sympathy -and bring more into their purses; for how many will indignantly turn out -of doors a lazy, strong and healthful beggar, who will feel great -compassion, and give largely to a man who is crippled, unable to work, -and forced to drag himself painfully on crutches? Those crutches are, -then, passports from door to door. They are the very keys to open both -the hearts and purses. But the day comes when that beggar has bought a -pretty good farm with his stolen alms; or when he is really tired, -disgusted with his crutches and wants to get rid of them! How can he do -that without compromising himself? - -“By a miracle! Then, he will sometimes travel again hundreds of miles -from door to door, begging as usual, but this time, he asks the prayers -of the whole family, saying, ‘I am going to the ‘good St. Anne du Nord’ -to ask her to cure my leg (or legs). I hope she will cure me, as she has -cured so many others, I have great confidence in her power!’” - -“Each one gives twice, nay, ten times as much as before to the poor -cripple, making him promise that if he is cured, he will come back and -show himself, that they may bless the good St. Anne with him. When he -arrives here, he gives me sometimes one, sometimes five dollars, to say -mass for him. I take the money, for I would be a fool to refuse it when -I know that his purse has been so well filled. During the celebration of -the mass, when he receives the communion, I hear generally, a great -noise, cries of joy! A miracle! A miracle!! The crutches are thrown on -the floor, and the cripple walks as well as you or I! And the last act -of that religious comedy is the most lucrative one, for he fulfills his -promise of stopping at every house he had ever been seen with his -crutches. He narrates how he was miraculously cured, how his feet and -legs became suddenly all right. Tears of joy and admiration flow from -every eye. The last cent of that family is generally given to the -impostor, who soon grows rich at the expense of his dupes. This is the -plain, but true story, of ninety-nine out of every hundred of the cures -wrought in my church. The hundredth, is upon people as honest, but, -pardon me the expression, as blind and superstitious as you are; they -are really cured, for they were really sick. But their cures are the -natural effects of the great efforts of the will. It is the result of a -happy combination of natural causes which work together on the frame, -and kill the pain, expel the disease and restore to health, just as I -was cured of a most horrible toothache, some years ago. In the paroxysm, -I went to the dentist and requested him to extract the affected tooth. -Hardly had his knife and other surgical instruments come before my eyes -than the pain disappeared. I quietly took my hat and left, bidding a -hearty ‘good-by’ to the dentist, who laughed at me every time we met, to -his heart’s content. - -“One of the weakest points of our religion is in the ridiculous, I -venture to say, diabolical miracles, performed and believed every day -among us, with the so-called relics and bones of the saints. - -“But, don’t you know that, for the most part, these relics are nothing -but chickens’ or sheeps’ bones. And what could not say, were I to tell -you of what I know of the daily miraculous impostures of the scapulars, -holy water, chaplets and medals of every kind. Were I a pope, I would -throw all these mummeries, which come from paganism, to the bottom of -the sea, and would present to the eyes of the sinners, nothing but -Christ and Him crucified as the object of their faith, invocation and -hope, for this life and the next, just as the Apostle Paul, Peter and -James do in their Epistles.” - -I cannot repeat here, all that I heard, that night, from that old -relative, against the miracles, relics, scapulars, purgatory, false -saints and ridiculous practices of the Church of Rome. It would take too -long, for he spoke three hours as a real Protestant. Sometimes what he -said to me seemed according to common sense, but as it was against the -practices of my church, and against my personal practices, I was -exceedingly scandalized and pained, and not at all convinced. I pitied -him for having lost his former faith and piety. I told him at the end, -without ceremony: “I heard, long ago, that the bishops did not like you, -but I knew not why. However, if they could hear what you think and say -here about the miracles of St. Anne, they would surely interdict you.” - -“Will you betray me?” he added, “and will you report our conversation to -the bishop?” - -“No, my cousin,” I replied, “I would prefer to be burned to ashes. I -will not sell your kind hospitality for the traitor’s money.” - -It was two o’clock in the morning when we parted to go to our sleeping -rooms. But that night was again a sleepless one to me. Was it not too -sad and strange for me to see that that old and learned priest was -secretly a Protestant! - -The next morning, the crowds began to arrive, not by hundreds, but by -thousands, from the surrounding parishes. The channel between “L’Isle -D’Orleans” and St. Anne, was literally covered with boats of every size, -laden with men and women who wanted to hear from my own lips, the -history of my miraculous cure, and see, with their own eyes, the picture -of the two saints who had appeared to me. At 10 A. M., more than 10,000 -people were crowded inside and outside the walls of the Church. - -No words can give an idea of my emotion and of the emotion of the -multitude when, after telling them in a simple and plain way, what I -then considered a miraculous fact, I disclosed to their eyes, and -presented it to their admiration and worship. There were tears rolling -on every cheek and cries of admiration and joy from every lip. - -The picture represented me dying in my bed of sufferings, and the two -saints seen, at a distance, above me, and stretching their hands, as if -to say: “You will be cured.” It was hung on the walls, in a conspicuous -place, where thousands and thousands have come to worship it from that -day to the year 1858, when the curate was ordered by the bishop to burn -it, for it had pleased our merciful God, that very year, to take away -the scales which were on my eyes and show me his saving light, and I had -published all over Canada, my terrible, though unintentional error, in -believing in that false miracle. I, however, was honest in my belief in -a miraculous cure; and the apparition of the two saints had left such a -deep impression on my mind, that, I confess it to my shame, the first -week after my conversion, I very often said to myself: “How is it that I -now believe that the Church of Rome is false, when such a miracle has -been wrought on me as one of her priests?” - -But, our God, whose mercies are infinite, knowing my honesty when a -slave of Popery, was determined to give me the full understanding of my -errors in this way. - -About a month after my conversion, in 1858, I had to visit a dying Irish -convert from Romanism, who had caught in Chicago, the same fever which -so nearly killed me at the Marine Hospital of Quebec. I again caught the -disease, and during twelve days passed through the same tortures and -suffered the same agonies as in 1837. But this time, I was really happy -to die; there was no fear for me to see the good works as a grain of -sand in my favor, and the mountains of my iniquities in the balance of -God against me. I just had given up my pharisaical holiness of old; it -was no more in my good works, my alms, my penances, my personal efforts, -I was trusting to be saved; it was in Jesus alone. My good works were no -more put by me in the balance of the justice of God to pay my debts and -to appeal for mercy. It was the blood of Jesus, the Lamb slain from the -foundation of the world for me, which was in the balance. It was the -tears of Jesus, the nails, the crown of thorns, the heavy cross, the -cruel death of Jesus only, which was there to pay my debts and to cry -for mercy. I had no fear then, for I knew that I was saved by Jesus, and -that that salvation was a perfect act of His love, His mercy and His -power; I was glad to die. - -But when the doctor had left me, the thirteenth day of my sufferings, -saying the very same words of the doctors of Quebec: “He has only a few -minutes to live, if he be not already dead,” the kind friends who were -around my bed, filled the room with their cries! Although, for three or -four days, I had not moved a finger, said a single word, or given any -sign of life, I was perfectly conscious. I had heard the words of the -doctor and I was glad to exchange the miseries of this short life for -that eternity of glory which my Saviour had bought for me. I only -regretted to die before bringing more of my dear countrymen out of the -idolatrous religion of Rome, and from the lips of my soul, I said: “Dear -Jesus, I am glad to go with thee just now, but if it be thy will to let -me live a few years more, that I may spread the light of the gospel -among my countrymen; grant me to live a few years more, and I will bless -thee eternally, with my converted countrymen, for thy mercy.” This -prayer had scarcely reached the mercy seat, when I saw a dozen bishops -marching toward me, sword in hand, to kill me. As the first sword raised -to strike was coming down to split my head, I made a desperate effort, -wrenched it from the hand of my would-be murderer, and struck such a -blow on his neck that the head rolled down to the floor. The second, -third, fourth, and so on to the last, rushed to kill me; but I struck -such terrible blows on the necks of every one of them, that twelve heads -were rolling on the floor and swimming in a pool of blood. In my -excitement, I cried to my friends around me: “Do you not see the heads -rolling and the blood flowing on the floor?” - -And suddenly I felt a kind of electric shock from head to foot. I was -cured! perfectly cured!! I asked my friends for something to eat; I had -not taken any food for twelve days. And with tears of joy and gratitude -to God, they complied with my request. - -This last cure was not only the perfect cure of the body, but it was a -perfect cure of the soul. I understood then clearly that the first was -not more miraculous than the second. I had a perfect understanding of -the diabolical forgeries and miracles of Rome. I was not cured or saved -by the saints, the bishops or the Popes, but by my God, through his son -Jesus. - - - - - CHAPTER XXXIII. - -MY NOMINATION AS CURATE OF BEAUPORT—DEGRADATION AND RUIN OF THAT - PLACE THROUGH DRUNKENNESS—MY OPPOSITION TO MY NOMINATION - USELESS—PREPARATIONS TO ESTABLISH A TEMPERANCE SOCIETY—I WRITE TO - FATHER MATHEW FOR ADVICE. - - -The 21st of September, 1838, was a day of desolation to me. On that day -I received the letter of my bishop, appointing me curate of Beauport. - -Many times, I had said to the other priests, when talking about our -choice of the different parishes, that I would never consent to be -curate of Beauport. - -That parish, which is a kind of a suburb of Quebec, was too justly -considered the very nest of the drunkards of Canada. With a soil of -unsurpassed fertility, inexhaustible lime quarries, gardens covered with -most precious vegetables and fruits, forests near at hand to furnish -wood to the city of Quebec, at their doors, the people of Beauport were, -nevertheless, classed among the poorest, most ragged and wretched people -of Canada. For almost every cent they were getting at the market went -into the hands of the saloon-keepers. - -Hundreds of times I had seen the streets which led from St. Roch to the -upper town of Quebec almost impassable, when the drunkards of Beauport -were leaving the market to go home. - -How many times I heard them fill the air with their cries and -blasphemies; and saw the streets reddened with their blood, when -fighting with one another, like mad dogs. - -The Rev. Mr. Begin, who was their cure since 1825, had accepted the -moral principles of the great Roman Catholic “Theologia Liguori,” which -says, “that a man is not guilty of the sin of drunkenness, so long as he -can distinguish between a small pin and a load of hay.” Of course the -people would not find themselves guilty of sin so long as their eyes -could make that distinction. - -After weeping to my heart’s content at the reading of the letter from my -bishop, which had come to me as a thunderbolt, my first thought was that -my misfortune, though very great, was not irretrievable. I knew that -there were many priests who were as anxious to become curates of -Beauport as I was opposed to it. - -My hope was that the bishop would be touched by my tears, if not -convinced by my arguments, and that he would not persist in putting on -my shoulders a burden which they could not carry. - -I immediately went to the palace, and did all in my power to persuade -his lordship to select another priest for Beaufort. - -He listened to my arguments with a good deal of patience and kindness, -and answered: - -“My dear Mr. Chiniquy, you forget too often that ‘implicit and perfect -obedience’ to his superiors is the virtue of a good priest? You have -given me a great deal of trouble and disappointment by refusing to -relieve the good Bishop Provencher of his too heavy burden. It was at my -suggestion, you know very well, that he had selected you to be his -co-worker along the coasts of the Pacific, by consenting to become the -first Bishop of Oregon. Your obstinate resistance to your superiors in -that circumstance, and in several other cases, is one of your weak -points. If you continue to follow your own mind rather than obey those -whom God has chosen to guide you, I really fear for your future. I have -already too often yielded to your rebellious character. Through respect -to myself, and for your own good, to-day I must force you to obey me. -You have spoken of the drunkenness of the people of Beauport, as one of -the reasons why I should not put you at the head of that parish; but -this is just one of the reasons why I have chosen you. You are the only -priest I know, in my diocese, able to struggle against the long-rooted -and detestable evil, with a hope of success. - -“‘_Quod scriptum scriptum est._’ Your name is entered in our official -registers as the curate of Beauport; it will remain there till I find -better reasons than those you have given me to change my mind. After -all, you cannot complain; Beauport is not only the most beautiful -parsonage in Canada, but it is one of the most splendid spots in the -world. In your beautiful parsonage, at the door of the old capital of -Canada, you will have the privileges of the city, and the enjoyments of -some of the most splendid scenery of this continent. If you are not -satisfied with me to-day, I do not know what I can do to please you.” - -Though far from being reconciled to my new position, I saw there was no -help; I had to obey. As my predecessor, Mr. Begin, was to sell all his -house furniture, before taking charge of his far distant parish, La -Riviere Ouelle, he kindly invited me to go and buy, on long credit, what -I wished for my own use, which I did. - -The whole parish was on the spot long before me, partly to show their -friendly sympathy for their late pastor, and partly to see their new -curate. I was not long in the crowd without seeing that my small stature -and my leanness were making a very bad impression on the people, who -were accustomed to pay their respects to a comparatively tall man, whose -large and square shoulders were putting me in the shade. - -Many jovial remarks, though made in half-suppressed tones, came to my -ears, to tell me that I was cutting a poor figure by the side of my -jolly predecessor. - -“He is hardly bigger than my tobacco-box,” said one not far from me; “I -think I could put him in my vest pocket.” - -“Has he not the appearance of a salted sardine!” whispered a woman to -her neighbor, with a hearty laugh. - -Had I been a little wiser, I could have redeemed myself by some amiable -or funny words, which would have sounded pleasantly in the ears of my -new parishioners. - -But, unfortunately for me, that wisdom is not among the gifts I received -from nature. After a couple of hours of auction, a large cloth was -suddenly removed from a long table, and presented to our sight an -incredible number of wine and beer-glasses, of empty decanters and -bottles of all sizes and quality. - -This brought a burst of laughter and clapping of hands from almost every -one. All eyes were turned toward me, and I heard from hundreds of lips: -“This is for you, Mr. Chiniquy.” - -Without weighing my words, I instantly answered: “I do not come to -Beauport to buy wine glasses and bottles, but to break them.” - -These words fell upon their ears like a spark of fire on a train of -powder. Nine-tenths of the multitude, without being very drunk, had -emptied from four to ten glasses of beer or rum, which Rev. Mr. Begin -himself was offering them in a corner of the parsonage. A real deluge of -insults and cursings overwhelmed me; and I soon saw that the best thing -I could do was to leave the place without noise, and by the shortest -way. - -I immediately went to the bishop’s palace to try again to persuade his -lordship to put another curate at the head of such a people. - -“You see, my lord,” I said, “that by my indiscreet and rash answer I -have forever lost the respect and confidence of that people. They -already hate me; their brutal cursings have fallen upon me like balls of -fire. I prefer to be carried to my grave next Sabbath than have to -address such a degraded people. I feel that I have neither the moral nor -the physical power to do any good there.” - -“I differ from you,” replied the bishop, “Evidently the people wanted to -try your mettle, by inviting you to buy those glasses, and you would -have lost yourself by yielding to their desire. Now they have seen that -you are brave and fearless. It is just what the people of Beauport want; -I have known them for a long time. It is true that they are drunkards; -but, apart from that vice, there is not a nobler people under heaven. -They have, literally, no education, but they possess marvellous common -sense, and have many noble and redeeming qualities, which you will soon -find out. You took them by surprise when you boldly said you wanted to -break their glasses and decanters. Believe me, they will bless you if, -by the grace of God, you fulfill your prophecy; though it will be a -miracle if you succeed in making the people of Beauport sober. But you -must not despair. Trust in God; fight as a good soldier, and Jesus -Christ will win the victory.” - -Those kind words of my bishop did me good, though I would have preferred -being sent to the back woods of Canada, than to the great parish of -Beauport. I felt that the only thing that I had to do was to trust in -God for success, and to fight as if I were to gain the day. It came to -my mind that I had committed a great sin by obstinately refusing to -become bishop of Oregon, and my God, as a punishment, had given me the -very parish for which I felt an almost insurmountable repugnance. - -The next Sunday was a splendid day, and the church of Beauport was -filled to its utmost capacity by the people, eager to see and hear, for -the first time, their new pastor. - -I had spent the last three days in prayers and fastings. God knows that -never a priest, nor any minister of the gospel, ascended the pulpit with -more exalted views of his sublime functions than I did that day, and -never a messenger of the gospel had been more terrified than I was, when -in that pulpit, by the consciousness of his own demerits, inability and -incompetency, in the face of the tremendous responsibilities of his -position. My first sermon was on the text: “Woe unto me if I preach not -the gospel” (1 Cor. ix.:16). With a soul and heart filled with the -profoundest emotions, a voice many times suffocated by uncontrollable -sobs, I expounded to them some of the awful responsibilities of a -pastor. The effect of that sermon was felt to the last day of my -priestly ministry in Beauport. - -After the sermon, I told them: “I have a favor to ask of you. As it is -the first, I hope you will not rebuke me. I have, just now, given you -some of the duties of your poor young curate toward you; I want you to -come again this afternoon at half-past two o’clock, that I may give you -some of your duties toward your pastor.” At the appointed hour the -church was still more crowded than in the morning, and it seemed to me -that my merciful God blessed still more that second address than the -first. - -The text was: “When he (the shepherd) putteth forth his own sheep, he -goeth before them, and the sheep follow him, for they know his voice.” -(John x.:4.) - -Those two sermons on the Sabbath were a startling innovation in the -Roman Catholic Church of Canada, which brought upon me, at once, many -bitter remarks from the bishop and surrounding curates. Their unanimous -verdict was that I wanted to become a little reformer. They had not the -least doubt that in my pride I wanted to show to the people “that I was -the most zealous priest of the country.” This was not only whispered -from ear to ear among the clergy, but several times it was thrown into -my face in the most insulting manner. However, my God knew that my only -motives were, first, to keep my people away from the taverns, by having -them before their altars during the greatest part of the Sabbath day; -second, to impress more on their minds the great saving and regenerating -truths I preached, by presenting them twice on the same day under -different aspects. - -I found such benefits from those two sermons that I continued the -practice during the four years I remained in Beauport, though I had to -suffer and hear in silence, many humiliating and cutting remarks from -many co-priests. - -I had not been more than three months at the head of that parish, when I -determined to organize a temperance society on the same principles as -Father Mathew, in Ireland. - -I opened my mind, at first, on that subject to the bishop, with the hope -that he would throw the influence of his position in favor of the new -association, but, to my great dismay and surprise, not only did he turn -my project into ridicule, but absolutely forbade me to think any more of -such an innovation. - -“Those temperance societies are a Protestant scheme,” he said. “Preach -against drunkenness, but let the respectable people who are not -drunkards alone. St. Paul advised his disciple Timothy to drink wine. Do -not try to be more zealous than they were in those apostolic days.” - -I left the bishop much disappointed, but did not give up my plan. It -seemed to me if I could gain the neighboring priests to join with me in -my crusade I wanted to preach against the usage of intoxicating drinks, -we might bring about a glorious reform in Canada, as Father Mathew was -doing in Ireland. - -But the priests, without a single exception, laughed at me, turned my -plans into ridicule, and requested me in the name of common sense, never -to speak any more to them of giving up their social glass of wine. - -I shall never be able to give any idea of my sadness, when I saw that I -was to be opposed by my bishop and the whole clergy in the reform which -I considered then, more and more every day, the only plank of salvation, -not only of my dear people of Beauport, but of all Canada. God alone -knows the tears I shed, the long, sleepless nights I have passed in -studying, praying, meditating on that great and holy work of Beauport. I -had recourse to all the saints of heaven for more strength and light; -for I was determined, at any cost, to try and form a temperance society. - -But every time I wanted to begin, I was frightened by the idea, not only -of the wrath of the whole clergy, which would hunt me down, but still -more of the ridicule of the whole country, which would overwhelm me in -case of a failure. In these perplexities, I thought I would do well to -write to Father Mathew, and ask him his advice and the help of his -prayers. That noble apostle of temperance of Ireland answered me in an -eloquent letter, and pressed me to begin the work in Canada as he had -done in Ireland, relying on God, without paying any attention to the -opposition of man. - -The wise and Christian words of that great and worthy Irish priest came -to me as the voice of God; and I determined to begin the work at once, -though the whole world should be against me. - -I felt that if God was in my favor, I would succeed in reforming my -parish and my country in spite of all the priests and bishops of the -world, and I was right. Before putting the plow into the ground, I had -not only prayed to God and all his saints, almost day and night, during -many months, but I had studied all the best books written in England, -France and the United States on the evil wrought by the use of -intoxicating drinks. I had taken a pretty good course of anatomy in the -Marine Hospital under the learned Dr. Douglas. - -I was then well posted on the great subject I was to bring before my -country. I knew the enemy I was to attack. And the weapons which would -give him the death blow were in my hands. I only wanted my God to -strengthen my hands and direct my blows. I prayed to Him, and in His -great mercy He heard me. - - - - - CHAPTER XXXIV - - THE HAND OF GOD IN THE ESTABLISHMENT OF THE TEMPERANCE SOCIETY IN - BEAUPORT AND VICINITY. - - -“My thoughts are not your thoughts,” saith the Lord. And, we may add, -His works are not like the works of man. This great truth has never been -better exemplified than in the marvellous rapidity with which the great -temperance reformation grew in Canada, in spite of the most formidable -obstacles. To praise any man for such work seems to me a kind of -blasphemy, when it is so visibly the work of the Lord. - -I had hardly finished reading the letter of Ireland’s Apostle of -Temperance, when I fell on my knees and said: “Thou knowest, O my God, -that I am nothing but a sinner. There is no light, no strength, in thy -poor, unprofitable servant. Therefore come down into my heart and soul, -to direct me in that temperance reform which thou hast put into my mind -to establish. Without thee, I can do nothing, but with thee, I can do -all things.” - -This was on Saturday night, March 20th, 1839. The next morning was the -first Sabbath of Lent. I said to the people after the sermon: “I have -told you, many times, that I sincerely believe it is my mission from God -to put an end to the unspeakable miseries and crimes engendered every -day, here and in our whole country, by the use of intoxicating drinks. -Alcohol is the greatest enemy of your souls and your bodies. It is the -most implacable enemy of your husbands, your wives and your children. It -is the most formidable enemy of our dear country and our holy religion. -I must destroy that enemy. But I cannot fight alone. I must form an army -and raise a banner in your midst, around which all the soldiers of the -gospel will rally. Jesus Christ himself will be our general. He will -bless and sanctify us—He will lead us to victory. The next three days -will be consecrated by you and by me in preparing to raise that army. -Let all those who wish to fill its ranks, come and pass these three days -with me in prayer and meditation at the feet of our sacred altars. Let -even those who do not want to be soldiers of Christ, or to fight the -great and glorious battles which are to be fought, come, through -curiosity, to see a most marvellous spectacle. I invite every one of -you, in the name of our Saviour, Jesus Christ, whom alcohol nails anew -to the cross every day. I invite you in the name of the holy Virgin -Mary, and of all the saints and angels of God, who are weeping in heaven -for the crimes committed every day by the use of intoxicating drinks. I -invite you in the names of the wives, whom I see here in your midst, -weeping because they have drunkard husbands. I invite you to come in the -names of the fathers whose hearts are broken by drunkard children. I -invite you to come in the name of so many children who are starving, -naked and made desolate by their drunkard parents. I invite you to come -in the name of your immortal souls, which are to be eternally damned if -the giant destroyer, Alcohol, be not driven from our midst.” - -The next morning, at eight o’clock, my church was crammed by the people. -My first address was at half-past eight o’clock, the second at 10.30 A. -M., the third at 2 P. M., and the fourth at five. The intervals between -the addresses were filled by beautiful hymns selected for the occasion. - -Many times during my discourse, the sobs and the cries of the people -were such that I had to stop speaking, to mix my sobs and my tears with -those of my people. The first day seventy-five men, from among the most -desperate drunkards, enrolled themselves under the banner of Temperance. -The second day I gave again four addresses, the effects of which were -still more blessed in their result. Two hundred of my dear parishioners -were enrolled in the grand army which was to fight against their -implacable enemy. - -But it would require the hand of an angel to write the history of the -third day, at the end of which, in the midst of tears, sobs, and cries -of joy, three hundred more of that noble people swore, in the presence -of their God, never to touch, taste, nor handle the cursed drinks with -which Satan inundates the earth with desolation, and fills hell with -eternal cries of despair. - -During these three days, more than two-thirds of my people had publicly -taken the pledge of temperance, and had solemnly said, in the presence -of God, at the feet of their altars, “For the love of Jesus Christ, and -by the grace of God, I promise that I will never take any intoxicating -drink, except as a medicine. I also pledge myself to do all in my power, -by my words and example, to persuade others to make the same sacrifice.” - -The majority of my people, among whom we counted the most degraded -drunkards, were changed and reformed, not by me surely, but by the -visible, direct work of the great and merciful God, who alone can change -the heart of man. - -As a great number of people from the surrounding parishes, and even from -Quebec, had come to hear me the third day, through curiosity, the news -of that marvellous work spread very quickly throughout the whole -country. The press, both French and English, were unanimous in their -praises and felicitations. But when the Protestants of Quebec were -blessing God for that reform, the French Canadians, at the example of -their priests, denounced me as a fool and heretic. - -The second day of our revival, I had sent messages to four of the -neighboring curates, respectfully requesting them to come and see what -the Lord was doing, and help me to bless Him. But they refused. They -answered my note with their contemptuous silence. One only, the Rev. Mr. -Roy, curate of Charlesbourg, deigned to write me a few words, which I -copy here: - -Rev. Mr. Chiniquy, Curate of Beauport. - -My dear Confrere:—Please forgive me if I cannot forget the respect I owe -to myself, enough to go and see your fooleries. - - Truly yours, - - PIERRE ROY. - - Charlesbourg, March 5th, 1839. - -The indignation of the bishop knew no bounds. A few days after, he -ordered me to go to his palace, and give an account of what he called my -“strange conduct.” - -When alone with me, he said: “Is it possible, Mr. Chiniquy, that you -have so soon forgotten my prohibition not to establish that ridiculous -temperance society in your parish? Had you compromised yourself alone by -that Protestant comedy—for it is nothing but that—I would remain silent, -in my pity for you. But you have compromised our holy religion by -introducing a society whose origin is clearly heretical. Last evening, -the venerable Grand Vicar Demars told me that you would sooner or later -become a Protestant, and that this was your first step. Do you not see -that the Protestants only praise you? Do you not blush to be praised -only by heretics? Without suspecting it, you are just entering a road -which leads to your ruin. You have publicly covered yourself with such -ridicule that I fear your usefulness is at an end, not only in Beauport, -but in all my diocese. I do not conceal it from you, my first thought, -when, an eye-witness told me yesterday what you had done, was to -interdict you. I have been prevented from taking that step only by the -hope that you will undo what you have done. I hope that you yourself -will dissolve that Anti-Catholic association, and promise to put an end -to these novelties, which have too strong a smell of heresy to be -tolerated by your bishop.” - -I answered: “My lord, your lordship has not forgotten that it was -absolutely against my own will that I was appointed curate of Beauport; -and God knows that you have only to say a word, and without a murmur, I -will give you my resignation, that you may put a better priest at the -head of that people, which I consider, and which is really, to-day, the -noblest and the most sober people of Canada. But I will put a condition -to the resignation of my position. It is, that I will be allowed to -publish before the world, that the Rev. Mr. Begin, my predecessor, has -never been troubled by his bishop for having allowed his people, during -twenty-three years, to swim in the mire of drunkenness; and that I have -been disgraced by my bishop, and turned out from that same parish, for -having been the instrument, by the mercy of God, in making them the most -sober people of Canada.” - -The poor bishop felt at once that he could not stand on the ground he -had taken with me. He was a few minutes without knowing what to say. He -saw also that his threats had no influence over me, and that I was not -ready to undo what I had done. - -After a painful silence of a minute or two, he said: - -“Do you not see that the solemn promises you have extorted from those -poor drunkards are rash and unwise; they will break them at the first -opportunity. Their future state of degradation, after such an -excitement, will be worse than the first.” - -I answered: “I would partake of your fears if that change were my work; -but as it is the Lord’s work, we have nothing to fear. The works of men -are weak and of short duration, but the works of God are solid and -permanent. - -“About the prophecy of the venerable Mr. Demars, that I have taken my -first step towards Protestantism, by turning a drunken into a sober -people, I have only to say that if that prophecy be true, it would show -that Protestantism is more apt than our holy religion to work for the -glory of God and the good of the people. I hope that your lordship is -not ready to accept that conclusion, and that you will not then trouble -yourself with the premises. The venerable Grand Vicar, with many other -priests, would do better to come and see what the Lord is doing in -Beauport, than to slander me and turn false prophets against its curate -and people. My only answer to the remarks of your lordship, that the -Protestants alone praise me, when the Roman Catholic priests and people -condemn me, proves only one thing, viz.: that Protestants, on this -question, understand the Word of God and have more respect for it than -we Roman Catholics. It would prove also that they understand the -interests of humanity better than we do, and that they have more -generosity than we have, to sacrifice their selfish propensities to the -good of all. I take the liberty of saying to your lordship, that in -this, as in many other things, it is high time that we should open our -eyes to our false position. Instead of remaining at the lowest step of -the ladder of one of the most Christian virtues, temperance, we must -raise ourselves to the top, where Protestants are reaping so many -precious fruits. Besides, would your lordship be kind enough to tell me -why I am denounced and abused here, and by my fellow-priests and my -bishop, for forming a temperance society in my parish, when Father -Mathew, who wrote to me lately to encourage and direct me in that work, -is publicly praised by his bishops and blessed by the Pope for covering -Ireland with temperance societies? - -“Is your lordship ready to prove to me that Samson was a heretic in the -camp of Israel, when he fulfilled the promise made by his parents, that -he would never drink any wine or beer; and John, the Baptist, was he not -a heretic and a Protestant as I am, when, to obey the voice of God, he -did what I do to-day, with my dear people of Beauport?” - -At that very moment the sub-secretary entered to tell the bishop that a -gentleman wanted to see him immediately on pressing business, and the -bishop abruptly dismissed me, to my great comfort; and my impression was -that he was as glad to get rid of me as I was to get rid of him. - -With the exception of the secretary, Mr. Cazeault, all the priests I met -that day and the next month, either gave me the cold shoulder or -overwhelmed me with their sarcasms. One of them who had friends in -Beauport, was bold enough to try to go through the whole parish to turn -me into ridicule by saying that I was half crazy, and the best thing the -people could do was to drink moderately to my health when they went to -town. - -But at the third house, he met a woman, who, after listening to the bad -advice he was giving to her husband, said to him: “I do not know if our -pastor is a fool in making people sober, but I know you are a messenger -of the devil, when you advise my husband to drink again. You know that -he was one of the most desperate drunkards of Beauport. You personally -know also what blows I have received from him when he was drunk; how -poor and miserable we were; how many children had to run on the streets, -half naked, and beg in order not to starve with me! Now that my husband -has taken the pledge of temperance, we have every comfort; my dear -children are well fed and clothed, and I find myself as in a little -paradise. If you do not go out of this immediately, I will turn you out -with my broomstick.” - -And she would have fulfilled her promise, had not the priest had the -good sense to disappear at the double-quick. - -The next four months after the foundation of the society in Beauport, my -position when with the other priests was very painful and humiliating. I -consequently avoided their company as much as possible. And as for my -bishop, I took the resolution never to go and see him, except he should -order me into his presence. But my merciful God indemnified me by the -unspeakable joy I had in seeing the marvellous change wrought by Him -among my dear people. Their fidelity in keeping the pledge was really -wonderful, and soon became the object of the admiration of the whole -city of Quebec and of the surrounding country. The change was so sudden, -so complete and so permanent, that the scoffing bishops and priests, -with their friends, had, at last, to blush and be silent. - -The public aspect of the parish was soon changed, the houses were -repaired, the debts paid, the children well clad. But what spoke most -eloquently about the marvellous reform, was that the seven thriving -saloons of Beauport were soon closed, and their owners forced to take to -other occupations. Peace, happiness, abundance and industry, everywhere -took the place of the riots, fighting, blasphemies and the squalid -misery which prevailed before. The gratitude and respect of that noble -people for their young curate knew no bounds; as my love and admiration -for them cannot be told by human words. - -However, though the great majority of that good people had taken the -pledge, and kept it honorably, there was a small minority, composed of -the few who never had been drunkards, who had not yet enrolled -themselves under our blessed banners. Though they were glad of the -reform, it was very difficult to persuade them to give up their social -glass! I thought it was my duty to show them in a tangible way, what I -had so often proved with my words only, that the drinking of the social -glass of wine, or of beer, is an act of folly, if not a crime. I asked -my kind and learned Doctor Douglas to analyze, before the people, the -very wine and beer used by them, to show that it was nothing else but a -disgusting and deadly poison. He granted my favor. During four days that -noble philanthropist extracted the alcohol, which is not only in the -most common, but in the most costly and renowned wines, beer, brandy and -whiskey. He gave that alcohol to several cats and dogs, which died in a -few minutes in the presence of the whole people. - -These learned and most interesting experiments, coupled with his -eloquent and scientific remarks, made a most profound impression. It was -the corner-stone of the holy edifice which our merciful God built with -his own hands in Beauport. The few recalcitrants joined with the rest of -their dear friends to show to our dear Canada that the temperance -societies are nothing else than drops of living water which comes from -the fountains of eternal life, to reform and save the world. - - - - - CHAPTER XXXV. - -FOUNDATION OF TEMPERANCE SOCIETIES IN THE NEIGHBORING - PARISHES—PROVIDENTIAL ARRIVAL OF MONSIGNOR DE FORBIN JANSON, BISHOP OF - NANCY—HE PUBLICLY DEFENDS ME AGAINST THE BISHOP OF QUEBEC, AND FOREVER - BREAKS THE OPPOSITION OF THE CLERGY. - - -The people of Beauport had scarcely been a year enrolled under the -banners of temperance, when the seven thriving taverns of that parish -were deserted and their owners forced to try some more honorable trade -for a living. This fact, published by the whole press of Quebec, more -than anything forced the opponents, especially among the clergy, to -silence, without absolutely reconciling them to my views. However, it -was becoming every day more and more evident to all that the good done -in Beauport was incalculable, both in a material and moral point of -view. Several of the best thinking people of the surrounding parishes -began to say to one another: “Why should we not try to bring into our -midst this temperance reformation which is doing so much good in -Beauport?” The wives of drunkards would say: “Why does not our curate do -here, what the curate of Beauport has done there?” - -On a certain day, one of those unfortunate women, who had received, with -a good education, a rich inheritance, which her husband had spent in -dissipation, came to tell me that she had gone to her curate to ask him -to establish a temperance society in his parish, as we had done in -Beauport; but he had told her “to mind her own business.” She had then -respectfully requested him to invite me to come and help to do for his -parishioners what I had done for mine, but she had been sternly rebuked -at the mention of my name. The poor woman was weeping, when she said: -“Is it possible that our priests are so indifferent to our sufferings, -and that they will let the demon of drunkenness torture us as long as we -live, when God gives us such an easy and honorable way to destroy his -power for ever?” - -My heart was touched by the tears of that lady, and I said to her: “I -know a way to put an end to the opposition of your curate, and force him -to bring among you the reformation you so much desire; but it is a very -delicate matter for me to mention to you. I must rely upon your sacred -promise of secrecy, before opening my mind to you on that subject.” - -“I take my God to witness,” she answered, “that I will never reveal your -secret.” “Well, madame, if I can rely upon your discretion and secrecy, -I will tell you an infallible way to force your priest to do what has -been done here.” - -“Oh! for God’s sake,” she said, “tell me what to do.” - -I replied: “The first time you go to confession, say to your priest that -you have a new sin to confess which is very difficult to reveal to him. -He will press you more to confess it. You will then say: - -“‘Father, I confess I have lost confidence in you.’ Being asked ‘Why?’ -you will tell him: ‘Father, you know the bad treatment I have received -from my drunken husband, as well as hundreds of other wives in your -parish from theirs; you know the tears we have shed on the ruin of our -children, who are destroyed by the bad example of their drunken fathers; -you know the daily crimes and unspeakable abominations caused by the use -of intoxicating drinks; you could dry our tears and make us happy wives -and mothers, you could convert our husbands and save our children, by -establishing the society of temperance here, as it is in Beauport, and -you refuse to do it. How, then, can I believe you are a good priest, and -that there is any charity and compassion in you for us?’ - -“Listen with a respectful silence to what he will tell you; accept his -penance, and when he asks you if you regret that sin, answer him that -you cannot regret it till he has taken the providential means which God -offers him to convert the drunkards. - -“Get as many other women whom you know are suffering as you do, as you -can, to go and confess to him the same thing; and you will see that his -obstinancy will melt as the snow before the rays of the sun in May.” - -She was a very intelligent lady: She saw at once that she had in hand an -irresistible power to force her priest out of his shameful and criminal -indifference to the welfare of his people. A fortnight later she came to -tell me that she had done what I had advised her, and that more than -fifty other respectable women had confessed to their curate that they -had lost confidence in him, on account of his lack of zeal and charity -for his people. - -My conjectures were correct. The poor priest was beside himself, when -forced, every day, to hear from the very lips of his most respectable -female parishioners, that they were losing confidence in him. He feared -lest he should lose his fine parish near Quebec, and be sent to some of -the backwoods of Canada. - -Three weeks later, he was knocking at my door, where he had not been -since the establishment of the temperance society. He was very pale, and -looked anxious. I could see in his countenance that I owed the honor of -this visit to his fair penitents. However, I was happy to see him. He -was considered a good priest, and had been one of my best friends before -the formation of the temperance society. I invited him to dine with me, -and made him feel at home as much as possible, for I knew by his -embarrassed manner that he had a very difficult proposition to make. I -was not mistaken. He at last said: - -“Mr. Chiniquy, we had, at first, great prejudices against your -temperance society; but we see its blessed fruits in the great -transformation of Beauport. Would you be kind enough to preach a retreat -of temperance, during three days, to my people, as you have done here?” - -I answered: “Yes, sir; with the greatest pleasure. But it is on -condition that you will yourself be an example of the sacrifice, and the -first to take the solemn pledge of temperance, in the presence of your -people.” - -“Certainly,” he answered; “for the pastor must be an example to his -people.” - -Three weeks later, his parish had nobly followed the example of -Beauport, and the good curate had no words to express his joy. Without -losing a day, he went to the two other curates of what is called “La -Cote de Beaupre,” persuaded them to do what he had done, and six weeks -after, all the saloons from Beauport to St. Joachim were closed; and it -would have been difficult, if not impossible, to persuade any one in -that whole region to drink a glass of any intoxicating drink. - -Little by little, the country priests were thus giving up their -prejudices, and were bravely rallying around our glorious banners of -temperance. But my bishop, though less severe, was still very cold -toward me. At last, the good providence of God forced him, through a -great humiliation, to count our society among the greatest spiritual and -temporal blessings of the age. - -At the end of August, 1840, the public press informed us that the Count -de Forbin Janson, Bishop de Nancy, in France, was just leaving New York -for Montreal. That bishop, who was the cousin and minister to Charles -the Tenth, had been sent into exile by the French people, after the king -had lost his crown in the Revolution of 1830. Father Mathew had told me, -in one of his letters, that this bishop had visited him, and blessed his -work in Ireland, and had also persuaded the Pope to send him his -apostolical benediction. - -I saw, at once, the importance of gaining the approbation of this -celebrated man, before he had been prejudiced by the bishop against our -temperance societies. I asked and obtained leave of absence for a few -days, and went to Montreal, which I reached just an hour after the -French bishop. I went immediately to pay my homage to him, told him all -about our temperance work, asking him, in the name of God, to throw -bravely the weight of his great name and position in the scale in favor -of our temperance societies. He promised he would, adding: “I am -perfectly persuaded that drunkenness is not only the great and common -sin of the people, but still more of the priests in America, as well as -in Ireland. The social habit of drinking the detestable and poisonous -wines, brandies and beer used on this continent, and in the northern -parts of Europe, where the vine cannot grow, is so general and strong, -that it is almost impossible to save the people from becoming drunkards, -except through an association in which the elite of society will work -together to change the old and pernicious habits of common life. I have -seen Father Mathew, who is doing an incalculable good in Ireland; and, -be sure of it, I shall do all in my power to strengthen your hands in -that great and good work. But do not say to anybody that you have seen -me.” - -Some days later, the Bishop of Nancy was in Quebec, the guest of the -Seminary, and a grand dinner was given in his honor, to which more than -one hundred priests were invited, with the Archbishop of Quebec, his -coadjutor, N. G. Turgeon, and the Bishop of Montreal, M. Q. R. Bourget. - -As one of the youngest curates, I had taken the last seat, which was -just opposite the four bishops, from whom I was separated only by the -breadth of the table. When the rich and rare viands had been well -disposed of, and the most delicate fruits had replaced them, bottles of -the choicest wines were brought on the table in incredible numbers. Then -the superior of the college, the Rev. Mr. Demars, knocked on the table -to command silence, and rising on his feet, he said at the top of his -voice: “Please, my lord bishops, and all of you, reverend gentlemen, let -us drink to the health of my Lord Count de Forbin Janson, Primate of -Lorraine and Bishop of Nancy.” - -The bottles passing around were briskly emptied into the large glasses -put before every one of the guests. But when the wine was handed to me, -I passed it to my neighbor without taking a drop, and filled my glass -with water. My hope was that nobody had paid any attention to what I had -done; but I was mistaken. The eyes of my bishop, my Lord Signaie, were -upon me. With a stern voice, he said: “Mr. Chiniquy, what are you doing -there? Put wine in your glass, to drink with us the health of Mgr. de -Nancy.” - -These unexpected words fell upon me as a thunderbolt, and paralyzed me -with terror. I felt as at the approach of the most terrible tempest I -had ever experienced. My blood ran cold in my veins; I could not utter a -word. For what could I say, there, without compromising myself forever. -To openly resist my bishop, in the presence of such an august assembly, -seemed impossible. But to obey him was also impossible; for I had -promised my God and my country never to drink any wine. I thought, at -first, that I could disarm my superior by my modesty and my humble -silence. However, I felt that all eyes were upon me. A real chill of -terror and unspeakable anxiety was running through my whole frame. My -heart began to beat so violently that I could not breathe. I wished, -then, I had followed my first impression, which was not to come to that -dinner. I think I would have suffocated, had not a few tears rolled down -from my eyes, and helped the circulation of my blood. The Rev. Mr. -Lafrance, who was by me, nudged me, and said: “Do you not hear the order -of my Lord Signaie? Why do you not answer, by doing what you are -requested to do?” I still remained mute, just as if nobody had spoken to -me. My eyes were cast down; I wished then I were dead. The silence of -death, reigning around the tables, told me that every one was waiting -for my answer; but my lips were sealed. After a minute of that silence, -which seemed as long as a whole year, the bishop, with a loud and angry -voice which filled the large room, repeated: “Why do you not put wine in -your glass, and drink to the health of my Lord Forbin Janson, as the -rest of us are doing?” - -I felt I could not be silent any longer. “My lord,” I said, with a -subdued and trembling voice, “I have put in my glass what I want to -drink. I have promised my God and my country that I would never drink -any more wine.” - -The bishop, forgetting the respect he owed to himself and to those -around him, answered me in the most insulting manner: “You are nothing -but a fanatic, and you want to reform us.” - -These words struck me as the shock of a galvanic battery, and -transformed me into a new man. It seemed as if they had added ten feet -to my stature and a thousand pounds to my weight. I forgot that I was -the subject of that bishop, and remembered that I was a man, in the -presence of another man. I raised my head and opened my eyes; as quick -as lightning I rose to my feet, and addressing the Grand Vicar Demars, -superior of the seminary, I said with calmness: “Sir, was it that I -might be insulted at your table that you have invited me here? Is it not -your duty to defend my honor when I am here, your guest? But, as you -seem to forget what you owe to your guests, I will take my own defense -against my unjust aggressor.” Then, turning towards the Bishop de Nancy, -I said: “My Lord de Nancy, I appeal to your lordship from the unjust -sentence of my own bishop. In the name of God, and of His Son, Jesus -Christ, I request you to tell us, here, if a priest cannot, for his -Saviour’s sake, and for the good of his fellow-men, as well as for his -own self-denial, give up forever the use of wine and other intoxicating -drinks, without being abused, slandered and insulted, as I am here, in -your presence?” - -It was evident that my words had made a deep impression on the whole -company. A solemn silence followed for a few seconds, which was -interrupted only by my bishop, who said to the Bishop de Nancy: “Yes, -yes, my lord; give us your sentence.” - -No words can give an idea of the excitement of every one in that -multitude of priests, who, accustomed from their infancy, abjectly to -submit to their bishop, were, for the first time, in the presence of -such a hand-to-hand conflict between a powerless, humble, unprotected -young curate and his all-powerful, proud and haughty archbishop. - -The Bishop of Nancy, at first, refused to grant my request. He felt the -difficulty of his position; but after Bishop Signaie had united his -voice to mine, to press him to give his verdict, he rose and said: - -“My Lord Archbishop of Quebec, and you, Mr. Chiniquy, please withdraw -your request. Do not press me to give my views on such a new, but -important subject. It is only a few days since I came in your midst. It -will not do that I should so soon become your judge. The responsibility -of a judgment in such a momentous matter is too great. I cannot accept -it.” - -But when the same pressing request was repeated by nine-tenths of that -vast assembly of priests; and that the archbishop pressed him more and -more to pronounce his sentence, he raised his eyes and hands to heaven, -and made a silent but ardent prayer to God. His countenance took an air -of dignity, I might say majesty, which gave him more the appearance of -an old prophet than of a man of our day. Then, casting his eyes upon his -audience, he remained a considerable time, meditating. All eyes were -upon him, anxiously waiting for the sentence. There was an air of -grandeur in him, at that moment, which seemed to tell us that the purest -blood of the great kings of France was flowing in his veins. At last, he -opened his lips, but it was again pressingly to request me to settle the -difficulty with the archbishop among ourselves, and to discharge him of -that responsibility. But we both refused again to grant him his request, -and pressed him to give his judgment. All this time, I was standing, -having publicly said that I would never sit again at that table, unless -that insult was wiped away. - -Then he said with unspeakable dignity: “My Lord of Quebec! Here, before -us, is our young priest, Mr. Chiniquy, who, once on his knees, in the -presence of God and his angels, for the love of Jesus Christ, the good -of his own soul and the good of his country, has promised never to -drink! We are the witnesses that he is faithful to his promise, though -he has been pressed to break it by your lordship. - -“And because he keeps his pledge with such heroism, your lordship has -called him a fanatic! Now, I am requested by every one here, to -pronounce my verdict on that painful occurrence. Here it is! Mr. -Chiniquy drinks no wine! But, if I look through the past ages, when God -himself was ruling his own people, through his prophets, I see Samson, -who, by the special order of God, never drank wine or any other -intoxicating drink! If from the Old Testament, I pass to the New, I see -John the Baptist, the precursor of our Saviour Jesus Christ, who to obey -the command of God, never drank any wine!! When I look at Mr. Chiniquy, -and see Samson at his right hand to protect him; and John the Baptist at -his left to bless him, I find his position so strong and impregnable, -that I would not dare attack or condemn him!” - -These words were pronounced in the most eloquent and dignified manner, -and were listened to with a most respectful and breathless attention. - -Bishop de Nancy, keeping his gravity, sat down, emptied his wine glass -into a tumbler, filled it with water, and drank to my health. - -The poor archbishop was so completely confounded and humiliated, that -every one felt for him. The few minutes spent at the table, after this -extraordinary act of justice, seemed oppressive to every one. Scarcely -any one dared to look at his neighbor, or speak, except in a low and -subdued tone, as when a great calamity has just occurred. - -Nobody thought of drinking his wine; and the health of the Bishop de -Nancy was left undrunk. But a good number of priests filled their -glasses with water, and giving me a silent sign of approbation, drank to -my health. - -The society of temperance had been dragged by her enemies to the -battle-field, to be destroyed; but she bravely fought, and gained the -victory. Now, she was called to begin her triumphant march through our -dear Canada. - - - - - CHAPTER XXXVI - - THE GOD OF ROME EATEN BY A RAT. - - -Has God given us ears to hear, eyes to see, and intelligence to -understand? The Pope says, no! But the Son of God says, yes. One of the -most severe rebukes of our Saviour to His disciples, was for their not -paying sufficient attention to what their eyes had seen, their ears -heard, and their intelligence perceived. “Perceive ye not yet, neither -understand? Have ye your heart yet hardened? Having eyes, see ye not, -having ears, hear ye not? and do not ye remember?”—(Mark viii: 17, 18.) - -This solemn appeal of our Saviour to our common sense, is the most -complete demolition of the whole fabric of Rome. The day that a man -ceases to believe that God would give us our senses and our intelligence -to ruin and deceive us, but that they were given to guide us, he is lost -to the Church of Rome. The Pope knows it; hence the innumerable -encyclicals, laws, and regulations by which the Roman Catholics are -warned not to trust the testimony of their ears, eyes, or intelligence. - -“Shut your eyes,” says the Pope to his priests and people; “I will keep -mine opened, and I will see for you. Shut your ears, for it is most -dangerous for you to hear what is said in the world. I will keep my ears -opened, and will tell you what you must know. Remember that to trust -your own intelligence, in the research of truth, and the knowledge of -the Word of God, is sure perdition. If you want to know anything, come -to me: I am the only sure infallible fountain of truth,” saith the pope. - -And this stupendous imposture is accepted by the people and the priests -of Rome with a mysterious facility, and retained with a most desolating -tenacity. - -It is to them what the iron ring is to the nose of the ox, when a rope -is once tied to it. The poor animal loses its self-control. Its natural -strength and energies will avail it nothing; it must go left or right, -at the will of the one who holds the end of the rope. - -Reader, please have no contempt for the unfortunate priests and people -of Rome, but pity them, when you see them walking in the ways into which -intelligent beings ought not to take a step. They cannot help it. The -ring of the ox is at their nose, and the Pope holds the end of the rope. -Had it not been for that ring, I would not have been long at the feet of -the wafer god of the Pope. Let me tell you of one of the shining rays of -truth, which were evidently sent by our merciful God, with a mighty -power, to open my eyes. But I could not follow it; the iron ring was at -my nose; and the Pope was holding the end of the rope. - -This was after I had been put at the head of the magnificent parish of -Beauport, in the spring of 1840. There was living at “La jeune Lorette,” -an old retired priest, who was blind. He was born in France, where he -had been condemned to death, under the Reign of Terror. Escaped from the -guillotine, he had fled to Canada, where the bishop of Quebec had put -him in the elevated post of Chaplain of the Ursuline Nunnery. He had a -fine voice, was a good musician, and had some pretensions to the title -of poet. Having composed a good number of church hymns, he had been -called “Pere Cantique,” but his real name was “Pere Daule.” His faith -and piety were of the most exalted character among the Roman Catholics; -though these did not prevent him from being one of the most amiable and -jovial men I ever saw. But his blue eyes, sweet as the eyes of the dove; -his fine yellow hair, falling on his shoulders as a golden fleece; his -white, rosy cheeks, and his constantly smiling lips, had been too much -for the tender hearts of the good nuns. It was not a secret that “Pere -Cantique,” when young, had made several interesting conquests in the -monastery. There was no wonder at that. Indeed, how could that young and -inexperienced butterfly escape damaging his golden wings, at the -numberless burning lamps of the fair virgins? But the mantle of charity -had been put on the wounds which the old warrior had received on that -formidable battlefield, from which even the Davids, Samsons, Solomons, -and many others, had escaped only after being mortally wounded. - -To help the poor, blind priest, the curates around Quebec used to keep -him by turn in their parsonages, and give him the care and marks of -respect due to his old age. After the Rev. Mr. Roy, curate of -Charlesbourg, had kept him five or six weeks, I had taken him to my -parsonage. It was in the month of May—a month entirely consecrated to -the worship of the Virgin Mary, to whom Father Daule was a most devoted -priest. His zeal was really inexhaustible, when trying to prove to us -how Mary was the surest foundation of the hope and salvation of sinners; -how she was constantly appeasing the just wrath of her son Jesus, who, -were it not for his love and respect to her would have, long since, -crushed us down. - -The Councils of Rome have forbidden their blind priests to say their -mass; but on account of high piety, he had got from the Pope the -privilege of celebrating the short mass of the Virgin, which he knew -perfectly by heart. One morning, when the old priest was at the altar, -saying his mass, and I was in the vestry, hearing the confessions of the -people, the young servant boy came to me in haste, and said, “Father -Daule calls you; please come quick.” - -Fearing something wrong had happened to my old friend, I lost no time, -and ran to him. I found him nervously tapping the altar with his two -hands, as in an anxious search for some very precious thing. When very -near to him, I said: “What do you want?” He answered with a shriek of -distress: “The good god has disappeared from the altar. He is lost! -(J’ai perdu le Bon Dieu. Il est disparu de dessus l’autel!”) Hoping that -he was mistaken, and that he had only thrown away the good god, “Le Bon -Dieu,” on the floor, by some accident, I looked on the altar, at his -feet, everywhere I could suspect that the _good god_ might have been -moved away by some mistake of the hand. But the most minute search was -of no avail; the good god could not be found. I really felt stunned. At -first, remembering the thousand miracles I had read of the disappearance -and marvellous changes of form of the wafer god, it came to my mind that -we were in the presence of some great miracle; and that my eyes were to -see some of these great marvels of which the books of the Church of Rome -are filled. But I had soon to change my mind, when a thought flashed -through my memory, which chilled the blood in my veins. The church of -Beauport was inhabited by a multitude of the boldest and most insolent -rats I have ever seen. Many times, when saying my mass, I had seen the -ugly nose of several of them, who, undoubtedly attracted by the smell of -the fresh wafer, wanted to make their breakfast with the body, blood, -soul and divinity of my Christ. But, as I was constantly in motion, or -praying with a loud voice, the rats had invariably been frightened and -fled away into their secret quarters. I felt terror-stricken at the -thought that the good god (Le Bon Dieu) had been taken away and eaten by -the rats. - -Father Daule so sincerely believed what all the priests of Rome are -bound to believe, that he had the power to turn the wafer into God, -that, after he had pronounced the words by which the great marvel was -wrought, he used to pass from five to fifteen minutes in silent -adoration. He was then as motionless as a marble statue, and his -feelings were so strong that often torrents of tears used to flow from -his eyes on his cheeks. Leaning my head toward the distressed old -priest, I asked him: “Have you not remained, as you are used, a long -time motionless, in adoring the good god, after the consecration?” - -He quickly answered, “Yes, but what has this to do with the loss of the -good god?” - -I replied in a low voice, but with a real accent of distress and awe, -“Some rats have dragged and eaten the good god!” - -“What do you say?” replied Father Daule. “The good god carried away and -eaten by rats?” - -“Yes,” I replied, “I have not the least doubt about it.” - -“My God! my God! what a dreadful calamity upon me!” rejoined the old -man; and raising his hands and his eyes to heaven, he cried out again, -“My God! my God! Why have you not taken away my life before such a -misfortune could fall upon me!” He could not speak any longer; his voice -was choked by his sobs. - -At first, I did not know what to say; a thousand thoughts some very -grave, some exceedingly ludicrous, crossed my mind more rapidly than I -can say them. I stood there, as nailed to the floor, by the old priest, -who was weeping as a child, till he asked me, with a voice broken by his -sobs, “What must I do now?” I answered him: “The Church has foreseen -occurrences of that kind, and provided for them the remedy. The only -thing you have to do is to get a new wafer, consecrate it, and continue -your mass as if nothing strange had occurred. I will go and get you, -just now, new bread.” I went, without losing a moment, to the vestry, -got and brought a new wafer, which he consecrated and turned into a new -god, and finished his mass, as I had told him. After it was over, I took -the disconsolate old priest by the hand to my parsonage for breakfast. -But all along the way he rent the air with his cries of distress. He -would hardly taste anything, for his soul was drowned in a sea of -trouble. I vainly tried to calm his feelings, by telling him that it was -no fault of his; that this strange and sad occurrence was not the first -of that kind; that it had been calmly foreseen by the Church, which had -told us what to do in these circumstances; that there was no neglect, no -fault, no offence against God or man on his part. - -But as he would not pay the least attention to what I said, I felt the -only thing I had to do was to remain silent and respect his grief, by -letting him unburden his heart by his lamentations and tears. - -I had hoped that his good common sense would help him to overcome his -feelings, but I was mistaken; his lamentations were as long as those of -Jeremiah, and the expressions of his grief as bitter. - -At last, I lost patience and said: “My dear Father Daule, allow me to -tell you respectfully that it is quite time to stop these lamentations -and tears. Our great and just God cannot like such an excess of sorrow -and regret about a thing which was only, and entirely, under the control -of His power and eternal wisdom.” - -“What do you say there?” replied the old priest, with a vivacity which -resembled anger. - -“I say that, as it was not in your power to foresee or to avoid that -occurrence, you have not the least reason to act and speak as you do. -Let us keep our regrets and our tears for our sins; we cannot shed too -many tears on them. But there is no sin here, and there must be some -reasonable limit to our sorrow. If anybody had to weep and regret -without measure what has happened, it would be Christ. For He alone -could foresee that event, and he alone could prevent it. Had it been His -will to oppose this sad and mysterious act, it was in His, not in our -power to prevent it. He alone has suffered from it, because it was His -will to suffer it.” - -“Mr. Chiniquy,” he replied, “you are quite a young man, and I see you -have the want of attention and experience which are often seen among -young priests. You do not pay a sufficient attention to the awful -calamity which has just occurred in your church. If you had more faith -and piety you would weep with me instead of laughing at my grief. How -can you speak so lightly of a thing which makes the angels of God weep? -Our dear Saviour dragged and eaten by rats! Oh! great God! does not this -surpass the humiliation and horrors of Calvary?” - -“My dear Father Daule,” I replied, “allow me respectfully to tell you -that I understand, as well as you do, the nature of the deplorable event -of this morning. I would have given my blood to prevent it. But let us -look at that fact in its proper light. It is not a moral action for us; -it did not depend on our will more than the spots of the sun. The only -one who is accountable for that fact is our God! For, again, I say, that -He was the only one who could foresee and prevent it. And, to give you -plainly my own mind, I tell you here that if I were God Almighty, and a -miserable rat would come to eat me, I would strike him dead before he -could touch me.” - -There is no need of confessing it here; every one who reads these pages, -and pays attention to this conversation, will understand that my former -so robust faith in my priestly power of changing the wafer into my God -had melted away and evaporated from my mind, if not entirely, at least -to a great extent. - -Great and new lights had flashed through my soul in that hour; -evidently my God wanted to open my eyes to the awful absurdities and -impieties of a religion whose God could be dragged and eaten by rats. -Had I been faithful to the saving lights which were in me then, I was -saved in that very hour; and before the end of that day I would have -broken the shameful chains by which the Pope had tied my neck to his -idol of bread. In that hour it seemed to me evident that the dogma of -transubstantiation was a sic monstrous imposture, and my priesthood an -insult to God and man. - -My intelligence said to me with a thundering voice: “Do not remain any -longer the priest of a God whom you make every day, and whom the rats -can eat.” - -Though blind, Father Daule understood very well by the stern accents of -my voice, that my faith in the god whom he had created that morning, and -whom the rats had eaten, had been seriously modified, if not entirely -crumbled down. He remained silent for some time, after which he invited -me to sit by him; and he spoke to me with a pathos and an authority -which my youth and his old age alone could justify. He gave me the most -awful rebuke I ever had; he opened on my poor wavering intelligence, -soul and heart, all the cataracts of heaven. He overwhelmed me with a -deluge of Holy Fathers, Councils and infallible Popes, who had believed -and preached before the whole world, in all ages, the dogma of -transubstantiation. - -If I had paid attention to the voice of my intelligence, and accepted -the lights which my merciful God was giving me, I could easily have -smashed the arguments of the old priest of Rome. But what has the -intelligence to do in the Church of Rome? What could my intelligence -say? I was forbidden to hear it. What was the weight of my poor, -isolated intelligence, when put in the balance against so many learned, -holy infallible intelligences? - -Alas! I was not aware, then, that the weight of the intelligence of God, -the Father, Son and Holy Ghost was on my side; and that, weighted -against the intelligence of the Popes, they were greater than all the -words against a grain of sand. - -One hour after, shedding tears of regret, I was at the feet of Father -Daule, in the confessional box, confessing the great sin I had committed -by doubting, for a moment, of the power of the priests to change a wafer -into God. - -The old priest, whose voice had been like a lion’s voice, when speaking -to the unbelieving curate of Beauport, had become sweet as the voice of -a lamb when he had me at his feet, confessing my unbelief. He gave me my -pardon. For my penance, he forbade me ever to say a word on the sad end -of the god he had created that morning; for, said he: “This would -destroy the faith of the most sincere Roman Catholics.” For the other -part of the penance, I had to go on my knees every day, during nine -days, before the fourteen images of the way of the cross, and say a -penitential psalm before every picture, which I did. But the sixth day -the skin of my knees was pierced, and the blood was flowing freely. I -suffered real torture every time I kneeled down, and at every step I -made. But it seemed to me that these terrible tortures were nothing -compared to my great iniquity! - -I had refused, for a moment, to believe that a man can create his God -with a wafer! and I had thought that a church which adores a god eaten -by rats must be an idolatrous church! - - - - - CHAPTER XXXVII - - VISIT OF A PROTESTANT STRANGER—HE THROWS AN ARROW INTO MY PRIESTLY SOUL - NEVER TO BE TAKEN OUT. - - -A few days before the arrival of Bishop de Forbin Janson, I was alone in -my study, considering my false position toward my ecclesiastical -superiors, on account of my establishing the temperance society against -their formal protest. My heart was sad. My partial success had not -blinded me to the reality of my deplorable isolation from the great mass -of the clergy. With very few exceptions, they were speaking of me as a -dangerous man. They had even given me the nickname of “_Le reformateur -au petit pied_” (small-sized reformer), and were losing no opportunity -of showing me their supreme contempt and indignation, for what they -called my obstinacy. - -In that sad hour, there were many clouds around my horizon, and my mind -was filled with anxiety; when, suddenly, a stranger knocked at my door. -He was a good-sized man, his smiling lips and honest face were beaming -with the utmost kindness. His large and noble forehead told me, at once, -that my visitor was a man of superior intellect. His whole mien was that -of a true gentleman. - -He pressed my hand with the cordiality of an old friend, and giving me -his name, he told me at once the object of his visit, in these words. - -“I do not come here only in my name; but it is in the name of many, if -not of all the English-speaking people of Quebec and Canada. I want to -tell you our admiration for the great reform you have accomplished in -Beauport. We know the stern opposition of your superiors and -fellow-priests to your efforts, and we admire you more for that. - -“Go on, sir, you have on your side the great God of heaven, who has said -to us all: ‘Look not thou upon the wine when it is red, when it giveth -its color in the cup, when it moveth itself aright. At the last, it -biteth like a serpent, it stingeth like an adder.’ - -“Take courage, sir,” he added; “you have, on your side, the Saviour of -the world, Jesus Christ himself, who has inspired his Apostle Paul to -say: ‘I will not drink any wine if it can be a cause of sin to my -neighbor.’ Fear not man, sir, when God the Father, and His son, Jesus -Christ, are on your side. If you find any opposition from some quarter, -and if deluded men turn you into ridicule when you are doing such a -Christian work, bless the Lord. For Jesus Christ has said: ‘Blessed are -they who do hunger and thirst after righteousness, for they shall be -filled. Blessed are ye when men shall revile you and persecute you, and -shall say all manner of evil against you, falsely, for my sake.’ - -“I come also to tell you, sir, that if there are men who oppose you, -there are many more who are praying for you day and night, asking our -Heavenly Father to pour upon you His most abundant blessings. - -“Intoxicating drinks are the curse of this young country. It is the most -deadly foe of every father and mother, the most implacable enemy of -every child in Canada. It is the ruin of our rich families, as well as -the destruction of the poor. - -“The use of intoxicating drinks, under any form or pretext is an act of -supreme folly; for alcohol kills the body and damns the soul of its -blind victim. - -“You have, for the first time, raised the glorious banners of temperance -among the French Canadian people; though you are alone, to-day, to lift -it up, be not discouraged; for, before long, you will see your -intelligent countrymen rallying around it to help you to fight and -conquer. - -“No doubt the seed you sow to-day is often watered with your tears; but -before long you will reap the richest crop, and your heart will be -filled with joy when your grateful country will bless your name.” - -After a few other sentences of the same elevated sentiments, he hardly -gave me time enough to express my feelings of gratitude, and said: “I -know you are very busy, I do not want to trespass upon your time. -Good-bye, sir; may the Lord bless you, and be your keeper in all your -ways.” - -He pressed my hand, and soon disappeared. I would try, in vain, to -express what I felt when alone with my God, after that strange and -providential visit. My first thought was to fall on my knees and thank -that merciful God for having sent me such a messenger to cheer me in one -of the darkest hours of my life; for every word from his lips had fallen -on my wounded soul as the oil of the Good Samaritan on the bleeding -wounds of the traveler to Jericho. There had been such an elevation of -thought, such a ring of true, simple but sublime faith and piety; such -love of man and fear of God in all that he had said. It was the first -time I had heard words so conformable to my personal views and profound -convictions on that subject. That stranger, whose visit had passed as -quickly as the visit of an angel from God, had filled my heart with such -joy and surprise at the unexpected news that all the English-speaking -people of Canada were praying for me! - -However, I did not fall on my knees to thank God; for my sentiments of -gratitude to God were suddenly chilled by the unspeakable humiliation I -felt when I considered that that stranger was a Protestant! - -The comparison I was forced to make between the noble sentiments, the -high philosophy, the Christian principles of that Protestant layman with -the low expressions of contempt, the absolute want of generous and -Christian thoughts of my bishop and my fellow-priests when they were -turning into ridicule that temperance society which God was so visibly -presenting to us as the best, if not the only way, to save the thousands -of drunkards who were perishing around us, paralyzed my lips, bewildered -my mind, and made it impossible for me to utter a word of prayer. My -first sentiments of joy and of gratitude to God soon gave way to -sentiments of unspeakable shame and distress. - -I was forced to acknowledge that these Protestants, whom my Church had -taught me, through all her councils, to anathematize and curse as the -damned slaves and followers of Satan, were, in their principles of -morality, higher above us than the heavens are above the earth! I had to -confess to myself that those heretics, whom my Church had taught me to -consider as rebels against Christ and His Church, knew the laws of God -and followed them much more closely than ourselves. They had raised -themselves to the highest degree of Christian temperance, when my -bishops, with their priests, were swimming in the deadly waters of -drunkenness! - -A voice seemed crying to me: “Where is the superiority of holiness of -your proud Church of Rome over those so-called heretics, who follow more -closely the counsels and precepts of the gospel of Christ?” - -I tried to stifle that voice, but I could not. Louder and louder it was -heard asking me: “Who is nearer God—the bishop, who so obstinately -opposes a reform which is so evidently according to the Divine Word, or -those earnest followers of the gospel, who make the sacrifice of their -old and most cherished usages with such pleasure, when they see it is -for the good of their fellow-men and the glory of God?” - -I wished then to be a hundred feet below the ground, in order not to -hear those questions answered within my soul. But there was no help; I -had to hear them, and to blush at the reality before my eyes. - -Pride! yes, diabolical pride! is the vice, _par excellence_, of every -priest of Rome. Just as he is taught to believe and say that his church -is far above every other church, so he is taught to believe and say -that, as a priest, he is above all the kings, emperors, governors and -presidents of this world. _That_ pride is the daily bread of the pope, -the bishop, the priests, and even the lowest layman in the Church of -Rome. - -It is also the great secret of their power and strength. It is this -diabolical pride which nerves them with an iron will, to bring down -everything to their feet; subject every human being to their will, and -tie every neck to the wheels of their chariot. It is this fearful pride -which so often gives them that stoical patience and indomitable courage -in the midst of the most cruel pain, or in the face of the most -appalling death, which so many deluded Protestants take for Christian -courage and heroism. The priest of Rome believes that he is called by -God Almighty to rule, subdue and govern the world. With all those -prerogatives that he fancies granted him by heaven, he builds up a high -pyramid, on the top of which he seats himself, and from that elevation -looks down with the utmost contempt on the rest of the world. - -If anyone suspects that I exaggerate in thus speaking of the pride of -the priest, let him read the following haughty words which Cardinal -Manning puts on the lips of the pope in one of his lectures: - -“I acknowledge no civil power; I am the subject of no prince. I am more -than this. I claim to be the supreme judge and director of the -conscience of men: of the peasant who tills his field and of the prince -who sits upon the throne; of the household that lives in the shade of -privacy, and the legislator that makes laws for the kingdom. I am the -sole, last, supreme judge of what is right or wrong.” - -Is it not evident that the Holy Ghost speaks of this pride of the -priests and of the pope—the high priest of Rome—when he says: “That man -of sin, that son of perdition, who opposeth and exalteth himself above -all that is called God, or that is worshipped, so that he, as God, sits -in the temple of God, showing himself that he is God.” - -That caste pride which was in me, though I did not see it then, as it is -in every priest of Rome, though he does not suspect it, had received a -rude check, indeed, from that Protestant visitor. Yes, I must confess -it, he had inflicted a deadly wound on my priestly pride; he had thrown -a barbed arrow into my priestly soul which I tried many times, but -always in vain, to take away. The more I attempted to get rid of this -arrow, the deeper it went through my very bones and marrow. That strange -visitor, who caused me to pass so many hours and days of humiliation, -when forcing me to blush at the inferiority of the Christian principles -of my Church compared with those of the Protestants, is well known in -Canada, the United States and Great Britain, as the founder and first -editor of two of the best religious papers of America, the _Montreal -Witness_ and the _New York Witness_. His name is John Dougall. - -As he is still living, I am happy to have this opportunity of thanking -and blessing him again for the visit he paid to the young curate of -Beauport forty-five years ago. - -I was not aware then that the wounds inflicted by that unknown but -friendly hand was one of the great favors bestowed upon me by my -merciful God; but I understand it now. Many rays of light have since -come from the wounds which my priestly pride received that day. Those -rays of light helped much to expel the darkness which surrounded me, by -leading me to see, in spite of myself, that the vaunted holiness of the -Church of Rome is a fraud. - - - - - CHAPTER XXXVIII. - -ERECTION OF THE COLUMN OF TEMPERANCE—SCHOOL BUILDINGS—ADDRESSES—A NOBLE - AND TOUCHING ACT OF THE PEOPLE OF BEAUPORT. - - -The battle fought and gained at the grand dinner of the Quebec Seminary -by the society of temperance had been decisive. - -The triumph was as complete as it was glorious. Hereafter her march to -the conquest of Canada was to be a triumph. Her blessed banners were -soon to be planted over all the cities, towns and villages of my dear -country. - -To commemorate the expression of their joy and gratitude to God to the -remotest generations, the people of Beauport erected the beautiful -Column of Temperance, which is still seen halfway between Quebec and the -Montmorency Falls. The Bishop de Nancy, my Lord Forbin Janson, blessed -that first monument of temperance, September 7th, 1841, in the midst of -an immense multitude of people. - -The parishes of St. Peter, St. John, St. Famille (Orleans Island), with -St. Michel were the first after Lange Gardien, Chateau Richer, St. Anne -and St. Joachin, to request me to preach on temperance. - -Soon after, the whole population of St. Roch, Quebec, took the pledge -with a wonderful unanimity, and kept it long with marvellous fidelity. -In order to show to the whole country their feelings of gratitude, they -presented me with a fine picture of the Column of Temperance and a -complimentary address, written and delivered by one of the most -promising young men of Quebec, Mr. John Cauchon, who was raised some -years later to the dignity of a Cabinet Minister, and who has been the -worthy lieutenant-governor of Manitoba. - -That address was soon followed by another from the citizens of Quebec -and Beauport, presented along with my portrait, by Mr. Joseph Parent, -then editor of the _Canadien_, and afterwards Provincial Secretary of -Canada. - -What a strange being man is! How fickle are his judgments! In 1842, they -had no words sufficiently flattering to praise the very man in the face -of whom they were spitting in 1838, for doing the very same thing! Was I -better for establishing the society of temperance in 1842 than I was in -establishing it in 1838? No! And was I worse when, in 1838, bishops, -priests and people were abusing, slandering and giving me bad names for -raising the banners of temperance over my country, than I was in -continuing to lift it up in 1842? No? - -The sudden and complete change of the judgment of men in such a short -period of time had the good and providential effect of filling my mind -with the most supreme indifference, not to say contempt, for what men -thought or said of me. - -Yea! this sudden passage from condemnation to that of praise, when I was -doing the very same work, had the good effect to cure me of that natural -pride which one is apt to feel when publicly applauded by men. - -It is to that knowledge, acquired when young, that I owe the -preservation of my dignity as man and priest, when all my bishops and -their priests were arrayed against me at the dining table of the -Seminary of Quebec. It is that knowledge, also, that taught me not to -forget that I was nothing but a worm of the dust and an unprofitable -servant of God, when the same men overwhelmed me with their unmerited -praises. - -Let not my readers think, however, that I was absolutely indifferent to -this change of public feeling; for no words can tell the joy I felt at -the assurance which these public manifestations afforded me that the -cause of temperance was to triumph everywhere in my country. - -Let me here tell a fact too honorable to the people of Beauport to be -omitted. As soon as the demon of intemperance was driven from my parish, -I felt that my first duty was to give my attention to education, which -had been so shamefully neglected by my predecessors that there was not a -single school in the parish worthy of that name. I proposed my plan to -the people, asked their co-operation and set to work without delay. - -I began by erecting the fine stone school house near the church, on the -site of the old parsonage. The old walls were pulled down, and on the -old foundation a good structure was soon erected with the free -collections raised in the village. But the work was hardly half finished -when I found myself without a cent to carry it on. I saw at once that, -having no idea of the value of education, the people would murmur at my -asking any more money. I therefore sold my horse, a fine animal given me -by a rich uncle, and with the money finished the building. - -My people felt humiliated and pained at seeing their pastor obliged to -walk when going to Quebec or visiting the sick. They said to each other; -“Is it not a burning shame for us to have forced our young curate to -sell his fine horse to build our school houses, when it would have been -so easy to do that work ourselves? Let us repair our faults.” - -On my return from establishing the society of temperance in St. John, -two weeks later, my servant man said to me: - -“Please, Mr. le Cure, come to the stable and see a very curious thing.” - -“What curious thing can there be?” I answered. - -“Well, sir, please come and you will see.” - -What was both my surprise and pleasure to find one of the most splendid -Canadian horses there, as mine! For my servant said to me: “During your -absence the people have raised five hundred dollars and bought this fine -horse for you. They say they do not want any longer to see their curate -walking in the mud. When they drove the horse here, that I might present -him to you as a surprise on your arrival, I heard them saying that, with -the temperance society, you have saved them more than five hundred -dollars every week in money, time and health, and that it was only an -act of justice to give you the savings of a week.” - -The only way of expressing my gratitude to my noble people was to -redouble my exertions in securing the benefits of a good education to -their children. I soon proposed to the people to build another school -house two miles distant from the first. - -But I was not long without seeing that this new enterprise was to be -still more uphill work than the first one among the people, of whom -hardly one in fifty could sign his name. - -“Have not our fathers done well without those costly schools?” said -many. “What is the use of spending so much money for a thing that does -not add a day to our existence, nor an atom to our comfort?” - -I soon felt confronted by such a deadly indifference, not to say -opposition, on the part of my best farmers, that I feared for a few days -lest I had really gone too far. The last cent of my own revenues was not -only given, but a little personal debt created to meet the payments, and -a round sum of $500 had to be found to finish the work. I visited the -richest man of Beauport to ask him to come to my rescue. Forty years -before he had come to Beauport barefooted, without a cent, to work. He -had employed his first earned dollars in purchasing some rum, with which -he had doubled his money in two hours; and had continued to double his -money, at that rate, in the same way, till he was worth nearly $200,000. - -He had then stopped selling rum, to invest his money in city properties. -He answered me: “My dear curate, I would have no objections to give you -the $500 you want, if I had not met the Grand Vicar Demars yesterday, -who warned me, as an old friend, against what he calls your dangerous -and exaggerated views in reference to the education of the people. He -advised me, for your own good, and the good of the people, to do all in -my power to induce you to desist from your plan of covering our parishes -with schools.” - -“Will you allow me,” I answered, “to mention our conversation to Mr. -Demars, and tell him what you have just said about his advising you to -oppose me in my efforts to promote the interests of education?” - -“Yes, sir, by all means,” answered Mr. Des Roussell. “I allow you to -repeat to the venerable superior of the Seminary of Quebec what he said -to me yesterday; it was not a secret, for there were several other -farmers of Beauport to whom he said the very same thing. If you ignore -that the priests of Quebec are opposed to your plans of educating our -children you must be the only one who does not know it, for it is a -public fact. Your difficulties in raising the funds you want come only -from the opposition of the rest of the clergy to you in this matter; we -have plenty of money in Beauport to-day, and we would feel happy to help -you. But you understand that our good-will is somewhat cooled by the -opposition of men whom we are accustomed to respect.” - -I replied: “Do you not remember, my dear Mr. Des Roussell, that those -very same priests opposed me in the same way in my very first efforts to -establish the temperance society in your midst?” - -“Yes, sir,” he answered with a smile, “we remember it well, but you have -converted them to your views now.” - -“Well, my dear sir, I hope we shall convert them also in this question -of education.” - -The very next morning, I was knocking at the door of the Rev. Grand -Vicar Demars, after I had tied my splendid horse in the courtyard of the -Seminary of Quebec. I was received with the utmost marks of courtesy. -Without losing any time, I repeated to the old superior what Mr. Des -Roussell had told me of his opposition to my educational plans, and -respectfully asked him if it were true. - -The poor Grand Vicar seemed as if thunder-struck by my abrupt, though -polite question. He tried, at first, to explain what he had said, by -taking a long circuit, but I mercilessly brought him to the point at -issue, and forced him to say, “Yes, I said it.” - -I then rejoined and said: “Mr. Grand Vicar, I am only a child before -you, when comparing my age with yours; however, I have the honor to be -the curate of Beauport. It is in that capacity that I respectfully ask -you by what right you oppose my plans for educating our children?” - -“I hope, Mr. Chiniquy,” he answered, “that you do not mean to say that I -am the enemy of education; for I would answer you that this is the first -house of education on this continent, and that I was at its head before -you were born. I hope that I have the right to believe and say that the -old Superior of the Seminary of Quebec understands as well as the young -curate of Beauport the advantage of a good education. But I will repeat -to you what I said to Mr. Des Roussell, that it is a great mistake to -introduce such a general system of education as you want to do in -Beauport. Let every parish have its well educated notary, doctor, -merchants, and a few others to do the public business; that is enough. -Our parishes of Canada are models of peace and harmony under the -direction of their good curates, but they will become unmanageable the -very day your system of education spreads abroad; for then all the bad -propensities of the heart will be developed with an irresistible force. -Besides, you know that since the conquest of Canada by Protestant -England, the Protestants are waiting for their opportunity to spread the -Bible among our people. The only barrier we can oppose to that danger is -to have in the future, as in the past, only a very limited number of our -people who can read or write. For as soon as the common people are able -to read, they will, like Adam and Eve, taste the forbidden fruit; they -will read the Bible, turn Protestant, and be lost for time and -eternity.” - -In my answer, among other things, I said: “Go into the country, look at -the farm which is well cultivated, ploughed with attention and skill, -richly manured, and sown with good seed, is it not infinitely more -pleasant and beautiful to live on such a farm than on one which is -neglected, unskilfully managed and covered with noxious weeds? Well, the -difference between a well-educated and an uneducated people is still -greater in my mind. - -“I know that the priests of Canada, in general, have your views, and it -is for that reason that the parish of Beauport, with its immense -revenues, has been left without a school worthy the name, from its -foundation till my going there. But my views are absolutely different; -and as for your fear of the Bible, I confess we are antipodes to each -other. I consider that one of the greatest blessings God has bestowed -upon me, is that I have read the Bible when I was on my mother’s knees. -I do not even conceal from you that one of my objects in giving a good -education to every boy and girl of Beauport, is to put the gospel of -Christ in their hands as soon as they are able to read it.” - -At the end of our conversation, which was very excited on both sides, -though kept in the bounds of politeness during nearly two hours, I said: -“Mr. Grand Vicar, I did not come here to convert you to my views—this -would have been impertinence on my part; nor can you convert me to -yours, if you are trying it, for you know I have the bad reputation of -being a hard case. I came to ask you, as a favor, to let me work -according to my conscience in a parish which is mine and not yours. Do -not interfere any more in my affairs between me and my parishioners than -you would like me to interfere in the management of your seminary. As -you would not like me to criticize you before your pupils and turn you -into ridicule, please cease adding to my difficulties among my people, -by continuing in the future what you have done in the past. - -“You know, Mr. Grand Vicar, that I have always respected you as my -father; you have many times been my adviser, my confessor and my friend; -I hope you will grant me the favor I ask from you in the name of our -common Saviour. It is for the spiritual and temporal good of the people -and pastor of Beauport that I make this prayer.” - -The old priest was a kind-hearted man. These last words melted his -heart. He promised what I wanted, and we parted from each other on -better terms than I had expected at first. - -When crossing the courtyard of the seminary, I saw the Archbishop -Signaie, who, coming from taking a ride, had stopped to look at my horse -and admire it. When near him, I said: “My lord, this is a bishop’s -horse, and ought to be in your hands.” - -“It is what I was saying to my secretary,” replied the bishop. “How long -is it since you got it?” - -“Only a few days ago, my lord.” - -“Have you any intention of selling it?” - -“I would, if it would please my bishop,” I replied. - -“What is the price?” asked the bishop. - -“Those who gave it to me paid $500 for it,” I replied. - -“Oh! oh! that is too dear,” rejoined the bishop; “with five hundred -dollars we can get five good horses. Two hundred would be enough.” - -“Your lordship is joking. Were I as rich as I am poor, one thousand -dollars would not take that noble animal from my hands, except to have -it put in the carosse of my bishop.” - -“Go and make a check for two hundred dollars to the order of Mr. -Chiniquy,” said the bishop to his sub-secretary, Mr. Belisle. - -When the secretary had gone to make the check, the bishop being alone -with me, took from his portfeuille three bank bills of one hundred -dollars each, and put them into my hands, saying: “This will make up -your $500, when my secretary gives you the check. But please say nothing -to anybody, not even to my secretary. I do not like to have my private -affairs talked of around the corners of the streets. That horse is the -most splendid I ever saw, and I am much obliged to you for having sold -it to me.” - -I was also very glad to have $500 in hand. For with $300 I could finish -my school house, and there was $200 more to begin another, three miles -distant. - -Just two weeks later, when I was dressing myself at sunrise, my servant -came to my room and said: “There are twenty men on horseback who want to -speak to you.” - -“Twenty men on horseback who want to speak to me!” I answered. “Are you -dreaming?” - -“I do not dream,” answered my young man; “there they are at the door, on -horseback, waiting for you.” - -I was soon dressed and in the presence of twenty of my best farmers, on -horseback, who had formed themselves in a half-circle to receive me. - -“What do you want, my friends?” I asked them. - -One of them, who had studied a few years in the Seminary of Quebec, -answered: - -“Dear pastor, we come in the name of the whole people of Beauport to ask -your pardon for having saddened your heart by not coming as we ought to -your help in the superhuman efforts you make to give good schools to our -children. This is the result of our ignorance. Having never gone to -school ourselves, the greater part of us have never known the value of -education. But the heroic sacrifices you have made lately have opened -our eyes. They ought to have been opened at the sale of your first -horse. But we were in need of another lesson to understand our meanness. -However, the selling of the second horse has done more than anything -else to awaken us from our shameful lethargy. The fear of receiving a -new rebuke from us, if you made another appeal to our generosity, has -forced you to make that new sacrifice. The first news came to us as a -thunderbolt. But there is always some light in a thunderbolt. Through -that light we have seen our profound degradation, in shutting our ears -to your earnest and paternal appeals in favor of our own dear children. -Be sure, dear pastor, that we are ashamed of our conduct. From this day, -not only our hearts but our purses are yours, in all you want to do to -secure a good education for our families. However, our principal object -in coming here to-day is not to say vain words, but to do an act of -reparation and justice. Our first thought, when we heard that you had -sold the horse we had given you, was to present you with another. We -have been prevented from doing this by the certainty that you would sell -it again, either to help some poor people or to build another school -house. As we cannot bear to see our pastor walking in the mud when going -to the city or visiting us, we have determined to put another horse into -your hands, but in such a way that you will not have the right to sell -it. We ask you then, as a favor, to select the best horse here among -these twenty which are before you, and to keep it as long as you remain -in our midst, which we hope will be very long. It will be returned to -its present possessor if you leave us; and be sure, dear pastor, that -the one of us who leaves his horse in your hands will be the most happy -and proudest of all.” - -When speaking thus, that noble-hearted man had several times been unable -to conceal the tears which were rolling down his cheeks, and more than -once his trembling voice had been choked by his emotion. - -I tried in vain at first to speak. My feelings of gratitude and -admiration could be expressed only with my tears. It took some time -before I could utter a single word. At last I said: “My dear friends, -this is too much for your poor pastor. I feel overwhelmed by this grand -act of kindness. I do not say that I thank you—the word thank is too -small, too short and insignificant to tell you what your poor unworthy -pastor feels at what his eyes see and his ears hear just now. The great -and merciful God, who has put those sentiments into your hearts, alone -can repay you for the joy with which you fill my soul. I would hurt your -feelings, I know, by not accepting your offering. I accept it. But to -punish your speaker, Mr. Parent, for his complimentary address, I will -take his horse for the time I am curate of Beauport, which I hope will -be till I die.” And I laid my hand on the bridle of the splendid animal. - -There was then a struggle which I had not expected. Every one of the -nineteen whom I left with their horses began to cry: “Oh! do not take -that horse; it is not worth a penny; mine is much stronger,” said one. -“Mine is much faster,” cried out another. “Mine is a safe rider,” said a -third. Every one wanted me to take his horse, and tried to persuade me -that it was the best of all; they really felt sorry that they were not -able to change my mind. - -Has any one ever felt more happy than I was in the midst of these -generous friends? - -The memory of that happy hour will never pass away from my mind. - - - - - CHAPTER XXXIX. - -SENT TO SUCCEED REV. MR. VARIN, CURATE OF KAMOURASKA—STERN OPPOSITION OF - THAT CURATE AND THE SURROUNDING PRIEST AND PEOPLE—HOURS OF DESOLATION - IN KAMOURASKA—THE GOOD MASTER ALLAYS THE TEMPEST, AND BIDS THE WAVES - BE STILL. - - -On the morning of the 25th of August, 1842, we blessed and opened the -seventh school of Beauport. From that day all the children were to -receive as good an education as could be given in any country place of -Canada. Those schools had been raised on the ruins of the seven taverns -which had so long spread ruin, shame, desolation and death over that -splendid parish. My heart was filled with an unspeakable joy at the -sight of the marvellous things which, by the hand of God, had been -wrought in such a short time. - -At about two P. M. of that never-to-be-forgotten day, after I had said -my vespers, and was alone, pacing the alleys of my garden, under the -shade of the old maple trees bordering the northern part of that -beautiful spot, I was reviewing the struggles and the victories of these -last four years. It seemed that everything around me—not only the giant -trees which were protecting me from the burning sun, but even the -humblest grasses and flowers of my garden—had a voice to tell me, “Bless -the Lord for His mercies.” - -At my feet the majestic St. Lawrence was rolling its deep waters; -beyond, the old capital of Canada, Quebec, with its massive citadel, its -proud towers, its bristling cannons, its numerous houses and steeples, -with their tin roofs reflecting the light of the sun in myriads of rays, -formed such a spectacle of fairy beauty as no pen can describe. The -fresh breeze from the river, mingled with the perfume of the thousand -flowers of my parterre, bathed me in an atmosphere of fragrance. Never -yet had I enjoyed life as at that hour. All the sanguine desires of my -heart and the holy aspirations of my soul had been more than realized. -Peace, harmony, industry, abundance, happiness, religion and education -had come on the heels of temperance, to gladden and cheer the families -which God had entrusted to me. The former hard feelings of my -ecclesiastical superiors had been changed into sentiments and acts of -kindness, much above my merits. With the most sincere feelings of -gratitude to God, I said with the old prophet, “Bless the Lord, O my -soul.” - -By the great mercy of God, that parish of Beauport, which at first had -appeared to me as a bottomless abyss, in which I was to perish, had been -changed for me into an earthly paradise. There was only one desire in my -heart. It was that I never should be removed from it. Like Peter on -Mount Tabor, I wanted to pitch my tent in Beauport to the end of my -life. But the rebuke which had shamed Peter came as quickly as lightning -to show me the folly and vanity of my dreams. - -Suddenly the carrosse of the Bishop of Quebec came in sight, and rolled -down to the door of the parsonage. The sub-secretary, the Rev. Mr. -Belisle, alighting from it, directed his steps towards the garden, where -he had seen me, and handed me the following letter from the Right Rev. -Turgeon, Coadjutor of Quebec: - -My dear Mons. Chiniquy. - -His lordship Bishop Signaie and I wish to confer with you on a most -important matter. We have sent our carriage to bring you to Quebec. -Please come without the least delay. - - Truly yours, - - ✠ FLAV. TURGEON. - -One hour after, I was with the two bishops. My Lord Signaie said: - -“Monseigneur Turgeon will tell you why we have sent for you in such -haste.” - -“Mons. Chiniquy,” said Bishop Turgeon, “is not Kamouraska your -birthplace?” - -“Yes, my lord.” - -“Do you like that place, and do you interest yourself much in its -welfare?” - -“Of course, my lord, I like Kamouraska; not only because it is my -birthplace, and the most happy years of my youth were spent in it, but -also because, in my humble opinion, the beauties of its scenery, the -purity of its atmosphere, the fine manners and proverbial intelligence -of its people, make it the very gem of Canada.” - -“You know,” rejoined the bishop, “that Rev. Mons. Varin has been too -infirm, these last years, to superintend the spiritual interest of that -important place, it is impossible to continue putting a young vicar at -the head of such a parish, where hundreds of the best families of the -aristocracy of Quebec and Montreal resort every summer. We have, too -long, tried that experiment of young priests in the midst of such a -people. It has been a failure. Drunkenness, luxury and immoralities of -the most degrading kind are eating up the very life of Kamouraska -to-day. Not less than thirty illegitimate births are known and -registered in different places from Kamouraska these last twelve months. -It is quite time to stop that state of affairs, and you are the only -one, Mons. Chiniquy, on whom we can rely for that great and difficult -work.” - -These words passed through my soul as a two-edged sword. My lips -quivered, I felt as if I were choking, and my tongue, with difficulty -muttered: “My lord, I hope it is not your intention to remove me from my -dear parish of Beauport.” - -“No, Mons. Chiniquy, we will not make use of our authority, to break the -sacred and sweet ties which unite you to the parish of Beauport. But we -will put before your conscience the reasons we have to wish you at the -head of the great and important parish of Kamouraska.” - -For more than an hour, the two bishops made strong appeals to my charity -for the multitudes who were sunk into the abyss of drunkenness and every -vice, and had no one to save them. - -“See how God and men are blessing you to-day,” added the Archbishop -Signaie, for what you have done in Beauport! Will they not bless you -still more, if you save that great and splendid parish of Kamouraska, as -you have saved Beauport? Will not a double crown be put upon your -forehead by your bishops, your country and your God, if you consent to -be the instrument of the mercies of God towards the people of your own -birthplace, and the surrounding country, as you have just been for -Beauport and its surrounding parishes? Can you rest and live in peace -now in Beauport, when you hear day and night the voice of the multitudes -who cry: ‘Come to our help, we are perishing?’ What will you answer to -God, at the last day, when He will show you the thousands of precious -souls lost at Kamouraska, because you refused to go to their rescue? As -Monseigneur Turgeon has said, we will not make use of our authority to -force you to leave your present position; we hope that the prayers of -your bishops will be enough for you. We know what a great sacrifice it -will be for you to leave Beauport to-day; but do not forget that the -greater the sacrifice, the more precious will the crown be.“ - -My bishops had spoken to me with such kindness! Their paternal and -friendly appeals had surely more power over me than orders. Not without -many tears; but with a true good will, I consented to give up the -prospects of peace and comfort which were in store for me in Beauport, -to plunge myself again into a future of endless trouble and warfare, by -going to Kamouraska. - -There is no need of saying that the people of Beauport did all in their -power to induce the bishops to let me remain among them some time -longer. But the sacrifice had to be made. I gave my farewell address on -the second Sabbath of September; in the midst of indescribable cries, -sobs and tears, and on the 17th of the same month, I was on my way to -Kamouraska. I had left everything behind me at Beauport, even to my -books, in order to be freer in that formidable conflict which seemed to -be in store for me in my new parish. - -When I took leave of the bishops of Quebec, they showed me a letter just -received by them from Mons. Varin, filled with the most bitter -expressions of indignation on account of the choice of such a fanatic -and fire-brand as Chiniquy, for a place so well known for its peaceful -habits and harmony among all classes.” The last words of the letter were -as follows: - -“The clergy and people of Kamouraska and vicinity consider the -appointment of Mons. Chiniquy to this parish as an insult, and we hope -and pray that your lordship will change your mind on the subject.” - -In showing me the letter, my lord Signaie and Turgeon said: “We fear -that you will have more trouble than we expected with the old curate and -his partisans, but we commend you to the grace of God and the protection -of the Virgin Mary, remembering that our Saviour has said: ‘Fear not, I -have overcome the world.’” - -I arrived at Kamouraska the 21st of September, 1842, on one of the -finest days of the year. But my heart was filled with an unspeakable -desolation, for all along the way, the curates had told me that the -people, with their old pastor, were unanimous in their opposition to my -going there. It was even rumored that the doors of the church would be -shut against me, the next Sunday. To this bad news were added two very -strange facts. My brother Achilles, who was living at St. Michel, was to -drive me from that place to St. Roch des Aulnets, whence my other -brother Louis, would take me to Kamouraska. But we had not traveled more -than five or six miles, when the wheel of the newly finished and -beautifully painted buggy, having struck a stone, the seat was broken -into fragments, and we both fell to the ground. - -By chance, as my brother was blessing the man who sold him that rig for -a new and first-class conveyance, a traveler going the same way passed -by. I asked him for a place in his caleche, bade adieu to my brother, -and consoled him by saying: “As you have lost your fine buggy in my -service, I will give you a better one.” - -Two days after, my second brother was driving me to my destination, and -when about three or four miles from Kamouraska, his fine horse stepped -on a long nail which was on the road, fell down and died in the awful -convulsions of tetanus. I took leave of him, and consoled him also by -promising to give him another horse. - -Another carriage took me safely to the end of my journey. However, -having to pass by the church, which was about 200 yards from the -parsonage, I dismissed my driver at the door of the sacred edifice, and -took my satchel in hand, which was my only baggage, entered the church -and spent more than an hour in fervent prayers, or rather in cries and -tears. I felt so heart-sick that I needed that hour of rest and prayer. -The tears I shed there relieved my burdened spirit. - -A few steps from me, in the cemetery, lay the sacred remains of my -beloved mother, whose angelic face and memory were constantly before me. -Facing me was the altar where I had made my first communion; at my left, -was the pulpit which was to be the battlefield where I had to fight the -enemies of my God and my people, who, I had been repeatedly told, were -cursing and grinding their teeth at me. But the vision of that old -curate I had soon to confront, and who had written such an impudent -letter against me to the bishops, and the public opposition of the -surrounding priests to my coming into their midst, were the most -discouraging aspects of my new position. I felt as if my soul had been -crushed. My very existence seemed an unbearable burden. - -My new responsibilities came so vividly before my mind in that -distressing hour, that my courage, for a moment, failed me. I reproached -myself for the act of folly in yielding to the request of the bishops. -It seemed evident that I had accepted a burden too heavy for me to bear. -But I prayed with all the fervor of my soul to God and to the Virgin -Mary, and wept to my heart’s content. - -There was a marvellous power in the prayers and tears which came from my -heart. I felt as a new man. I seemed to hear the trumpet of God calling -me to the battlefield. My only business then was to go and fight, -relying on Him alone for victory. I took my traveling bag, went out of -the church, and walked slowly towards the parsonage, which has been -burnt since. It was a splendid two-story building, eighty feet in -length, with capacious cellars. It had been built shortly after the -conquest of Canada, as a store for contraband goods; but after a few -years of failure, became the parsonage of the parish. - -The Rev. Mons. Varin, though infirm and sick, had watched me from his -window, and felt bewildered at my entering the church and remaining so -long. - -I knocked the first door, but as nobody answered, I opened it, and -crossed the first large room to knock at the second door; but, here -also, no answer came except from two furious little dogs. I entered the -room, fighting the dogs, which bit me several times. I knocked at the -third and fourth doors with the same result—no one to receive me. - -I knew that the next was the old curate’s sleeping-room. At my knocking, -an angry voice cried out: “Walk in.” - -I entered, made a step toward the old and infirm curate, who was sitting -in his large arm chair. As I was about to salute him, he angrily said: -“The people of Beauport have made great efforts to keep you in their -midst, but the people of Kamouraska will make as great an effort to turn -you out of this place.” - -“Mons. le Cure,” I answered calmly, “God knoweth that I never desired to -leave Beauport for this place. But I think it is that great and merciful -God who has brought me here by the hand; and I hope He will help me to -overcome all opposition, from whatever quarter it may come.” - -He replied angrily: “Is it to insult me that you call me ‘Mons. le -Cure?’ I am no more the curate of Kamouraska. You are the curate now, -Mr. Chiniquy.” - -“I beg your pardon, my dear Mr. Varin; you are still, I hope you will -remain all your life, the honored and beloved curate of Kamouraska. The -respect and gratitude I owe you have caused me to refuse the titles and -honors which our bishop wanted to give me.” - -“But, then, if I am the curate, what are you?” replied the old priest, -with more calmness. - -“I am nothing but a simple soldier of Christ, and a sower of the good -seed of the gospel!” I answered. “When I fight the common enemy in the -plain, as Joshua did, you, like Moses, will stand on the top of the -mountain, lift up your hands to heaven, send your prayers to the -mercy-seat, and we will gain the day. Then both will bless the God of -our salvation for the victory.” - -“Well! well! this is beautiful, grand and sublime,” said the old priest, -with a voice filled with friendly emotions. “But where is your household -furniture, your library?” - -“My household furniture,” I answered, “is in this little bag which I -hold in my hand. I do not want any of my books, as long as I have the -pleasure and honor to be with the good Mons. Varin, who will allow me, I -am sure of it, to ransack his splendid library, and study his rare and -learned books.” - -“But what rooms do you wish to occupy?” rejoined the good old curate. - -“As the parsonage is yours, and not mine,” I answered, “please tell me -where you want me to sleep and rest. I will accept, with gratitude, any -room you will offer me, even if it were in your cellar or granary. I do -not want to bother you in any way. When I was young, a poor orphan in -your parish, some twenty years ago, were you not a father to me? Please -continue to look upon me as your own child, for I have always loved you -and considered you as a father, and still do the same. Were you not my -guide and adviser, in my first steps in the ways of God? Please continue -to be my friend and adviser to the end of your life. My only ambition is -to be your right-hand man, and to learn from your old experience and -your sincere piety, how to live and work as a good priest of Jesus -Christ.” - -I had not finished the last sentence, when the old man burst into tears, -threw himself into my arms, pressed me to his heart, bathed me with his -tears, and said, with a voice half-suffocated by his sobs: “Dear Mr. -Chiniquy, forgive me the evil things I have written and said about you. -You are welcome in my parsonage, and I bless God to have sent me such a -young friend, who will help me to carry the burden of my old age.” - -I then handed him the bishop’s letter, which had confirmed all I had -said about my mission of peace towards him. - -From that day to his death, which occurred six months after, I never had -a more sincere friend than Mr. Varin. - -I thanked God, who had enabled me at once, not only to disarm the chief -of my opponents, but to transform him into my most sincere and devoted -friend. My hope was that the people would soon follow their chief, and -be reconciled to me, but I did not expect that this would be so soon, -and from such an unforeseen and unexpected cause. - -The principal reason the people had to oppose my coming to Kamouraska, -was, that I was the nephew of the Hon. Amable Dionne, who had made a -colossal fortune at their expense. The Rev. Mr. Varin, who was always in -his debt, was also forced by the circumstances, to buy everything, both -for himself and the church, from him, and had to pay, without a murmur, -the most exorbitant prices for everything. - -In that way, the church and the curate, though they had very large -revenues, had never enough to clear their accounts. When the people -heard that the nephew of Mons. Dionne was their curate, they said to -each other: “Now our poor church is forever ruined, for the nephew will, -still more than the curate, favor his uncle, and the uncle will be less -scrupulous than ever in asking most unreasonable prices for his -merchandise.” - -They felt they had more than fallen from Charybdis into Scylla. - -The very next day after my arrival, the beadle told me that the church -needed a few yards of cotton for some repairs, and asked me if he would -not go, as usual, to Mr. Dionne’s store. I told him to go there first, -ask the price of that article, and then go to the other stores, ordering -him to buy at the cheapest one. Thirty cents was asked at Mr. Dionne’s, -and only fifteen cents at Mr. St. Pierre’s; of course we bought at the -latter’s store. - -The day was not over before this apparently insignificant fact was known -all over the parish, and was taking the most extraordinary and -unforeseen proportions. - -Farmers would meet with their neighbors, and congratulate themselves -that, at last, the yoke imposed upon them by the old curate and Mr. -Dionne was broken; that the taxes they had to pay the store were at an -end, with the monopoly which had cost them so much money. Many came to -Mr. St. Pierre to hear from his own lips that their new curate had, at -once, freed them from what they considered the long and ignominious -bondage, against which they so often, but so vainly protested. For the -rest of the week, this was the only subject of conversation. They -congratulated themselves, that they had, at last, a priest, with such an -independent and honest mind, that he would not do them any injustice, -even to please a relative in whose house he had spent the years of his -childhood. - -This simple act of fair play towards that people won over their -affection. Only one little dark spot remained in their minds against me. -They had been told that the only subject on which I could preach was: -Rum, whiskey and drunkenness. And it seemed to them exceedingly tedious -to hear nothing else from the curate, particularly when they were more -than ever determined to continue drinking their social glasses of -brandy, rum and wine. - -There was an immense crowd at church the next Sunday. My text was: “As -the Father has loved me, so have I loved you.” Showing them how Jesus -had proved that He was their friend. - -But their sentiments of piety and pleasure at what they had heard were -nothing compared to their surprise when they saw that I had preached -nearly an hour without saying a word on whiskey, rum or beer. - -People are often compared to the waters of the sea in the Holy -Scriptures. When you see the roaring waves dashing on that rock to-day, -as if they wanted to demolish it, do not fear that this fury will last -long. The very next day, if the wind has changed, the same waters will -leave that rock alone, to spend their fury on the opposite rock. So it -was in Kamouraska. They were full of indignation and wrath when I set my -feet in their midst; but a few days later, those very men would have -given the last drop of their blood to protect me. The dear Saviour had -evidently seen the threatening storm which was to destroy His poor -unprofitable servant. He had heard the roaring waves which were dashing -against me. So he came down and bid the storm “be still,” and the waves -be calm. - - - - - CHAPTER XL. - -ORGANIZATION OF TEMPERANCE SOCIETIES IN KAMOURASKA AND SURROUNDING - COUNTRY—THE GIRL IN THE GARB OF A MAN IN THE SERVICE OF THE CURATES OF - QUEBEC AND EBOULEMENTS—FRIGHTENED BY THE SCANDALS SEEN EVERYWHERE—GIVE - UP MY PARISH OF KAMOURASKA TO JOIN THE “OBLATES OF MARY IMMACULATE OF - LONGGUEIL.” - - -Two days after my arrival at Kamouraska, I received a letter from the -surrounding priests, at the head of whom was the Grand Vicar Mailloux, -expressing the hope that I would not try to form any temperance society -in my new parish, as I had done in Beauport; for the good reasons, they -said, that drunkenness was not prevailing in that part of Canada, as it -was in the city of Quebec. I answered them politely, that, so long as I -should be at the head of this new parish, I would try, as I had ever -done, to mind my own business, and I hoped that my neighboring friends -would do the same. Not long after, I saw that the curates felt ashamed -of their vain attempt to intimidate me. - -The next Sabbath, the crowd was greater than at the first. Having heard -that the merchants were to start the next day, with their schooners, to -buy their winter provisions of rum, I said, in a very solemn way, before -my sermon: - -“My friends, I know that, to-morrow, the merchants leave for Quebec, to -purchase their rum. Let me advise them, as their best friend, not to buy -any; and as the ambassador of Christ, I forbid them to bring a single -drop of those poisonous drinks here. It will surely be their ruin, if -they pay no attention to this friendly advice; for they will not sell a -single drop of it, after next Sabbath. That day, I will show to the -intelligent people of this parish, that rum, and all the other drugs -sold here, under the name of brandy, wine and beer, are nothing else -than disgusting, deadly and cursed poisons.” - -I then preached on the words of our Saviour: “Be always ready; for ye -know neither the day nor the hour when the Son of Man cometh.” Though -the people seemed much pleased and impressed by that second sermon, they -felt exceedingly irritated at my few warning words to the merchants. -When the service was over, they all rallied around the merchants to tell -them not to mind what they had heard. - -“If our young curate,” said they, “thinks he will lead us by the nose, -as he has done with the drunkards of Beauport, he will soon see his -mistake. Instead of one hundred tons, as you brought last fall, bring us -two hundred, this year; we will drink them to his health. We have a good -crop, and we want to spend a jolly winter.” - -It is probable that the church of Kamouraska had never seen within its -walls such a crowd as on the second Sabbath of October, 1842. It was -literally crammed. Curiosity had attracted the people, who, not less -eager to hear my first grand sermon against rum, than to see the failure -they expected, and wished, of my first efforts to form a temperance -society. Long before the public service, at the door of the church, as -well as during the whole preceding week, the people had pledged -themselves never to give up their strong drink, and never to join the -temperance society. - -But what are the resolutions of man against God? Is He not their master? - -The half of that first sermon on temperance was not heard, when that -whole multitude had forgotten their public promises. The hearts were not -only touched—they were melted and changed by God, who wanted to show, -once more, that His works of mercy were above all the works of His -hands. - -From the very first day of my arrival in Kamouraska, I had made a -serious and exact inquiry about the untold miseries brought upon the -people by intoxicating drinks. - -I had found that, during the last twenty years, twelve men had been -drowned, and eight had been frozen to death, who had left twenty widows -and sixty orphans in the most distressing poverty. Sixty farmers had -lost their lands, and had been obliged to emigrate to other places, -where they were suffering all the pangs of poverty from the drunkenness -of their parents; several other families had their properties mortgaged -for their whole value, to the rum merchants, and were expected, every -day, to be turned out from their inheritances, to pay their rum bills. -Seven mothers had died in delirium tremens, one had hung herself, -another drowned herself when drunk. One hundred thousand dollars had -been paid to the rum merchants during the last fifteen years. Two -hundred thousand more were due to the storekeeper; three-fourths of -which were for strong drink. Four men had been murdered, among whom was -their landlord, Achilles Tache, from their drunken habits! - -When I had recapitulated all these facts, which were public and -undeniable, and depicted the desolation of the ruined families, composed -of their own brothers, sisters, and dear children; when I brought before -their minds, the tears of the widows, the cries of the starving and -naked children, the shame of the families, the red hands of the -murderers, and the mangled bodies of their victims; the eternal cries of -the lost from drunkenness, the broken-hearted fathers and mothers, whose -children had been destroyed by strong drink; when I proved to them that -there was not a single one in their midst who had not suffered, either -in his own person, or in that of his father or mother, brothers, sisters -or children. Yes, when I had given them the simple and awful story of -the crimes committed in their midst; the ruin and deaths, the misery of -thousands of precious souls for whom Christ died in vain, the church was -filled with such sobs and cries that I often could not be heard. Many -times my voice was drowned by the indescribable confusion and -lamentation of that whole multitude. Unable to contain myself, several -times I stopped and mingled my sobs and cries with those of my people. - -When the sermon, which lasted two hours, was finished, I asked all those -who were determined to help me in stopping the ravages of intoxicating -drinks, in drying the tears which they caused to flow, and saving the -precious souls they were destroying, to come forward and take the public -pledge of temperance, by kissing a crucifix which I held in my hand. -Thirteen hundred and ten came. - -Not fifty of the people had refused to enroll themselves under the -blessed and glorious banners of temperance! and these few recalcitrants -came forward, with a very few exceptions, the next time I spoke on the -subject. - -The very same day, the wives of the merchants sent despatches to their -husbands in Quebec, to tell them what had been done, and not a single -barrel of intoxicating drinks was brought by them. The generous example -of the admirable people of Kamouraska spoke with an irresistible -eloquence to the other parishes of that district, and before long, the -blessed banners of temperance floated over all the populations of St. -Pascal, St. Andrew, Isle Verte, Cacouna, Riviere du Loup, Rimouski, -Matane, St. Anne, St. Roch, Madawaska, St. Benoit, St. Luce, etc., on -the south side of the St. Lawrence, and the Eboulements, La Malbaye, and -the other parishes on the north side of the river; and the people kept -their pledge with such fidelity that the trade in rum was literally -killed in that part of Canada, as it had been in Beauport and its -vicinity. - -The blessed fruits of this reform were soon felt and seen everywhere, in -the public prosperity and the spread of education. Kamouraska, which was -owing $200,000, to the merchants in 1842, had not only paid its -interest, but had reduced its debt to only $120,000, when I left it to -go to Montreal, in 1846. - -God only knows my joy at these admirable manifestations of his mercies -toward my country. However, the joys of man are never without their -mixture of sadness. - -In the good providence of God, being invited by all the curates to -establish temperance societies among their people, I had the sad -opportunity, as no priest ever had in Canada, to know the secret and -public scandals of each parish. When I went to the Eboulements, on the -north side of the river, invited by the Rev. Noel Toussignant, I learned -from the very lips of that young priest, and the ex-priest, Tetreau, the -history of the most shameful scandals. - -In 1830, a young priest of Quebec, called Derome, had fallen in love -with one of his young female penitents of Vercheres, where he had -preached a few days, and he had persuaded her to follow him to the -parsonage of Quebec. The better to conceal their iniquity from the -public, he persuaded his victim to dress herself as a young man, and -throw her dress into the river, to make her parents and the whole parish -believe that she was drowned. I had seen her many times at the parsonage -of Quebec, under the name of Joseph, and had much admired her refined -manners, though more than once I was very much inclined to think that -the smart Joseph was no one else than a lost girl. But the respect I had -for the curate of Quebec (who was the coadjutor of the bishop) and his -young vicars, caused me to reject those suspicions as unfounded. -However, many, even among the first citizens of the city, had the same -suspicions, and they pressed me to go to the coadjutor and warn him; but -I refused, and told those gentlemen to do that delicate work themselves, -and they did it. - -The position of that high dignitary and his vicar was not then a very -agreeable one. Their bark had evidently drifted into dangerous waters. -To keep Joseph among themselves was impossible, after the friendly -advice from such high quarters, and to dismiss him was not less -dangerous. He knew too well how the curate of Quebec, with his vicars, -were keeping their vows of celibacy, to dismiss him without danger to -themselves; a single word from his lips would destroy them. Happily, for -them, Mr. Clement, then curate of the Eboulements, was in search of such -a servant, and took him to his parsonage, after persuading the -bishop-coadjutor to give Joseph a large sum of money to seal his lips. - -Things went on pretty smoothly between Joseph and the priest for several -years, till some suspicions arose in the minds of the sharp-sighted -people of the parish, who told the curate that it would be safer and -more honorable for him to get rid of his servant. In order to put an end -to those suspicions, and to retain him in the parsonage, the curate -persuaded him to marry the daughter of a poor neighbor. - -The three bans were published, and the two girls were duly married by -the curate, who continued his criminal intimacies, in the hope that no -one would trouble him any more on that subject. But not long after he -was removed to La Petite Riviere, and in 1838, the Rev. M. Tetreau was -appointed curate of the Eboulements. This new priest, knowing nothing of -the abominations which his predecessor had practiced, continued to -employ Joseph. One day, when Joseph was working at the gate of the -parsonage, in the presence of several people, a stranger came and asked -him if Mr. Tetreau was at home. - -“Yes, sir, Mr. Curate is at home,” answered Joseph; “but as you seem a -stranger to the place, would you allow me to ask you from what parish -you come?” - -“I am not ashamed of my parish,” answered the stranger. “I come from -Vercheres.” - -At the word “Vercheres,” Joseph turned so pale that the stranger was -puzzled. He looked carefully at him, and exclaimed: - -“Oh! my God! What do I see here? Genevieve! Genevieve! over whom we have -mourned so long as drowned! Here you are, disguised as a man!” - -“Dear uncle” (it was her uncle); “for God’s sake, not a word more here!” - -But it was too late; the people who were there had heard the uncle and -the niece. Their long and secret suspicions were well-founded. One of -their former priests had kept a girl, under the disguise of a man, in -his house; and to blind his people more thoroughly, he had married that -girl to another, in order to have them both in the house when he -pleased, without awakening any suspicion! - -The news went, almost as quickly as lightning, from one end to the other -of the parish, and spread all over the country, on both sides of the St. -Lawrence. I had heard of that horror, but I could not believe it. -However, I had to believe it, when, on the spot, I heard from the lips -of the ex-curate, M. Tetreau, and the new curate, M. Noel de -Toussignant, and from the lips of my landlord, the Honorable Laterriere, -the following details, which had come to light only a short time before. - -The justice of the peace had investigated the matter, in the name of -public morality. Joseph was brought before the magistrates, who decided -that a physician should be charged to make, not a _post mortem_ but an -_ante-mortem_ inquest. The Honorable Laterriere, who made the inquest, -declared that Joseph was a girl, and the bonds of marriage were legally -dissolved. - -At the same time, the curate M. Tetreau, had sent a dispatch to the -Right Rev. Bishop-coadjutor of Quebec, informing him that the young man -whom he had kept in his house, several years, was legally proved a girl; -a fact which, I need hardly state, was well known by the bishop and his -vicars! They immediately sent a trustworthy man with £500, to induce the -girl to leave the country without delay, lest she were prosecuted and -sent to the penitentiary. She accepted the offer, and crossed the lines -to the United States with her $2,000, where she was soon married, and -where she still lives. - -I wished that this story had never been told me, or at least, that I -might be allowed to doubt some of its circumstances; but there was no -help. I was forced to acknowledge that in my Church of Rome, there was -such corruption from head to foot, which could scarcely be surpassed in -Sodom. I remember what the Rev. Mr. Perras had told me of the tears and -desolation of Bishop Plessis, when he had discovered that all the -priests of Canada, with the exception of three, were atheists. - -[Illustration: CARDINAL NEWMAN.] - -I would not be honest, did I not confess that the personal knowledge of -that fact, which I learned in all its scandalous details from the very -lips of unimpeachable witnesses, saddened me, and for a time, shook my -faith in my religion, to its foundation. I felt secretly ashamed to -belong to a body of men so completely lost to every sense of honesty, as -the priests and bishops of Canada. I had heard of many scandals before. -The infamies of the grand vicar Manceau and Quiblier of Montreal, -Cadieux at Three Rivers, and Viau at Riviere Ouelle. The public acts of -depravity of the priests Lelievre, Tabeau, Pouliot, Belisle, Brunet, -Quevillon, Huot, Lajuste, Rabby, Crevier, Bellecourt, Valle, Mignault, -Noel, Pinet, Duguez, Davely and many others, were known to me, as well -as by the whole clergy. But the abominations of which Joseph was the -victim seemed to overstep the conceivable limits of infamy. For the -first time, I sincerely regretted that I was a priest. The priesthood of -Rome seemed then, to me, the very fulfillment of the prophecy of -Revelation, about the great prostitute, who makes the nations drunk with -the wines of her prostitutions. - -Auricular confession, which I knew to be the first, if not the only -cause, of these abominations, appeared to me, what it really is, a -school of perdition for the priest and his female penitents. The -priest’s oath of celibacy, was to my eyes, in those hours of distress, -but a shameful mask to conceal a corruption which was unknown in the -most depraved days of old paganism. New and bright lights came, then, -before my mind which, had I followed them, would have guided me to the -truth of the gospel. But I was blind! The Good Master had not yet -touched my eyes with his divine and life-giving hand. I had no idea that -there could be any other church than the Church of Rome, in which I -could be saved. I was, however, often saying to myself: “How can I hope -to conquer on a battlefield where so many, as strong and even much -stronger than I am, have perished?” - -I felt no longer at peace. My soul was filled with trouble and anxiety. -I not only distrusted myself, but I lost confidence in the rest of the -priests and bishops. In fact, I could not see any one in whom I could -trust. Though my beautiful and dear parish of Kamouraska was, more than -ever, overwhelming me with tokens of its affection, gratitude and -respect, it had lost its attraction for me. To whatever side I turned my -eyes, I saw nothing but the most seducing examples of perversion. It -seemed as if I were surrounded by numberless snares, from which it was -impossible to escape. I wished to depart from this deceitful and lost -world. - -When my soul was as drowned under the waves of a bitter sea, the Rev. -Mr. Guignes, Superior of the Monastery of the Fathers of Oblates of Mary -Immaculate, at Longueuil, near Montreal, came to pass a few days with -me, for the benefit of his health. - -I spoke to him of that shameful scandal, and did not conceal from him -that my courage failed me, when I looked at the torrent of iniquity -which was sweeping everything, under our eyes, with an irresistible -force. - -“We are here alone, in the presence of God,” I said to him. “I confess -that I feel an unspeakable horror at the moral ruin which I see -everywhere in our church. My priesthood, of which I was so proud till -lately, seems to me, to-day, the most ignominious yoke, when I see it -dragged in the mud of the most infamous vices, not only by the immense -majority of the priests, but even by our bishops. How can I hope to save -myself, when I see so many stronger than I am, perishing all around me?” - -The Reverend Superior, with the kindness of a father and the gravity of -an apostle, answered me: - -“I understand your fears perfectly. They are legitimate and too -well-founded. Like you, I am a priest; and like you, if not more than -you, I know the numberless and formidable dangers which surround the -priest. It is because I know them too well, that I have not dared to be -a secular priest, a single day. I knew the humiliating and disgraceful -history of Joseph and the coadjutor bishop of Quebec. Nay! I know many -things still more horrible and unspeakable which I have learned when -preaching and hearing confessions in France and in Canada. My fear is -that, to-day, there are not many more undefiled souls among the priests, -than in Sodom, in the days of Lot. The fact is, that it is morally -impossible for a secular priest to keep his vows of celibacy, except by -a miracle of the grace of God. Our holy church would be a modern Sodom, -long ago, had not our merciful God granted her the grace that many of -our priests have always enrolled themselves among the armies of the -regular priests, in the different religious orders which are, to the -church, what the ark was to Noah and his children, in the days of the -deluge. Only the priests whom God calls, in His mercy, to become members -of any of those orders, are safe. For they are under the paternal care -and surveillance of superiors whose zeal and charity are like a shield -to protect them. Their holy and strict laws are like strong walls and -high towers which the enemy cannot storm.” - -He then spoke to me, with an irresistible eloquence, of the peace of -soul which a regular priest enjoys within the walls of his monastery. He -represented, in the most attractive colors, the spiritual and constant -joys of the heart which one feels when living, day and night, under the -eyes of a superior to whom he has vowed a perfect submission. He added: -“Your providential work is finished in the diocese of Quebec. The -temperance societies are established almost everywhere. We are in need -of your long experience and your profound studies on that subject, in -the diocese of Montreal. It is true that the good Bishop de Nancy has -done what he could to support that holy cause, but, though he is working -with the utmost zeal, he has not studied that subject enough to make a -lasting impression on the people. Come with us. We are more than thirty -priests, oblates of Mary Immaculate, who will be too happy to second -your efforts in that noble work, which is too much for one man alone. -Moreover, you cannot do justice to your great parish of Kamouraska and -to the temperance cause together. You must give up one, to consecrate -yourself to the other. Take courage, my young friend! Offer to God the -sacrifice of your dear Kamouraska, as you made the sacrifice of your -beautiful Beauport, some years ago, for the good of Canada and in the -interest of the Church, which calls you to its help.” - -It seemed to me that I could oppose no reasonable argument to these -considerations. I fell on my knees, and made the sacrifice of my -beautiful and precious Kamouraska. The last Sabbath of September, 1846, -in the midst of tears and desolation which no words can depict, I gave -my farewell address to the so dear and intelligent people of Kamouraska, -to go to Longueuil and become a novice of the Oblates of Mary -Immaculate. - - - - - CHAPTER XLI. - -PERVERSION OF DR. NEWMAN TO THE CHURCH OF ROME IN THE LIGHT OF HIS OWN - EXPLANATIONS, COMMON SENSE AND THE WORD OF GOD. - - -The year 1843 will be long remembered in the Church of Rome for the -submission of Dr. Newman to her authority. This was considered by many -Roman Catholics as one of the greatest triumphs ever gained by their -church against Protestantism. But some of us, more acquainted with the -daily contradictions and tergiversations of the Oxford divine, could not -associate ourselves in the public rejoicings of our church. - -From almost the very beginning of his public life, Dr. Newman, as well -as Dr. Pusey, appeared to many of us as cowards and traitors in the -Protestant camp, whose object was to betray the church which was feeding -them, and which they were sworn to defend. They both seemed to us to be -skillful but dishonest conspirators. - -Dr. Newman, caught in the very act of that conspiracy, has boldly denied -it. Brought before the tribunal of public opinion as a traitor who, -though enrolled under the banners of the Church of England, was giving -help and comfort to its foe, the Church of Rome, he has published a -remarkable book under the title of “Apologia pro vita sua,” to exculpate -himself. I hold in my hands the New York edition of 1865. Few men will -read that book from beginning to end; and still fewer will understand it -at its first reading. The art of throwing dust in the eyes of the public -is brought to perfection in that work. I have read many books in my long -life, but I have never met with anything like the Jesuit ability shown -by Dr. Newman in giving a color of truth to the most palpable errors and -falsehoods. I have had to read it at least four times, with the utmost -attention, before being sure of having unlocked all its dark corners and -sophistries. - -That we may be perfectly fair towards Dr. Newman, let us forget what his -adversaries have written against him, and let us hear only what he says -in his own defence. Here it is. I dare say that his most bitter enemies -could never have been able to write a book so damaging against him as -this one which he has given us for his apology. - -Let me tell the reader at once that I, with many other priests of Rome, -felt at first an unspeakable joy at the reading of many of the “Tracts -for the Times.” It is true that we keenly felt the blows Dr. Newman was -giving us now and then; but we were soon consoled by the more deadly -blows which he was striking at his own Church—the Church of England. -Besides that, it soon became evident that the more he was advancing in -his controversial work, the nearer he was coming to us. We were not long -without saying to each other: “Dr. Newman is evidently, though secretly, -for us; he is a Roman Catholic at heart, and will soon join us. It is -only from want of moral courage and honesty that he remains a -Protestant.” - -But from the very beginning there was a cloud in my mind, and in the -minds of many other of my co-priests, about him. His contradictions were -so numerous, his sudden transitions from one side to the other extreme, -when speaking of Romanism and Anglicanism; his eulogiums of our Church -to-day, and his abuses of it the very next day; his expressions of love -and respect for his own Church in one tract, so suddenly followed by the -condemnation of her dearest doctrines and practices in the next, caused -many others as well as myself to suspect that he had no settled -principles, or faith in any religion. - -What was my surprise, when reading this strange book, I found that my -suspicions were too well founded; that Dr. Newman was nothing else than -one of those free-thinkers who had no real faith in any of the sacred -dogmas he was preaching, and on which he was writing so eloquently! What -was my astonishment when, in 1865, I read in his own book, the -confession made by that unfortunate man that he was nothing else but a -giant weathercock, when the whole people of England were looking upon -him as one of the most sincere and learned ministers of the Gospel! Here -is his own confession, pages 111, 112. Speaking of the years he had -spent in the Episcopal Church as a minister, he says: “Alas! It was my -portion, for whole years, to remain without any satisfactory basis for -my religious profession; in a state of moral sickness, neither able to -acquiesce in Anglicanism, nor able to go to Rome!” This is Cardinal -Newman, painted by himself! He tells us how _miserable_ he was when an -Episcopalian minister, by feeling that his religion had no basis, no -foundation! - -What is a preacher of religion who feels that he has no basis, no -foundation, no reason to believe in that religion? Is he not that blind -man of whom Christ speaks, “who leads other blind men into the ditch?” - -Note it is not Rev. Charles Kingsley; it is not any of the able -Protestant controversialists: it is not even the old Chiniquy, who says -that Dr. Newman was nothing else but an unbeliever, when the Protestant -people were looking upon him as one of their most pious and sincere -Christian theologians. It is Dr. Newman himself who, without suspecting -it, is forced by the marvellous Providence of God, to reveal that -deplorable fact in his “Apologia pro vita sua.” - -Now what was the opinion entertained by him of the high and low sections -of his church? Here are his very words, page 91: “As to the High Church -and the Low Church, I thought that the one had not much more of a -logical basis than the other; while I had a thorough contempt for the -Evangelical!” But please observe that when this minister of the Church -of England had found, with the help of Dr. Pusey, that this church had -no logical basis, and that he had a “thorough contempt for the -Evangelical,” he kept a firm and continuous hold upon the living which -he was enjoying from day to day. Nay, it is when paid by his church to -preach her doctrines and fight her battles that he set at work to raise -another church! Of course the new church was to have a firm basis on -logic, history and the Gospel; the new church was to be worthy of the -British people, it was to be the modern ark to save the perishing world! - -The reader will perhaps think I am joking, and that I am caricaturing -Dr. Newman. No! the hour in which we live is too solemn to be spent in -jokes—it is rather with tears and sobs that we must approach the -subject. Here are the very words of Dr. Newman about the new church he -wished to build after demolishing the Church of England as established -by law. He says (page 116): “I have said enough on what I consider to -have been the general objects of the various works which I wrote, -edited, or prompted in the years which I am reviewing. _I wanted to -bring out in a substantive form a living Church of England, in a -position proper to herself, and founded on distinct principles; as far -as paper could do it_, and as earnestly preaching it and influencing -others toward it, could tend to make it in fact;—a living church, made -of flesh and blood, with voice, complexion, motion and action, and a -will of its own.” (The italics are mine.) If I had not said that these -words were written by Dr. Newman, would the reader have suspected it? - -What is to be the name of the new church? Dr. Newman himself has called -it “Via Media.” As the phrase indicates, it was to stand between the -rival Churches of England and Rome, and it was to be built with the -materials taken, as much as possible, from the ruins of both. - -The first thing to be done, then, was to demolish that huge, illogical, -unscriptural, unchristian church, restored by the English reformers. Dr. -Newman bravely set to work, under the eye and direction of Dr. Pusey. -His merciless hammer was heard almost day and night from 1833 to 1834, -striking alternately, with hard blows, now against the church of the -Pope, whom he railed Antichrist, and then against his own church, which -he was, very soon, to find still more corrupted and defiled than its -anti-Christian rival. For, as he was proceeding in his work of -demolition, he tells us that he found more clearly, every day, that the -materials and the foundations of the Church of Rome were exceedingly -better than those of his own. He then determined to give a _coup de -grace_ to the Church of England, and strike such a blow that her walls -would be forever pulverized. His perfidious tract XC. aims at this -object. - -Nothing can surpass the ability and the pious cunning with which Dr. -Newman tries to conceal his shameful conspiracy in his “Apologia.” - -Hear the un-British and unmanly excuses which he gives for having -deceived his readers, when he was looked upon as the most reliable -theologian of the day, in defence of the doctrine of the Church of -England. In pages 236-37 he says: “How could I ever hope to make them -believe in a second theology, when I had cheated them in the first? With -what face could I publish a new edition of a dogmatic creed, and ask -them to receive it as gospel? Would it not be plain to them that no -certainty was to be found anywhere? Well, in my defence, I could make -but a lame apology; however, it was the true one—viz: that I had not -read the Fathers critically enough; that in such nice points as those -which determine the angle of divergence between the two churches, I had -made considerable miscalculations; and how came this about? Why, the -fact was, unpleasant as it was to avow, that I had leaned too much upon -the assertions of Usher, Jeremy Taylor, or Barrow, and had been deceived -by them.” - -Here is a specimen of the learning and honesty of the great Oxford -divine! Dr. Newman confesses that when he was telling his people “St. -Augustine says this, St. Jerome says that”—when he assured them that St. -Gregory supported this doctrine, and Origen that, it was all false. -Those holy fathers had never taught such doctrines. It was Usher, Taylor -and Barrow who were citing them, and they had deceived him! - -Is it not a strange thing that such a shrewd man as Dr. Newman should -have so completely destroyed his own good name in the very book he -wrote, with so much care and ingenuity, to defend himself? One remains -confounded—he can hardly believe his own eyes at such want of honesty in -such a man. It is evident that his mind was troubled at the souvenir of -such a course of procedure. But he wanted to excuse himself by saying it -was the fault of Usher, Taylor and Barrow! - -Are we not forcibly brought to the solemn and terrible drama in the -Garden of Eden? Adam hoped to be excused by saying, “The woman whom thou -gavest to be with me, she gave me the fruit of the tree, and I did eat.” -The woman said, “The serpent beguiled me, and I did eat.” But what was -the result of those excuses? We read: “Therefore the Lord God sent him -forth from the Garden of Eden.” Dr. Newman has lost the precious -inheritance God has given him. He has lost the lamp he had received to -guide his steps, and he is now in the dark dungeon of Popery, -worshipping as a poor slave, the wafer god of Rome. - -But what has become of that new church or religion, the _Via Media_, -which has just come out from the sickly brain of the Oxford professor? -Let us hear its sad and premature end from Dr. Newman himself. Let me, -however, premise, that when Dr. Newman began his attacks against his -church, he at first so skillfully mixed the most eloquent eulogiums with -his criticisms, that, though many sincere Christians were grieved, few -dared to complain. The names of Pusey and Newman commanded such respect -that few raised their voices against the conspiracy. This emboldened -them. Month after month they became unguarded in their denunciations of -the Church of England, and more explicit in their support of Romanism. -In the meantime, the Church of Rome was reaping a rich harvest of -perverts; for many Protestants were unsettled in their faith, and were -going the whole length of the road to Rome, so cunningly indicated by -the conspirators. At last, the 90th tract appeared in 1843. It fell as a -thunderbolt on the church. A loud cry of indignation was raised all over -England against those who had so mercilessly struck at the heart of that -church which they had sworn to defend. The bishops almost unanimously -denounced Dr. Newman and his Romish tendencies, and showed the absurdity -of his _Via Media_. - -Now, let us hear him telling himself this episode of his life. For I -want to be perfectly fair to Dr. Newman. It is only from his own words -and public acts that I want the reader to judge him. - -Here is what he says of himself, after being publicly condemned: “I saw -indeed clearly that my place in the movement was lost. Public confidence -was at an end. My occupation was gone. It was simply an impossibility -that I could say anything henceforth to good effect, when I had been -posted up by the Marshal on the buttery hatch of every college of my -University after the manner of discommoned pastry-cooks, and when, in -every part of the country, and every class of society, through every -organ and occasion of opinion, in newspapers, in periodicals, at -meetings, in pulpits, at dinner-tables in coffee-rooms, in railway -carriages, I was denounced as a traitor who had laid his train, and was -detected in the very act of firing it against the time-honored -establishment.”... “Confidence in me was lost. But I had already lost -full confidence in myself.” (p. 132.) - -Let the reader hear these words from the very lips of Dr. -Newman—“_Confidence in me was lost! But I had already lost full -confidence in myself!_” (p. 132.) Are these words the indications of a -brave, innocent man? Or are they not the cry of despair of a cowardly -and guilty conscience? - -Was it not when Wishart heard that the Pope and his millions of slaves -had condemned him to death, that he raised his head as a giant, and -showed that he was more above his accusers and his judges than the -heavens are above the earth? Had he lost his confidence in himself and -in his God when he said: “I am happy to suffer and die in the cause of -Truth?” Did Luther lose confidence in himself and in his God, when -condemned by the Pope and all his Bishops, and ordered to go before the -Emperor to be condemned to death, if he would not retract? No! It is in -those hours of trial that he made the world to re-echo the sublime words -of David: “God is our refuge and our strength, a present help in -trouble. Therefore, we will not fear, though the earth be removed, and -though the mountains be carried into the midst of the sea. Though the -waters thereof roar and be troubled, though the mountains shake with the -swelling thereof.” But Luther had a good cause. He knew, he felt, that -the God of Heaven was on his side, when Dr. Newman knew well that he was -deceiving the world, after having deceived himself. Luther was strong -and fearless: for the voice of Jesus had come through the fifteen -centuries to tell him: “Fear not, I am with thee.” Dr. Newman was weak, -trembling before the storm, for his conscience was reproaching him for -his treachery and his unbelief. - -Did Latimer falter and lose his confidence in himself and in his God, -when condemned by his judges and tied to the stake to be burnt? No! It -is then that he uttered those immortal and sublime words: “Master -Ridley: Be of good comfort and play the man; we shall, this day, light a -candle, by God’s grace, in England, as I trust shall never be put out!” - -This is the language of men who are fighting for Christ and His Gospel. -Dr. Newman could not use such noble language when he was betraying -Christ and His Gospel. - -Now, let us hear from himself when, after having lost the confidence of -his Church and his country, and having also lost his confidence in -himself, he saw a ghost, and found that the Church of Rome was right. At -page 157, he says: “My friend, an anxiously religious man, pointed out -the palmary words of St. Augustine which were contained in one of the -extracts made in the (Dublin) _Review_, and which had escaped my -observation, ‘Securus judicat orbis terrarum.’ He repeated these words -again and again; and when he was gone, they kept ringing in my ears.... -The words of St. Augustine struck me with such a power which I never had -felt from any words before. To take a familiar instance, they were like -the ‘Turn again, Whittington,’ of the chime; or, to take a more serious -one, they are like the ‘tolle lege’ of the child which converted St. -Augustine himself. ‘Securus judicat orbis terrarum!’ By those great -words of the ancient father, the theory of the _Via Media_ was -absolutely pulverized. I became excited at the view thus opened upon -me.... I had seen the shadow of a hand upon the wall.... He who has seen -a ghost cannot be as if he had never seen it. The heaven had opened and -closed again. The thought, for the moment, had been: ‘The Church of Rome -will be found right, after all.’” (158). - -It would be amusing, indeed, if it were not so humiliating, to see the -_naivete_ with which Dr. Newman confesses his own aberration, want of -judgment and honesty in reference to the pet scheme of his whole -theological existence at Oxford. “By these words,” he says, “the _Via -Media_ was absolutely pulverized!” - -We all know the history of the mountain in travail, which gave birth to -a mouse. Dr. Newman tells us frankly that, after ten years of hard and -painful travail, he produced something less than a mouse. His _Via -Media_ was pulverized; it turned to be only a handful of dust. - -Remember the high-sounding of his trumpet about his plan of a new -church, that New Jerusalem on earth, the church of the future which was -to take the place of his rotten Church of England. Let me repeat to you -his very words about that new ark of salvation with which the professor -of Oxford was to save the world. (Page 116): “I wanted to bring out, in -a substantive form, a living Church of England, in a position proper to -herself and founded on distinct principles, as far as paper could do it, -and as earnestly preaching it and influencing others towards it could -tend to make it a fact: a living church, made of flesh and blood, with -voice, complexion, and motion, and action, and a will of its own.” - -Now, what was the end of that masterpiece of theological architecture of -Dr. Newman? Here is its history, given by the great architect himself: -“I read the palmary words of St. Augustine, ‘_Securus judicat orbis -terrarum!_’ By those great words of the ancient father, the theory of -the _Via Media_ was pulverized! I became excited at the view thus opened -before me. I had seen the shadow of a hand on the wall. He who has seen -a ghost can never be as if he had not seen it; the heavens had opened -and closed again. The thought, for a moment, was ‘The Church of Rome -will be found right, after all.’” (158). Have we ever seen a man -destroying himself more completely at the very moment that he tries to -defend himself? Here he does ingeniously confess what every one knew -before, that his whole work, for the last ten years, was not only a -self-deception, but a supreme effort to deceive the world—his _Via -Media_ was a perfect string of infidelity, sophism, and folly. The whole -fabric had fallen to the ground at the sight of a ghost! To build a -grand structure, in the place of his Church which he wanted to demolish, -he had thought it was sufficient to throw a great deal of glittering -sand, with some blue, white, and red dust, in the air! He tells us that -one sad hour came when he heard five Latin words from St. Augustine, saw -a ghost—and his great structure fell to the ground!! - -What does this all mean? It simply means that God Almighty has dealt -with Dr. Newman as He did with the impious Pharaoh in the Red Sea, when -he was marching at the head of his army against the church of old, his -chosen people, to destroy them. - -Dr. Newman was not only marching with Dr. Pusey at the head of an army -of theologians to destroy the Church of God, but he was employing all -the resources of his intellect, all his false and delusive science, to -raise an idolatrous church in its place; and when Pharaoh and Dr. Newman -thought themselves sure of success, the God of Heaven confounded them -both. The first went down with his army to the bottom of the sea as a -piece of lead. The second lost, not his life, but something infinitely -more precious—he lost his reputation for intelligence, science and -integrity; he lost the light of the Gospel, and became perfectly blind, -after having lost his place in the kingdom of Christ! - -I have never judged a man by the hearsay of anyone, and I would prefer -to have my tongue cut out than to repeat a word of what the adversaries -of Dr. Newman have said against him. But we have the right, and I think -it is our duty, to hear and consider what he says of himself, and to -judge him on his own confession. - -At page 174 we read these words from his own pen to a friend: “I cannot -disguise from myself that my preaching is not calculated to defend that -system of religion which has been received for three hundred years, and -of which the Heads of Houses are the legitimate maintainers in this -place.... I fear I must allow that, whether I will or no, I am disposing -them (the young men) towards Rome.” Here Dr. Newman declares, in plain -English, that he was disposing his hearers and students at Oxford to -join the Church of Rome! I ask it: what can we think of a man who is -paid and sworn to do a thing, who not only does it not, but who does the -very contrary? Who would hesitate to call such a man dishonest? Who -would hesitate to say that such a one has no respect for those who -employ him, and no respect for himself? - -Dr. Newman writes this whole book to refute the public accusation that -he was a traitor, that he was preparing the people to leave the Church -of England and to submit to the Pope. But, strange to say, it is in that -very book we find the irrefutable proof of his shameful and ignominious -treachery! In a letter to Dr. Russell, President of the Roman Catholic -College of Maynooth, he wrote, page 227: “Roman Catholics will find this -to be the state of things in time to come, whatever promise they may -fancy there is of a large secession to their church. This man or that -may leave us, but there will be no general movement. There is, indeed, -an incipient movement of our church towards yours, and this your leading -men are doing all they can to frustrate by their unwearied efforts, at -all risks to carry off individuals. When will they know their position, -and embrace a larger and wiser policy?” Is it not evident here that God -was blinding Dr. Newman, and that He was making him confess his -treachery in the very moment that he was trying to conceal it? Do we not -see clearly that he was complaining of the unwise policy of the leaders -of the Church of Rome who were retarding _that incipient movement_ of -his church towards Romanism, for which he was working day and night with -Dr. Pusey? - -But had not Dr. Newman confessed his own treachery, we have, to-day, its -undeniable proof in the letter of Dr. Pusey to the English Church Union, -written in 1879. Speaking of Dr. Newman and the other Tractarians, he -says: “An acute man, Dr. Hawkins, Provost of Oriel, said of the -‘Tracts,’ on their first appearance, ‘I know they have a forced -circulation.’ We put the leaven into the meal, and waited to see what -would come of it. Our object was to Catholicise England.” - -And this confession of Dr. Pusey, that he wanted to Catholicise England, -is fully confirmed by Dr. Newman (page 108, 109) where he says: “I -suspect it was Dr. Pusey’s influence and example which set me and made -me set others on the larger and more careful works in defense of the -principles of the movement which followed” (towards Rome) “in a course -of years.” - -Nothing is more curious than to hear from Dr. Newman himself with what -skill he was trying to conceal his perfidious efforts in preparing that -movement towards Rome. He says on that subject, page 124: “I was -embarrassed in consequence of my wish to go as far as possible in -interpreting the articles in the direction of Roman dogma, without -disclosing what I was doing to the parties whose doubts I was meeting, -who might be, thereby, encouraged to go still farther than, at present, -they found in themselves any call to do.” - -A straw fallen on the water indicates the way the tide goes. Here we -have the straw, taken by Dr. Newman himself, and thrown by him on the -water. A thousand volumes written by the ex-Professor of Oxford to deny -that he was a conspirator at work to lead his people to Rome, when in -the service of the Church of England, could not destroy the evident -proof of his guilt given by himself in this strange book. - -If we want to have a proof of the supreme contempt Dr. Newman had for -his readers, and his daily habit of deceiving them by sophistries and -incorrect assertions, we have it in the remarkable lines which I find at -page 123 of his _Apologia_. Speaking of his “doctrinal development,” he -says: “I wanted to ascertain what was the limit of that elasticity in -the direction of Roman dogma. But, next, I had a way of inquiry of my -own which I state without defending. I instanced it afterward in my -essay on ‘Doctrinal Development.’ That work, I believe, I have not read -since I published it, and I doubt not at all that I have made many -mistakes in it, partly from my ignorance of the details of doctrine as -the Church of Rome holds them, but partly from my impatience to clear as -large a range for the _Principles_ of doctrinal development (waiving the -question of historical _fact_) as was consistent with the strict -apostolicity and identity of the Catholic creed. In like manner, as -regards the Thirty-nine Articles, my method of inquiry was to leap ‘_in -medias res_’” (123-124). - -Dr. Newman is the author of two new systems of theology; and, from his -own confession, the two systems are a compendium of error, absurdities, -and folly. His _Via Media_ was “pulverized” by the vision of a ghost, -when he heard the four words of St. Augustine: “_Securus judicat orbis -terrarum._” The second, known under the name of “Doctrinal Development,” -is, from his own confession, full of errors on account of his ignorance -of the subject on which he was writing, and his own impatience to -support his sophisms. - -Dr. Newman is really unfortunate in his paternity. He is the father of -two children. The first-born was called _Via Media_. But it had neither -head nor feet, it was suffocated on the day of its birth by a “ghost.” -The second, called “Doctrinal Development,” was not _viable_. The father -is so shocked with the sight of the monster, that he publicly confessed -its deformities and cries out, “Mistake! mistake! mistake!” (pages -123-124 _Apologia pro vita sua_). - -The troubled conscience of Dr. Newman has forced him to confess (page -111) that he was miserable, from his want of faith, when a minister of -the Church of England and a Professor of Theology of Oxford: “Alas! it -was my portion for whole years to remain without any satisfactory basis -for my religious profession!” At page 174 and 175 he tells us how -miserable and anxious he was when the voice of his conscience reproached -him in the position he held in the Church of England, while leading her -people to Rome. At page 158 he confesses his unspeakable confusion when -he saw his supreme folly in building up the _Via Media_, and heard it -crash at the appearance of a ghost. At page 123 he acknowledges how he -deceived his readers, and deceived himself, in his “Doctrinal -Development.” At page 132 he tells us how he had not only completely -lost the confidence of his country, but lost confidence in himself. And -it is after this humiliating and shameful course of life that he finds -out “that the Church of Rome is right!” - -Must we not thank God for having forced Dr. Newman to tell us through -what dark and tortuous ways a Protestant, a disciple of the Gospel, a -minister of Christ, a Professor of Oxford, fell into that sea of Sodom -called Romanism or Papism! A great lesson is given us here. We see the -fulfillment of Christ’s word about those who have received great talents -and have not used them for the “Good Master’s honor and glory.” - -Dr. Newman, without suspecting it, tells us that it was his course of -action towards that branch of the Church of Christ of which he was a -minister, that caused him to lose the confidence of his country, and -troubled him so much that it caused him to lose that self-confidence -which is founded on our faith and our union with Christ, who is our -rock, our only strength in the hour of trial. Having lost her sails, her -anchor, and her helm, the poor ship was evidently doomed to become a -wreck. Nothing could prevent her from drifting into the engulfing abyss -of Popery. - -Dr. Newman confesses that it is only when his guilty conscience was -uniting its thundering voice with that of his whole country to condemn -him, that he said, “After all, the Church of Rome is right!” - -These are the arguments, the motives, the light which have led Dr. -Newman to Rome! And it is from himself that we have it! It is a just, -and avenging God who forces his adversary to glorify Him and say the -truth in spite of himself in this “_Apologia pro vita sua_.” - -No one can read that book, written with almost a superhuman skill, -ability, and fineness, without a feeling of unspeakable sadness at the -sight of such bright talents, such eloquence, such extensive studies, -employed by the author to deceive himself and deceive his readers; for -it is evident, on every page, that Dr. Newman has deceived himself -before deceiving his readers. But no one can read that book without -feeling a sense of terror also. For he will hear, at every page, the -thundering voice of the God of the Gospel, “Because they received not -the love of the Truth that they might be saved, God shall send them -strong delusions, that they should believe a lie.” (2 Thess. ii:10-11). - -What, at first, most painfully puzzles the mind of the Christian reader -of this book is the horror which Dr. Newman has for the Holy Scriptures. -The unfortunate man who is perishing from hydrophobia does not keep -himself more at a distance from water than he does from the word of God. -It seems incredible, but it is a fact, that from the first page of the -history of his “Religious Opinions” to page 261, where he joins the -Church of Rome, we have not a single line to tell us that he has gone to -the Word of God for light and comfort in his search after truth. We see -Dr. Newman at the feet of Daniel Wilson, Scott, Milner, Whately, -Hawkins, Blanco White, William James, Butler, Keble, Froude, Pusey, &c., -asking them what to believe, what to do to be saved: but you do not see -him a single minute, no! not a single minute, at the feet of the -Saviour, asking him, “Master, what must I do to have ‘Eternal Life?’” -The sublime words of Peter to Christ, which are filling all the echoes -of heaven and earth, these eighteen hundred years, “Lord! To whom shall -we go? Thou hast the words of eternal life!” have never reached his -ears! In the long and gloomy hours, when his soul was chilled and -trembling in the dark night of infidelity; when his uncertain feet were -tired by vainly going here and there, to find the true way, he has never -heard Christ telling him: “Come unto Me. I am the Way; I am the Door; I -am the Life!” In those terrible hours of distress of which he speaks so -eloquently, when he cries (page 111) “Alas! I was without any basis for -my religious profession, in a state of moral sickness: neither able to -acquiesce in Anglicanism, nor able to go to Rome:” when his lips were -parched with thirst after truth, he never, no never, went to the -fountain from which flow the waters of eternal life! - -One day, he goes to the Holy Fathers. But what will he find there? Will -he see how St. Cyprien sternly rebuked the impudence of Stephen, Bishop -of Rome, who pretended to have some jurisdiction over the See of -Carthage? Will he find how Gregory positively says that the Bishop who -will pretend to be the “Universal Bishop” is the forerunner of -Anti-Christ? Will he hear St. Augustine declaring that when Christ said -to Peter, “Thou art Peter, and upon this rock I will build my Church,” -He was speaking of Himself as the rock upon which the Church would -stand? No. The only thing which Dr. Newman brings us from the Holy -Fathers is so ridiculous and so unbecoming that I am ashamed to have to -repeat it. He tells us (page 78), “I have an idea. The mass of the -Fathers (Justin, Anthenagoras, Irenæus, Clement, Tertullian, Origen, -Ambrose), hold that, though Satan fell from the beginning, the angels -fell before the deluge, falling in love with the daughters of men. This -has lately come across me as a remarkable solution of a notion I cannot -help holding.” - -Allow me here to remind the reader that, though the Fathers have written -many beautiful evangelical pages, some of them have written the greatest -nonsense and the most absurd things which human folly can imagine. Many -of them were born and educated as pagans. They had learned and believed -the history and immorality of their demi-gods; they had brought those -notions with them into the Church; and they had attributed to the angels -of God, the passions and love for women which was one of the most -conspicuous characters of Jupiter, Mars, Cupid, Bacchus, etc. And Dr. -Newman, whose want of accuracy and judgment is so often revealed and -confessed by him in this book, has not been able to see that those -sayings of the Fathers were nothing but human aberrations. He has -accepted that as Gospel truth, and he has been silly enough to boast of -it. - -The bees go to the flowers to make their precious honey. They wisely -choose what is more perfect, pure and wholesome in the flowers to feed -themselves. Dr. Newman does the very contrary: he goes to those flowers -of past ages, the Holy Fathers, and takes from them what is impure for -his food. After this, is it a wonder that he has so easily put his lips -to the cup of the great enchantress who is poisoning the world with the -wine of her prostitution? - -When the reader has followed with attention the history of the religious -opinions of Dr. Newman in his “_Apologia pro vita sua_,” and he sees him -approaching, day after day, the bottomless abyss of folly, corruption, -slavery and idolatry of Rome, into which he suddenly falls (page 261), -he is forcibly reminded of the strange spectacle recorded in the -eloquent pages of Chateaubriand, about the Niagara Falls. - -More than once, travelers standing at the foot of that marvel of the -marvels of the works of God, looking up toward heaven, have been struck -by the sight of a small, dark spot, moving in large circles, at a great -distance above the fall. Gazing at that strange object, they soon -remarked that in its circular march in the sky, the small, dark spot was -rapidly growing larger, as it was coming down towards the thundering -fall. They soon discovered the majestic form of one of the giant eagles -of America! And the eagle, balancing himself in the air, seemed to look -down on the marvellous fall, as if absolutely taken with admiration at -its grandeur and magnificence! For some time, the giant of the air -remained above the majestic cataract, describing his large circles. But -when coming down nearer and nearer the terrific abyss, he was suddenly -dragged by an irresistible power into the bottomless abyss, to -disappear. Some time later the body, bruised and lifeless, is seen -floating on the rapid and dark waters, to be forever lost in the bitter -waters of the sea, a long distance below. - -Rome is a fall. It is the name which God himself has given her: “There -come a falling away” (2 Thess. ii., 3). As the giant eagle of America, -when imprudently coming too near the mighty Fall of Niagara, is often -caught in the irresistible vortex which attracts it from a long -distance, so that eagle of Oxford, Dr. Newman, whom God had created for -better things, has imprudently come too near the terrific papal fall. He -has been enchanted by its beauty, its thousand bright rainbows; he has -taken for real suns the fantastic jets of light which encircles its -misty head, and conceals its dark and bottomless abyss. Bewildered by -the bewitching voice of the enchantress, he has been unable to save -himself from her perfidious and almost irresistible attractions. The -eagle of Oxford has been caught in the whirlpool of the engulphing -powers of Rome, and you see him to-day, bruised, lifeless, dragged on -the dark waters of Popery towards the shore of a still darker eternity. - -Dr. Newman could not make his submission to Rome without perjuring -himself. He swore that he would never interpret the Holy Scriptures -except according to the unanimous consent of the Holy Fathers. Well, I -challenge him here, to meet me and show me that the Holy Fathers are -unanimous on the supremacy of the power of the Pope over the other -Bishops; that he is infallible; that the Priest has the power to make -his God with a wafer; that the Virgin Mary is the only hope for sinners. -I challenge him to show us that auricular confession is an ordinance of -Christ. Dr. Newman knows well that those things are impostures. He has -never believed, he never will believe them. - -The fact is that Dr. Newman confesses that he never had any faith when -he was a minister of the Church of England; and it is clear that he is -the same since he became a Roman Catholic. In page 282 we read this -strange exposition of his faith: “We are called upon not to profess -anything, but to submit and be silent,” which is just the faith of the -mute animal which obeys the motion of the bridle, without any resistance -or thought of its own. This is—I cannot deny it—the true, the only faith -in the Church of Rome; it is the faith which leads directly to Atheism -or idiotism. But Christ gave us a very different idea of the faith he -asks from his disciples when he said: “The time has come when the -worshippers shall worship the Father in spirit and in truth.” (John vi., -23.) - -That degraded and brutal religion of Dr. Newman, surely was not the -religion of Paul, when he wrote, “I speak as to wise men; judge ye what -I say.” (1 Cor. x., 15.) Dr. Newman honestly tells us (page 228), when -speaking of the worship of the Virgin Mary: “Such devotional -manifestations in honor of our Lady had been my great _Crux_ as regards -Catholicism. I say, frankly that I do not fully enter into them now ... -they are suitable for Italy, but are not suitable for England.” He has -only changed his appearance—his heart is what it was formerly, when a -minister of the Church of England. He wanted then another creed, another -Church for England. So now, he finds that this and that practice of Rome -may do for the Italians, but not for the English people! - -Was he pleased with the promulgation of Papal infallibility? No. It is a -public fact that one of his most solemn actions, a few years since his -connection with the Church of Rome, was to protest against the -promulgation of that dogma. More than that, he expressed his doubts -about the wisdom and the right of the Council to proclaim it. - -Let us read his interesting letter to Bishop Ullathorne—“Rome ought to -be a name to lighten the heart at all times; and a council’s proper -office is, when some great heresy or other evil impends, to inspire hope -and confidence in the faithful. But now we have the greatest meeting -which ever has been, and that at Rome, infusing into us by the -accredited organs of Rome and of its partisans (such as the _Civilta_, -the _Armonia_, the _Univers_ and the _Tablet_) little else than fear and -dismay! When we are all at rest and have no doubts, and—at least -practically, not to say doctrinally—hold the Holy Father to be -infallible, suddenly there is thunder in the clear sky, and we are told -to prepare for something, we know not what, to try our faith, we know -not how—no impending danger is to be averted, but a great difficulty is -to be created. Is this the proper work of an [OE]cumenical Council? As -to myself, personally, please God, I do not expect any trial at all; but -I cannot help suffering with the many souls who are suffering, and I -look with anxiety at the prospect of having to defend decisions which -may not be difficult to my own private judgment, but may be most -difficult to maintain logically in the face of historical facts. - -“What have we done to be treated as the faithful never were treated -before? When has a definition _de fide_ been a luxury of devotion, and -not a stern, painful necessity? Why should an aggressive, insolent -faction be allowed to ‘make the heart of the just sad, whom the Lord -hath not made sorrowful?’ Why cannot we be let alone, when we have -pursued peace, and thought no evil! - -“I assure you, my Lord, some of the truest minds are driven one way and -another, and do not know where to rest their feet—one day determining -‘to give up all theology as a bad job,’ and recklessly to believe -henceforth almost that the Pope is impeccable; at another, tempted to -‘believe all the worst that a book like _Janus_ says;’ others doubting -about ‘the capacity possessed by Bishops drawn from corners of the -earth, to judge what is fitting for European society;’ and then, again, -angry with the Holy See for listening to ‘the flattery of a clique of -Jesuits, redemptorists, and converts.’ - -“Then, again, think of the store of Pontifical scandals in the history -of eighteen centuries, which have partly been poured forth, and partly -are still to come. What Murphy inflicted upon us in one way, M. Veuillot -is indirectly bringing on us in another. And then, again, the blight -which is falling upon the multitude of Anglican Ritualists, etc., who, -themselves, perhaps—at least their leaders—may never become Catholics, -but who are leavening the various English denominations and parties (far -beyond their own range), with principles and sentiments towards their -ultimate absorption into the Catholic Church. - -“With these thoughts ever before me, I am continually asking myself -whether I ought not to make my feelings public? But all I do is to pray -those early doctors of the Church, whose intercession would decide the -matter (Augustine, Ambrose and Jerome, Athanasius, Chrysostom and -Basil), to avert this great calamity. - -“If it is God’s will that the Pope’s infallibility be defined, then it -is God’s will to throw back ‘the times and movements’ of that triumph -which He has destined for His kingdom, and I shall feel I have but to -bow my head to His adorable, inscrutable providence. - -“You have not touched upon the subject yourself, but I think you will -allow me to express to you feeling which, for the most part, I keep to -myself.”[C] - ------ - -Footnote C: - - “_The Pope, the Kings, and the People._” (Mullan & Son, Paternoster - Square, pp. 269-70.) Also see (London) _Standard_, 7th April, 1870. - ------ - -These eloquent complaints of the new convert exceedingly irritated Pius -IX. and the Jesuits at Rome; they entirely destroyed their confidence in -him. They were too shrewd to ignore that he had never been anything else -but a kind of free-thinker, whose Christian faith was without any basis, -as he himself confessed. They had received him, of course, with -pleasure, for he was the very best man in England to unsettle the minds -of the young ministers of the Church, but they had left him alone in his -oratory of Birmingham, where they seemed to ignore him. - -However, when the protest of the new so-called convert showed that his -submission was but a sham, and that he was more Protestant than ever, -they lashed him without mercy. But before we hear the stern answers of -the Roman Catholics to their new recruit, let us remember the fact that -when that letter appeared, Dr. Newman had lost the memory of it; he -boldly denied its paternity at first; it was only when the proofs were -publicly given that he had written it, that he acknowledged it, saying -for his excuse that he had forgotten his writing it!! - -Now let us hear the answer of the _Civilta_, the organ of the Pope, to -Dr. Newman. “Do you not see that it is only temptation that makes you -see everything black? If the Holy Doctors whom you invoke, Ambrose, -Jerome, etc., do not decide the controversy in your way, it is not as -the Protestant _Pall Mall Gazette_ fancies, because they will not or -cannot interpose, but because they agree with St. Peter, and with the -petition of the majority. Would you have us make a procession in -sackcloth and ashes to avert this scourge of the definition of a -verity?” _Ibid_, p. 281. - -The clergy of France, through their organ, _L’Univers_ (Vol. 11, p. -31-34), was still more severe and sarcastic. They had just collected -£4,000 to help Dr. Newman to pay the enormous expenses of the suit for -his slanders against Father Achille, which he had lost. - -Dr. Newman, as it appears by the article from the pen of the celebrated -editor of the _Univers_, had not even had the courtesy to acknowledge -the gift, nor the exertions of those who had collected that large sum of -money. Now let us see what they thought and said in France about the -ex-Professor of Oxford whom they called the “Respectable Convict.” -Speaking of the £4,000 sent from France, Veuillot says: “The respectable -convict received it, and was pleased; but he gave no thanks and showed -no mercy. Father Newman ought to be more careful in what he says; -everything that is comely demands it of him. But, at any rate, if his -Liberal passion carries him away, till he forgets what he owes to us and -to himself, what answer must one give him, but that he had better go on -as he set out, silently ungrateful?—_L’Univers_, Vol. 11. p. 32-34. -_Ibid_, p. 272. - -These public rebukes, addressed from Paris and Rome by the two most -popular organs of the Church of Rome, tell us the old story; the -services of traitors may be accepted, but they are never trusted. Father -Newman had not the confidence of the Roman Catholics. - -But some one will say: Has not the dignity of Cardinal, to which he has -lately been raised, proved that the present Pope has the greatest -confidence in Dr. Newman? - -Had I not been 25 years a priest of Rome, I would say “Yes!” But I know -too much of their tactics for that. The dignity of Cardinal has been -given to Drs. Manning and Newman as the baits which the fisherman of -Prince Edward Island throw into the sea to attract the mackerels. The -Pope, with those long scarlet robes thrown over the shoulders of the two -renegades from the Church of England, hopes to catch more English -mackerels. - -Besides that, we all know the remarkable words of St. Paul: “And those -members of the body which we think to be less honourable, upon them we -bestow more abundant honours, and our uncomely parts have more abundant -comeliness.” (1 Cor. xii., 23.) - -It is on that principle that the Pope has acted. He knew well that Dr. -Newman had played the act of a traitor at Oxford; that he had been -caught in the very act of conspiracy by his Bishops; that he had -entirely lost the confidence of the English people. These public facts -paralyzed the usefulness of the new convert. He was really a member of -the Church of Rome, but he was one of the most uncomely ones; so much -so, that the last Pope, Pius IX., had left him alone, in a dark corner, -for nearly eighteen years. Leo XIII. was more shrewd. He felt that -Newman might become one of the most powerful agents of Romanism in -England, if he were only covering his uncomeliness with the rich red -Cardinal robe. - -But will the scarlet colors which now clothe Dr. Newman make us forget -that, to-day, he belongs to the most absurd, immoral, abject and -degrading form of idolatry, the world has ever seen? Will we forget that -Romanism, these last six centuries, is nothing else than old paganism in -its most degrading forms, coming back under a Christian name? What is -the divinity which is adored in those splendid temples of modern Rome? -Is it anything else but the old Jupiter Tonans? Yes, the Pope has stolen -the old gods of paganism, and he has sacrilegiously written the adorable -name of Jesus in their faces, that the more deluded modern nations may -have less objection to accept the worship of their pagan ancestors. They -adore a Christ in the Church of Rome; they sing beautiful hymns to His -honor; they build him magnificent temples; they are exceedingly devoted -to Him—they make daily enormous sacrifices to extend His power and glory -all over the world. But what is that Christ? It is simply an idol of -bread, baked every day by the servant girl of the priest, or the -neighboring nuns. - -I have been 25 years one of the most sincere and zealous priests of that -Christ. I have made Him with mine own hands, and the help of my servants -for a quarter of a century; I have a right to say that I know Him -perfectly well. It is that I may tell what I know of that Christ that -the God of the Gospel has taken me by the hand, and granted me to give -my testimony before the world. Hundreds of times, I have said to my -servant girl what Dr. Newman and all the priests of Rome say, every day, -to their own servants or their nuns: “Please make me some wafers, that I -may say mass, and give the communion to those who want to receive it.” -And the dutiful girl took some wheat flour, mixed it with water, and put -the dough between these two well-polished and engraven irons, which she -had well heated before. In less time than I can write it, the dough was -baked into wafers. Handing them to me, I brought them to the altar, and -performed a ceremony which is called “the mass.” In the very midst of -that mass, I pronounced on the wafer five magic words, “_Hoc est enim -corpus meum_,” and had to believe, what Dr. Newman and all the priests -of Rome profess to believe, that there were no more wafers, no more -bread before me, but that what were wafers, had been turned into the -great Eternal God who had created the world. I had to prostrate myself, -and ask my people to prostrate themselves before the God I had just made -with five words from my lips; and the people, on their knees, bowing -their heads, and bringing their faces to the dust, adored God whom I had -just made, with the help of these heated irons and my servant girl. - -Now, is this not a form of idolatry more degrading, more insulting to -the infinite Majesty of God than the worship of the golden calf? Where -is the difference between the idolatry of Aaron and the Israelites -adoring the golden calf in the wilderness and the idolatry of Dr. Newman -adoring the wafer in his temple? The only difference is, that Aaron -worshipped a god infinitely more respectable and powerful, in melted -gold, than Dr. Newman worshipping his baked dough. - -The idolatry of Dr. Newman is more degrading than the idolatry of the -worshippers of the sun. - -When the Persians adore the sun, they give their homage to the greatest, -the most glorious being which is before us. That magnificent fiery orb, -millions of miles in circumference, which rises as a giant, every -morning, from behind the horizon, to march over the world and pour -everywhere its floods of heat, light and life, cannot be contemplated -without feelings of respect, admiration and awe. Man must raise his eyes -up to see that glorious sun—he must take the eagle’s wings to follow his -giant strides throughout the myriads of worlds which are there, to speak -to us of the wisdom, the power, and love of our God. It is easy to -understand that poor, fallen, blind men may take that great being for -their god. Would not every one perish and die, if the sun would forget -to come every day, that we may bathe and swim in his ocean of light and -life? - -Then, when I see the Persian priests of the sun, in their magnificent -temple, with censers in their hands, waiting for the appearance of its -first rays, to intone their melodious hymns and sing their sublime -canticles, I know their error and I understand it; I was about to say, I -almost excuse it. I feel an immense compassion for these deluded -idolaters. However, I feel they are raised above the dust of the earth: -their intelligence, their souls cannot but receive some sparks of light -and life from the contemplation of that inexhaustible focus of light and -life. But is not Dr. Newman with his Roman Catholic people a thousand -times more worthy of our compassion and our tears, when they are -abjectly prostrated before this ignoble wafer—to adore it as their -Saviour, their Creator, their God? Is it possible to imagine a spectacle -more humiliating, blasphemous and sacrilegious, than a multitude of men -and women prostrating their faces to the dust to adore a god whom the -rats and mice have, thousands of times, dragged and eaten in their dark -holes? Where are the rays of light and life coming from that wafer? -Instead of being enlarged and elevated at the approach of this -ridiculous modern divinity, is not the human intelligence contracted, -diminished paralyzed, chilled and struck with idiocy and death at its -feet? - -Can we be surprised that the Roman Catholic nations are so fast falling -into the abyss of infidelity and atheism, when they hear their priests -telling them that more than 200,000 times, every day, this contemptible -wafer is changed by them into the great God who has created heaven and -earth at the beginning, and who has saved this perishing world by -sacrificing the body and the blood which He has taken as His tabernacle -to show us His eternal love! - -Come with me and see those multitudes of people with their faces -prostrated in the dust, adoring their white elephant of Siam. - -Oh! what ignorance and superstition! what blindness and folly! you will -exclaim. To adore a white elephant as God! - -But there is a spectacle more humiliating and more deplorable: There is -a superstition, an idolatry below that of the Siamese. It is the -idolatry practiced by Dr. Newman and his millions of co-religionists -to-day. Yes! The elephant-god of the Asiatic people, is infinitely more -respectable than the wafer-god of Dr. Newman. That elephant may be taken -as the symbol of strength, magnanimity, patience, etc. There is life, -motion in that noble animal—he sees with his eyes, he walks with his -feet. Let some one attack him, he will protect himself—with his mighty -trunk he will throw his enemy high in the air—he will crush him under -his feet. - -But look at this modern divinity of Rome. It has eyes, but does not see; -feet, but does not move; a mouth, but does not speak. There is neither -life nor strength in the wafer god of Rome. - -But if the fall of Dr. Newman into the bottomless abyss of the idolatry -of Rome is a deplorable fact, there is another fact still more -deplorable. - -How many fervent Christians, how many venerable ministers of Christ -everywhere, are, just now, prostrated at the dear Saviour’s feet, -telling Him with tears: “Didst thou not sow the good Gospel seed all -over our dear country, through the hands of our heroic and martyred -fathers? From whence, then, hath it these Popish and idolatrous tares?” -And the “Good Master” answers, to-day, what he answered eighteen hundred -years ago. “While men slept, the enemy came during the night; he has -sowed those tares among the wheat, and he went away.”—(Matthew xiii: -25.) - -And if you want to know the name of the enemy who has sowed tares, in -the night, amongst the wheat, and went away, you have only to read this -“_Apologia pro vita sua_.” You will find this confession of Dr. Newman -at page 174:— - -“I cannot disguise from myself that my preaching is not calculated to -defend that system of religion which has been received for three hundred -years, and of which the Heads of Houses are the legitimate maintainers -in this place.... I must allow that I was disposing the minds of young -men towards Rome!” - -Now, having obtained from the very enemy’s lips how he has sowed tares -during the night (secretly), read page 262, and you will see how he went -away and prostrated himself at the feet of the most implacable enemy of -all the rights and liberties of men, to call him “Most Holy Father.” -Read how he fell at the knees of the very power which prepared and -blessed the Armada destined to cover his native land, England, with -desolation, ruins, tears and blood, and enchain those of her people who -would not have been slaughtered on the battle-field! See how the enemy, -after having sown the tares, went away to the feet of a Sergius III., -the public lover of Maroria—and to the feet of his bastard, John XI., -who was still more debauched than his father—and to the feet of Leo VI., -killed by an outraged citizen of Rome, in the act of such an infamous -crime that I cannot name it here—to the feet of an Alexander, who -seduced his own daughter, and surpassed in cruelty and debauchery Nero -and Caligula. Let us see Dr. Newman falling at the feet of all those -monsters of depravity, to call them, “Most Holy Fathers,” “Most Holy -Heads of the Church.” “Most Holy and Infallible Vicars of Jesus Christ!” - -At the sight of such a fall, what can we do, but say with Isaiah: - -“The Lord has broken the staff of the wicked, and the scepter of the -ruler.... How art thou fallen, O Lucifer, Son of the morning! how art -thou cut down to the ground?” Is. xiv. - - - - - CHAPTER XLII. - -NOVICIATE IN THE MONASTERY OF THE OBLATES OF MARY IMMACULATE OF - LONGUEUIL—SOME OF THE THOUSAND ACTS OF FOLLY AND IDOLATRY WHICH FORM - THE LIFE OF A MONK—THE DEPLORABLE FALL OF ONE OF THE FATHERS—FALL OF - THE GRAND VICAR QUIBLIER—SICK IN THE HOTEL DIEU OF MONTREAL—SISTER - URTUBISE, WHAT SHE SAYS OF MARIA MONK—THE TWO MISSIONARIES TO THE - LUMBER MEN—FALL AND PUNISHMENT OF A FATHER OBLATE—WHAT ONE OF THE BEST - FATHER OBLATES THINKS OF THE MONKS AND THE MONASTERY. - - -On the first Sabbath of November, 1846, after a retreat of eight days, I -fell on my knees, and asked as a favor, to be received as a novice of -the religious order of the Oblates of Mary Immaculate of Longueuil, -whose object is to preach retreats (revivals) among the people. No child -of the Church of Rome ever enrolled himself with more earnestness and -sincerity under the mysterious banners of her monastic armies, than I -did, that day. It is impossible to entertain more exalted views of the -beauty and holiness of the monastic life, than I had. To live among the -holy men who had made the solemn vows of poverty, obedience and charity, -seemed to me the greatest and the most blessed privilege which my God -could grant on earth. - -Within the walls of the peaceful monastery of Longueuil, among those -holy men who had, long since, put an impassable barrier between -themselves and that corrupted world, from the snares of which I was just -escaping, my conviction was that I should see nothing but actions of the -most exalted piety; and that the deadly weapons of the enemy could not -pierce those walls protected by the Immaculate Mother of God! - -The frightful storms which had covered with wrecks the roaring sea, -where I had so often nearly perished, could not trouble the calm waters -of the port where my bark had just entered. Every one of the members of -the community was to be like an angel of charity, humility, modesty, -whose example was to guide my steps in the ways of God. My superior -appeared to be less a superior than a father, whose protecting care, by -day and night, would be a shield over me. Noah, in the ark, safe from -the raging waves which were destroying the world, did not feel more -grateful to God, than I was, when once in this holy solitude. The vow of -perfect poverty was to save me, for ever, from the cares of the world. -Having, hereafter, no right to possess a cent, the world would become to -me a paradise, where food, clothing, and lodging would come without -anxiety or care. My father superior would supply all these things, -without any other condition on my part, than to love, and obey a man of -God whose whole life was to be spent in guiding my steps in the ways of -the most exalted evangelical virtues. Had not that father himself made a -solemn vow to renounce not only all the honors and dignities of the -church, that his whole mind and heart might be devoted to my holiness on -earth, and my salvation in Heaven? - -How easy to secure that salvation now! I had only to look to that father -on earth, and obey him as my Father in Heaven. Yes! The will of that -father, was to be, for me, the will of my God. Though I might err in -obeying him, my errors would not be laid to my charge. To save my soul, -I should have only to be like a corpse, or a stick in the hands of my -father superior. Without any anxiety or any responsibility whatever of -my own, I was to be led to heaven as a new-born child in the arms of his -loving mother without any fear, thoughts or anxiety of his own. - -With the Christian poet I could have sung: - - “Rocks and storms I’ll fear no more, - When on that eternal shore, - Drop the anchor! Furl the sail! - I am safe within the vail.” - -But how short were to be these fine dreams of my poor deluded mind! When -on my knees, father Guigues handed me, with great solemnity, the Latin -books of the rules of that monastic order, which is their real gospel, -warning me that it was a _secret book_, that there were things in it -that I ought not to reveal to any one; and he made me solemnly promise -that I would never show it to any one outside of the order. - -When alone, the next morning, in my cell, I thanked God and the Virgin -Mary for the favors of the last day, and the thought came involuntarily -to my mind: - -“Have you not, a thousand times, heard and said that the Holy Church of -Rome absolutely condemns and anathematizes secret societies. And, do you -not, to-day, belong to a secret society? How can you reconcile the -solemn promise of secrecy you made last night, with the anathemas hurled -by all your popes against secret societies?” After having, in vain, -tried, in my mind, to reconcile those two things, I happily remembered -that I was a corpse, that I had forever given up my private -judgment—that my only business, now, was to obey. “Does a corpse argue -against those who turn it from side to side? Is it not in perfect peace, -whatever may be the usage to which it is exposed, or to whatever place -it is dragged? Shall I lose the rich crown which is before me, at my -first step in the way of perfection?” - -I bade my rebellious intelligence to be still, my private judgment to be -mute, and, to distract my mind from this first temptation, I read that -book of rules with the utmost attention. I had not gone through it all, -before I understood why it was kept from the eyes of the curates and -other secular priests. To my unspeakable amazement, I found that, from -the beginning to the end, it speaks with the most profound contempt for -them all. I said to myself: “What would be the indignation of the -curates, if they should suspect that these strangers from France have -such a bad opinion of them all! Would the good Canadian curates receive -them as angels from heaven, and raise them so high in the esteem of the -people, if they knew that the first thing an oblate has to learn, is -that the secular priest is, to-day, steeped in immorality, ignorance, -worldliness, laziness, gluttony, etc.; that he is the disgrace of the -church, which would speedily be destroyed, was she not providentially -sustained, and kept in the ways of God, by the holy monastic men whom -she nurses as her only hope? Clear as the light of the sun on a bright -day, the whole fabric of the order of the oblates presented itself to my -mind, as the most perfect system of Pharisaism the world had ever seen. - -The oblate who studies his book of rules, his only gospel, must have his -mind filled with the idea of his superior holiness, not only over the -poor sinful, secular priest, but over everyone else. The oblate alone is -Christian, holy and saved; the rest of the world is lost! The oblate -alone is the salt of the earth, the light of the world! - -I said to myself: “Is it to attain this pharisaical perfection, that I -have left my beautiful and dear parish of Kamouraska, and given up the -honorable position which my God had given me in my country!” - -However, after some time spent in these sad and despondent reflections, -I again felt angry with myself; I quickly directed my mind to the -frightful, unsuspected and numberless scandals I had known in almost -every parish I had visited. I remembered the drunkenness of that curate, -the impurities of this, the ignorance of another, the worldliness and -absolute want of faith of others, and concluded that, after all, the -oblates were not far from the truth in their bad opinions of the secular -clergy. I ended my sad reflections by saying to myself: “After all, if -the oblates live a life of holiness, as I expect to find here, is it a -crime that they should see, feel and express among themselves, the -difference which exists between a regular and a secular clergy? Am I -come here to judge and condemn these holy men? No! I came here to save -myself by the practice of the most heroic Christian virtues, the first -of which, is that I should absolutely and forever give up my _private -judgment_—consider myself as a corpse in the hand of my superior.” - -With all the fervor of my soul, I prayed to God and to the Virgin Mary, -day and night, that week, that I might attain that supreme state of -perfection, when I would have no will, no judgment of my own. The days -of that first week passed very quickly, spent in prayer, reading and -meditation of the Scriptures, studies of ecclesiastical history and -ascetical books, from half-past five in the morning till half-past nine -at night. The meals were taken at the regular hours of seven, twelve and -six o’clock, during which, with rare exceptions, silence was kept, and -pious books were read. The quality of the food was good; but, at first, -before they got a female cook to preside over the kitchen, everything -was so unclean, that I had to shut my eyes at meals, not to see what I -was eating. I should have complained, had not my lips been sealed by -that strange monastic vow of perfection that every religious man is a -corpse! What does a corpse care about the cleanliness or uncleanliness -of what is put into its mouth? The third day, having drank at breakfast -a glass of milk which was literally mixed with the dung of the cow, my -stomach rebelled; a circumstance which I regretted exceedingly, -attributing it to my want of monastic perfection. I envied the high -state of holiness of the other fathers, who had so perfectly attained to -the sublime perfection of submission that they could drink that impure -milk, just as if it had been clean. - -Everything went on well the first week, with the exception of a dreadful -scare I had, at the dinner of the first Friday. Just after eating soup, -when listening with the greatest attention to the reading of the life of -a saint, I suddenly felt as if the devil had taken hold of my feet; I -threw down my knife and fork, and I cried, at the top of my voice, “My -God! My God! what is there?” and as quick as lightning, I jumped on my -chair to save myself from Satan’s grasp. My cries were soon followed by -an inexpressible burst of convulsive laughter from everyone. - -“But what does that mean? Who has taken hold of my feet?” I asked. - -Father Guigues tried to explain the matter to me, but it took him a -considerable time. When he began to speak, an irrepressible burst of -laughter prevented his saying a word. The fits of laughter became still -more uncontrollable, on account of the seriousness with which I was -repeatedly asking them who could have taken hold of my feet! At last, -some one said, “It is Father Lagier who wanted to kiss your feet!” At -the same time, Father Lagier, walking on his hands and knees, his face -covered with sweat, dust and dirt, was crawling out from under the -table, literally rolling on the floor, in such an uncontrollable fit of -laughter, that he was unable to stand on his feet. - -Of course, when I understood that no devil had tried to drag me by the -feet, but that it was simply one of the father oblates, who, to go -through one of the common practices of humility in that monastery, had -crawled under the table, to take hold of the feet of everyone and kiss -them, I joined with the rest of the community, and laughed to my heart’s -content. - -Not many days after this, we were going, after tea, from the dining-room -to the chapel, to pass five or ten minutes in adoration of the -wafer-god; we had two doors to cross, and it was pretty dark. Being the -last who had entered the monastery, I had to walk first, the other monks -following me; we were reciting, with a loud voice, the Latin Psalm: -“_Misere mihi Deus_.” We were all marching pretty fast, when, suddenly, -my feet met a large, though unseen object, and down I fell, and rolled -on the floor; my next companion did the same, and rolled over me, and so -did five or six others, who, in the dark had also struck their feet on -that object. In a moment, we were five or six “Holy Fathers” rolling on -each other on the floor, unable to rise up, splitting our sides with -convulsive laughter. Father Brunette, in one of his fits of humility, -had left the table a little before the rest, with the permission of the -Superior, to lay himself flat on the floor, across the door. Not -suspecting it, and unable to see anything, from the want of sufficient -light, I had entangled my feet on that living corpse, as also the rest -of those who were walking too close behind me to stop, before tumbling -over one another. - -[Illustration: FALL OF THE “HOLY FATHERS.”] - -No words can describe my feelings of shame when I saw, almost every day, -some performance of this kind going on, under the name of Christian -humility. In vain, I tried to silence the voice of my intelligence, -which was crying to me, day and night, that this was a mere diabolical -caricature of the humility of Christ. Striving to silence my untamed -reason by telling it that it had no right to speak and argue and -criticise, within the holy walls of the monastery. It, nevertheless, -spoke louder, day after day, telling me that such acts of humility were -a mockery. In vain, I said to myself, “Chiniquy, thou art not come here -to philosophize on this and that, but to sanctify thyself by becoming -like a corpse, which has no preconceived ideas, no acquired store of -knowledge, no rule of common sense to guide you! Poor, wretched, sinful -Chiniquy, thou art here to save thyself by admiring every idea of the -holy rules of your superiors, and to obey every word of their lips!” - -I felt angry against myself, and unspeakably sad, when, after whole -weeks and months of efforts, not only to silence the voice of my reason, -but to kill it, it had more life than ever, and was more and more loudly -protesting against the unmanly, unchristian and ridiculous daily usages -and rules of the monastery. I envied the humble piety of the other good -Fathers, who were apparently so happy, having conquered themselves so -completely as to destroy that haughty reason which was constantly -rebelling in me. - -Twice, every week, I went to reveal to my guide and confessor, Father -Allard, the master of novices, my interior struggles; my constant, -though vain efforts to subdue my rebellious reason. He always gladdened -me with the promise that, sooner or later, I should have that interior -perfect peace which is promised to the humble monk, when he has attained -the supreme monastic perfection of considering himself as a corpse, as -regards the rules and will of his superiors. My sincere and constant -efforts to reconcile myself to the rules of the monastery were, however, -soon to receive a new and rude check. I had read in the book of rules, -that a true monk must closely watch those who live with him, and -secretly report to his superior the defects and sins which he detects in -them. The first time I read that strange rule, my mind was so taken up -by other things, that I did not pay much attention to it. But the second -time, I studied that clause, the blush came to my face, and in spite of -myself, I said: “Is it possible that we are a band of spies?” I was not -long in seeing the disastrous effects of this most degrading and immoral -rule. One of the fathers, for whom I had a particular affection, for his -many good qualities, and who had, many times, given me the sincere proof -of his friendship, said to me one day: “For God’s sake, my dear Father -Chiniquy, tell me if it is you who denounced me to the Superior, for -having said that the conduct of Father Guigues toward me was -uncharitable?” “No! my dear friend,” I answered, “I never said such a -thing against you, for two reasons: The first is, that you have never -said a word in my presence which could give me the idea that you had -such an opinion of our good Father Superior; the second reason is, that, -though you might have told me anything of that kind, I would prefer to -have my tongue cut and eaten by dogs, than to be a spy, and denounce -you!” - -“I am glad to know that,” he rejoined, “for I was told by some of the -fathers that you were the one who had reported me to the superior as -guilty, though I am innocent of that offense, but I could not believe -it.” He added, with tears: “I regret having left my parish to be an -oblate, on account of that abominable law which we are sworn to fulfill. -That law makes a real hell of this monastery, and, I suppose, of all the -monastic orders, for I think it is a general law with all the religious -houses. When you have passed more time here, you will see that the law -of detection puts an insurmountable wall between us all; it destroys -every spring of Christian and social happiness.” - -“I understand perfectly well what you say,” I answered him; “the last -time I was alone with father superior, he asked me why I had said that -the present Pope was an old fool; he persisted in telling me that I must -have said it, ‘for,’ he added, ‘one of our most reliable fathers has -assured me you said it.’ ‘Well, my dear father superior,’ I answered -him, ‘that reliable father has told you a big lie; I never said such a -thing, for the good reason that I sincerely think that our present Pope -is one of the wisest that ever ruled the church.’” I added: “Now I -understand why there is so much unpleasantness in our mutual -intercourse, during the hours we are allowed to talk. I see that nobody -dares to speak his mind on any grave subject. The conversations are -colorless and without life.” - -“That is just the reason,” answered my friend. “When some of the -fathers, like you and me, would prefer to be hung rather than become -spies, the great majority of them, particularly among the French priests -recently imported from France, will not hear ten words from your lips on -any subject, without finding an opportunity of reporting eight of them -as unbecoming and unchristian, to the superiors. I do not say that it is -always through malice that they give such false reports: it is more -through want of judgment. They are very narrow-minded; they do not -understand the half of what they hear in its true sense: and they give -their false impressions to the superiors, who, unfortunately, encourage -that system of spying, as the best way of transforming every one of us -into corpses. As we are never confronted with our false accusers, we can -never know them, and we lose confidence in each other; thus it is that -the sweetest and holiest springs of true Christian love are forever -dried up. It is on this spying system, which is the curse and the hell -of our monastic houses, that a celebrated French writer, who had been a -monk himself, wrote of all the monks: - -“Ils rentrent dans leurs monasteres sans se connaitre; ils y vivent sans -s’aimer et ils se separent sans se regretter” (monks enter the monastery -without knowing each other. They live there, without loving each other, -and they depart from each other without any regret). - -However, though I sincerely deplored that there was such a law of -espionage among us, I tried to persuade myself that it was like the dark -spots of the sun which do not diminish its beauty, its grandeur and its -innumerable blessings. The society of the oblates was still to me the -blessed ark where I should find a sure shelter against the storms which -were desolating the rest of the world. - -Not long after my reception as a novice, the providence of God put -before my eyes one of those terrible wrecks which would make the -strongest of us tremble. Suddenly, at the hour of breakfast, the -superior of the Seminary of St. Sulpice, and grand vicar of the Diocese -of Montreal, the Rev. Mr. Quibiler, knocked at our door, to rest an hour -and breakfast with us, when on his way to France. - -This unfortunate priest, who was among the best orators and the best -looking men, Montreal had ever seen, had lived such a profligate life -with his penitent nuns and ladies of Montreal, that a cry of indignation -from the whole people had forced Bishop Bourget to send him back to -France. Our father superior took the opportunity of the fall of that -talented priest, to make us bless God for having gathered us behind the -walls of our monastery, where the efforts of the enemy were powerless. -But alas! we were soon to know, at our own expense, that the heart of -man is weak and deceitful everywhere. - -It was not long after the public fall of the grand vicar of Montreal, -when a fine-looking widow was engaged to preside over our kitchen. She -was more than forty years old, and had very good manners. Unfortunately, -she had not been four months in the monastery, when she fell in love -with her father confessor, one of the most pious of the French father -oblates. The modern Adam was not stronger than the old one against the -charms of the new Eve. Both were found, in an evil hour, forgetting one -of the holy laws of God. The guilty priest was punished and the weak -woman dismissed. But an unspeakable shame remained upon us all! I would -have preferred to have my sentence of death, than the news of such a -fall inside the walls of that house where I had so foolishly believed -that Satan could not lay his snares. From that day, it was the will of -God that the strange and beautiful illusions which had brought me to -that monastery, should fade away one after the other, like the white -mist which conceals the bright rays of the morning sun. The oblates -began to appear to me pretty much like other men. Till then, I had -looked at them with my eyes shut, and I had seen nothing but the -glittering colors with which my imagination was painting them. From that -day, I studied them with my eyes opened, and I saw them just as they -were. - -In the spring of 1847, having a severe indisposition, the doctor ordered -me to go to the Hotel Dieu of Montreal, which was, then, near the -splendid St. Mary’s Church. I made there, for the first time, the -acquaintance of a venerable old nun, who was very talkative. She was one -of the superiors of the house; her family name was Urtubise. Her mind -was still full of indignation at the bad conduct of two father oblates, -who, under the pretext of sickness, had lately come to her monastery to -seduce the young nuns who were serving them. She told me how she had -turned them out ignominiously, forbidding them ever to come again, under -any pretext, into the hospital. She was young, when Bishop Lartigue, -being driven away from the Sulpician Seminary of Montreal, in 1824, had -taken refuge, with his secretary, the Rev. Ignace Bourget, into the -modest walls of that nunnery. She told me how the nuns had soon to -repent having received that bishop with his secretary and other priests. - -“It was nearly the ruin of our community. The intercourse of the priests -with a certain number of the nuns,” she said: “was the cause of so much -disorder and scandal, that I was deputed with some other nuns, to the -bishop to respectfully request him not to prolong his stay in our -nunnery. I told him, in my name, and in the name of many others, that if -he would not comply with our legitimate request, we should instantly -leave the house, go back to our families and get married, that it was -better to be honestly married than to continue to live as the priests, -even our father confessors, wanted us to do.” - -After she had given me several other spicy stories of those interesting -distant days, I asked her if she had known Maria Monk, when she was in -their house, and what she thought of her book “Awful Disclosures?” “I -have known her well,” she said. “She spent six months with us. I have -read her book, which was given me, that I might refute it. But after -reading it, I refused to have anything to do with that deplorable -_exposure_. There are surely some inventions and suppositions in that -book. But there is a sufficient amount of truth to cause all our -nunneries to be pulled down by the people, if only the half of them were -known to the public?” - -She then said to me: “For God’s sake, do not reveal these things to the -world, till the last one of us is dead, if God spares you.” She then -covered her face with her hands, burst into tears, and left the room. - -I remained horrified. Her words fell upon me as a thunderbolt. I -regretted having heard them, though I was determined to respect her -request not to reveal the terrible secret she had entrusted to me. My -God knows that I never repeated a word of it till now. But I think it is -my duty to reveal to my country and the whole world the truth, on that -grave subject, as it was given me by a most respectable and -unimpeachable eye-witness. - -The terrible secrets which sister Urtubise had revealed to me rendered -my stay in the Hotel Dieu as unpleasant as it had been agreeable at -first. Though not quite recovered, I left, the same day, for Longueuil, -where I entered the monastery with a heavy heart. The day before, two of -the fathers had come back from a two or three months’ evangelical -excursion among the lumber men, who were cutting wood in the forests, -along the Ottawa River and its tributaries, from one to three hundred -miles north-west of Montreal. I was glad to hear of their arrival. I -hoped that the interesting history of their evangelical excursions, -narrow escapes from the bears and the wolves of the forests; their -hearty receptions by the honest and sturdy lumber men, which the -superior had requested me, some weeks before, to write, would cause a -happy diversion from the deplorable things I had recently learned. But -only one of those fathers could be seen, and his conversation was -anything but interesting and pleasant. There was evidently a dark cloud -around him. And the other oblate, his companion, where was he? The very -day of his arrival, he had been ordered to keep his room, and make a -retreat of ten days, during which time he was forbidden to speak to any -one. - -I inquired from a devoted friend among the old oblates the reason of -such a strange thing. After promising never to reveal to the superiors -the sad secret he trusted me with, he said: “Poor father D—— has seduced -one of his fair penitents, on the way. She was a married woman, the lady -of the house where our missionaries used to receive the most cordial -hospitality. The husband having discovered the infidelity of his wife, -came very near killing her; he ignominiously turned out the two fathers, -and wrote a terrible letter to the superior. The companion of the guilty -father, denounced him and confessed everything to the superior, who has -seen that the letter of the enraged husband was only giving too true and -correct version of the whole unfortunate and shameful occurrence. Now, -the poor weak father, for his penance, is condemned to ten days of -seclusion from the rest of the community. He must pass that whole time -in prayer, fasting, and acts of humiliation, dictated by the superior.” - -“Do these deplorable facts occur very often among the father oblates?” I -asked. - -My friend raised his eyes, filled with tears, to Heaven, and with a deep -sigh, he answered: “Dear Father Chiniquy, would to God that I might be -able to tell you that it is the first crime of that nature committed by -an oblate. But alas! you know, by what has occurred with our female -cook, not long ago, that it is not the first time that some of our -fathers have brought disgrace upon us all. And you know also the -abominable life of Father Telmont with the two nuns at Ottawa!” - -“If it be so,” I replied, “where is the spiritual advantage of the -regular clergy over the secular?” - -“The only advantage I see,” answered my friend, “is that the regular -clergy gives himself with more impunity to every kind of debauch and -licentiousness than the secular. The monks being concealed from the eyes -of the public, inside the walls of their monastery, where nobody, or at -least very few people have any access, are more easily conquered by the -devil, and more firmly kept in his chains, than the secular priests. The -sharp eyes of the public, and the daily intercourse the secular priests -have with their relations and parishioners, form a powerful and salutary -restraint upon the bad inclinations of our depraved nature. In the -monastery, there is no restraint except the childish and ridiculous -punishment of retreats, kissing of the floor, or of the feet, the -prostration of the ground as father Brunet did, a few days after your -coming among us. - -“There is surely more hypocrisy and selfishness among the regular than -the secular clergy. That great social organization which forms the human -family, is a divine work. Yes! those great social organizations which -are called the city, the township, the country, the parish, and the -household, where every one is called to work in the light of day, is a -divine organization, and makes society as strong, pure and holy as it -can be. - -“I confess that there are also terrible temptations, and deplorable -falls there, but the temptations are not so unconquerable, and the falls -not so irreparable, as in these dark recesses and unhealthy prisons -raised by Satan only for the birds of night called monasteries or -nunneries. - -“The priest and the woman who fall in the midst of a well organized -Christian society, break the hearts of the beloved mother, cover with -shame a venerable father, cause the tears of cherished sisters and -brothers to flow, pierce, with a barbed arrow the hearts of thousands of -friends; they forever lose their honor and good name. These -considerations are so many providential, I dare say divine shields, to -protect the sons and daughters of Eve against their own frailty. The -secular priest and the woman shrink before throwing themselves into such -a bottomless abyss of shame, misery and regret. But behind the thick and -dark walls of the monastery, or the nunnery, what has the fallen monk or -nun to fear? Nobody will hear of it, no bad consequences worth -mentioning will follow, except a few days of retreat, some -insignificant, childish, ridiculous penances, which the most devoted in -the monastery are practicing almost every day. - -“As you ask me, in earnest, what are the advantages of a monastic life -over a secular, in a moral and social point of view, I will answer you: -In the monastery, man as the image of God forgets his divine origin, -loses his dignity; and as a Christian, he loses the most holy weapons -Christ has given to his disciples to fight the battle of life. He, at -once and forever, loses that law of self-respect, and respect for -others, which is one of the most powerful and legitimate barriers -against vice. Yes! That great and divine law of self-respect, which God -himself has implanted in the heart of every man and woman who live in a -Christian society, is completely destroyed in the monastery and nunnery. -The foundation of perfection in the monk and the nun is that they must -consider themselves as corpses. Do you not see that this principle -strikes at the root of all that God has made good, grand and holy in -man? Does it not sweep away every idea of holiness, purity, greatness! -every principle of life which the Gospel of Christ had for its mission -to reveal to the fallen children of Adam? - -“What self-respect can we expect from a corpse? and what respect can a -corpse feel for the other corpses which surround it? Thus it is that the -very idea of monastic perfection carries with it the destruction of all -that is good, pure, holy and spiritual in the religion of the gospel. It -destroys the very idea of life, to put death into its place. - -“It is for that reason that if you study the true history, _not the -lying history_, of monachism, you will find the details of a corruption -impossible, anywhere else, not even among the lowest houses of -prostitution. Read the Memoirs of Scipio de Ricci, one of the most pious -and intelligent bishops our Church has ever had, and you will see that -the monks and the nuns of Italy lead the very life of the brutes in the -fields. Yes! read the terrible revelations of what is going on among -those unfortunate men and women, whom the iron hand of monachism keeps -tied in their dark dungeons, you will hear from the very lips of the -nuns that the monks are more free with them than the husbands are with -their legitimate wives; you will see that every one of those monastic -institutions is Sodom! - -“The monastic axiom, that the highest point of perfection is attained -only when you consider yourself a corpse in the hand of your superior, -is anti-social and anti-Christian; it is simply diabolical. It -transforms into a vile machine that man whom God had created in his -likeness, and made forever free. It degrades below the brute that man -whom Christ, by his death, has raised to the dignity of a child of God, -and inheritor of an eternal kingdom in Heaven. Everything is mechanical, -material, false, in the life of a monk and a nun. Even the best virtues -are deceptions and lies. The monks and the nuns being perfect only when -they have renounced their own free will and intelligence, to become -corpses, can have neither virtues nor vices, - -Their best actions are mechanical. Their acts of humility are to crawl -under the table and kiss the feet of each other, or to make a cross on a -dirty floor with the tongue, or lie down in the dust to let the rest of -the monks or the nuns pass over them. Have you not remarked how these -so-called monks speak with the utmost contempt of the rest of the world? -One must have opportunities as I have had of seeing the profound hatred -which exists among all monastic orders against each other. How the -Dominicans have always hated the Franciscans, and how they both hate the -Jesuits, who pay them back in the same coin. What a strong and merciless -hatred divides the oblates, to whom we belong, from the Jesuits! The -Jesuits never lose an opportunity of showing us their supreme contempt! -You are aware that, on account of those bad feelings, it is absolutely -forbidden to an oblate to confess to a Jesuit, as we know it is -forbidden to the Jesuits to confess to an oblate, or to any other -priest. - -“I need not tell you, for you know that their vow of poverty is a mask -to help them to become rich with more rapidity than the rest of the -world. Is it not under the mask of that vow that the monks of England, -Scotland, France and Italy became the masters of the richest lands of -those countries, which the nations were forced, by bloody revolutions, -to wrench from their grasp? - -“I have seen much more of the world than you. When a young priest, I was -the chaplain, confessor and intimate friend of the Duchesse De Berry, -the mother of Henry V., now the only legitimate King of France. When, in -the midst of those great and rich princes and nobles of France, I never -saw such a love of money, of honor, of vain glory, as I have seen among -the monks since I have become one of them. When the Duchess De Berry -finished her providential work in France, after making the false step -which ruined her, I threw myself into the religious order of the -Chartreux. I have lived several years in their palatial monastery of -Rome; have cultivated and enjoyed their sweet fruits in their -magnificent gardens; but I was not there long, without seeing the fatal -error I had committed in becoming a monk. During the many years I -resided in that splendid mansion, where laziness, stupidity, filthiness, -gluttony, superstition, tediousness, ignorance, pride and unmentionable -immoralities, with very few exceptional cases, reigned supreme. I had -every opportunity to know what was going on in their midst. Life soon -became an unbearable burden, but for the hope I had of breaking my -fetters. At last I found out that the best, if not the only way of doing -this, was to declare to the Pope that I wanted to go and preach the -gospel to the savages of America, which was and is still true. - -“I made my declaration, and by the Pope’s permission, the doors of my -gaol were opened, with the condition that I should join the order of the -Oblates Immaculate, in connection with which I should evangelize the -savages of the Rocky Mountains. - -“I have found among the monks of Canada, the very same things I have -seen among those of France and Italy. With very few exceptions, they are -all corpses, absolutely dead to every sentiment of true honesty and real -Christianity; they are putrid carcasses, which have lost the dignity of -manhood. - -“My dear Father Chiniquy,” he added, “I trust you as I trust myself, -when I tell you for your own good, a secret which is known to God alone. -When I am on the Rocky Mountains, I will raise myself up, as the eagles -of those vast countries, and I shall go up to the regions of liberty, -light and life; I will cease being a corpse, to become what my God has -made me—a free and intelligent man. I will cease to be a corpse, in -order to become one of the redeemed of Christ, who serve God in spirit -and in truth. - -“Christ is the light of the world; monachism is its night! Christ is the -strength, the glory, the life of man; monachism is its decay, shame and -death! Christ died to make us free; the monastery is built up to make -slaves of us! Christ died that we might be raised to the dignity of -children of God; monachism is established to bring us down much below -the living brutes, for it transforms us into corpses! Christ is the -highest conception of humanity; monachism is its lowest. - -“Yes, yes, I hope my God will soon give me the favor I have asked so -long. When I shall be on the top of the Rocky Mountains, I will, -forever, break my fetters. I will rise from my tomb, I will come out -from among the dead, to sit at the table of the redeemed, and eat the -bread of the living children of God.” - -I do regret that the remarkable monk, whose abridged views on monachism -I have here given, should have requested me never to give his name, when -he allows me to tell some of his adventures, which will make a most -interesting romance. Faithful to his promise, he went, as an oblate, to -preach to the savages of the Rocky Mountains, and there, without noise, -he slipped out of their hands; broke his chains, to live the life of a -freedman of Christ, in the holy bonds of a Christian marriage with a -respectable American lady. - -Weak and timid soldier that I was once; frightened by the ruins spread -everywhere on the battle-field, I looked around to find a shelter -against the impending danger; I thought that the monastery of the -oblates of Mary Immaculate was one of those strong towers, built by my -God, where the arrows of the enemy could not reach me, and I threw -myself into it. - -But, hardly beginning to hope that I was out of danger, behind those -dark and high walls, when I saw them shaking like a drunken man; and the -voice of God passed like a hurricane over me. - -Suddenly, the high towers and walls around me fell to the ground, and -were turned into dust. Not one stone remained on another. - -And I heard a voice saying to me: “Soldier! come out and get in the -light of the sun; trust no more in the walls built by the hand of man; -they are nothing but dust. Come and fight in the open day, under the -eyes of God, protected only by the gospel banners of Christ! Come out -from behind those walls, they are a diabolical deception, a snare, a -fraud!” - -I listened to the voice, and I bade adieu to the inmates of the -monastery of the oblates of Mary Immaculate. - -When, on the first of October, 1847, I pressed them on my heart for the -last time, I felt the burning tears of many of them falling on my -cheeks, and my tears moistened their faces: for they loved me, and I -loved them. I had met there several noble hearts and precious souls, -worthy of a better fate. Oh! if I could have, at the price of my life, -given them the light and liberty which my merciful God had given me! But -they were in the dark; and there was no power in me to change their -darkness into light. - -The hand of God brought me back to my dear Canada, that I might again -offer it the sweat and labors, the love and life of the least of its -sons. - - - - - CHAPTER XLIII. - -I ACCEPT THE HOSPITALITY OF THE REV. MR. BRASSARD, OF LONGUEUIL—I GIVE - MY REASONS FOR LEAVING THE OBLATES TO BISHOP BOURGET—HE PRESENTS ME - WITH A MEDALLION, PORTRAIT OF THE POPE AND A SPLENDID CRUCIFIX BLESSED - BY HIS HOLINESS FOR ME, AND ACCEPTS MY SERVICES IN THE CAUSE OF - TEMPERANCE IN THE DIOCESE OF MONTREAL. - - -The eleven months spent in the monastery of the oblates of Mary -Immaculate, were among the greatest favors God has granted me. What I -had read of the monastic orders, and what my honest, though deluded -imagination had painted of the holiness, purity and happiness of the -monastic life, could not be blotted out of my mind, except by a kind of -miraculous interposition. No testimony whatever could have convinced me -that the monastic institutions were not one of the most blessed of the -gospel. Their existence, in the bosom of the Church of Rome, was, for -me, an infallible token of her divine institution, and one of the -strongest proofs that those heretics were entirely separated from -Christ. Without religious orders, the Protestant denominations were to -me, as dead and decayed branches cut from the true vine, which are -doomed to perish. - -But, just as the eyes of Thomas were opened, and his intelligence was -convinced of the divinity of Christ, only after he had seen the wounds -in his hands and side, so I could never have believed that the monastic -institutions were of heathen and diabolical origin, if my God had not -forced me to see with my own eyes, and to touch with my fingers, their -unspeakable corruptions. - -Though I remained for some time longer, a sincere Catholic priest, I -dare say that God himself had just broken the strongest tie of my -affections and respect for that church. - -It is true that several pillars remained, on which my robust faith in -the holiness and apostolicity of the church rested for a few years -longer, but I must here confess, to the glory of God, that the most -solid of those pillars had forever crumbled to pieces, when in the -monastery of Longueuil. - -Long before my leaving the oblates, many influential priests of the -district of Montreal, had told me that my only chance of success, if I -wanted to continue my crusade against the demon of drunkenness, was to -work alone. - -“Those monks are pretty good speakers on temperance,” they unanimously -said, “but they are nothing else than a band of comedians. After -delivering their eloquent tirades against the use of intoxicating -drinks, to the people, the first thing they do is to ask for a bottle of -wine, which soon disappears! What fruit can we expect from the preaching -of men who do not believe a word of what they say, and who are the -first, among themselves, to turn their own arguments into ridicule? It -is very different with you; you believe what you say; you are consistent -with yourself; your hearers feel it; your profound, scientific and -Christian conviction pass into them with an irresistible power. - -“God visibly blesses your work with a marvellous success! Come to us,” -said the curates, “not as sent by the superior of the oblates, but as -sent by God himself, to regenerate Canada. Present yourself as a French -Canadian priest; a child of the people. That people will hear you with -more pleasure, and follow your advice with more perseverance. - -“Let them know and feel that Canadian blood runs in your veins; that a -Canadian heart beats in your breast; continue to be in the future, what -you have been in the past. Let the sentiments of the true patriot be -united with those of a Catholic priest; and when you address the people -of Canada, the citadels of Satan will crumble everywhere before you in -the district of Montreal, as they have done in that of Quebec.” - -At the head of the French Canadian curates, who thus spoke, was my -venerable personal friend and benefactor, the Rev. Mr. Brassard, curate -of Longueuil. He had not only been one of my most devoted friends and -teachers, when I was studying m the college of Nicolet, but had helped -me, with his own money, to go through the last four years of my studies, -when I was too poor to meet my collegiate expenses. No one had thought -more highly than he of the oblates of Mary Immaculate, when they first -settled in Canada. But their monastery was too near the parsonage for -their own benefit. His sharp eyes, high intelligence and integrity of -character, soon detected that there was more false varnish than pure -gold, on their glittering escutcheon. Several love scrapes between some -of the oblates and the pretty young ladies of his parish, and the long -hours of night spent by Father Allard with the nuns, established in his -village, under the pretext of teaching them grammar and arithmetic, had -filled him with disgust. But what had absolutely destroyed his -confidence, was the discovery of a long suspected iniquity, which at -first seemed incredible to him. Father Guigues, the superior, after his -nomination, but before his installation to the Bishopric of Ottawa, had -been closely watched, and at last discovered opening the letters of Mr. -Brassard, which, many times, had passed from the post office through his -hands. That criminal action came very near being brought before the -legal courts by Mr. Brassard; this was avoided only by Father Guigues -acknowledging his guilt, asking pardon in the most humiliating way, -before me and several other witnesses. - -Long before I left the oblates, Mr. Brassard had said to me: “The -oblates are not the men you think them to be. I have been sorely -disappointed in them, and your disappointment will be no less than mine, -when your eyes are opened. I know that you will not remain long in their -midst. I offer you, in advance, the hospitality of my parsonage, when -your conscience calls you out of their monastery!” - -I availed myself of this kind invitation on the evening of the 1st of -November, 1847. - -The next week was spent in preparing the memoir which I intended to -present to my Lord Bourget, Bishop of Montreal, as an explanation of my -leaving the oblates. I knew that he was disappointed and displeased with -the step I had taken. - -The curate of Chambly, Rev. Mr. Mignault, having gone to the bishop, to -express his joy that I had left the monks, in order to serve again the -church, in the ranks of secular clergy, had been very badly received. -The bishop had answered him: “Mr. Chiniquy may leave the oblates if he -likes; but he will be disappointed if he expects to work in my diocese. -I do not want his services.” - -This did not surprise me. I knew that those monks had been imported by -him from France, and that they were pets of his. - -When I entered their monastery, just eleven months before, he was just -starting for Rome, and expressed to me the pleasure he felt that I was -to join them. - -My reasons, however, were so good, and the memoir I was preparing was so -full of undoubted facts and unanswerable arguments, that I was pretty -sure, not only to appease the wrath of my bishop, but to gain his esteem -more firmly than before. I was not disappointed in my expectation. - -A few days later, I called upon his lordship, and was received very -coldly. He said: “I cannot conceal from you my surprise and pain, at the -rash step you have just taken. What a shame, for all your friends to see -your want of consistency and perseverance! Had you remained among those -good monks, your moral strength could have been increased more than -ten-fold. But you have stultified yourself in the eyes of the people, as -well as in mine; you have lost the confidence of your best friends, by -leaving, without good reasons, the company of such holy men. Some bad -rumors are already afloat against you, which give us to understand that -you are an unmanageable man, a selfish priest, whom the superiors have -been forced to turn out as a black sheep, whose presence could not be -any longer tolerated inside the peaceful walls of that holy monastery.” - -Those words were uttered with an expression of bad feeling which told me -that I had not heard the tenth part of what he had in his heart. -However, as I came into his presence, prepared to hear all kinds of bad -reports, angry reproaches, and humiliating insinuations, I remained -perfectly calm. I had, in in advance, resolved to hear all his -unfriendly, insulting remarks, just as if they were addressed to another -person, a perfect stranger to me. The last three days had been spent in -prayers to obtain that favor. My God had evidently heard me; for the -storm passed over me, without exciting the least unpleasant feelings in -my soul. - -I answered: “My lord: Allow me to tell you that, in taking the solemn -step of leaving the monastery of Longueuil, I was not afraid of what the -world would say or think of me. My only desire is to save my soul, and -give the rest of my life to my country and my God, in a more efficacious -way than I have yet done. The rumors which seem to trouble your lordship -about my supposed expulsion from the oblates, do not affect me in the -least, for they are without the least foundation. From the first to the -last day of my stay in that monastery, all the inmates, from the -superior, to the last one, have overwhelmed me with the most sincere -marks of kindness, and even of respect. If you had seen the tears which -were shed by the brothers, when I bade them adieu, you would have -understood that I never had more devoted and sincere friends than the -members of that religious community. Please read this important -document, and you will see that I have kept my good name during my stay -in that monastery.” I handed him the following testimonial letter which -the superior had given me when I left: - -“I, the undersigned, superior of the noviciate of the oblates of Mary -Immaculate, at Longueuil, do certify that the conduct of Mr. Chiniquy, -when in our monastery, has been worthy of the sacred character which he -possesses, and after this year of solitude, he does not less deserve the -confidence of his brethren in the holy ministry than before. We wish, -moreover, to give our testimony of his persevering zeal in the cause of -temperance. We think that nothing was more of a nature to give a -character of stability to that admirable reform, and to secure its -perfect success, than the profound reflections and studies of Mr. -Chiniquy, when in the solitude of Longueuil, on the importance of that -work. - - T. F. ALLARD, - - _Superior of the Noviciate O. M. I._” - -It was really most pleasant for me to see that every line of that -document, read by the bishop, was blotting out some of the stern and -unfriendly lines which were on his face, when speaking to me. Nothing -was more amiable than his manners, when he handed it back to me, saying: -“I thank God to see that you are still as worthy of my esteem and -confidence as when you entered that monastery. But would you be kind -enough to give me the real reasons why you have so abruptly separated -from the oblates?” - -“Yes, my lord, I will give them to you: but your lordship knows that -there are things of such a delicate nature, that the lips of man shiver -and rebel when required to utter them. Such are some of the deplorable -things which I have to mention to your lordship. I have put those -reasons in these pages, which I respectfully request your lordship to -read,” and I handed him the _Memoir_, about thirty pages long, which I -had prepared. - -The bishop read, very carefully, five or six pages, and said: “Are you -positive as to the exactness of what you write here?” - -“Yes, my lord! They are as true and real as I am here.” - -The bishop turned pale, and remained a few minutes silent, biting his -lips, and after a deep sigh, said: “Is it your intention to reveal those -sad mysteries to the world, or can we hope that you will keep that -secret?” - -“My lord,” I answered, “if your lordship and the oblates deal with me, -as I hope they will do, as with an honorable Catholic priest; if I am -kept in the position which an honest priest has a right to fill in the -Church, I consider myself bound, in conscience and honor, to keep those -things secret. But, if from any abuse, persecutions emanating from the -oblates, or any other party, I am obliged to give to the world the true -reasons of my leaving that monastic order, your lordship understands -that, in self-defence, I will be forced to make these revelations!” - -“But the oblates cannot say a word, or do anything wrong against you,” -promptly answered the bishop, “after the honorable testimony they have -given you.” - -“It is true, my lord, that I have no reason to fear anything from the -oblates!” I answered; “but those religious men are not the only ones who -might force me to defend myself. You know another who has my future -destinies in his hands. You know that my future course will be shaped on -his own toward me.” - -With amiable smile, the bishop answered: - -“I understand you. But I pledge myself that you have nothing to fear -from that quarter. Though I frankly tell you that I would have preferred -seeing you work as a member of that monastic institution, it may be that -it is more according to the will of God, that you should go among the -people, as sent by God, rather than by a superior, who might be your -inferior in the eyes of many, in that glorious temperance of which you -are evidently the blessed apostle in Canada. I am glad to tell you that -I have spoken of you to his holiness, and he requested me to give you a -precious medal, which bears his most perfect features, with a splendid -crucifix. His holiness has graciously attached 300 days indulgences for -every one who will take the pledge of temperance in kissing the feet of -that crucifix. Wait a moment,” added the bishop, “I will go and get them -and present them to you.” - -When the bishop returned, holding in his hands those two infallible -tokens of the kind sentiments of the Pope towards me, I fell on my knees -to receive them and press them both to my lips with the utmost respect. -My feelings of joy and gratitude, in that happy hour, cannot be -expressed. I remained mute, for some time with surprise and admiration, -when holding those precious things which were coming to me, as I then -sincerely believed, from the very successor of Peter, and the true Vicar -of Christ himself. When handing me those sacred gifts, the bishop -addressed me the kindest words which a bishop can utter to his priest, -or a father to his beloved son. He granted me the power to preach and -hear confessions all over his diocese, and he dismissed me only after -having put his hand on my head and asked God to pour upon me His most -abundant benedictions everywhere I should go to work in the holy cause -of temperance in Canada. - - - - - CHAPTER XLIV. - -PREPARATIONS FOR THE LAST CONFLICT—WISE COUNSEL, TEARS AND DISTRESS OF - FATHER MATHEW—LONGUEUIL THE FIRST TO ACCEPT THE GREAT REFORM OF - TEMPERANCE—THE WHOLE DISTRICT OF MONTREAL, ST. HYACINTHE AND THREE - RIVERS CONQUERED—TWO HUNDRED THOUSAND TEETOTALERS—THE CITY OF MONTREAL - WITH THE SUPLICIANS TAKE THE PLEDGE—GOLD MEDAL—OFFICIALLY NAMED - APOSTLE OF TEMPERANCE OF CANADA—GIFT OF £500 FROM PARLIAMENT. - - -Our adorable Saviour said: “What king, going to make war against another -king sitteth not down first, and consulteth whether he be able, with ten -thousand, to meet him that cometh against him with twenty thousand?” -(Luke 14: 31.) To follow that advice, how often had I fallen on my knees -before my God, to implore the necessary strength and wisdom to meet that -terrible enemy which was marching against me and my brethren! Many times -I was so discouraged by the sense of personal incapacity, that I came -near fainting and flying away at the sight of the power and resources of -the foe! But the dear Saviour’s voice has as many times strengthened me, -saying: “Fear not, I am with thee!” He seemed, at every hour, to whisper -in my ears: “Cheer up, I have overcome the world!” Trusting, then, in my -God, alone, for victory, I nevertheless understood that my duty was to -arm myself with the weapons which the learned and the wise men of the -past ages had prepared. I again studied the best works written on the -subject of wine, from the learned naturalist, Pleny, to the celebrated -Sir Astley Cooper. I not only compiled a multitude of scientific notes, -arguments and facts from these books, but prepared a “Manual of -Temperance,” which obtained so great a success for such a small country -as Canada, that it went through four editions of twenty-five thousand -copies in less than four years. But my best source of information and -wisdom was from letters received from Father Mathew, and my personal -interviews with him, when he visited the United States. - -The first time I met him, in Boston, he told me how he regretted his -having, at first, too much relied on the excitement and enthusiasm of -the multitudes. “Those fits,” he said, “pass away as quickly as the -clouds of the storm; and they, too often, leave no more traces of their -passage. Persevere in the resolution you have taken in the beginning, -never to give the pledge, except when you give a complete course of -lectures on the damning effects of intoxicating drinks. How can we -expect that the people will forever give up beverages which they -honestly, though ignorantly, believe to be beneficial and necessary to -their body? The first thing we do we must demonstrate to them that these -alcoholic drinks are absolutely destructive of their temporal as well as -of their eternal life. So long as the priest and the people believe, as -they do to-day, that rum, brandy, wine, beer and cider give strength to -help man to keep up his health in the midst of his hard labors; that -they warm his blood in winter and cool it in the summer; all our -efforts, and even our successes, will be like the burning bundle of -straw, which makes a bright light, attracts the attention for a moment, -and leaves nothing but smoke and cinders. - -“Hundreds of times, I have seen my Irish countrymen honestly taking the -pledge for life; but before a week had elapsed, they had obtained a -release from their priest, under the impression that they were unable to -earn their own living and support their families, without drinking those -detestable drugs. Very few priests in Ireland have taken the pledge, and -still fewer have kept it. In New York, only two Irish priests have given -up their intoxicating glass, and the very next week I met both of them -drunk! Archbishop Hughes turned my humble efforts into ridicule, before -his priests, in my own presence, and drank a glass of brandy to my -health with them at his own table, to mock me. And here in Boston the -drinking habits of the Bishop and his priest are such, that I have been -forced, through self-respect, to quietly withdraw from his palace and -come to this hotel. This bad conduct paralyzes and kills me.” - -In saying these last words, that good and noble man burst into a fit of -convulsive sobs and tears; his breast was heaving under his vain efforts -to suppress his sighs. He concealed his face in his hands, and for -nearly ten minutes he could not utter a word. - -The spectacle of the desolation of a man whom God had raised so high, -and so much blessed, and the tears of one who had himself dried up so -many tears, and brought so much joy, peace and comfort, to so many -desolate homes, has been one of the most solemn lessons my God ever gave -me. I then learned more clearly than ever, that all the glory of the -world is _Vanity_, and that one of the greatest acts of folly is to -rely, for happiness, on the praises of men, and the success of our own -labors. For who had received more merited praises, and who had seen his -own labors more blessed by God and man, than Father Mathew, whom all -ages will call “The Apostle of Temperance of Ireland?” - -My gratitude to Mr. Brassard caused me to choose his parish, near -Montreal, for the first grand battle-field of the impending struggle -against the enemy of my God and my country; and the first week of Advent -determined upon for the opening of the campaign. But the nearer the day -chosen to draw the sword against the modern Goliath the more I felt the -solemnity of my position, and the more I needed the help of Him on whom -alone we can trust for light and strength. - -I had determined never to lecture on temperance in any place, without -having previously inquired, from the most reliable sources, about: - -1st. The number of deaths and accidents caused by drunkenness the last -fifteen or twenty years. - -2d. The number of orphans and widows made by drunkenness. - -3d. The number of rich families ruined, and the number of poor families -made poorer by the same cause. - -4th. The approximate sum of money expended by the people during the last -twenty years. - -As the result of my inquiries, I learned that during that short period, -that 32 men had lost their lives when drunk; and through their -drunkenness 25 widows and 37 orphans had been left in the lowest degree -of poverty; 72 rich families had been entirely ruined and turned out of -their once happy homes by the demon of intemperance, and 90 kept poor. -More than three hundred thousand dollars ($300,000) had been paid in -cash, without counting the loss of time, for the intoxicating beverages -drank by the people of Longueuil during the last twenty years. - -For three days, I spoke twice a day to crowded houses. My first text -was: “Look not upon the wine when it is red, when it giveth its color in -the cup: when it moveth itself aright. At last, it biteth like a serpent -and stingeth like an adder” (Prov. 33: 31-32). - -The first day I showed how alcoholic beverages were biting like a -serpent and stinging like an adder, by destroying the lungs, the brains, -and the liver; the nerves and the muscles; the blood and the very life -of man. - -The second day I proved that intoxicating drinks were the most -implacable and cruel enemies of the fathers, the mothers, the children; -of the young and the old; of the rich and the poor; of the farmers, the -merchants and the mechanics; the parish and the country. - -The third day I proved, clearly, that those intoxicating liquors were -the enemy of intelligence, and the soul of man; the gospel of Christ and -of His holy church; the enemy of all the rights of man and the laws of -God. - -My conclusion was, that we were all bound to raise our hands against -that gigantic and implacable foe, whose arm was raised against every one -of us. I presented the thrilling tableau of our friends, near and dear -relations, and neighbors, fallen and destroyed around us; the thousands -of orphans and widows, whose fathers and husbands had been slaughtered -by strong drink. I brought before their minds the true picture of the -starving children, the destitute widows and mothers, whose life had to -be spent in tears, ignominy, desolation and unspeakable miseries, from -the daily use of strong drink. I was not half through my address when -tears flowed from every eye. The cries and sobs so much drowned my -voice, that I had several times to stop speaking for a few minutes. - -Then holding the crucifix, blessed and given to me by the Pope, I showed -what Christ had suffered on the cross for sins engendered by the use of -intoxicating drinks. And I requested them to listen to the voices of the -thousands of desolate orphans, widows, wives, and mothers, coming from -every corner of the land; the voices of their priests and their church; -the voices of the angels, the Virgin Mary and the saints in heaven; the -voice of Jesus Christ their Saviour, calling them to put an end to the -deluge of evils and unspeakable iniquities caused by the use of those -cursed drinks; “for,” said I, “those liquors are cursed by millions of -mothers and children, widows and orphans, who owe to them a life of -shame, tears, and untold desolation. They are cursed by the Virgin Mary -and the angels who are the daily witnesses of the iniquities with which -they deluge the world. - -“They are cursed by the millions of souls which they have plunged into -eternal misery. - -“They are cursed by Jesus Christ, from whose hands they have wrenched -untold millions of souls, for whom he died on Calvary.” - -Every one of those truths, incontrovertible for Roman Catholics, were -falling with irresistible power on that multitude of people. The -distress and consternation were so profound and universal, that they -reacted, at last, on the poor speaker, who several times could not -express what he himself felt except with his tears and his sobs. - -When I hoped that, by the great mercy of God, all resistances were -subdued, the obstacles removed, the intelligences enlightened, the wills -conquered, I closed the address, which had lasted more than two hours, -by an ardent prayer to God, to grant us the grace to give up forever the -use of those cursed poisons, and I requested every one to repeat with -me, in their hearts, the solemn pledge of temperance in the following -words: - -“Adorable and dear Saviour, Jesus Christ, who died on the cross to take -away my sins and save my guilty soul, for thy glory, the good of my -brethren and of my country, as well as for my own good, I promise, with -thy help, never to drink, nor to give to anybody any intoxicating -beverages; except when ordered by an honest physician.” - -Our merciful God had visibly blessed the work and his unprofitable -servant. The success was above our sanguine expectations. Two thousand -three hundred citizens of Longueuil enrolled under the banners of -temperance. Instead of inviting them to sign any written pledge, I asked -them to come to the foot of the altar and kiss the crucifix I was -holding, as the public and solemn pledge of their engagement. - -The first thing done by the majority of the intelligent farmers of -Longueuil, on the return from the church, was to break their decanters -and their barrels, and spill the last drop of the accursed drink on the -ground. - -Seven days later, there were eighty requests in my hands to go and show -the ravages of alcoholic liquors to many other parishes. - -Boucherville, Chambly, Varennes, St. Hyacinthe, etc., Three Rivers, the -great city of Montreal, with all the priests of St. Sulpice, the -parishes along the Chambly river, Laprairie, Lachine. In a word, the -vast diocese of Montreal, Three Rivers and St. Hyacinthe, one after the -other, raised the war cry against the usages of intoxicating drinks, -with a unanimity and determination which seemed to be more miraculous -than natural. - -During the four years, I gave 1,800 public addresses, in 200 parishes, -with the same fruits, and enrolled more than 200,000 people under the -banners of temperance. Everywhere, the taverns, the distilleries and -breweries were shut, and their owners forced to take other trades to -make a living; not on account of any stringent law, but by the simple -fact that the whole people had ceased drinking their beverages, after -having been fully persuaded that they were injurious to their bodies, -opposed to their happiness, and ruinous to their souls. - -The convictions were so unanimous and strong on that subject, that, in -many places, the last evening I spent in their midst, the merchants used -to take all their barrels of rum, beer, wine and brandy to the public -squares, make a pyramid of them, to which I was invited to set fire. The -whole population, attracted by the novelty and sublimity of that -spectacle, would then fill the air with their cries and shouts of joy. -When the husbands and wives, the parents and children of the redeemed -drunkards rent the air with their cries of joy at the destruction of -their enemy, and the fire was in full blaze, one of the merchants would -give me an ax to stave in the last barrel of rum. After the last drop -was emptied, I usually stood on it to address some parting words to the -people. - -Such a spectacle baffles any description. The brilliant lights of the -pine and cedar trees, mixed with all kinds of inflammable materials -which every one had been invited to bring, changed the darkest hour of -that time into the brightest of days. The flames, fed by the fiery -liquids, shot forth their tongues of fire towards Heaven, as if to -praise their great God, whose merciful hand had brought the marvellous -reformation we were celebrating. The thousand faces, illuminated by the -blaze, beamed with joy. The noise of the cracking barrels, mixed with -that of a raging fire; the cries and shouts of that multitude, with the -singing of the Te Deum, formed a harmony which filled every soul with -sentiments of unspeakable happiness. But where shall I find words to -express my feelings, when I had finished speaking! The mothers and wives -to whom our blessed temperance had given back a loving husband and some -dear children, were crowding around me with their families and redeemed -ones, to thank me, press my hands to their lips, and water them with -their grateful tears. - -The only thing which marred that joy were the exaggerated honors and -unmerited praises with which I was really overwhelmed. - -I was, at first, forced to receive an ovation from the curates and -people of Longueuil, and the surrounding parishes, when they presented -to me my portrait, painted by the artist Hamel, which filled me with -confusion, for I felt so keenly that I did not deserve such honors! But -it was still worse at the end of May, 1849. Judge Mondelet was deputed -by the bishop and the priests and the city of Montreal, accompanied by -15,000 people, to present me with a gold medal, and a gift of $400. - -But the greatest surprise my God had in store for me, was kept for the -end of June, 1850. At that time, I was deputed by 40,000 teetotalers, to -present a petition to the Parliament of Toronto, in order to make the -rumsellers responsible for the ravages caused to the families of the -poor drunkards to whom they had sold their poisonous drugs. The House of -Commons having kindly appointed a committee of ten members to help me to -frame that bill, it was an easy matter to have it pass through the three -branches. I was present when they discussed and accepted that bill. -Napoleon was not more happy when he won the battle of Austerlitz, than I -was when I heard that my pet bill had become a law, and that hereafter, -the innocent victims of the drunken father or husband would receive an -indemnity from the landsharks who were fattening on their poverty and -unspeakable miseries. - -But what was my surprise and consternation, when, immediately after the -passing of that bill, the Hon. Dewitt rose and proposed that a public -expression of gratitude should be given me by Parliament, under the form -of a large pecuniary gift! - -His speech seemed to me filled with such exaggerated eulogiums, that I -would have been tempted to think it was mockery, had I not known that -the Protestant gentleman was one of my most sincere friends. He was -followed by the Honorables Baldwin and Lafontaine, Prime Minister at the -time, and half a dozen other members, who went still further into what I -so justly consider the regions of exaggeration. - -It seemed to me bordering on blasphemy to attribute to Chiniquy, a -reformation which was so clearly the work of my merciful God. - -The speeches on that subject lasted two hours, and were followed by a -unanimous vote to present me with £500, as a public testimony of the -gratitude of the people for my labors in the temperance reform of -Canada. Previous to that, the bishops of Quebec and Montreal had given -me tokens of their esteem which, though unmerited, had been better -appreciated by me. - -When in May, 1850, the Archbishop of Quebec, my Lord Turgeon, sent the -Rev. Charles Baillargeon, curate of Quebec, to Rome, to become his -successor, he advised him to come to Longueuil and get a letter from me, -which he might present to the Pope, with a volume of my “Temperance -Manual.” I complied with his request, and wrote to the Pope. Some months -later, I received the following lines: - - ROME, AUG. 10TH, 1850. - - REV. MR. CHINIQUY: - -SIR AND DEAR FRIEND:—Monday the 12th, was the first opportunity given me -to have a private audience with the Sovereign Pontiff. I presented him -your book, with your letter, which he received, I will not say with that -goodness which is so eminently characteristic of him, but with all -special marks of satisfaction and approbation, while charging me to -state to you that he accords his apostolic benediction to you and to the -holy work of temperance you preach. I consider myself happy to have had -to offer on your behalf, to the Vicar of Jesus Christ, a book which, -after it had done so much good to my countrymen, had been able to draw -from his venerable lips, such solemn words of approbation of the -temperance society and of blessings on those who are its apostles; and -it is also, from my heart, a very sweet pleasure to transmit them to -you. - - Your Friend, - - CHARLES BAILLARGEON, - - _Priest_. - -A short time before I received that letter from Rome, my Lord Bourget, -Bishop of Montreal, had officially given me the title of “Apostle of -Temperance;” in the following documents, which, on account of their -importance, the readers will probably like to have its original Latin: - -“IGNATIUS BOURGET, MISERATIONE DIVINA ET STÆ. SEDIS APOSTOLICÆ GRATIA, - EPISCOPUS MARIANOPOLITANENSIS, ETC., ETC., ETC.” - -“UNIVERSIS præsentes litteras inspecturis, notum facimus et attestamur -Venerabilem Carolum Chiniquy, Temperantiæ Apostolum, Nostræ Diocœcis -Sacerdotem, Nobis optime notum esse, exploratumque habere illum vitam -laudabilem et professione Ecclesiastica consonam agere, nullisque -ecclesiasticis censuris, saltem quæ ad nostram devenerunt Notitiam -innodiatum: qua propter, per viscera Misericordiæ Dei Nostri, obsecramus -omnes et Singulos Archiepiscopos, Episcopos, cœteras que Ecclesiæ -dignitates ad quos ipsum declinare contingent, ut eum, pro Christi -Amore, benigne tractare dignentur, et quando cumque ab eo fuerint -requisiti, Sacrum Missæ Sacrificium ipsi celebrare, nec non alia munia -Ecclesiastica, et pietatis opera exercere permittant, paratos nos ad -similia et majora exhibentes: In quorum fidem, præsentes litteras signo -sigilloque nostris, ac Secretarii Episopatus nostri subscriptione -communitas expediri mandavimus Marianopoli, in [OE]dibus Nostris Beati -Jacobi, anno millesimo quinquagesimo. Die vero mensis Junii Sexta.” - - “✠IG. EPUS. MARIANOPOLITANENSIS.” - - “J. O. PARE, CAN. SECRIUS.” - - TRANSLATION. - -IGNATIUS BOURGET, BY THE DIVINE MERCY AND GRACE OF THE HOLY APOSTOLIC - SEE, BISHOP OF MONTREAL. - -To all who would inspect the present letters, we make known and certify -that the venerable Charles Chiniquy, “Apostle of Temperance,” Priest of -our Diocese, is very well known to us, and we regard him as proved, to -lead a praiseworthy life, and agreeable to his ecclesiastical -profession. Through the tender mercies of our God, he is under no -ecclesiastical censures, at least, which have come to our knowledge. - -We entreat each and all, Archbishop, Bishop and other dignitaries of the -church, to whom it may happen that he may go, that they, for the love of -Christ, entertain him kindly and courteously, and as often as they may -be asked by him, permit him to celebrate the holy sacrifice of the mass, -and exercise other ecclesiastical privileges of piety. Being ourselves -ready to grant him these and other greater privileges. In proof of this -we have ordered the present letters to be prepared under our sign and -seal, and with subscription of our secretary, in our palace of the -blessed James, in the year one thousand eight hundred and fifty, on the -sixth day of the month of June. - - ✠IGNATIUS. BISHOP OF MARIANOPOLIS. - -By order of the most illustrious and most Reverend Bishops of -Marianopolis, D. D. - - J. O. PARE, Canon, - - Secretary. - -No words from my pen can give an idea of the distress and shame I felt -when these unmerited praises and public honors began to flow upon me. -For, when the siren voice of my natural pride was near to deceive me, -there was the noise of a sudden storm in my conscience, crying with a -louder voice: “Chiniquy, thou art a sinner, unworthy of such honors.” - -This conflict made me very miserable. I said to myself. “Are those great -successes due to my merits, my virtues and my eloquence? No! Surely No! -They are due to the great mercy of God for my dear country. Will I not -forever be put to shame if I consent to these flattering voices which -come to me from morning till night, to make me forget that to my God -alone, and not to me, must be given the praise and glory of that -marvellous reform?” - -These praises were coming every day, thicker and thicker, through the -thousand trumpets of the press, as well as through the addresses daily -presented to me from the places which had been so thoroughly reformed. - -Those unmerited honors were bestowed on me by multitudes who came in -carriages and on horseback, bearing flags, with bands of music, to -receive me on the borders of their parishes, where the last parishes had -just brought me with the same kind of ovations. - -Sometimes, the roads were lined on both sides, by thousands and -thousands of maple, pine or spruce trees, which they had carried from -distant forests, in spite of all my protests. - -How many times the curates, who were sitting by me in the best -carriages, drawn by the most splendid horses, asked me: “Why do you look -so sad, when you see all these faces beaming with joy?” I answered, “I -am sad, because these unmerited honors these good people do me, seems to -be the shortest way the Devil has found to destroy me.” - -“But the reform you have brought about is so admirable and so -complete—the good which is done to the individuals, as well as to the -whole country, is so great and universal, that the people want to show -you their gratitude.” - -“Do you know, my dear friends,” I answered, “that that marvellous change -is too great to be the work of man? Is it not evidently the work of God? -To Him, and Him alone, then we ought to give the praise and the glory.” - -My constant habit, after these days of ovation, was to pass a part of -the night in prayer to God, to the Virgin Mary, and to all the saints in -heaven, to prevent me from being hurt by these worldly honors. It was my -custom then to read the passion of Jesus Christ, from his triumphant -entry into Jerusalem to his death on the cross, in order to prevent this -shining dust from adhering to my soul. There was a verse of the gospel, -which I used to repeat very often in the midst of those exhibitions of -the vanities of this world: “What is a man profited if he should gain -the whole world and lose his own soul?” (Matt. 16:26). - -Another source of serious anxiety for me, was then coming from the large -sums of money constantly flowing from the hands of my too kind and -grateful reformed countrymen into mine. - -It was very seldom that the public expression of gratitude presented me -in their rhetorical addresses were not accompanied by a gift of from $50 -to $500, according to the means and importance of the place. Those sums -multiplied by the 365 days of the year would have soon made of me one of -the richest men of Canada. - -Had I been able to trust to my own strength against the hungers of -riches, I should have been able, easily, to accumulate a sum of at least -$70,000, with which I might have done a great amount of good. - -But I confess, that when in the presence of God, I went to the bottom of -my heart, to see if it were strong enough to carry such a glittering -weight, I found it, by far, too weak. I knew so many who, though -evidently stronger than I was, had fallen on the way and perished under -too heavy burden of their treasures, that I feared for myself at the -sight of such unexpected and immense fortune. Besides, when only 18 -years old, my venerable and dear benefactor, the Rev. Mr. Leprohon, -director of the College of Nicolet, had told me a thing I never had -forgotten: “Chiniquy,” he said, “I am sure you will be what we call a -successful man in the world. You will easily make your way among your -contemporaries; and, consequently, it is probable that you will have -many opportunities of becoming rich. But when the silver and gold flow -into your hands, do not pile and keep it. For, if you set your -affections on it, you will be miserable in this world and damned in the -next. You must not do like the fattened hogs, which give their grease -only after their death. Give it while you are living. Then you will not -be blessed only by God and man, but you will be blessed by your own -conscience. You will live in peace and die in joy.” - -These solemn warnings from one of the wisest and best friends God had -ever given me when young, has never gone out of my mind. I found them -corroborated in every page of that Bible which I loved so much and -studied every day. I found them also written, by God, on my heart. I -then, on my knees, took the resolution, without making an absolute vow -of it, to keep only what I wanted for my daily support and give the rest -to the poor, or some Christian or patriotic object. I kept my promise. -The £500 given me by parliament did not remain three weeks in my hands. -I never put a cent in Canada in the vaults of any bank; and when I left -for Illinois, in the fall of 1851, instead of taking with me $70,000, as -it would have been very easy, had I been so minded, I had hardly $1,500 -in hand, the price of a part of my library, which was too heavy to be -carried so far away. - - - - - CHAPTER XLV. - -MY SERMON ON THE VIRGIN MARY—COMPLIMENTS OF BISHOP PRINCE—STORMY - NIGHT—MY FIRST SERIOUS DOUBTS ABOUT THE CHURCH OF ROME—PAINFUL - DISCUSSION WITH THE BISHOP—THE HOLY FATHERS OPPOSED TO THE MODERN - WORSHIP OF THE VIRGIN—THE BRANCHES OF THE VINE. - - -The 15th of August, 1850, I preached in the Cathedral of Montreal, on -the blessed Virgin Mary’s power in heaven, when interceding for sinners. -I was sincerely devoted to the Virgin Mary. Nothing seemed to me more -natural than to pray to her, and rely on her protection. The object of -my sermon was to show that Jesus Christ cannot refuse any of the -petitions presented to him by his mother; that she has always obtained -the favors she asked her Son, Jesus, to grant to her devotees. Of -course, my address was more sentimental than scriptural, as it is the -style among the priests of Rome. But I was honest; and I sincerely -believed what I said. - -“Who among you, my dear brethren,” I said to the people, “will refuse -any of the reasonable requests of a beloved mother? Who will break and -sadden her loving heart when, with supplicating voice and tears, she -presents to you a petition which it is in your power, nay, to your -interests, to grant? For my own part, were my beloved mother still -living, I would prefer to have my right hand crushed and burned into -cinders, to have my tongue cut, than to say, No! to my mother, asking me -any favor which it was in my power to bestow. - -“These are the sentiments which the God of Sinai wanted to engrave in -the very hearts of humanity, when giving his laws to Moses, in the midst -of lightning and thunders, and these are the sentiments which the God of -the Gospel wanted to impress on our souls by the shedding of his blood -on Calvary. These sentiments of filial respect and obedience to our -mothers, Christ Jesus, the Son of God and Son of Mary, practiced to -perfection. Although God and man, he was still in perfect submission to -the will of his mother, of which he makes a law to each of us. - -“The Gospel says, in reference to his parents, Joseph and Mary, ‘He was -subject unto them.’ (Luke 2:51.) What a grand and shining revelation we -have in these few short words: ‘Jesus was subject unto Mary!’ Is it not -written in the same Gospel, that ‘Jesus is the same to-day, as he was -yesterday, and will be forever?’ He has not changed. He is still the Son -of Mary, as he was when only twelve years old. - -“This is why our holy Church, which is the pillar and foundation of -Truth, invites you and me, to-day, to put an unbounded confidence in her -intercession. Remembering that Jesus has always granted the petitions -presented to him by his divine mother, let us put our petitions in her -hands, if we want to receive the favors we are in need of. - -“The second reason why we must all go to Mary, for the favors we want -from heaven, is that we are sinners—rebels in the sight of God. Jesus -Christ is our Saviour. Yes! but he is also our God, infinitely just, -infinitely holy. He hates our sins with an infinite hatred. He abhors -our rebellions with an infinite, a godly hatred. If we had loved and -served him faithfully we might go to him, not only with the hope, but -with the assurance of being welcomed. But we have forgotten and offended -Him; we have trampled His laws under our feet; we have joined with those -who nailed Him on the cross, pierced his heart with the lance, and shed -His blood to the last drop. We belong to the crowd which mocked at His -tortures, and insulted Him at His death. How can we dare to look at Him -and meet His eyes? Must we not tremble in his presence? Must we not fear -before that Lion of the tribe of Judah whom we have wounded and nailed -to the cross? - -“Where is the rebel who does not shiver, when he is dragged to the feet -of the mighty Prince against whom he has drawn the sword? What will he -do if he wants to obtain pardon? Will he go himself and speak to that -offended Majesty? No! But he looks around the throne to see if he can -find some one of the great officers and friends, or some powerful and -influential person, through whose intercession he can obtain pardon. If -he finds any such, he goes immediately to him, puts his petitions into -their hands, and they go to the foot of the throne to plead for the -rebel, and the favor which would have been indignantly refused to the -guilty subject, had he dared to speak himself, is granted, when it is -asked by a faithful officer, a kind friend, a dear sister or a beloved -mother. - -“This is why our holy church, speaking through her infallible supreme -pontiff, the Vicar of Christ, Gregory XVI., has told us, in the most -solemn manner, that ‘Mary is the only hope of sinners.’ - -Winding up my arguments, I added: “We are those insolent, ungrateful -rebels. Jesus is the King of Kings against whom we have, a thousand -times, risen in rebellion. He has a thousand good reasons to refuse our -petitions, if we are impudent enough to speak to Him ourselves. But look -at the right hand of the offended King, and behold his dear and divine -mother. She is your mother also. For it is to every one of us, as well -as to John, that Christ said on the cross, speaking of Mary, ‘Behold -your Mother.’ - -“Jesus has never refused any favor asked by that Queen of Heaven. He -cannot rebuke His Mother. Let us go to her; let us ask her to be our -advocate and plead our cause, and she will do it. Let us suppliantly -request her to ask for our pardon, and she will get it.” - -I then sincerely took these glittering sophisms for the true religion of -Christ, as all the priests and people of Rome are bound to take them -to-day, and presented them with all the earnestness of an honest though -deluded mind. - -My sermon had made a visible and deep impression. Bishop Prince, -coadjutor of my Lord Bourget, who was among my hearers, thanked and -congratulated me for the good effect it would have on the people, and I -sincerely thought I had said what was true and right before God. - -But when night came, before going to bed, I took my Bible as usual, -knelt down before God, in the neat little room I occupied in the -bishop’s palace, and read the twelfth chapter of Matthew, with a praying -heart and a sincere desire to understand it, and be benefitted thereby. -Strange to say! when I reached the 40th verse, I felt a mysterious awe, -as if I had entered for the first time, into a new and most holy land. -Though I had read that verse, and the following, many times, they came -to my mind with a freshness and newness as if I had never seen them -before. There was a lull in my mind for a few moments. Slowly, and with -breathless attention, supreme veneration and respect, I read the history -of that visit of Mary to the sacred spot where Jesus, my Saviour, was -standing in the midst of the crowd, feeding his happy hearers with the -bread of life. - -When I contemplated that blessed Mary, whom I loved, as so tenderly -approaching the house where she was to meet her divine Son, who had been -so long absent from her, my heart suddenly throbbed in sympathy with -hers. I felt as if sharing her unspeakable joy at every step which -brought her nearer to her adorable and beloved son. What tears had she -not shed when Jesus had left her alone, in her poor, now, and cheerless -home, that He might preach the gospel in the distant places, where his -Father had sent Him! With Jesus in her humble home, was she not more -happy than the greatest queen on her throne! Did she not possess a -treasure more precious than all the world! How sweet to her ears were -the words she had heard from His lips! - -How lovely the face of the most beautiful among the sons of men! How -happy she must have felt when she heard that he was, now, near enough to -allow her to go and see Him! How quick were her steps! How cheerful and -interesting the meeting! How the beloved Saviour will repay by His -respectful and divine love to his mother, the trouble and the fatigue of -her long journey! My heart beat with joy at the privilege of witnessing -that interview, and of hearing the respectful words Jesus would address -to His mother! - -With heart and soul throbbing with these feelings, I slowly read, - -“While he talked to the people, behold His mother and His brethren, -stood without desiring to speak with Him. - -“Then one said unto Him: Behold, thy mother and thy brethren stand -without desiring to speak with thee. - -“But he answered, and said unto him that told Him: Who is my mother? Who -=are= my brethren? - -“And he stretched forth His hands towards His disciples, and said: -Behold my mother and brethren! - -“For whosoever shall do the will of my Father which is in Heaven, the -same is my brother, sister and mother.” - -I had hardly finished reading the last verse, when big drops of sweat -began to flow from my face, my heart beat with a tremendous speed, and I -came near fainting; I sat in my large armchair, expecting every minute -to fall on the floor. Those alone who have stood several hours at the -fall of the marvellous Niagara, heard the thundering noise of its -waters, and felt the shaking of the rocks under their feet, can have any -idea of what I felt in that hour of agony. - -A voice, the voice of my conscience, whose thunders were like the voice -of a thousand Niagaras, was telling me: “Do you not see that you have -preached a sacrilegious lie, this morning, when, from the pulpit, you -said to your ignorant and deluded people, that Jesus always granted the -petitions of His mother, Mary? Are you not ashamed to deceive yourself, -and deceive your poor countrymen with such silly falsehoods?” - -Reader, read again these words! and understand that, far from granting -all the petitions of Mary, Jesus has always, except when a child, said -“No!” to her requests. He has always rebuked her, when she asked him -anything in public! Here she comes to ask Him a favor before the whole -people. It is the easiest, the most natural favor that a mother ever -asked of her son. It is a favor that a son has never refused to a -mother. He answers by a rebuke, a public and solemn rebuke! Is it -through want of love and respect for Mary that He gave her that rebuke? -No! Never a son loved and respected a mother as He did. But it was a -solemn protest against the blasphemous worship of Mary, as practiced in -the Church of Rome. - -I felt, at once, so bewildered and confounded, by the voice, which was -shaking my very bones, that I thought it was the devil’s voice; and, for -a moment, I feared less I was possessed of a demon. - -“My God,” I cried, “have mercy on me! Come to my help! Save me from my -enemy’s hands!” - -As quick as lightning, the answer came: “It is not Satan’s voice you -hear. It is I, thy Saviour and thy God, who speaks to thee. Read what -Mark, Luke, and John tell you about the way I received =her= petitions, -from the very day I began to work, and speak publicly as the Son of God, -and the Saviour of the world.” - -These cries of my awakening intelligence were sounding in my ears for -more than one hour, before I consented to obey them. At last, with a -trembling hand, and a distressed mind, I took my Bible and read in St. -Mark, chapter iii: verses 31, 32, 33, 34 and 35: “There came then his -brethren and his mother, and standing without, sent unto him, and -calling him. And the multitude sat about him and they said unto him: -Behold thy mother and thy brethren without, sending for thee. And he -answered them, saying: who is my mother and my brethren? - -“And he looked round about on them which sat about him, and said: Behold -my mother and my brethren. For whosoever shall do the will of God, the -same is my brother, my sister, and my mother.” - -The reading of these words acted upon me as the shock of a sword going -through and through the body of one who had already been mortally -wounded. I felt absolutely confounded. The voice continued to sound in -my ears: “Do you not see you have presented a blasphemous lie, every -time you said that Jesus always granted the petitions of his mother?” - -I remained again, a considerable time, bewildered, not knowing how to -fight down thoughts which were so mercilessly shaking my faith, and -demolishing the respect I had kept, till then, for my church. After more -than half an hour of vain struggle to silence these thoughts, it came to -my mind that St. Luke had narrated this interview of Mary and Jesus in a -very different way. I opened the holy book again to read the eighth -chapter. But how shall I find words to express my distress when I saw -that the rebuke of Jesus Christ was expressed in a still sterner way by -St. Luke than by the two other evangelists! - -“Then came to him his mother and brethren, and could not come at him for -the press. - -“And it was told him: Thy mother and thy brethren stand without, -desiring to see thee. - -“And he answered, and said unto them: my mother and brethren are those -who will hear the word of God and do it.” (Luke viii: 19, 20, 21.) - -It then seemed to me as if those three Evangelists said to me: “How dare -you preach, with your apostate and lying church, that Jesus has always -granted all the petitions of Mary, when we were ordered by God to write -and proclaim that all the public petitions she had presented to him, -when working as the Son of God, and the Saviour of the world, had been -answered by a public rebuke?” - -What could I answer? How could I stand the rebuke of these three -Evangelists? Trembling from head to foot, I fell upon my knees, crying -to the Virgin Mary to come to my help and pray that I might not succumb -to this temptation, and lose my faith and confidence in her. But the -more I prayed, the louder the voice seemed to say: “How dare you preach -that Jesus has always granted the petitions of Mary, when we tell you -the contrary by the order of God himself?” - -My desolation became such, that a cold sweat covered my whole frame -again; my head was aching, and I think I would have fainted had I not -been released by a torrent of tears. In my distress, I cried: “Oh! my -God! my God! look down upon me in thy mercy; strengthen my faith in thy -Holy Church! Grant me to follow her voice and obey her commands with -more and more fidelity; she is thy beloved church. She cannot err. She -cannot be an apostate church.” But in vain I wept and cried for help. My -whole being was filled with dismay and terror from the voices of the -three witnesses, who were crying louder and louder. - -“How dare you preach that Christ has always granted the petitions of -Mary, when the gospels, written under the inspiration of the Holy Ghost, -tell you so clearly the contrary?” - -When I had, in vain, wept, prayed, cried, and struggled from ten at -night till three in the morning; the miraculous change of water into -wine, by Christ, at the request of his mother, suddenly came to my mind. -I felt a momentary relief from my terrible distress, by the hope that I -could prove to myself that, in this case the Saviour had obeyed the -demands of his holy mother. I eagerly opened my Bible again and read: - -“And the third day there was a marriage in Cana, of Galilee, and the -mother of Jesus was there. - -“And both Jesus was called, and his disciples, to the marriage. 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. - -“His mother saith unto the servants: whatsoever he saith unto you, do -it.” (John ii: 2.) - -Till that hour, I had always accepted that text in the sense given in -the Church of Rome, as proving that the very first miracle of Jesus -Christ was wrought at the request of his mother. And I was preparing -myself to answer the three mysterious witnesses: “Here is the proof that -you are three devils, and not three evangelists, when you tell me that -Jesus has never granted the petitions of his mother, except when a -child. Here is the glorious title of Mary to my confidence in her -intercession; here is the seal of her irresistible superhuman power over -her divine son; here is the undeniable evidence that Jesus cannot refuse -anything asked by his divine mother!” But when, armed with these -explanations of the church, I was preparing to meet what Matthew, St. -Mark, and St. Luke had just told me, a sudden distressing thought came -to my mind; and this thought was as if I heard the three witnesses -saying: “How can you be so blind as not to see that instead of being a -favor granted to Mary, this first miracle is the first opportunity -chosen by Christ to protest against her intercession. It is a solemn -warning to Mary never to ask anything from him, and to us, never to put -any confidence in her requests. Here, Mary, evidently full of compassion -for those poor people, who had not the means to provide the wine for the -guests who had come with Jesus, wants her Son to give them the wine they -wanted. How does Christ answer her requests? He answers it by a rebuke, -a most solemn rebuke. Instead of saying: “Yes, mother, I will do as you -wish,” he says, “Woman, what have I to do with thee?” which clearly -means “Woman, thou hast nothing to do in this matter. I do not want you -to speak to me of the bridegroom’s distress. It was my desire to come to -their help and show my divine power. I do not want you to put yourself -between the wants of humanity and me. I do not want the world to believe -that you had any right, any power or influence over me, or more -compassion on the miseries of man than I have. Is it not to me, and me -alone, the lost children of Adam must look to be saved? Woman, what have -I to do with thee in my great work of saving this perishing world? -Nothing, absolutely nothing. I know what I have to do to fulfill, not -your will, but my Father’s will!” - -This is what Jesus meant by the solemn rebuke given to Mary. He wanted -to banish all idea of her ever becoming an intercessor between man and -Christ. He wanted to protest against the doctrine of the Church of Rome, -that it is through Mary that He will bestow His favor, to His disciples, -and Mary understood it well when she said, “Whatsoever He saith unto -you, do it.” Never come to me, but go to Him. “For there is no other -name given among men, whereby we must be saved.” - -Every one of these thoughts passed over my distressed soul like a -hurricane. Every sentence was like a flash of lightning in a dark night. -I was like the poor dismantled ship suddenly overtaken by the tempest in -the midst of the ocean. - -Till the dawn of day, I felt powerless against the efforts of God to -pull down and demolish the huge fortress of sophisms, falsehoods, -idolatries, which Rome had built around my soul. What a fearful thing it -is to fight against the Lord! - -During the long hours of that night, my God was contending with me, and -I was struggling against Him. But though brought down to the dust; I was -not conquered. My understanding was very nearly convinced; but my -rebellious and proud will was not yet ready to yield. - -The chains by which I was tied to the feet of the idols of Rome, though -rudely shaken, were not yet broken. However, to say the truth, my views -about the worship of Mary had received a severe shock, and were much -modified. That night had been sleepless; and in the morning my eyes were -red, and my face swollen with my tears. - -When, at breakfast, Bishop Prince, who was sitting by me, asked: “Are -you sick? Your eyes are as if you had wept all night?” - -“Your lordship is not mistaken, I have wept the whole night!” I -answered. - -“Wept all the night!” replied the bishop. “Might I know the cause of -your sorrow?” - -“Yes, my lord. You can, you must know it. But please come to your room. -What I have to say is of such a private and delicate nature, that I want -to be alone with your lordship, when opening my mind to the cause of my -tears.” - -Bishop Prince, then coadjutor of Bishop Bourget and late bishop of St. -Hyacinthe, where he became insane in 1858 and died in 1860, had been my -personal friend from the time I entered the college at Nicolet, where he -was professor of Rhetoric. He very often came to confession to me, and -had taken a lively interest in my labors on temperance. - -When alone with him, I said: “My lord, I thank you for your kindness in -allowing me to unburden my heart to you. I have passed the most horrible -night of my life. Temptations against our holy religion such as I never -had before, have assailed me all night. Your lordship remembers the kind -words you addressed to me, yesterday, about the sermon I preached. But, -last night, very different things came to my mind, which have changed -the joys of yesterday into the most unspeakable desolation. You -congratulated me, yesterday, on the manner I had proved that Jesus had -always granted the request of His mother, and that He cannot refuse any -of her petitions. The whole night it has been told to me that this was a -blasphemous lie, and from the Holy Scriptures themselves, I have been -nearly convinced that you and I, nay, that our holy church, are -preaching a blasphemous falsehood every time we proclaim the doctrines -of the worship of Mary as the gospel truth.” - -The poor bishop, thunderstruck by this simple and honest declaration, -quickly answered: “I hope you have not yielded to these temptations, and -that you will not become a Protestant as so many of your enemies whisper -to each other.” - -“It is my hope, my lord, that our merciful God will keep me, to the end -of my life, a dutiful and faithful priest of our holy church. However, I -cannot conceal from your lordship that my faith was terribly shaken, -last night. - -“As a bishop, your portion of light and wisdom must be greater than -mine. I hope you will grant me some of the lights which still brightly -shine before your eyes: I have never been so much in need of the -counsels of your piety and the help of your spiritual knowledge as -to-day. Please help me to come out from the intellectual slough in which -I spent the night. - -“Your lordship has congratulated me for having said that Jesus Christ -has always granted the petitions of Mary. Please tell me how you -reconcile that proposition with this text,” and I handed him the gospel -of Matthew: pointing to the last five verses of the twelfth chapter, I -requested him to read them aloud.” - -He read them and said: “Now what do you want from me?” - -“My lord, I want respectfully to ask you how can we say that Jesus has -always granted the requests of His mother, when this evangelist tells us -that He never granted her petitions, when acting in His capacity of -Saviour of the world. - -“Must we not fear that we proclaim a blasphemous falsehood when we -support a proposition directly opposed to the gospel?” - -The poor bishop seemed absolutely confounded by this simple and honest -question. I also felt confused and sorry for his humiliation. Beginning -a phrase, he would give it up; trying arguments, he could not push to -their conclusion. It seemed to me that he had never read that text, or -if he had read it, he, like myself and the rest of the priests of Rome, -had never noted that they entirely demolish the stupendous impostures of -the church in reference to the worship of Mary. - -In order to help him out of the inextricable difficulties into which I -had once pushed him, I said: “My lord, will you allow me to put a few -more questions to you?” - -“With pleasure,” he answered. - -“Well! my lord, who came to this world to save you and me? Is it Jesus -or Mary?” - -“It is Jesus,” answered the bishop. - -“Who was called, and is, in reality, the sinner’s best friend? Was it -Jesus or Mary?” - -The bishop answered: “It was Jesus.” - -“Now please allow me a few more questions.” - -“When Jesus and Mary were on earth, whose heart was most devoted to -sinners? Who loved them with a more efficacious and saving love; was it -Jesus or Mary?” - -“Jesus, being God, His love was evidently more efficacious and saving -than Mary’s,” answered the bishop. - -“In the days of Jesus and Mary, to whom did Jesus invite sinners to go -for their salvation; was it to himself or Mary?” I asked again. - -The bishop answered: “Jesus has said to all sinners, ‘Come unto me.’ He -never said come or go to Mary.” - -“Have we any examples, in the Scriptures, of sinners, who, fearing to be -rebuked by Jesus, have gone to Mary and obtained access to him through -her, and been saved through her intercessions?” - -“I do not remember of any such cases,” replied the bishop. - -I then asked: “To whom did the penitent thief, on the cross, address -himself to be saved; was it to Jesus or to Mary?” - -“It was to Jesus,” replied the bishop. - -“Did that penitent thief do well to address himself to Jesus on the -cross, rather than to Mary who was at His feet?” said I. - -“Surely he did better,” answered the bishop. - -“Now, my lord, allow me only one question more. You told me that Jesus -loved sinners, when on earth, infinitely more than Mary; that he was -infinitely more their true friend than she was; that he infinitely took -more interest in their salvation, than Mary; that it was infinitely -better for sinners to go to Jesus than to Mary, to be saved; will you -please tell me if you think that Jesus has lost, in heaven, since he is -sitting at the right hand of his Father, any of his divine and infinite -superiority of love and mercy over Mary for sinners: and can you show me -that what Jesus has lost has been gained by Mary?” - -“I do not think that Christ has lost any of his love, and power to save -us, now that he is in heaven,” answered the bishop. - -“Now, my lord, if Jesus is still my best friend; my most powerful, -merciful and loving friend, why should I not go directly to him? Why -should we, for a moment, go to any one who is infinitely inferior, in -power, love and mercy, for our salvation?” - -The bishop was stunned by my questions. - -He stammered some unintelligible answer, excused himself for not being -able to remain any longer, on account of some pressing business; and -extending his hand to me before leaving he said: “You will find an -answer to your questions and difficulties in the Holy Fathers.” - -“Can you lend me the Holy Fathers, my lord?” - -He replied: “No sir, I have them not.” - -This last answer from my bishop, shook my faith to its foundation, and -left my mind in a state of great distress. With the sincere hope of -finding in the Holy Fathers, some explanations which would dispel my -painful doubts, I immediately went to Mr. Fabre, the great bookseller of -Montreal, who got me, from France, the splendid edition of the Holy -Fathers, by Migne. I studied with the utmost attention, every page where -I might find what they taught of the worship of Mary, and the doctrines -that Jesus had never refused any of her prayers. - -What was my desolation, my shame and my surprise, to find that the Holy -Fathers of the first six centuries had never advocated the worship of -Mary, and that the many eloquent pages on the power of Mary in heaven, -and her love for sinners, found in every page of my theologians; and -other ascetic books I had read till then, were but impudent lies; -additions interpolated in their works a hundred years after their death. - -When discovering these forgeries, under the name of the Holy Fathers, of -which my church was guilty, how many times, in the silence of my long -nights of study and prayerful meditations, did I hear a voice telling -me: “Come out of Babylon.” - -But where could I go? Out of the Church of Rome, where could I find that -salvation which was to be found only within her walls? I said to myself, -“Surely there are some errors in my dear church.” - -“The dust of ages may have fallen on the precious gold of her treasures, -but will I not find still more damnable errors among those hundreds of -Protestant churches, which, under the name of Episcopalians, -Presbyterians, Baptists, Methodists, &c., &c., are divided and -sub-divided into scores of contemptible sects anathematizing and -denouncing each other before the world?” - -My ideas of the great family of evangelical churches, comprised under -the broad name of Protestantism, were so exaggerated then, that it was -absolutely impossible for me to find in them that unity which I -considered the essentials of the church of Christ. - -The hour was not yet come, but it was coming fast, when my dear Saviour -would make me understand his sublime words: “I am the vine and ye are -the branches.” - -It was some time later, when under the beautiful vine I had planted in -my own garden, and which I had cultivated with mine own hands, I saw -that there was not a single branch like another in that prolific vine. - -Some branches were very big, some very thin, some very long, some very -short, some going up, some going down, some straight as an arrow, some -crooked as a flash of lightning, some turning to the west, some to the -east, some to the north, and others to the south. - -But, although the branches were so different from each other in so many -things, they all gave me excellent fruit, so long as they remained -united to the vine. - - - - - CHAPTER XLVI. - -THE HOLY FATHERS—NEW MENTAL TROUBLES AT NOT FINDING THE DOCTRINES OF MY - CHURCH IN THEIR WRITINGS—PURGATORY AND THE SUCKING PIG OF THE POOR MAN - OF VARENNES. - - -The most desolate work of a sincere catholic priest is the study of the -Holy Fathers. He does not make a step in the labyrinth of their -discussions and controversies without seeing the dreams of his -theological studies and religious views disappear as the thick morning -mist, when the sun rises above the horizon. Bound, as he is, by a solemn -oath, to interpret the Holy Scriptures only according to the unanimous -consent of the Holy Fathers, the first thing which puzzles and -distresses him is their absolute want of unanimity on the greater part -of the subjects which they discuss. The fact is, that more than -two-thirds of what one Father has written, is to prove that what some -other Holy Father has written, is wrong and heretical. - -The student of the Fathers not only detects that they do not agree with -one another, but finds that many of them do not even agree with -themselves. Very often they confess that they were mistaken when they -said this and that; that they have lately changed their minds; that they -now hold for saving truth, what they formerly condemned as damnable -error! - -What becomes of the solemn oath of every priest, in presence of this -undeniable fact? How can he make an act of faith when he feels that its -foundation is nothing but falsehood? - -No words can give an idea of the mental tortures I felt, when I saw -positively, that I could not, any longer, preach on the eternity of the -suffering of the damned, nor believe in the real presence of the body, -soul and divinity of Christ in the sacrament of communion; nor in the -supremacy of the sovereign pontiff of Rome, nor in any of the other -dogmas of the church, without perjuring myself! For there was not one of -those dogmas which had not been flatly and directly denied by some Holy -Fathers. - -It is true, that in my Roman Catholic theological books, I had long -extracts of Holy Fathers, very clearly supporting and confirming my -faith in these dogmas. For instance, I had the apostolic liturgies of -St. Peter, St. Mark, and St. James, to prove that the sacrifice of the -mass, purgatory, prayers for the dead, transubstantiation, were believed -and taught from the very days of the apostles. - -But what was my dismay when I discovered that those liturgies were -nothing else than vile and audacious forgeries presented to the world, -by my Popes and my church, as gospel truths. - -I could not find words to express my sense of shame and consternation, -when I became sure that the same church which had invented these -apostolic liturgies, had accepted and circulated the false decretals of -Isidore, and forged innumerable additions and interpolations to the -writings of the Holy Fathers, in order to make them say the very -contrary of what they intended. - -How many times, when alone, studying the history of the shameless -fabrications, I said to myself: “Does the man whose treasury is filled -with pure gold, forge false coins, or spurious pieces of money? No! How, -then, is it possible that my church does possess the pure truth, when -she has been at work during so many centuries, to forge such egregious -lies, under the names of liturgies and decretals, about the holy mass, -purgatory, the supremacy of the Pope, etc.” - -“If those dogmas could have been proved by the gospel and the true -writings of the Fathers, where was the necessity of forging lying -documents? Would the Popes and councils have treasuries with spurious -bank bills, if they had had exhaustless mines of pure gold in hand? What -right has my church to be called holy and infallible, when she is -publicly guilty of such impostures?” - -From my infancy I had been taught, with all the Roman Catholics, that -Mary is the mother of God, and many times every day, when praying to -her, I used to say, “Holy Mary, mother of God, pray for me.” - -But what was my distress when I read in the “Treatise on Faith and -Creed,” by St Augustine, chapter iv., § 9, these very words, “When the -Lord said: Woman, what have I to do with thee? Mine hour is not yet -come.” (John xix: 4.) He rather admonishes us to understand that, in -respect of His being God, there was no mother for Him. - -This was so completely demolishing the teachings of my church, and -telling me that it was blasphemy to call Mary, mother of God, that I -felt as if struck with a thunderbolt. - -Several volumes might be written, if my plan were to give the story of -my mental agonies, when reading the Holy Fathers, I found their furious -battles against each other, and reviewed their fierce divisions on -almost every subject. The horror of many of them at the dogmas which my -church had taught to make me believe from my infancy, as the most solemn -and sacred revelations of God to man, such as transubstantiation, -auricular confession, purgatory, the supremacy of Peter, the absolute -supremacy of the Pope over the whole church of Christ. Yes! what -thrilling pages I would give to the world, were it my intention to -portray in their true colors, the dark clouds, the flashing lights and -destructive storms which, during the long and silent hours of the many -nights I spent in comparing the Fathers with the Word of God and the -teachings of my church. Their fierce and constant conflicts; their -unexpected, though undeniable opposition to many of the articles of the -faith I had to believe and preach; were coming to me day after day, as -the barbed darts thrown at the doomed whale when coming out of the dark -regions of the deep to see the light and breathe the pure air. - -Thus, as the unexpected contradictions of the Holy Fathers to the tenets -of my church, and their furious and uncharitable divisions among -themselves, were striking me, I plunged deeper and deeper in the deep -waters of the Fathers and the Word of God, with the hope of getting rid -of the deadly darts which were piercing my Roman Catholic conscience. -But it was in vain. The deeper I went, the more the deadly weapons would -stick to the flesh and bone of my soul. How deep was the wound I -received from Gregory the Great, one of the most learned Popes of Rome, -against supremacy and universality of the power of the Pope of Rome as -taught to-day, the following extracts from his writings will show: “But -I confidently say that whosoever calls himself universal bishop, or -desires to be called so, in his pride, he prefers himself to the rest. -And he is led to error with a similar pride. For as that wicked one -wishes to appear a God, above all men, whosoever he is, who alone -desires to be called a supreme Bishop, extols himself above the other -bishops.” (Bk. vii. Int. 15. Epist. 33, to Maurituus Augustus.) - -These words wounded me very painfully. I showed them to Mr. Brassard, -saying: “Do you not see here the incontrovertible proof of what I have -told you many times, that, during the first six centuries of -Christianity, we do not find the least proof that there was anything -like our dogma of the supreme power and authority of the Bishop of Rome, -or any other bishop, over the rest of the Christian world? If there is -anything which comes to the mind with an irresistible force, when -reading the Fathers of the first centuries, it is that, not one of them -had any idea that there was, in the church, any man chosen by God, to be -in fact or name, the universal and supreme pontiff. With such an -undeniable fact before us, how can we believe and say that the religion -we profess and teach is the same which was preached from the beginning -of Christianity?” - -“My dear Chiniquy,” answered Mr. Brassard, “did I not tell you, when you -bought the Holy Fathers, that you were doing a foolish and dangerous -thing? In every age, the man who singularises himself and walks out of -the common tracks of life is subject to fall into ridicule. As you are -the only priest in Canada who has the Holy Fathers, it is thought and -said in many quarters, that it is through pride you got them; that it is -to raise yourself above the rest of the clergy, that you study them, not -only at home, but that you carry some wherever you go. I see with -regret, that you are fast losing ground in the mind, not only of the -bishop, but of the priests in general, on account of your indomitable -perseverance in giving all your spare time in their study. You are also -too free and imprudent in speaking of what you call the contradictions -of the Holy Fathers, and their want of harmony with some of our -religious views. Many say that this too great application to study, -without a moment of relaxation, will upset your intelligence and trouble -your mind. They even whisper that there is danger ahead for your faith, -which you do not suspect, and that they would not be surprised if the -reading of the Bible and the Holy Fathers would drive you into the abyss -of Protestantism. I know that that they are mistaken, and I do all in my -power to defend you. But, I thought, as your most devoted friend, that -it was my duty to tell you those things, and warn you before it is too -late.” - -I replied: “Bishop Prince told me the very same things, and I will give -you the answer he got from me; ‘When you ordain a priest, do you not -make him swear that he will never interpret the Holy Scriptures, except -according to the unanimous consent of the Holy Fathers? Ought you not, -then, to know what they teach? For, how can we know their unanimous -consent without studying them. Is it not more than strange that not only -the priests do not study the Holy Fathers, but the only one in Canada -who is trying to study them, is turned into ridicule and suspected of -heresy? Is it my fault if that precious stone, called 'unanimous consent -of the Holy Fathers’ which is the very foundation of our religious -belief and teachings, is to be found nowhere in them? Is it my fault if -Origen never believed in the eternal punishment of the damned; if St. -Cyprien denied the supreme authority of the Bishop of Rome, if St. -Augustine positively said that nobody was obliged to believe in -purgatory, if St. John Chrysostom publicly denied the obligations of -auricular confession, and the real presence of the body of Christ in the -eucharist? Is it my fault if one of the most learned and holy Popes, -Gregory the Great, has called by the name of Antichrist, all his -successors, for taking the name of supreme pontiff, and trying to -persuade the world that they had, by divine authority, a supreme -jurisdiction and power over the rest of the church?’” - -“And what did Bishop Prince answer you?” rejoined Mr. Brassard. - -“Just as you did, by expressing his fears that my too great application -to the study of the Bible and the Holy Fathers would either send me to -the lunatic asylum, or drive me into the bottomless abyss of -Protestantism.” - -I answered him, in a jocose way: “that if the too great study of the -Bible and the Holy Fathers were to open me the gates of the lunatic -asylum, I feared I would be left alone there, for I know that they are -keeping themselves at a respectable distance from those dangerous -writings.” I added seriously. “So long as God keeps my intelligence -sound, I cannot join Protestants, for the numberless and ridiculous -sects of these heretics are a sure antidote against their poisonous -errors. I will not remain a good Catholic on account of the unanimity of -the Holy Fathers, which does not exist, but I will remain a Catholic on -account of the grand and visible unanimity of the prophets, apostles and -the evangelists, with Jesus Christ. My faith will not be founded upon -the fallible, obscure and wavering words of Origen, Tertullian, -Chrysostom, Augustine or Jerome; but on the infallible word of Jesus, -the Son of God, and His inspired writers; Matthew, Mark, Luke, John, -Peter, James and Paul. It is Jesus, not Origen who will now guide me; -for the second was a sinner, like myself, and the first is forever my -Saviour and my God. I know enough of the Holy Fathers to assure your -lordship that the oath we take accepting the Word of God according to -their unanimous consent, is a miserable blunder, if not a blasphemous -perjury. It is evident that Pius IV., who imposed the obligation of that -oath upon us all, never read a single volume of the Holy Fathers. He -would not have been guilty of such an incredible blunder, if he had -known that the Holy Fathers are unanimous in only one thing, which is to -differ from each other on almost everything; except we suppose that, -like the last Pope, he was too fond of good champagne, and that he wrote -that ordinance after a luxurious dinner.” - -I spoke this last sentence in a half-serious and half-joking way. - -The bishop answered: “Who told you that about our last Pope?” - -“Your lordship,” I answered, “told me that, when you complimented me on -the apostolical benediction which the present Pope sent me through my -Lord Baillargeon, ‘that his predecessor would not have given me his -benediction for preaching temperance because he was too fond of wine!’” - -“Oh yes! yes! I remember it now,” answered the bishop. “But it was a bad -joke on my part, which I regret.” - -“Good or bad joke,” I replied, “It is not the less the fact, that our -last Pope was too fond of wine. There is not a single priest of Canada -who has gone to Rome, without bringing that back as a public fact, from -Italy.” - -“And what did my Lord Prince say to that,” asked again Mr. Brassard. - -“Just as when he was cornered by me, on the subject of the Virgin Mary, -he abruptly put an end to the conversation, by looking at his watch and -saying that he had a call to make, at that very hour.” - -Not long after that painful conversation about the Holy Fathers, it was -the will of God, that a new arrow should be thrust into my Roman -Catholic conscience, which went through and through, in spite of myself. - -I had been invited to give a course of three sermons at Varennes. The -second day, at tea time, after preaching and hearing confessions for the -whole afternoon, I was coming from the church with the curate, when -half-way to the parsonage, we were met by a poor man, who looked more -like one coming out of the grave, than a living man; he was covered with -rags, and his pale and trembling lips indicated that he was reduced to -the last degree of human misery. Taking off his hat, through respect for -us, he said to Rev. Primeau, with a trembling voice; “You know, Mr. le -Cure, that my poor wife died, and was buried ten days ago, but I was too -poor to have a funeral service sung the day she was buried, and I fear -she is in purgatory, for almost every night, I see her in my dreams, -wrapped up in burning flames. She cries to me for help, and asks me to -have a high mass sung for the rest of her soul. I come to ask you to be -so kind as to sing that high mass for her.” - -“Of course,” answered the curate, “your wife is in the flames of -purgatory, and suffers there the most unspeakable tortures, which can be -relieved only by the offering of the holy sacrifice of mass. Give me -five dollars and I will sing that mass to-morrow morning.” - -“You know very well, Mr. le Cure,” answered the poor man, in a most -supplicating tone, “that my wife has been sick, as well as myself, a -good part of the year. I am too poor to give you five dollars!” - -“If you cannot pay, you cannot have any mass sung. You know it is the -rule. It is not in my power to change it.” - -These words were said by the curate with a high and unfeeling tone, -which were in absolute contrast with the solemnity and distress of the -poor sick man. They made a very painful impression upon me, for I felt -for him. I knew the curate was well-off, at the head of one of the -richest parishes of Canada; that he had several thousand dollars in the -bank. I hoped at first, that he would kindly grant the petition -presented to him, without speaking of the pay, but I was disappointed. -My first thought, after hearing his hard rebuke, was to put my hand in -my pocket and take one of the several five-dollar gold pieces I had, and -give it to the poor man, that he might be relieved from his terrible -anxiety about his wife. It came also to my mind to say to him: “I will -sing your high mass for nothing to-morrow.” But alas! I must confess, to -my shame, I was too cowardly to do that noble deed. I had a sincere -desire to do it, but was prevented by the fear of insulting that priest, -who was older than myself, and for whom I had always entertained great -respect. It was evident to me that he would have taken my action as a -condemnation of his conduct. - -When I was feeling ashamed of my own cowardice, and still more indignant -against myself than against the curate, he said to the disconcerted poor -man: “That woman is your wife; not mine. It is your business, and not -mine, to see how to get her out of purgatory.” - -Turning to me, he said, in the most amiable way: “Please, sir, come to -tea.” - -We hardly started, when the poor man, raising his voice, said, in a most -touching way: “I cannot leave my poor wife in the flames of purgatory; -if you cannot sing a high mass, will you please say five low masses to -rescue her soul from those burning flames?” - -The priest turned towards him and said: “Yes, I can say five masses to -take the soul of your wife out of purgatory, but give me five shillings; -for you know the price of a low mass is one shilling.” - -The poor man answered: “I can no more give one dollar than I can five. I -have not a cent; and my three poor little children are as naked and -starving as myself.” - -“Well! well!” answered the curate, “when I passed this morning, before -your house, I saw two beautiful sucking pigs. Give me one of them, and I -will say your five low masses.” - -The poor man said: “These small pigs were given me by a charitable -neighbor, that I might raise them to feed my poor children next winter. -They will surely starve to death, if I give my pigs away.” - -But I could not listen any longer to that strange dialogue; every word -of which fell upon my soul as a shower of burning coals. I was beside -myself with shame and disgust. I abruptly left the merchant of souls, -finishing his bargains, went to my sleeping-room, locked the door, and -fell upon my knees to weep to my heart’s content. - -A quarter of an hour later, the curate knocked at my door and said: “Tea -is ready; please come down!” I answered: “I am not well; I want some -rest. Please excuse me, if I do not take my tea to-night.” - -It would require a more eloquent pen than mine to give the correct -history of that sleepless night. The hours were dark and long. - -“My God! my God!” I cried, a thousand times, “Is it possible that, in my -so dear Church of Rome, there can be such abominations as I have seen -and heard to-day? Dear and adorable Saviour, if thou wert still on -earth, and should see the soul of a daughter of Israel fallen into a -burning furnace, wouldst thou ask a shilling to take it out? Wouldst -thou force the poor father, with his starving children, to give their -last morsel of bread, to persuade thee to extinguish the burning flames? -Thou hast shed the last drop of thy blood to save her. And how cruel, -how merciless, we, thy priests, are, for the same precious soul! But are -we really thy priests? Is it not blasphemous to call ourselves thy -priests, when not only we will not sacrifice anything to save that soul, -but will starve the poor husband and his orphans? What right have we to -extort such sums of money from thy poor children to help them out of -purgatory? Do not thy apostles say that thy blood alone can purify the -soul? - -“Is it possible that there is such a fiery prison for the sinners after -death, and that neither thyself nor any of thy apostles has said a word -about it? - -“Several of the Fathers consider purgatory as of Pagan origin. -Tertullian spoke of it only after he had joined the sect of the -Montanists, and he confesses that it is not through the Holy Scriptures, -but through the inspiration of the Paraclete of Montanus that he knows -anything about purgatory. Augustine, the most learned and pious of the -Holy Fathers, does not find purgatory in the Bible, and positively says -that its existence is dubious; that every one may believe what he thinks -proper about it. Is it possible that I am so mean as to have refused to -extend a helping hand to that poor distressed man, for fear of offending -the cruel priest? - -“We priests believe, and say that we can help souls out of the burning -furnace of purgatory, by our prayers and masses; but instead of rushing -to their rescue, we turn to the parents, friends, the children of those -departed souls, and say: “Give me five dollars; give me a shilling, and -I will put an end to those tortures; but if you refuse us that money, we -will let your father, husband, wife, child, or friend endure those -tortures, hundreds of years more! Would not the people throw us into the -river, if they could once understand the extent of our meanness and -avarice? Ought we not to be ashamed to ask a shilling to take out of the -fire a human being who calls us to the rescue? Who, except a priest, can -descend so low in the regions of depravity?” - -It would take too long to give the thoughts which tortured me during -that terrible night. I literally bathed my pillow with my tears. Before -saying my mass next morning, I went to confess my criminal cowardice and -want of charity towards that poor man, and also the terrible temptation -against my faith which tortured my conscience during the long hours of -that night! And I repaired my cowardice by giving $5.00 to that poor -man. - -I spent the morning in hearing confessions till ten o’clock, when I -delivered a very exciting sermon on the malice of sin, proved by the -sufferings of Christ on the cross. This address gave a happy diversion -to my mind, and made me forget the sad story of the sucking pig. - -After the sermon, the curate took me by the hand to his dining room, -where he gave me, in spite of myself, the place of honor. - -He had the reputation of having one of the best cooks of Canada, in the -widow of one of the governors of Nova Scotia, whom he had as his -housekeeper. The dishes before our eyes did not diminish his good -reputation. - -The first dish was a sucking pig, roasted with an art and perfection as -I had never seen; it looked like a piece of pure gold, and its smell -would have brought water to the lips of the most penitent anchorite. - -I had not tasted anything for the last twenty-four hours; had preached -two exciting sermons, and spent six hours in hearing confessions. I felt -hungry; and the sucking pig was the most tempting thing to me. It was a -real epicurean pleasure to look at it and smell its fragrance. Besides, -that was a favorite dish with me. I cannot conceal that it was with real -pleasure that I saw the curate, after sharpening his long, glittering -knife on the file, cutting a beautiful slice from the shoulder, and -offering it to me. I was too hungry to be over patient. My knife and -fork had soon done their work. I was carrying to my mouth the tempting -and succulent mouthful, when, suddenly, the remembrance of the poor -man’s sucking pig came to my mind. I laid the piece on my plate, and -with painful anxiety, looked at the curate and said: “Will you allow me -to put you a question about this dish?” - -“Oh! yes; ask me, not only one, but two questions, and I will be happy -to answer you to the best of my ability,” answered he, with his fine -manners. - -“Is this the sucking pig of the poor man of yesterday?” I asked. - -With a convulsive fit of laughter, he replied: “Yes; it is just it. If -we cannot take away the soul of the poor woman out of the flames of -purgatory, we will, at all events, eat a fine sucking pig!” - -The other thirteen priests filled the room with laughter, to show their -appreciation of their host’s wit. - -However, their laughter was not of long duration. With a feeling of -shame and uncontrollable indignation, I pushed away my plate with such -force, that it crossed the table, and nearly fell on the floor, saying, -with a sentiment of disgust which no pen can describe: “I would rather -starve to death than eat of that execrable dish; I see in it the tears -of the poor man; I see the blood of his starving children; it is the -price of a soul. No! no, gentlemen; do not touch it. You know, Mr. -Curate, how 30,000 priests and monks were slaughtered in France, in the -bloody days of 1792. It was for such iniquities as this that God -Almighty visited the church in France. The same future awaits us here in -Canada, the very day that people will awaken from their slumber and see -that, instead of being ministers of Christ, we are vile traders of -souls, under the mask of religion.” - -The poor curate, stunned by the solemnity of my words, as well as by the -consciousness of his guilt, lisped some excuse. The sucking pig remained -untouched; and the rest of the dinner had more the appearance of a -burial ceremony than of a convivial repast. - -By the mercy of God, I had redeemed my cowardice of the day before. But -I had mortally wounded the feelings of that curate and his friends, and -forever lost their good-will. - -It is in such ways that God was directing the steps of his unprofitable -servant through ways unknown to him. Furious storms were constantly -blowing around my fragile bark, and tearing my sails into fragments. -But, every storm was pushing me, in spite of myself, towards the shores -of eternal life, where I was to land safely a few years later. - - - - - CHAPTER XLVII. - -LETTER FROM THE REV. BISHOP VANDEVELD, OF CHICAGO—VAST PROJECT OF THE - BISHOPS OF THE UNITED STATES TO TAKE POSSESSION OF THE RICH VALLEY OF - THE MISSISSIPPI AND THE PRAIRIES OF THE WEST, TO RULE THAT GREAT - REPUBLIC—THEY WANT TO PUT ME AT THE HEAD OF THE WORK—MY LECTURES ON - TEMPERANCE AT DETROIT—INTEMPERANCE OF THE BISHOP AND PRIESTS OF THAT - CITY. - - -On the 15th of December, 1850, I received the following letter: - - CHICAGO, Ill., Dec. 1st, 1850. - -REV. FATHER CHINIQUY, - - Apostle of Temperance of Canada. - -DEAR SIR:—When I was in Canada, last fall, I intended to confer with you -on a very important subject. But you were then working in the diocese of -Boston, and my limited time prevented me from going so far to meet you. -You are aware that the lands of the State of Illinois and the whole -valley of the Mississippi are among the richest and most fertile of the -world. In a near future, those regions, which are now a comparative -wilderness, will be the granary, not only of the United States, but of -the whole world; and those who will possess them, will not only possess -the very heart and arteries of this young and already so great republic, -but will become its rulers. - -It is our intention, without noise, to take possession of those vast and -magnificent regions of the west in the name and for the benefit of our -holy church. Our plan to attain that object is as sure as easy. There -is, every year, an increasing tide of emigration from the Roman Catholic -regions of Europe and Canada towards the United States. Unfortunately, -till now, our emigrants have blindly scattered themselves among the -Protestant populations, which too often absorb them and destroy their -faith. - -Why should we not direct their steps to the same spot? Why should we -not, for instance, induce them to come and take possession of these -fertile States of Illinois, Missouri, Iowa, Kansas, etc. They can get -those lands now at a nominal price. If we succeed, as I hope we will, -our holy church will soon count her children here by ten and twenty -millions, and through their numbers, their wealth and unity, they will -have such a weight in the balance of power that they will rule -everything. - -The Protestants, always divided among themselves, will never form any -strong party without the help of the united vote of our Catholic people; -and that party alone which will ask and get our help by yielding to our -just demands, will rule the country. Then, in reality, though not in -appearance, our holy church will rule the United States, as she is -called by our Saviour Himself to rule the whole world. There is, to-day, -a wave of emigration from Canada towards the United States which, if not -stopped or well directed, is threatening to throw the good French -Canadian people into the mire of Protestantism. Your countrymen, when -once mixed with the numberless sects which try to attract them, are soon -shaken in their faith. Their children sent to Protestant schools, will -be unable to defend themselves against the wily and united efforts made -to pervert them. - -But put yourself at the head of the emigrants from Canada, France and -Belgium; prevent them from settling any longer among the Protestants, by -inducing them to follow you to Illinois, and with them you will soon see -here a Roman Catholic people, whose number, wealth and influence will -amaze the world. God Almighty has wonderfully blessed your labors in -Canada, in that holy cause of temperance. But now the work is done, the -same Great God presents to your Christian ambition a not less great and -noble work for the rest of your life. Make use of your great influence -over your countrymen to prevent them from scattering any longer among -Protestants, by inducing them to come here, in Illinois. You will then -lay the foundation of a Roman Catholic French people whose piety, unity, -wealth and number will soon renew and revive, on this continent, the -past and fading glories of the Church of France. - -We have already, at Bourbonnais, a fine colony of French Canadians. They -long to see and hear you. Come and help me to make that comparatively -small, though thriving people, grow with the emigrants from the -French-speaking countries of Europe and America, till it covers the -whole territory of Illinois with its sturdy sons and pious daughters. I -will ask the pope to make you my coadjutor, and you will soon become my -successor, for I already feel too weak and unhealthy to bear alone the -burden of my too large diocese. - -Please consider what I propose to you before God, and answer me. But be -kind enough to consider this overture as strictly confidential between -you and me, till we have brought our plans into execution. - - Truly Yours, ✠OLIV VANDEVELD, - - _Bishop of Chicago_. - -I answered him that the bishops of Boston, Buffalo and Detroit had -already advised me to put myself at the head of the French Canadian -emigration, in order to direct its tide towards the vast and rich -regions of the West. I wrote him that I felt as he did, that it was the -best way to prevent my countrymen from falling into the snares laid -before them by Protestants, among whom they were scattering themselves. -I told him that I would consider it a great honor and privilege to spend -the last part of my life in extending the power and influence of our -holy church over the United States, and that I would, in June next, pay -my respects to him in Chicago, when on my way towards the colony of my -countrymen at Bourbonnais Grove. I added that after I should have seen -those territories of Illinois and the Mississippi valley with my own -eyes it would be more easy to give him a definite answer. I ended my -letter by saying: “But I respectfully request your lordship to give up -the idea of selecting me for your coadjutor or successor. I have already -twice refused to become a bishop. That high dignity is too much above my -merits and capacities to be ever accepted by me. I am happy and proud to -fight the battles of our holy church; but let my superiors allow me to -continue to remain in her ranks simply as a soldier to defend her honor -and extend her power. I may, then, with the help of God, do some good. -But I feel and know that I would spoil everything, if raised to an -elevated position, for which I am not fit.” - -Without speaking to anybody of the proposition of the Bishop of Chicago, -I was preparing to go and see the new field where he wanted me to work, -when, in the beginning of May, 1851, I received a very pressing -invitation from my Lord Lefebre, Bishop of Detroit, to lecture on -temperance to the French Canadians, who were then forming the majority -of the Roman Catholics of that city. - -That bishop had taken the place of Bishop Rese, whose public scandals -and infamies had covered the whole Catholic church of America with -shame. During the last years he had spent in his diocese, very few weeks -had been passed without his being picked up beastly drunk in the lowest -taverns, and even in the streets of Detroit, and dragged, unconscious to -his palace. - -After long and vain efforts to reform him, the pope and the bishops of -America had happily succeeded in persuading him to go to Rome, and pay -his respects to the so-called vicar of Jesus Christ. This was a snare -too skilfully laid to be suspected by the drunken bishop. He had hardly -set his feet in Rome when the inquisitors threw him into one of their -dungeons, where he remained till the republicans set him at liberty, in -1848, after Pope Pius IX. had fled to Civita Vecchia. - -In order to blot out from the face of his church the black spots with -which his predecessor had covered it, my Lord Lefebre made the greatest -display of zeal for the cause of temperance. As soon as he was inducted, -he invited his people to follow his example and enroll themselves under -its banners, in a very powerful address on the evils caused by the use -of intoxicating drinks. At the end of his eloquent sermon, laying his -right hand on the altar, he made a solemn promise never to drink any -alcoholic liquors. - -His telling sermon on temperance, with his solemn and public promise, -were published through nearly all the papers of that time, and I read it -many times to the people with good effect. When on my way to Illinois, I -reached the city of Detroit to give the course of lectures demanded by -the bishop, in the first week in June. Though the bishop was absent, I -immediately began to preach to an immense audience in the Cathedral. I -had agreed to give five lectures, and it was only during the third one -that Bishop Lefebre arrived. After paying me great compliments for my -zeal and success in the temperance cause, he took me by the hand to his -dining-room and said: “Let us go and refresh ourselves.” - -I shall never forget my surprise and dismay, when I perceived the long -dining table covered with bottles of brandy, wine, beer, etc., prepared -for himself and his six or seven priests, who were already around it, -joyfully emptying their glasses. My first thought was to express my -surprise and indignation, and leave the room in disgust, but by a second -and better thought I waited a little to see more of that unexpected -spectacle. I accepted the seat offered me by the bishop at his right -hand. - -“Father Chiniquy,” he said, “this is the sweetest claret you ever -drank.” And before I could utter a word, he had filled my large glass -with the wine and drank his own to my health. - -Looking at the bishop in amazement, I said: “What does this mean, my -lord?” - -“It means that I want to drink with you the best claret you ever -tasted.” - -“Do you take me for a comedian? and have you called me here to play such -a strange comedy?” I replied, with lips trembling with indignation. - -“I did not invite you to play a comedy,” he answered. “I invited you to -lecture on temperance to my people, and you have done it in a most -admirable way these last three days. Though you did not see me, I was -present at this evening’s address. I never heard anything so eloquent on -that subject as what you said. But now that you have fulfilled your -duty, I must do mine, which is to treat you as a gentleman and drink -that bottle of wine with you.” - -“But, my lord, allow me to tell you that I would not deserve to be -called or treated as a gentleman were I vile enough to drink wine after -the address I gave this evening.” - -“I beg your pardon for differing from you,” answered the bishop.“ Those -drunken people to whom you spoke so well against the evils of -intemperance are in need of the stringent and bitter remedies you offer -them in your teetotalism. But here we are sober men and gentlemen, we do -not want such remedies. I never thought that the physicians were -absolutely bound to take the pills they administer to their patients.” - -“I hope your lordship will not deny me the right you claim for yourself, -to differ with me in this matter. I entirely differ from you, when you -say that men who drink as you do with your priests, have a right to be -called sober men.” - -“I fear, Mr. Chiniquy, that you forget where you are, and to whom you -speak just now,” replied the bishop. - -“It may be that I have made a blunder, and that I am guilty of some -grave error in coming here and speaking to you as I am doing, my lord. -In that case, I am ready to ask your pardon. But before I retract what I -have said, please allow me to respectfully ask you a very simple -question.” - -Then taking from my pocket-book his printed address, and his public and -solemn promise never to drink, neither to offer any intoxicating drinks -to others, I read it aloud, and said: - -“Are you the same Bishop of Detroit, called Lefebre, who has made this -solemn promise? If you are not the same man, I will retract and beg your -pardon, but if you are the same, I have nothing to retract.” - -My answer fell upon the poor bishop as a thunderbolt. - -He lisped some unintelligible and insignificant explanation, which, -however, he ended by a _coup d’etat_, in saying: - -“My dear Mr. Chiniquy, I did not invite you to preach to the bishop, but -only to the people of Detroit.” - -“You are right, my lord, I was not called to preach to the bishop, but -allow me to tell you that if I had known sooner that when the Bishop of -Detroit, with his priests, solemnly, publicly, and with their right hand -on the altar, promised that they would never drink any intoxicating -drinks, it means that they will drink and fill themselves with those -detestable liquors till their brains shiver with their poisonous fumes, -I would not have troubled you with my presence or my remarks here. -However, allow me to tell your lordship to be kind enough to find -another lecturer for your temperance meetings; for I am determined to -take the train to-morrow morning for Chicago.” - -There is no need to say that during that painful conversation the -priests (with only one exception) were as full of indignation against me -as they were full of wine. I left the table and went to my sleeping -apartment, overwhelmed with sadness and shame. - -Half an hour later, the bishop was with me, conjuring me to continue my -lectures, on account of the fearful scandals which would result from my -sudden and unexpected exit from Detroit, when the whole people had the -assurance from me that very night that I would continue to lecture the -two following evenings. I acknowledged that there would be a great -scandal, but I told him that he was the only one responsible for it, by -his want of faith and consistency. - -He, at first, tried to persuade me that he was ordered to drink by his -own physicians, for his health; but I showed him that this was a -miserable illusion. He then said that he regretted what had occurred, -and confessed that it would be better if the priests practiced what they -preached to the people. After which, he asked me, in the name of our -Lord Jesus Christ, to forget the errors of the bishop and priests of -Detroit, in order to think only of the good which the conversion of the -numberless drunkards of that city would do to the people. - -He spoke to me with such earnestness of the souls saved, the tears -dried, the happiness restored to hundreds of families by temperance, -that he touched the most sensitive chords of my heart, and got from me -the promise that I would deliver the other two expected lectures. He was -so glad that he pressed me on his bosom and gave me, what we call in -French, _Le baiser de paix_ (kiss of peace), to show me his esteem and -gratitude. - -When alone, I tried to drown in a sound sleep the sad emotions of that -evening; but it was impossible. That night was to be again a sleepless -one to me. The intemperance of that high dignitary and his priests -filled me with an unspeakable horror and disgust. Many times during the -dark hours of that night, I heard as if it were a voice, saying to me: -“Do you not see that the bishops and priests of your church do not -believe a word of their religion? Their only object is to throw dust in -the eyes of the people, and live a jolly life. Do you not see that you -do not follow the Word of God, but only the vain and lying traditions of -men, in the Church of Rome? Come out of it; break the heavy yoke which -is upon you, and follow the simple, pure religion of Jesus Christ.” - -I tried to silence that voice by saying to myself: “These sins are not -the sins of my holy church—they are the sins of individuals. It was not -the fault of Christ if Judas was a thief! It is not more the fault of my -holy church if this bishop and his priests are drunkards and worldly -men. Where will I go if I leave my church? Will I not find drunkards and -infidels everywhere I may go in search of a better religion?” - -The dawn of the next day found me feverish, and unable to get any rest -in my bed. Hoping that the first fresh air of the morning would do me -good, I went to the beautiful garden, covered with fruit trees of all -kinds, which was then around the Episcopal residence. But what was my -surprise to see the bishop leaning on a tree, with his handkerchief over -his face, and bathed in tears. I approached him with the least noise -possible. I saw that he did not perceive me. By the motion of his head -and shoulders, it became evident to me that he was in anguish of soul. I -said to him: “My dear bishop, what is the matter? Why do you weep and -cry at such an early hour?” - -Pressing my hand convulsively in his, he answered: - -“Dear Father Chiniquy, you do not yet know the awful calamity which has -befallen me this night.” - -“What calamity?” I asked. - -“Do you not remember,” he answered, “that young priest who was sitting -at your right hand, last evening? Well! he went away, during the night, -with the wife of a young man, whom he had seduced, and stole $4,000 from -me before he left.” - -“I am not at all surprised at that, when I remember how that priest -emptied his glasses of beer and wine last night,” I answered. “When the -blood of a man is heated by those fiery liquors, it is sheer absurdity -to think that he will keep his vow of chastity.” - -“You are right! You are right! God Almighty has punished me for breaking -the public pledge I had taken never to drink any intoxicating drinks. We -want a reform in our midst, and we will have it,” he answered. “But what -horrible scandal! One of my young priests gone with that young wife, -after stealing $4,000 from me! Great God! Must we not hide our face now, -in this city?” - -I could say nothing to alleviate the sorrow of the poor bishop, but to -mingle my tears of shame and sorrow with his. I went back to my room, -where I wept a part of the day, to my heart’s content, on the -unspeakable degradation of that priesthood of which I had been so proud, -and about which I had such exalted views when I entered its ranks, -before I had an inside view of its dark mysteries. - -Of course, the next two days that I was the guest of Bishop Lefebre, not -a single drop of intoxicating drink was seen on the table. But I know -that not long after, that representative of the pope forgot again his -solemn vows and continued with his priests drinking, till he died a most -miserable death in 1875. - - - - - CHAPTER XLVIII. - -MY VISIT TO CHICAGO IN 1851—BISHOP VANDEVELD—HIS PREDECESSOR - POISONED—MAGNIFICENT PRAIRIES OF THE WEST—RETURN TO CANADA—BAD - FEELINGS OF BISHOP BOURGET—I DECLINE SENDING A RICH WOMAN TO THE - NUNNERY TO ENRICH THE BISHOP—A PLOT TO DESTROY ME. - - -The journey from Detroit to Chicago, in the month of June, 1851, was not -so pleasant as it is to-day. The Michigan Central Railroad was completed -then only to New Buffalo. We took the steamer there and crossed Lake -Michigan to Chicago, where we arrived the next morning, after nearly -perishing in a terrible storm. On the 15th of June, I first landed, with -the greatest difficulty, on a badly wrecked wharf, at the mouth of the -river. Some of the streets I had to cross in order to reach the bishop’s -palace were almost impassable. In many places loose planks had been -thrown across them to prevent people from miring in the mud and -quicksands. - -The first sight of Chicago was then far from giving an idea of what that -city has become in 1886. Though it had rapidly increased in the last ten -years, its population was then not much more than 30,000. The only line -of railroad finished was from Chicago to Aurora, about forty miles. - -The whole population of the State of Illinois was then not much beyond -200,000. To-day, Chicago alone numbers more than 500,000 souls within -her limits. Probably more grain, lumber, beef and pork are now bought -and sold in a single day in Chicago than were then in a whole year. - -When I entered the miserable house called the “bishop’s palace,” I could -hardly believe my eyes. The planks of the lower floor, in the -dining-room, were floating, and it required a great deal of ingenuity to -keep my feet dry while dining with him for the first time. But the -Christian kindness and courtesy of the bishop, made me more happy in his -poor house than I felt, later, in the white marble palace built by his -haughty successor, C. O’Regan. - -There were then in Chicago about 200 French Canadian families, under the -pastorate of the Rev. M. A. Lebel, who, like myself, was born in -Kamouraska. The drunkenness and other immoralities of the clergy, -pictured to me by that priest, surpassed all I had ever heard or known. - -After getting my promise that I would never reveal the fact before his -death, he assured me that the last bishop had been poisoned by one of -his grand vicars in the following way. He said, the grand vicar, being -father confessor of the nuns of Loretto, had fallen in love with one of -the so-called virgins, who died a few days after becoming the mother of -a still-born child. - -This fact having transpired, and threatening to give a great deal of -scandal, the bishop thought it was his duty to make an inquiry and -punish his priest, if he should be found guilty. But the grand vicar, -seeing that his crime was to be easily detected, found that the shortest -way to escape exposure was to put an end to the inquest by murdering the -poor bishop. A poison very difficult to detect was administered, and the -death of the prelate soon followed, without exciting any surprise in the -community. - -Horrified by the long and minute details of that mystery of iniquity, I -came very near returning to Canada, immediately, without going any -further. But after more mature consideration, it seemed to me that these -awful iniquities on the part of the priests of Illinois was just the -reason why I should not shut my ears to the voice of God, if it were His -will that I should come to take care of the precious souls He would -trust to me. I spent a week in Chicago, lecturing on temperance every -evening, and listening during the days to the grand plans the bishop was -maturing, in order to make our Church of Rome the mistress and ruler of -the magnificent valley of the Mississippi, which included the States of -Minnesota, Iowa, Missouri, Kansas, Mississippi, etc. He clearly -demonstrated to me, that once mistress of the incalculable treasures of -those rich lands, through the millions of her obedient children, our -church would easily command the respect and the submission of the less -favored states of the east. - -My zeal for my church was so sincere that I would have given, with -pleasure, every drop of my blood, in order to secure to her such a -future of power and greatness. I felt really happy and thankful to God -that He should have chosen me to help the pope and the bishops realize -such a noble and magnificent project. - -Leaving Chicago, it took me nearly three days to cross the vast -prairies, which were then a perfect wilderness, between Chicago and -Bourbonnais, where I spent three weeks in preaching and exploring the -country extending from the Kankakee river to the south-west towards the -Mississippi. - -It was only then that I plainly understood the greatness of the plans of -the bishop, and that I determined to sacrifice the exalted position God -had given me in Canada to guide the steps of the Roman Catholic -emigrants from France, Belgium and Canada towards the regions of the -west, in order to extend the power and influence of my church all over -the United States. - -On my return to Chicago, in the second week of July, all was arranged -with the bishop for my coming back in the autumn, to help him to -accomplish his gigantic plans. - -However, it was understood between us that my leaving Canada for the -United States would be kept a secret till the last hour, on account of -the stern opposition I expected from my bishop. - -The last thing to be done, on my return to Canada, in order to prepare -the emigrants to go to Illinois, rather than any other part of the -United States, was to tell them through the press the unrivaled -advantages which God had prepared for them in the west. I did so by a -letter, which was published not only by the press of Canada, but also in -many papers of France and Belgium. The importance of that letter is such -that I hope my reader will bear with me in reproducing the following -extracts from it. - - MONTREAL, CANADA EAST. - - August 13th, 1851. - -It is impossible to give our friends, by narration, an idea of what we -feel, when we cross for the first time the immense prairies of Illinois. -It is a spectacle which must be seen to be well understood. - -As you advance in the midst of these boundless deserts, where your eyes -perceive nothing but lands of inexhaustible richness, remaining in the -most desolating solitude, you feel something which you cannot express by -any words. - -Is your soul filled with joy, or your heart broken with sadness? You -cannot say. You lift up your eyes to heaven, and the voice of your soul -is chanting a hymn of gratitude. Tears of joy are trickling down your -cheeks, and you bless God, whose curse seems not to have fallen on the -land where you stand: “Cursed is the earth in thy work; thorns and -thistles shall it bring forth to thee.” - -You see around you the most luxuriant verdure; flowers of every kind, -and magnificence above description. - -But, if in the silence of meditation, you look with new attention on -those prairies, so rich, so magnificent, you feel an inexpressible -sentiment of sadness, and addressing yourself to the blessed land, you -say: “Why art thou so solitary? Why is the wild game alone here to -glorify my God?” - -And if you continue to advance through those immense prairies, which, -like a boundless ocean, are spreading their rolling waves before you, -and seem to long after the presence of man, to cover themselves with -incalculable treasures, you remember your friends in Canada, and more -particularly those among them who, crushed down by misery, are watering -with the sweat of their brow a sterile and desolated soil, you say: - -“Ah! if such and such of my friends were here, how soon they would see -their hard and ungrateful labors changed into the most smiling and happy -position.” - -Perhaps I will be accused here, of trying to depopulate my country, and -drive my countrymen from Canada to the United States. - -No! no. I never had so perverse a design. Here is my mind about the -subject of emigration, and I see no reason to be ashamed of it, or to -conceal it. - -It is a fact that a great number (and much greater than generally -believed) of French Canadians are yearly emigrating from Canada, and -nobody regrets it more than I do; but as long as those who govern Canada -will not pay more attention to that evil, it will be an incurable one, -and every year Canada will lose thousands and thousands of its strongest -arms and noblest hearts, to benefit our happy neighbors. - -With many others, I had the hope that the eloquent voice of the poor -settlers of our eastern townships would be heard, and that the -government would help them; but that hope has gone like a dream, and we -have now every reason to fear that our unfortunate settlers of the east -will be left to themselves. - -The greatest part of them, for the want of roads to the markets of -Quebec and Montreal, and still more by the tyranny of their cruel -landlords, will soon be obliged to bid an eternal adieu to their -country, and with an enraged heart against their haughty oppressors, -they will seek in the exile to a strange land the protection they could -not find in their own country. - -Yes! If our Canadian government continues a little longer to show the -same incomprehensible and stupid apathy for the welfare of its own -subjects, emigration will increase every year from Canada to swell the -ranks of the American people. - -Since we cannot stop that emigration, is it not our first duty to direct -it in such a way that it will be to the poor emigrants as little injury -as possible? - -Let us do everything to hinder them from going to the large cities of -the United States. - -Drowned in the mixed population of American cities, our unfortunate -emigrating countrymen would be too much exposed to losing their morality -and their faith. - -Surely there is not another country under the heavens where space, -bread, and liberty are so universally assured to every member of the -community, as the United States. But it is not in the great cities of -the United States that our poor countrymen will soonest find these three -gifts. The French Canadian who will stop in the large cities, will not, -with a very few exceptions, raise himself above the unenviable position -of a poor journeyman. - -But those among them who will direct their steps towards the rich and -extensive prairies of Bourbonnais, will certainly find a better lot. - -Many in Canada would believe that I am exaggerating, were I to publish -how happy, prosperous and respectable is the French Canadian population -of Bourbonnais. - -The French Canadians of Bourbonnais have had the intelligence to follow -the good example of the industrious American farmers in the manner of -cultivating the lands. - -On their farms as well as those of their neighbors, you will find the -best machinery to cut their crops, to thresh their grain. - -They enjoy the just reputation of having the best horses in the country, -and very few can beat them for the number and quality of their cattle. - -Now, what can be the prospects of a young man in Canada, if he has not -more than $200? A whole life of hard labor and continued privation is -his too certain lot. But, let that young man go directly to Bourbonnais, -and if he is industrious, sober and religious, before a couple of years -he will see nothing to envy in the most happy farmer in Canada. - -As the land he will take in Illinois, is entirely prepared for the plow, -he has no trees to cut or eradicate, no stones to move, no ditch to dig, -his only work is to fence and break his land and sow it, and the very -first year the value of the crop will be sufficient to pay for his farm. - -Holy Providence has prepared everything for the benefit of the happy -farmers of Illinois. - -That fertile country is well watered by a multitude of rivers and large -creeks, whose borders are generally covered with the most rich and -extensive groves of timber of the best quality, as black oak, maple, -white oak, burr oak, etc. - -The seeds of the beautiful acacia (locust), after five or six years, -will give you a splendid tree. - -The greatest variety of fruits are growing naturally in almost every -part of Illinois; coal mines have been discovered in the very heart of -the country, more than sufficient for the wants of the people. Before -long, a railroad from Chicago to Bourbonnais will bring our happy -countrymen to the most extensive market, the Queen city of the -west—Chicago. - -I will then say to my young countrymen who intend emigrating from -Canada: “My friend, exile is one of the greatest calamities that can -befall a man. - -“Young Canadian, remain in thy country, keep thy heart to love it, thy -intelligence to adorn it, and thine arms to protect it. - -“Young and dear countrymen, remain in thy beautiful country; there is -nothing more grand and sublime in the world than the waters of the St. -Lawrence. It is on those deep and majestic waters that, before long, -Europe and America will meet and bind themselves to each other by the -blessed bonds of an eternal peace; it is on its shores that they will -exchange their incalculable treasures. Remain in the country of thy -birth, my dear son. Let the sweat of thy brow continue to fertilize it, -and let the perfume of thy virtues bring the blessing of God upon it. - -“But, my dear son, if thou hast no more room in the valley of the St. -Lawrence, and if, by the want of protection from the Government, thou -canst not go to the forest without running the danger of losing thy life -in a pond, or being crushed under the feet of an English or Scotch -tyrant, I am not the man to invite thee to exhaust thy best days for the -benefit of the insolent strangers, who are the lords of the eastern -lands. I will sooner tell thee, ‘go my child,’ there are many extensive -places still vacant on the earth, and God is everywhere. That Great God -calleth thee to another land, submit thyself to His Divine Will. - -“But, before you bid a final adieu to thy country, engrave on thy heart -and keep as a holy deposit, the love of thy holy religion, of thy -beautiful language and of the dear and unfortunate country of thy birth. - -“On thy way to the land of exile, stop as little as possible in the -great cities, for fear of the many snares thy eternal enemy has prepared -for thy perdition. - -“But go straight to Bourbonnais. There you will find many of thy -brothers, who have erected the cross of Christ; join thyself to them, -thou shalt be strong of their strength; go and help them to conquer to -the Gospel of Jesus those rich countries, which shall, very soon, weigh -more than is generally believed, in the balance of the nations. - -“Yes, go straight to Illinois. Thou shalt be not entirely in a strange -and alien country. Holy Providence has chosen thy fathers to find that -rich country, and to reveal to the world its admirable resources. - -“More than once, that land of Illinois has been sanctified by the blood -of thy ancestors. - -“In Illinois, thou shalt not make a step without finding indestructible -proof of the perseverance, genius, bravery and piety of thy French -forefathers. - -“Go to Illinois, and the many names of Bourbonnais, Joliet, Dubuque, La -Salle, St. Charles, St. Mary, etc., that you will meet everywhere, will -tell you more than my words, that that country is nothing but the rich -inheritance which your fathers have found for the benefit of their -grandchildren.” - - C. CHINIQUY. - -I would never have published this letter, if I had foreseen its effects -on the farmers of Canada. In a few days after its appearance, their -farms fell to half their value. Every one, in some parishes, wanted to -sell their lands and emigrate to the west. It was only for want of -purchasers that we did not see an emigration which would have surely -ruined Canada. I was frightened by its immediate effect on the public -mind. However, while some were praising me to the skies, for having -published it, others were cursing me, and calling me a traitor. The very -day after its publication, I was in Quebec, where the bishops of Canada -were met in council. The first one I met, was my Lord De Charbonel, -Bishop of Toronto. After having blessed me, he pressed my hand and said: - -“I have just read your admirable letter. It is one of the most beautiful -and eloquently written articles I ever read. The Spirit of God has -surely inspired every one of its sentences. I have, just now, forwarded -six copies of it to different journals of France and Belgium, where they -will be republished and do an incalculable amount of good, by directing -the French-speaking Catholic emigrants towards a country where they will -run no risk of losing their faith, with the assurance of securing a -future of unbounded prosperity for their families. Your name will be put -among the names of the greatest benefactors of humanity.” - -Though these compliments seemed to me much exaggerated and unmerited, I -cannot deny that they pleased me, by adding to my hopes and convictions -that great good would surely come from the plan I had of gathering all -the Roman Catholic emigrants on the same spot, to form such large and -strong congregations; that they would have nothing to fear from -heretics. I thanked the bishop for his kind and friendly words, and left -him to go and present my respectful salutations to my Bishop of -Montreal, my Lord Bourget, and give him a short sketch of my voyage to -the far west. I found him alone in his room, in the very act of reading -my letter. A lioness, who had just lost her whelps, would not have -looked upon me with more angry and threatening eyes than that bishop -did. - -“Is it possible,” he said, “Mr. Chiniquy, that your hand has written and -signed such a perfidious document? How could you so cruelly pierce the -bosom of your own country, after her dealing so nobly with you? Do you -not see that your treasonable letter will give such an impetus to -emigration that our most thriving parishes will soon be turned into -solitude? Though you do not say it, we feel at every line of that -letter, that you also will leave your country, to give help and comfort -to our natural enemies.” - -Surprised by this unexpected burst of bad feelings, I kept my _sang -froid_, and answered: - -“My lord, your lordship has surely misunderstood me, if you have found -in my letter any treasonable plan to ruin our country. Please read it -again, and you will see that every line has been inspired by the purest -motives of patriotism, and the highest views of religion. How is it -possible that the worthy Bishop of Toronto should have told me that the -Spirit of God Himself had dictated every line of that letter, when my -good bishop’s opinion is so completely opposite?” - -The abrupt answer the bishop gave to these remarks, clearly indicated -that my absence would be more welcome than my presence. I left him, -after asking his blessing, which he gave me in the coldest manner -possible. - -On the 25th of August, I was back at Longueuil, from my voyage to -Quebec, which I had extended as far as Kamouraska, to see again the -noble-hearted parishioners, whose unanimity in taking the pledge of -temperance, and admirable fidelity in keeping it then, had filled my -heart with such joy. - -I related my last interview with Bishop Bourget to my faithful friend -Mr. Brassard. He answered me: - -“The present bad feelings of the Bishop of Montreal against you, are no -secret to me. Unfortunately the low-minded men who surround and council -him, are as unable as the bishop himself, to understand your exalted -views in directing the steps of the Roman Catholics towards the splendid -valley of the Mississippi. They are beside themselves, because they see -that you will easily succeed in forming a grand colony of -French-speaking people in Illinois. Now, I am sure of what I say, though -I am not free to tell you how it came to my knowledge; there is a plot -somewhere to dishonor and destroy you, at once. Those who are at the -head of that plot, hope that if they can succeed in destroying your -popularity, nobody will be tempted to follow you to Illinois. For, -though you have concealed it as well as you could, it is evident to -every one now, that you are the man selected by the bishops of the west -to direct the uncertain steps of the poor emigrants towards those rich -lands.” - -“Do you mean, my dear Mr. Brassard,” I replied, “that there are priests -around the Bishop of Montreal, cruel and vile enough to forge calumnies -against me, and spread them before the country in such a way that I -shall be unable to refute them.” - -“It is just what I mean,” answered Mr. Brassard. “Mind what I tell you; -the bishop has made use of you to reform his diocese. He likes you for -that work. But your popularity is too great, to-day, for your enemies; -they want to get rid of you, and no means will be too vile or criminal -to accomplish your destruction, if they can attain their object.” - -“But, my dear Mr. Brassard, can you give me any details of the plots -which are in store against me?” I asked. - -“No! I cannot, for I know them not. But be on your guard; for your few, -but powerful enemies, are jubilant. They speak of the absolute impotency -to which you will soon be reduced; if you accomplish what they so -maliciously and falsely call your treacherous objects.” - -I answered; “Our Saviour has said to all His disciples; ‘In the world, -ye shall have tribulations. But be of good cheer, I have overcome the -world.’ I am more determined than ever, to put my trust in God and fear -no man.” - -Two hours after this conversation, I received the following from the -Rev. M. Pare, secretary to the Bishop: - -TO THE REV. MR. CHINIQUY, - - Apostle of Temperance. - -MY DEAR SIR:—My lord Bishop of Montreal would like to see you upon some -important business. Please come at your earliest convenience. - - Yours truly, - - JOS. PARE, Secretary. - -The next morning I was alone with Monseigneur Bourget, who received me -very kindly. He seemed at first to have entirely banished the bad -feelings he had shown in our last interview at Quebec. After making some -friendly remarks on my continual labors and success in the cause of -temperance, he stopped for a moment, and seemed embarrassed how to -resume the conversation. At last he said: - -“Are you not the father confessor of Mrs. Chenier?” - -“Yes! my lord. I have been her confessor since I lived in Longueuil.” - -“Very well, very well,” he rejoined, “I suppose that you know that her -only child is a nun, in the Congregation Convent.” - -“Yes! my lord, I know it,” I replied. - -“Could you not induce Mrs Chenier to become a nun also?” asked the -bishop. - -“I never thought of that, my lord,” I answered, “and I do not see why I -should advise her to exchange her beautiful cottage, washed by the fresh -and pure waters of the St. Lawrence, where she looks so happy and -cheerful, for the gloomy walls of the nunnery.” - -“But she is still young and beautiful; she may be deceived by temptation -when she is there, in that beautiful house, surrounded by all the -enjoyments of her fortune,” replied the bishop. - -“I understand your lordship. Yes, Mrs Chenier has the reputation of -being rich; though I know nothing of her fortune, she has kept well the -charms and freshness of her youth. However, I think that the best remedy -against the temptations you seem to dread so much for her, is to advise -her to marry. A good Christian husband seems to me a much better remedy -against the dangers, to which your lordship alludes, than the cheerless -walls of a nunnery.” - -“You speak just as a Protestant,” rejoined the bishop, with an evident -nervous irritation. “We remark that, though you hear the confessions of -a great number of young ladies, there is not a single one of them who -has ever become a nun. You seem to ignore, that the vow of chastity is -the shortest way to a life of holiness in this world and happiness in -the next.” - -“I am sorry to differ from your lordship, in that matter,” I replied. -“But I cannot help it, the remedy you have found against sin is quite -modern. The old remedy offered by our God Himself, is very different and -much better, I think. - -“‘It is not good that man shall remain alone, I will make a help-mate -for him,’ said our Creator in the earthly paradise. ‘And to avoid -fornication, let every man have his wife, and let every woman have her -husband,’ said the same God, through His apostle Paul. - -“I know too well how the great majority of nuns keep their vows of -chastity, to believe that the modern remedy against the temptations you -mention, is an improvement on the old one found and given by our God!” I -answered. - -With an angry look, the bishop replied: - -“This is Protestantism, Mr. Chiniquy. This is sheer Protestantism.” - -“I respectfully ask your pardon for differing from your lordship. This -is not Protestantism. It is simply and absolutely the ‘pure word of -God.’ But, my lord, God knows that it is my sincere desire, as it is my -interest and my duty, to do all in my power to deserve your esteem. I do -not want to vex nor disobey you. Please give me a good reason why I -should advise Mrs. Chenier to enter a monastery, and I will comply with -your request the very first time she comes to confess.” - -Resuming his most amiable manner, the bishop answered me: - -“My first reason is, the spiritual good which she would receive from her -vows of perpetual chastity and poverty in nunnery. The second reason is, -that the lady is rich; and we are in need of money. We would soon -possess her whole fortune; for her only child is already in the -Congregation Convent.” - -“My dear bishop,” I replied, “you already know what I think of your -first reason. After having investigated that fact, not in the Protestant -books, but from the lips of the nuns themselves, as well as from their -father confessors, I am fully convinced that the real virtue of purity -is much better kept in the homes of our Christian mothers, married -sisters, and female friends, than in the secret rooms, not to say -prisons, where the poor nuns are enchained by the heavy fetters assumed -by their vows, which the great majority curse when they cannot break -them. - -“And for the second reason, your lordship gives me to induce Mrs. -Chenier becoming a nun, I am again sorry to say, that I cannot -conscientiously accept it. I have not consecrated myself to the -priesthood to deprive respectable families of their legal inheritance in -order to enrich myself, or anybody else. I know she has poor relations -who need her fortune after her death.” - -“Do you pretend to say that your bishop is a thief?” angrily rejoined -the bishop. - -“No, my lord! By no means. No doubt, from your high standpoint of view, -your lordship may see things in a very different aspect, from what I see -them, in the low position I occupy in the church. But, as your lordship -is bound to follow the dictates of your conscience in everything, I also -feel obliged to give heed to the voice of mine.” - -This painful conversation had already lasted too long. I was anxious to -see the end of it; for I could easily read in the face of my superior -that every word I uttered was sealing my doom. I rose up to take leave -of him, and said: “My lord, I beg your pardon for disappointing your -lordship.” - -He coldly answered me: - -“It is not the first time, though I would it were the last, that you -show such a want of respect and submission to the will of your -superiors. But, as I feel it is a conscientious affair on your part, I -have no ill-will against you, and I am happy to tell you that I -entertain for you all my past esteem. The only favor I ask from you, -just now, is that this conversation may be kept secret.” - -I answered: “It is still more to my interest than yours to keep this -unfortunate affair a secret between us. I hope that neither your -lordship, nor the Great God, who alone has heard us, will ever make it -an imperious duty for me to mention it.” - -“What good news do you bring me from the bishop’s palace?” asked my -venerable friend, Mr. Brassard, when I returned, late in the afternoon. - -“I would have very spicy, though unpalatable news to give you, had not -the bishop asked me to keep what has been said between us a secret.” - -Mr. Brassard laughed outright, at my answer, and replied: - -“A secret! a secret! Ah! but it is a gazette secret; for the bishop has -bothered me, as well as many others, with that matter, frequently, since -your return from Illinois. Several times he has asked us to persuade you -to advise your devoted penitent, Mrs. Chenier, to become a nun. I knew -he invited you to his palace, yesterday, for that object.” - -“The eyes and the heart of our poor bishop,” continued Mr. Brassard, -“are too firmly fixed on the fortune of that lady. Hence, his zeal about -the salvation of her soul, through the monastic life. In vain I tried to -dissuade the bishop from speaking to you on that subject, on account of -your prejudices against our good nuns. He would not listen to me. No -doubt you have realized my worst anticipations; you have, with your -usual stubbornness, refused to yield to his demands. I fear you have -added to his bad feelings, and consummated your disgrace.” - -“What a deceitful man that bishop is,” I answered indignantly. “He has -given me to understand that this was a most sacred secret between him -and me; when I see, by what you say, that it is nothing else than a -farcical secret, known by the hundreds who have heard of it. - -“But please, my dear Mr. Brassard, tell me, is it not a burning shame -that our nunneries are changed into real traps, to steal cheat and ruin -so many unsuspecting families? I have no words to express my disgust and -indignation, when I see that all those great demonstrations and eloquent -tirades about the perfection and holiness of the nuns, on the part of -our spiritual rulers, are nothing else, in reality, than a veil to -conceal their stealing operations. Do you not feel that those poor nuns -are the victims of the most stupendous system of swindling the world has -ever seen? - -“I know that there are some honorable exceptions. For instance, the -nunnery you have founded here, is an exception. You have not built it to -enrich yourself, as you have spent your last cent in its erection. But -you and I are only simpletons, who have, till now, ignored the terrible -secrets which put that machine of the nunneries and monkeries in motion. -I am more than ever disgusted and terrified, not only by the unspeakable -corruptions, but also by the stupendous system of swindling which is -their foundation stone. If the cities of Quebec and Montreal could know -what I know of the incalculable sums of money secretly stolen through -the confessional to aid our bishops in building the famous cathedrals -and splendid palaces, or to cover themselves with robes of silk, satin, -silver and gold; to live more luxurious than the Pashas of Turkey, they -would set fire to all those palatial buildings; they would hang the -confessors who have thrown the poor nuns into these dungeons, under the -pretext of saving their souls, when the real motive was to lay hands on -their inheritance and raise their colossal fortunes. The bishop has -opened before me a most deplorable and shameful page of the history of -our church. It makes me understand many facts which were a mystery to me -till to-day. Now I understand the terrible wrath of the English people -in the days of old, and of the French people more recently, when they so -violently wrenched from the hands of the clergy the enormous wealth they -had accumulated during the dark ages. I have condemned those great -nations till now. But, to-day, I absolve them. I am sure that those men, -though blind and cruel in their vengeance, were the ministers of the -justice of God. The God of heaven could not, forever, tolerate a -sacrilegious system of swindling, as I know, now, to be in operation -from one end to the other, not only of Canada, but of the whole world, -under the mask of religion. I know that the bishop and his flatterers -will hate and persecute me for my stern opposition to his rapacity. But -I do feel happy and proud of his hatred. The God of truth and justice, -the God of the gospel, will be on my side, when they attack me. I do not -fear them; let them come. That bishop surely did not know me, when he -thought that I would consent to be the instrument of his hypocrisy, and -that, under the false pretext of a delusive perfection, I would throw -that lady into a dungeon for her life, that he might become rich with -her inheritance.” - -Mr. Brassard answered me: “I cannot blame you for your disobeying the -bishop, in this instance. I foretold him what has occurred; for I knew -what you think of the nuns. Though I do not go as far as you in that, I -cannot absolutely shut my eyes to the facts which stare us in the face. -Those monkish communities have, in every age, been the principal cause -of the calamities which have befallen the church. For their love of -riches, their pride and laziness, with their other scandals, have always -been the same. - -“Had I been able to foresee what has occurred inside the walls of the -nunnery I built up here, I never would have erected it. However, now -that I have built it, it is the child of my old age; I feel bound to -support it to the end. This does not prevent me from being afflicted -when I see the facility with which our poor nuns yield to the criminal -desires of their too weak confessors. Who could have thought, for -instance, that that lean and ugly superior of the oblates, Father -Allard, could have fallen in love with his young nuns, and that so many -would have lost their hearts on his account. Have you heard how the -young men of our village, indignant at his spending the greater part of -the night with the nuns, have whipped him, when he was crossing the -bridge, not long before his leaving Longueuil for Africa? It is evident -that our bishop multiplies too fast those religious houses. - -“My fear is that they will, sooner than we expect, bring upon our Church -of Canada the same cataclysms which have so often desolated her in -England, France, Germany and even in Italy.” - -The clock struck twelve just when this last sentence fell from the lips -of Mr. Brassard. It was quite time to take some rest. When leaving me -for his sleeping room, he said: “My dear Chiniquy, gird your loins well, -sharpen your sword for the impending conflict. My fear is that the -bishop and his advisers will never forget your wrenching from their -hands the booty they were coveting so long. - -“They will never forgive the spirit of independence with which you have -rebuked them. - -“In fact, the conflict is already begun; may God protect you against the -open blows, and the secret machinations they have in store for you.” - -I answered him: “I do not fear them. I put my trust in God. It is for -His honor I am fighting and suffering. He will surely protect me from -those sacrilegious traders in souls.” - - - - - CHAPTER XLIX. - -THE PLOT TO DESTROY ME—THE INTERDICT—THE RETREAT AT THE JESUITS’ - COLLEGE—THE LOST GIRL, EMPLOYED BY THE BISHOP, RETRACTS—THE BISHOP - CONFOUNDED, SEES HIS INJUSTICE, MAKES AMENDS—TESTIMONIAL LETTERS—THE - CHALICE—THE BENEDICTION BEFORE I LEAVE CANADA. - - -The first week of September, 1851, I was hearing confessions in one of -the churches of Montreal, when a fine-looking girl came to confess sins, -whose depravity surpassed anything I had ever heard. Though I forbade -her twice to do it, she gave me the names of several priests who were -the accomplices of her orgies. The details of her iniquities were told -with such cynical impudence that the idea struck me, at once, that she -was sent by some one to ruin me. I abruptly stopped her disgusting -stories by saying: “The way you confess your sins, is a sure indication -that you do not come here to reconcile yourself to God, but to ruin me. -By the grace of God, you will fail. I forbid you to come any more to my -confessional. If I see you again among my penitents, I will order the -beadle to turn you out of the church.” - -I instantly shut the door of the small aperture through which she was -speaking to me. - -She answered something which I could not understand. But the tone of her -voice, the shaking of her hands and head, with her manner of walking, -when she left the confessional, indicated that she was beside herself -with rage, as she went to speak a few words to a carter who was in the -church preparing himself to confess. - -The next evening, I said to Rev. Mr. Brassard that I suspected that a -girl was sent to my confessional to ruin me. - -He answered: “Did I not warn you sometime ago that there was a plot to -destroy you? I have not the least doubt but that that girl was hired to -begin that diabolical work. You have no idea of my anxiety about you. -For I know your enemies will not shrink from any iniquity to destroy -your good name, and prevent you from directing the tide of emigration -from Canada to the valley of the Mississippi.” - -I replied “that I could not partake of his fears; that God knew my -innocence and the purity of my motives; He would defend and protect me.” - -“My dear Chiniquy,” replied Mr. Brassard, “I know your enemies. They are -not numerous, but they are implacable, and their power for mischief -knows no limits. Surely, God can save you from their hands; but I cannot -share your security for the future. Your answer to the bishop, in -reference to Mrs. Chenier, when you refused to send her to the nunnery, -that he might inherit her fortune, has, forever, alienated him from you. -Bishop Bourget has the merited reputation of being the most revengeful -man in Canada. He will avail himself of the least opportunity to strike -you without mercy.” - -I answered: “Though there should be a thousand Bishops Bourget to plot -against me, I will not fear them, so long as I am in the right, as I am -to-day.” - -As the clock struck twelve, I bade him good night, and ten minutes later -I was sound asleep. - -The following days I went to deliver a course of lectures on temperance -to several parishes south of Laprairie, till the 28th of September, -after which I came back from St. Constant to rest, for a few days, and -prepare to start for Chicago. - -On my arrival, I found on my table a short letter from Bishop Bourget, -telling me that, for a criminal action, which he did not want to -mention, committed with a person he would not name, he had withdrawn all -my priestly powers and interdicted me. - -I handed the letter to Mr. Brassard and said: “Is not this the -fulfillment of your prophecies? What do you think of a bishop who -interdicts a priest without giving him a single fact, and without even -allowing him to know his accusers?” - -“It is just what I expected from the implacable vengeance of the Bishop -of Montreal. He will never give you the reasons of your interdict, for -he knows well you are innocent, and he will never confront you with your -accusers; for it would be too easy for you to confound them.” - -“But is not this against all the laws of God and man? Is it not against -the laws of the church?” I replied. - -“Of course it is,” he answered; “but do you not know that, on this -continent of America, the bishops have, long ago, thrown overboard all -the laws of God and man, and all the laws of the church, to rule and -enslave the priests?” - -I replied: “If it be so, are not Protestants correct when they say that -our church has rejected the Word of God, to follow the traditions of -man? What can we answer them when they tell us that our church has no -right to be called the Church of God? Would the Son of God have given up -his life on the cross to save men, that they might be the property of a -few lawless tyrants, who should have the right to take away their honor -and life?” - -“I am not ready to answer those puzzling questions,” he answered, “but -this is the fact. Though it is absolutely against all the laws of the -church to condemn a priest without showing him his guilt, and -confronting him with his accusers, our modern bishops, every week, -condemn some of their priests without specifying any fact, or even -giving them the names of their accusers.” - -“Mind what I tell you,” I replied. “I will not allow the bishop to deal -with me in that way. If he dares to trample the laws of the gospel under -his feet to accomplish my ruin, and satisfy his vengeance, I will teach -him a lesson that he will never forget. Thanks be to God, it is not the -gory cross of the bloody Inquisition, but the emblem of the British Lion -which I see there floating on the tower, to protect our honor and life -in Canada. I am innocent; God knows it. My trust is in Him; He will not -forsake me. I will go immediately to the bishop. If he never knew what -power there is in an honest priest, he will learn it to-day.” - -Two hours later, I was knocking at the bishop’s door. He received me -with icy politeness. - -“My lord,” I said, “you already know why I am in your presence. Here is -a letter from you, accusing me of a crime which is not specified, under -the testimony of accusers whom you refuse to name! And before hearing -me, and confronting me with my accusers, you punish me as guilty! You -not only take away my honor, with that unjust sentence, but my life! I -come in the name of God, and of His Son, Jesus Christ, to respectfully -ask you to tell me the crime of which I am accused, that I may show you -my innocence. I want to be confronted with my accusers, that I may -confound them.” - -The bishop was, at first, evidently embarrassed by my presence; his lips -were pale and trembling, but his eyes were dry and red, like the tiger’s -eyes in the presence of his prey. He answered: - -“I cannot grant your request, sir.” - -Opening, then, my New Testament, I read: - -“Receive no accusation against a priest, except under two or three -witnesses” (1st Tim. v: 19). I added: “It was after I had heard this -voice of God, and of His holy church, that I consented to be a priest. I -hope it is not the intention of your lordship to put aside this Word of -God and of His church. It is not your intention to break that solemn -covenant made by Christ, with His priests, and sealed with His blood?” - -With an air of contempt and tyrannical authority, which I had never -suspected to be possible in a bishop, he answered: - -“I have no lesson of Scripture or canonical law to receive from you, -sir, and no answer to give to your impertinent questions. You are -interdicted! I have nothing to do with you.” - -These words, uttered by the man whom I was accustomed to consider as my -superior, had a strange effect upon me. I felt as if awakening from a -long and painful dream. - -For the first time, I understood the sad prophecies of the Rev. Mr. -Brassard, and I realized the horror of my position. My ruin was -accomplished. Though I knew that that high dignitary was a monster of -hypocrisy, injustice and tyranny, he had, among the masses, the -reputation of a saint. His unjust sentence would be considered as just -and equitable by the multitude over whom he was reigning supremely. At a -nod of his head, the people would fall at his feet and obey his commands -to crush me. All ears would be shut, and all hearts hardened against me. -In that fatal hour, for the first time in my life, my moral strength and -courage failed me. I felt as if I had just fallen into a bottomless -abyss, out of which it was impossible to escape. What would my -innocence, known only to God, avail me, when the whole world would -believe me guilty? No words can give an idea of the mental torture of -that horrible hour. - -For more than a quarter of an hour not a word was exchanged between the -bishop and me. He seemed very busy writing letters, while I was resting -my head between my hands, and shedding torrents of tears. At last, I -fell on my knees, took the hands of the bishop in mine, and, with a -voice half choked with sighs, I said: “My lord, in the name of our Lord -Jesus Christ, and in the presence of God, I swear that I have done -nothing which could bring such a sentence against me. I again implore -your lordship to confront me with my accusers, that I may show you my -innocence.” - -With a savage insolence, the bishop withdrew his hands, as if I had -contaminated them, and said, after rising from his chair: - -“You are guilty; go out of my presence.” - -A thousand times since, I have thanked my God that I had no dagger with -me, for I would have plunged it into his heart. But, strange to say, the -diabolical malice and dishonesty of that depraved man, suddenly brought -back my former self-respect and courage. I at once took the stern -resolution to face the storm. I felt, in my soul, that giant strength -which, often, God Himself implants in the breast of the oppressed when -he is in the presence of his merciless tyrants. It seemed that a flash -of lightning had passed through my soul, after having written in letters -of fire on the walls of the palace: “Mystery of iniquity.” - -Relying entirely on the God of truth and justice, who knew my innocence -and the great perversity of my oppressor, I left the room, without -saying a word, and hastened back to Longueuil, to acquaint the Rev. Mr. -Brassard with my firm resolution to fight the bishop to the end. He -burst into tears when I told him what had occurred in the bishop’s -palace. - -“Though innocent, you are condemned,” he said. “The infallible proof of -your innocence, is the cruel refusal of allowing you to be confronted -with your accusers. Were you guilty, they would be too glad to show it, -by confounding you before those witnesses. But the perversity of your -accusers is so well known that they are ashamed of giving their names. -The bishop prefers to crush you under the weight of his unmerited -reputation for justice and holiness; for very few know him as we do. My -fear is that he will succeed in destroying you. Though innocent, you are -condemned and lost. You will never be able to contend against such a -mighty adversary.” - -“My dear Mr. Brassard, you are mistaken,” I replied. “I never was so -sure of coming out victorious from a conflict as to-day. The monstrous -iniquity of the bishop carries its antidote with itself. It was not a -dream I saw when he so ignominiously turned me out of his room. A flash -of lightning passed before my eyes and wrote, as if on the walls of the -palace, ‘Mystery of iniquity!’ When Canada, the whole of Christendom, -shall know the infamous conduct of that dignitary; when they shall see -the ‘mystery of iniquity,’ which I shall stamp upon his forehead, there -will be only one cry of indignation against him! Oh! if I can only find -out the names of my accusers! How I will force that mighty tyrant to -withdraw that sentence, at double quick. - -I am determined to show, not only to Canada, but to the whole world, -that this infamous plot is but the work of the vile male and female -slaves by whom the bishop is surrounded. - -“My first thought was to start immediately for Chicago where Bishop -Vandeveld expected me. - -“But I am resolved not to go until I have forced my merciless oppressor -to withdraw his unjust sentence. I will, immediately, go to the Jesuit -College, where I propose spending the next eight days in prayer and -retreat. - -“The Jesuits are the ablest men under heaven to detect the most hidden -things. I hope they will help me to unearth that dark mystery of -iniquity, and expose it to the world.” - -“I am glad to see that you do not fear the terrible storm which is upon -you, and that your sails are so well trimmed,” answered Mr. Brassard. -“You do well in putting your trust in God, first, and in the Jesuits -afterwards. The fearless way in which you intend to meet the attacks of -your merciless enemies, will give you an easy victory. My hope is that -the Jesuits will help you to find out the names of your false accusers, -and that you will make use of them to hurl back in the face of the -bishop the shame and dishonor he had prepared for you.” - -At six P. M., in a modest, well-lighted and ventilated room of the -Jesuit College, I was alone with the venerable Mr. Schneider, its -director. - -I told him how the Bishop of Montreal, four years before, after giving -up his prejudices against me, when I had left the oblate, had earnestly -supported me in my labors. I acquainted him also with the sudden change -of those good feelings into the most uncontrollable hatred, from the day -I had refused to force Mrs. Chenier to become a nun, that he might -secure her fortune. I told him also how those bad feelings had found new -food in my plan of consecrating the rest of my life to direct the tide -of the French Catholic emigration towards the Mississippi valley. I -exposed to him my suspicions about that miserable girl I had turned out -from my confessional. “I have a double object in view,” I added: - -“The first, is to spend the last eight days of my residence in Canada in -prayer. But my second is, to ask the help of your charity, wisdom and -experience in forcing the bishop to withdraw his unjust sentence against -me. I am determined, if he does not withdraw it, to denounce him before -the whole country, and to challenge him, publicly, to confront me with -my accusers.” - -“If you do that,” answered Mr. Schneider, “I fear lest you not only do -an irreparable damage to the Bishop of Montreal, but to our holy church -also.” - -I replied: “Our holy church would indeed suffer an irreparable damage, -if she sanctioned the infamous conduct of the bishop; but this is -impossible.” - -“You are correct,” rejoined the Jesuit. “Our holy church cannot sanction -such criminal conduct. She has, hundreds of times, condemned those -tyrannical and unjust actions, in other bishops. Such want of common -honesty and justice will be condemned everywhere, as soon as it is -known. The first thing we have to do, is to find out the names of your -accusers. I have not the least doubt that they are the blind instruments -of Machiavelist plots against you. But those plots have only to be -brought to light, to vanish away. My impression is, that the miserable -girl you have so abruptly and so wisely turned out of your confessional, -knows more than the bishop wants us to find out, about the plots. It is -a pity you did not ask her name and residence. At all events, you may -rely on my efforts to persuade our bishop that his personal interest, as -well as the interest of our holy religion, is, that he should speedily -withdraw that sentence, which is a nullity by itself. It will not be -difficult for me to show him that he has fallen into the very pit he has -dug under your feet. He has taken a position against you which is -absolutely untenable. Before your retreat is at an end, no doubt he will -be too happy to make his peace with you. Only trust in God, and in the -blessed Virgin Mary, and you have nothing to fear from the conflict. Our -bishop has put himself above all the laws of man and God, to condemn the -priest he had himself officially named: ‘the Apostle of Temperance of -Canada.’ There is not a single man, in the church, who will allow him to -stand on that ground. The 200,000 soldiers you have enrolled under the -holy banners of temperance, will force him to retract his too hasty and -unjust sentence.” - -It would be too long to repeat here all the encouraging words which that -wise Jesuit uttered. - -Father Schneider was a European priest, who was in Montreal only since -1849. won my confidence, the very first time I met him, and I had chosen -him, at once, for my confessor and adviser. The third day of my retreat, -Father Schneider came to my room earlier than usual, and said: - -“I have worked hard the last two days, to find out the name and -residence of the carter to whom that miserable girl spoke in the church, -after you had turned her out of your confessional, and I have it. If you -have no objection I will send for him. He may know that girl and induce -her to come here.” - -“By all means, dear father,” I answered, “do it without losing a -moment.” - -Two hours later, the carter was with me. I recognized him as one of -those dear countrymen whom our society of temperance had transformed -into a new man. I asked him if he remembered the name of the girl who, a -few days before, had spoken to him in the church, after going out of my -confessional. - -“Yes sir! I know her well. She has a very bad name, though she belongs -to a respectable family.” - -I added: “Do you think you could induce her to come here, by telling her -that a priest, in the Jesuit College, wants to see her? But do not give -her my name.” - -He answered: “Nothing is more easy. She will be here in a couple of -hours, if I find her at home.” - -At three P. M., the carter was again knocking at my door, and said, with -a low voice: - -“The girl you want is in the parlor; she has no idea you are here, for -she told me that you were now preaching in St. Constant. She seems to be -very angry against you, and bitterly complains against your want of -courtesy, the very first time she went to confess to you.” - -“Is it possible that she told you that?” I replied. - -“Yes sir! She told me that to explain her terrible excitement when -coming out of your confessional, the other day; she then requested me to -drive her home. She was really beside herself, and swore that she would -make you pay for your harsh words and rude manner towards her. You will -do well to be on your guard with her. She is one of the most depraved -girls of Montreal, and has a most dangerous tongue, though to the shame -of our holy religion, she is daily seen in the bishop’s palace.” - -I immediately went to Father Schneider, and said: “My dear father, by -the mercy of God, the girl we want to see is in the parlor. By what I -have just heard from the carter who drove her, I have not the least -doubt but that she is the one employed by the bishop to slander me, and -get a pretext for what he has done. Please come with me to witness my -innocence. But, take your gospel, ink, paper and pen with you.” - -“All right,” answered the wise Jesuit. - -Two minutes later we were in her presence. - -It is impossible to describe her dismay, when she saw me. She came near -fainting. I feared she should not be able to utter a word. - -I spoke to her very kindly, and ran to get a glass of cold water, which -did her good. - -When she recovered, I said to her, with a tone of mixed authority and -kind firmness: “You are here in the presence of God and two of his -priests. That great God will hear every word which will fall from your -lips. You must speak the truth. You have denounced me to the bishop as -guilty of some great iniquity. You are the cause of my being -interdicted. You, alone, can repair the injury you have done me. That -injury is very great; but it can be easily repaired by you. In the -presence of that venerable priest, say whether or not, I am guilty of -the crime you have brought to my charge!” - -At these words, the unfortunate girl burst into tears. She hid her face -in her handkerchief, and with a voice half-suffocated with sighs, she -said: - -“No sir! You are not guilty.” - -I added: “Confess another thing. Is it not a fact that you had come to -my confessional more with the intention of tempting me to sin, than to -reconcile yourself to God?” - -“Yes sir!” she added, “this was my wicked intention. - -“Continue to tell the truth, and our great and merciful God will forgive -you. Is it not to revenge yourself for my rebuking you, that you have -brought the false accusations to the bishop in order that he might -interdict me?” - -“Yes sir! that is the only reason I had for accusing you.” - -After Father Schneider had made four copies of those declarations, -signed by him as witness, and after she had sworn on the gospel, I -forgave her the injury she had done me, I gave her some good advice and -dismissed her. - -“Is it not evident,” I said to Father Schneider, “that our merciful God -never forsakes those who trust in him?” - -“Yes, I never saw the interposition of God so marvellously manifested as -in this perfect deliverance from the hands of your enemies. But, please -tell me why you requested me to make four copies of her sworn -declaration of your innocence; was not one sufficient?” asked Mr. -Schneider. - -I answered: “One of those copies was for the bishop; another will remain -in your hands, Mr. Brassard will have one, and I need one for myself. -For the dishonesty of the bishop is so evident to me, now, that I think -him able to destroy the copy I will send him, with the hope, after its -destruction, of keeping me at his feet. If he does that new act of -iniquity, I will confound him with the three other authentic copies -which will remain. Besides, this unfortunate girl may die sooner than we -expect. In that case, I would find myself again with the bishop’s knife -on my throat, if I had no other retractation to the perjured declaration -which he has persuaded her to give him.” - -“You are right,” replied Father Schneider, “now the only thing for you -to do is to send that retractation to the bishop, with a firm and polite -request to retract his unjust sentence against you. Let me do the rest -with him. The battle is over. It has been fierce, but short. However, -thanks be to God, you have a most complete victory over your unjust -aggressors. The bishop will do all in his power, no doubt, to make you -forget this darkest page of his life.” - -The shrewd Jesuit was correct, in his previsions. Never did any bishop -receive me with so many marks, not only with kindness, but I dare say of -respect, than Bishop Bourget, when, after my retreat, I went to take -leave of him, before my departure from Canada to the United States. - -“I trust, my lord,” I said, “that, to-day, I can hope to possess the -confidence and friendly feelings of your lordship?” - -“Certainly, my dear Mr. Chiniquy, certainly; you possess my full -confidence and friendship. I dare say more; you possess my most sincere -gratitude, for what you have done in my diocese.” - -I answered: “I am much obliged to your lordship for this expression of -your kind feelings. But, now, I have two new favors to ask from your -lordship. The first, is a written document expressive of those kind -feelings. - -“The second, is a chalice from your hands to offer the holy sacrifice of -mass the rest of my life.” - -“I will grant your request with the utmost pleasure,” answered the -bishop; and without losing a moment, he wrote the following letter, -which I reproduce here, on account of its importance. - - TRANSLATION. - - MONTREAL. OCT. 13TH, 1851. - -SIR:—You request me to give you permission to leave my diocese in order -to go and offer your services to the Bishop of Chicago. As you still -belong to the Diocese of Quebec, I think you ought to address yourself -to my lord of Quebec, to get the extract you want. As for me, I cannot -but thank you for what you have done in our midst; and in my gratitude -towards you, I wish you the most abundant blessing from heaven. Every -day of my life, I will remember you. You will always be in my heart, and -I hope that on some future day, the providence of God will give me some -opportunity of showing you all the feelings of gratitude I feel towards -you. - - I remain, your most obedient servant, - - ✠IGNACE. - - _Bishop of Montreal._ - -REV. C. CHINIQUY. - -Though that letter was a most perfect recantation of all he had said and -done against me, and was of immense value to me in such circumstances, -the bishop added to its importance by the exceedingly kind manner in -which he handed it to me. - -As he was going into another room he said: - -“I will give you the silver chalice you want, to offer the holy -sacrifice of mass the rest of your days.” - -But, he came back and said: - -“My secretary is absent, and has the key of the trunk which contains -those vases.” - -“It makes no difference, my lord,” I replied, “please order your -secretary to put that chalice in the hands of Rev. Mr. Brassard, who -will forward it, with a box of books which he has to send me to Chicago, -next week.” - -The bishop very kindly promised to do so; and he fulfilled his promise. -The next day, the precious gift was put in the hands of Mr. Brassard, in -presence of several priests. - -It was sent, the following week, to Chicago, where I got it, and that -fine silver chalice is still in my possession. - -I then fell on my knees, and said: - -“My lord, I am just leaving Canada for the Far West, please give me your -benediction.” - -He blessed me and pressed me to his heart with a tenderness of a father, -saying: - -“May God Almighty bless you, wherever you go and in everything you do, -till the end of your life.” - - - - - CHAPTER L. - -ADDRESS PRESENTED ME AT LONGUEUIL—I ARRIVE AT CHICAGO—I SELECT THE SPOT - FOR MY COLONY—I BUILD THE FIRST CHAPEL—JEALOUSY AND OPPOSITION OF THE - PRIESTS OF BOURBONNAIS AND CHICAGO—GREAT SUCCESS OF THE COLONY. - - -Though I had kept my departure from Canada as secret as possible, it had -been suspected, by many; and Mr. Brassard, unable to resist the desire -that his people should give me the expression of their kind feelings, -had let the secret slip from his lips, two days before I left. I was not -a little surprised, a few hours before my taking leave of him, to see -his whole parish gathered at the door of his parsonage, to present me -the following address. - - TO THE REV. FATHER CHINIQUY. - -VENERABLE SIR:—It is only three years since we presented you your -portrait, not only as an expression of our gratitude for your labors and -success in the cause of temperance in our midst, but also as a memorial, -which would tell our grandchildren the good you have done to our -country. We were, then, far from thinking that we were so near the day -when we would have the sorrow to see you separating yourself from us. - -Your unforeseen exit from Canada fills us with a regret and sadness, -which is increased by the fear we have, that the reform you have -started, and so gloriously established everywhere, will suffer from your -absence. May our merciful God grant that your faithful co-laborers may -continue it, and walk in your footsteps. - -While we submit to the decrees of providence, we promise that we will -never forget the great things you have done for the prosperity of our -country. Your likeness, which is in every Canadian family, will tell to -the future generations, what Father Chiniquy has done for Canada. - -We console ourselves by the assurance that, wherever you go, you will -raise the glorious banners of temperance among those of our countrymen -who are scattered in the land of exile. May those brethren put on your -forehead, the crown of immortality, which you have so well deserved for -your noble work in our midst. Signed - - L. M. BRASSARD, - - _Priest and Curate_. - - H. HICKS, _Vicar_. - - AND 300 OTHERS. - -I ANSWERED: - -GENTLEMEN:—I thank you for the honor you do me by your address. But -allow me to tell you, that the more I look upon the incalculable good -resulting from the Temperance Reform I have established, nearly from one -end of Canada to the other, the more I would deceive myself, were I to -attribute to myself the whole merit of that blessed work. - -If our God has chosen me, his so feeble servant, as the instrument of -his infinite mercies towards our dear country; it is because he wanted -us to understand that He alone could make the marvellous change we see -everywhere, and that we shall give all the glory to Him. - -It is more to the fervent prayers, and to the good examples of our -venerable bishops and curates, than to my feeble efforts, that we owe -the triumph of temperance in Canada; and it is my firm conviction that -that holy cause will lose nothing by my absence. - -Our merciful God has called me to another field. I have heard his voice. -Though it is a great sacrifice for me to leave my own beloved country, I -must go to work in the midst of a new people, in the distant lands of -Illinois. - -From many parts of Europe and Canada, multitudes are rushing towards the -western territories of the United States, to secure to their families, -the incalculable treasures which the good providence of God has -scattered over those broad prairies. - -Those emigrants are in need of priests. They are like those little ones -of whom God speaks in his Word, who wanted bread and had nobody to give -them any: “I have heard their cries, I have seen their wants.” And in -spite of the great sacrifice I am called upon to make, I must bless the -Good Master, who calls me to work in that vineyard, planted by his own -hands, in those distant lands. - -If anything can diminish the sadness of my feelings, when I bid adieu to -my countrymen, it is the assurance given me by the noble people of -Longueuil, that I have in Canada many friends whose fervent prayers will -constantly ascend to the throne of grace, to bring the benedictions of -heaven upon me, wherever I go. - - C. CHINIQUY. - -I arrived at Chicago on the 29th of October, 1851, and spent six days -with Bishop Vandeveld, in maturing the plans of our Catholic -colonization. - -He gave me the wisest advice with the most extensive powers which a -bishop can give a priest, and urged me to begin, at once, the work, by -selecting the most suitable spot for such an important and vast -prospect. - -My heart was filled with uncontrollable emotions when the hour came to -leave my superior and go to the conquest of the magnificent State of -Illinois, for the benefit of my church. - -I fell at his knees to ask his benediction, and requested him never to -forget me in his prayers. He was not less affected than I was, and -pressing me to his bosom, bathed my face with his tears, and blessed me. - -It took me three days to cross the prairies from Chicago to Bourbonnais. -Those prairies were then a vast solitude, with almost impassable roads. -At the invitation of their priest, Mr. Courjeault, several people had -come long distances to receive and overwhelm me with the public -expressions of their joy and respect. - -After a few days of rest, in the midst of their interesting young -colony, I explained to Mr. Courjeault that, having been sent by the -bishop to found a settlement of Roman Catholic emigrants, on a -sufficiently grand scale to rule the government of Illinois, it was my -duty to go further south, in order to find the most suitable place for -the first village I intended to raise. But to my unspeakable regret, I -saw that my proposition filled the heart of that unfortunate priest with -the most bitter feelings of jealousy and hatred. It had been just the -same thing with Rev. Mr. Lebel, at Chicago. - -The very moment I told him the object of my coming to Illinois, I felt -the same spirit of jealousy had turned him into an implacable enemy. I -had expected very different things from those two priests, for whom I -had entertained, till then, most sincere sentiments of esteem. So long -as they were under the impression that I had left Canada to help them -increase their small congregations, by inducing the emigrants to settle -among them, they loaded me, both in public and private, with marks of -their esteem. But the moment they saw that I was going to found, in the -very heart of Illinois, settlements on such a large scale, they banded -together to paralyze and ruin my efforts. Had I suspected such -opposition from the very men on whose moral help I had relied for the -success of my colonizing schemes, I would have never left Canada, for -Illinois. But it was now too late to stop my onward march. Trusting in -God alone for success, I felt that those two men were to be put among -those unforeseen obstacles which Heaven wanted me to overcome, if I -could not avoid them. I persuaded six of the most respectable citizens -of Bourbonnais to accompany me, in three wagons, in search of the best -site for the center of my future colony. I had a compass, to guide me -through those vast prairies, which were spread before me like a -boundless ocean. I wanted to select the highest point in Illinois for my -first town, in order to secure the purest air and water for the new -emigrants. - -I was fortunate enough, under the guidance of God, to succeed better -than I expected, for the government surveyors have lately acknowledged -that the village of St. Anne occupies the very highest point of that -splendid state. - -To my great surprise, ten days after I had selected that spot, fifty -families from Canada had planted their tents around mine, on the -beautiful site which forms to-day the town of St. Anne. - -We were at the end of November, and though the weather was still mild, I -felt I had not an hour to lose in order to secure shelter for every one -of those families, before the cold winds and chilly rains of winter -should spread sickness and death among them. The greater part were -illiterate and poor people, without any idea of the dangers and -incredible difficulties of establishing a new settlement, where -everything had to be created. There were, at first, only two small -houses, one 25 by 30, and the other 16 by 20 feet, to lodge us. - -With the rest of my dear emigrants, wrapped in buffalo robes, with my -overcoat for my pillow, I slept soundly, many nights on the bare floor, -during the three months which it took to get my first house erected. - -Having taken the census of the people on the first of December, I found -two hundred souls, one hundred of whom were adults. I said to them: - -“There are not three of you, if left alone, able to prepare a shelter -for your families, this winter; but if, forgetting yourselves, you work -for each other, as true friends and brethren, you will increase your -strength tenfold, and in a few weeks, there will be a sufficient number -of small, but solid buildings, to protect you against the storms and -snow of the winter which is fast coming upon us. Let us go to the forest -together and cut the wood, to-day; and to-morrow we will draw that -timber to one of the lots you have selected, and you will see with what -marvellous speed the house will be raised, if your hands and hearts are -perfectly united to work for each other, under the eyes and for the love -of the merciful God who gives us this splendid country for our -inheritage. But before going to the forest, let us kneel down to ask our -Heavenly Father to bless the work of our hands, and grant us to be of -one mind and one heart, and to protect us against the too common -accidents of those forests and building works.” - -We all knelt on the grass, and, as much with our tears as with our lips, -we sent to the mercy-seat a prayer, which was surely heard by the One -who said, “Ask and you will receive,” and we started for the forest. - -The readers would scarcely believe me, were I to tell them with what -marvellous rapidity the first forty small, but neat houses were put up -on our beautiful prairies. - -Whilst the men were cutting timber, and raising one another’s houses, -with a unity, a joy, a good-will and rapidity, which many times drew -from me tears of admiration, the women would prepare the common meals. -We obtained our flour and pork from Bourbonnais and Momence, at a very -low price; and, as I was a good shot, one or two friends and I, used to -kill, every day, enough prairie chickens, quails, ducks, wild geese, -brants and deer, to feed more people than there were in our young -colony. - -Those delicious viands, which would have been welcomed on the table of -the king, and which would have satisfied the most fastidious gourmand, -caused many of my poor, dear emigrants to say: - -“Our daily and most common meals here, are more sumptuous and delicate -than the richest ones in Canada, and they cost almost nothing.” - -When I saw that a sufficient number of houses had been built to give -shelter to every one of the first emigrants, I called a meeting and -said: - -“My dear friends, by the great mercy of God, and in almost a miraculous -way, (thanks be to the unity and charity which have bound you to each -other till now, as members of the same family,) you are in your little, -but happy homes, and you have nothing to fear from the winds and snow of -the winter, I think that my duty now is to direct your attention to the -necessity of building a two-story house. The upper part will be used as -the school-house for your children on week days, and for a chapel on -Sundays, and the lower part will be my parsonage. I will furnish the -money for the flooring, shingles, the nails and the windows, and you -will give your work gratis to cut and draw the timber and put it up. I -will also pay the architect, without asking a cent from you. It is quite -time to provide a school for your children; for in this country, as in -any other place, there is no possible prosperity or happiness for a -people, if they neglect the education of their children. Now, we are too -numerous to continue having our Sabbath worship in any private house, as -we have done till now. What do you think of this?” - -They unanimously answered: - -“Yes! after you have worked so hard to give a home to every one of us, -it is just that we should help you to make one for yourself. We are -happy to hear that it is your intention to secure a good education for -our children. Let us begin the work at once.” - -This was the 16th of January, 1852. The sun was as warm as on a -beautiful day of May in Canada. We again fell upon our knees to implore -the help of God, and sang a beautiful French hymn. - -The next day, we were seventy-two men in a neighboring forest, felling -the great oaks; and on the 17th of April, only three months later, that -fine two-story building, nearly forty feet square, was blessed by Bishop -Vandeveld. - -It was surmounted by a nice steeple, thirty feet high, in which we had -put a bell, weighing 250 pounds, whose solemn sound was to tell our joys -and sorrows over the boundless prairies. - -On that day, instead of being only fifty families, as at the last -census, we numbered more than one hundred, among whom more than 500 were -adults. The chapel which we thought, at first, would be too large, was -filled to its utmost capacity on the day of its consecration to God. - -Not a month later, we had to speak of making an addition of forty feet -more, which when finished, six months later, was found to be still -insufficient for the accommodation of the constantly increasing flood of -immigration, which came, not only from Canada, but from Belgium and -France. It soon became necessary to make a new center, and expand the -limits of my first colony; which I did, by planting a cross at l’Erable, -about fifteen miles southwest of St. Anne, and another at a place we -call St. Mary, twelve miles southeast, in the county of Iroquois. These -settlements were soon filled; for that very spring, more than one -thousand new families came from Canada, to join us. - -No words can express the joy of my heart, when I saw with what rapidity, -my (then) so dear Church of Rome was taking possession of those -magnificent lands, and how soon she would be unrivaled mistress, not -only of the State of Illinois, but of the whole valley of the -Mississippi. But the ways of men are not the ways of God. I had been -called, by the Bishops of Rome, to Illinois, to extend the power of that -church. But my God had called me there, that I might give, to that -church, the most deadly blow she has ever received on this Continent. - -My task is now to tell my readers, how the God of Truth, and Light and -Life, broke, one after another, all the charmed bonds by which I was -kept a slave at the feet of the Pope; and how He opened my eyes, and -those of my people, to the unsuspected and untold abominations of -Romanism. - - - - - CHAPTER LI. - -INTRIGUES, IMPOSTURES, AND CRIMINAL LIFE OF THE PRIEST IN - BOURBONNAIS—INDIGNATION OF THE BISHOP—THE PEOPLE IGNOMINIOUSLY TURN - OUT THE CRIMINAL PRIEST FROM THEIR PARISH—FRIGHTFUL SCANDAL—FAITH IN - THE CHURCH OF ROME SERIOUSLY SHAKEN. - - -“Please accompany me to Bourbonnais; I have to confer with you and the -Rev. Mr. Courjeault, on important matters,” said the bishop, half an -hour before leaving St. Anne, after having blessed the chapel. - -“I intended, my lord, to ask your lordship to grant me that honor, -before you offered it,” I answered. - -Two hours of good driving took us to the parsonage of the Rev. Mr. -Courjeault, who had prepared a sumptuous dinner, to which several of the -principal citizens of Bourbonnais had been invited. - -When all the guests had departed, and the bishop, Mr. Courjeault, and I, -were alone, he drew from his trunk, a bundle of weekly papers of -Montreal, Canada, in which several letters, very insulting and -compromising for the bishop, were published, signed R. L. C. Showing -them to me, he said: - -“Mr. Chiniquy, can I know the reason you had for writing such insulting -things against your bishop?” - -“My lord,” I answered. “I have no words to express my surprise and -indignation, when I read those letters. But, thanks be to God, I am not -the author of those infamous writings. I would rather have my right hand -cut off, than to allow it to pen such false and perfidious things -against you, or any one else.” - -“Do you assure me that you are not the writer of the letters? Are you -positive in that denegation; and do you know the contents of these lying -communications?” replied the Bishop. - -“Yes, my lord, I know the contents of these communications. I have read -them, several times, with supreme disgust and indignation; and I -positively assert that I never wrote a single line of them.” - -“Then, can you tell me who did write them?” said the bishop. - -I answered: “Please, my lord, put that question to the Rev. Mr. -Courjeault; he is more able than any one to satisfy your lordship on -that matter.” - -I looked at Mr. Courjeault with an indignant air, which told him, that -he could not any longer wear the mask, behind which he had concealed -himself, for the last three or four months. The eyes of the bishop were -also turned, and firmly fixed on the wretched priest. - -No! Never had I seen anything so strange, as the countenance of that -guilty man. His face, though usually ugly, suddenly took a cadaverous -appearance; his eyes were fixed on the floor, as if unable to move. - -The only signs of life left in him, were given by his knees, which were -shaking convulsively; and by the big drops of sweat rolling down his -unwashed face; for, I must say here, _en passant_, that, with very few -exceptions, that priest was the dirtiest man I ever saw. - -The bishop, with unutterable expressions of indignation, exclaimed: - -“Mr. Courjeault; you are the writer of those infamous and slanderous -letters! Three times, you have written, and twice you told me, verbally, -that they were coming from Mr. Chiniquy! I do not ask you if you are the -author of these slanders against me. - -“I see it written in your face. Your malice against Mr. Chiniquy, is -really diabolical. You wanted to ruin him in my estimation, as well as -in that of his countrymen. And to succeed the better in that plot, you -publish the most egregious falsehoods against me in the Canadian press, -to induce me to denounce Mr. Chiniquy as an impostor. - -“How is it possible that a priest can so completely give himself to the -Devil?” - -Addressing me, the bishop said: “Mr. Chiniquy, I beg your pardon for -having believed and repeated, that you were depraved enough to write -those calumnies against your bishop, I was deceived by that deceitful -man. - -“I will immediately retract what I have written and said against you.” - -Then, addressing Mr. Courjeault he again said: - -“The least punishment I can give you is to turn you out of my diocese, -and write to all the Bishops of America, that you are the vilest priest -I ever saw, that they may never give you any position on this -Continent.” - -These last words had hardly fallen from the lips of the bishop, when Mr. -Courjeault fell on his knees, before me, and bathing, with his tears, my -hands, which he was convulsively pressing in his, said: - -“Dear Mr. Chiniquy, I see the greatness of my iniquity against you and -against our common bishop. For the dear Saviour Jesus’ sake, forgive me. -I take God to witness that you will never have a more devoted friend -than I will be. And you, my lord, allow me to tell you, that I thank God -that my malice and my great sin against both you and Mr. Chiniquy is -known and punished at once. However, in the name of our crucified -Saviour, I ask you to forgive me. God knows that, hereafter, you will -not have a more obedient and devoted priest than I.” - -It was a most touching spectacle to see the tears, and hear the sobs of -that repentant sinner. I could not contain myself, nor refrain from -tears. They were mingled with those of that returning stray sheep. I -answered: - -“Yes, Mr. Courjeault, I forgive you with all my heart, as I wish my -merciful God to forgive me my sins. May the God who sees your repentance -forgive you also!” - -Bishop Vandeveld, who was gifted with a most sensitive and kind nature, -was also shedding tears, when I lifted up Mr. Courjeault to press him to -my heart, and to tell him again with my voice choked with sobs: “I -forgive you most sincerely, as I want to be forgiven.” - -He asked me: “What do you advise me to do? Must I forgive also? and can -I continue to keep him at the head of this important mission?” - -“Yes, my lord. Please forgive and forget the errors of that dear -brother; he has already done so much good to my countrymen of -Bourbonnais. I pledge myself that he will, hereafter, be one of your -best priests.” - -And the bishop forgave him, after some very appropriate and paternal -advice, admirably mixed with mercy and firmness. - -It was then about three o’clock in the afternoon. We separated, to say -our vespers and matins (prayers which took nearly an hour). - -I had just finished reciting them in the garden, when I saw the Rev. Mr. -Courjeault walking from the church towards me, but his steps were -uncertain, as one distracted or half drunk. I was puzzled at the sight, -for he was a strong teetotaler, and I knew he had no strong drink in the -church. He advanced three or four steps, then retreated. At last, he -came very near, but his face had such an expression of terror and -sadness that he was hardly recognizable. He muttered something that I -could not understand. - -“Please repeat your sentence,” I said to him, “I did not understand -you.” - -He then put his hands on his face, and again muttered something. His -voice was drowned in his tears and sobs. Supposing that he was coming to -ask me again to pardon his past malice and calumnies against me, I felt -an unspeakable compassion for him. - -As there were a couple of seats near by, I said to him: - -“My dear Mr. Courjeault, come and sit here with me; and do not think any -more of what God Almighty has blotted out with the blood of His Son. I -will never think any more of your momentary errors. You may look upon me -as your most devoted friend.” - -“Dear Mr. Chiniquy,” he answered, “I have to reveal to you another dark -mystery of my miserable life. Since more than a year, I have lived with -the beadle’s daughter as if she were my wife! - -“She has just told me that she is to become a mother in a few days, and -that I have to see to that, and give her $500. She threatens to denounce -me publicly to the bishop and people if I do not support her and her -offspring. Would it not be better for me to flee away, this night, and -go back to France to live in my own family, and conceal my shame? -Sometimes, I am even tempted to throw myself in the river, to put an end -to my miserable and dishonored existence. Do you think that the bishop -would forgive this new crime, if I threw myself at his feet and asked -pardon? Would he give me some other place in his vast diocese, where my -misfortunes and my sins are not known? Please tell me what to do.” - -I remained absolutely stupefied, and did not know what to answer. Though -I had compassion for the unfortunate man, I must confess that this new -development of his hypocrisy and rascality filled me with an unspeakable -horror and disgust. He had, till then, wrapped himself in such a thick -mantle of deception that many of his people looked upon him as an angel -of purity. His infamies were so well concealed under an exterior of -extreme moral rigidity that several of his parishioners looked upon him -as a saint, whose relics could perform miracles. Not long before, two -young couples, of the best families of Bourbonnais, having danced in a -respectable social gathering, had been condemned by him, and compelled -to ask pardon, publicly, in the church. This pharisaical rigidity caused -the secret vices of that priest to be still more conspicuous and -scandalous. I felt that the scandal which would follow the publication -of this mystery of iniquity would be awful; that it would even cause -many, forever, to lose faith in our church. So many sad thoughts filled -my mind that I was confused and unable to give him any advice. I -answered: - -“Your misfortune is really great. If the bishop were not here, I might, -perhaps, tell you my mind about the best thing to do, just now. But the -bishop is here; he is the only man to whom you have to go to know how to -come out of the bottomless abyss into which you have fallen. He is your -proper counsellor; go and tell him, frankly, everything, and follow his -advice.” - -With staggering step, and in such deep emotions that his sobs and cries -could be heard for quite a distance, he went to the bishop. I remained -alone, half petrified at what I had heard. - -Half an hour later, the bishop came to me. He was pale and his eyes -reddened with tears. He said to me: - -“Mr. Chiniquy, what an awful scandal! What a new disgrace for our holy -church! That Mr. Courjeault, whom I thought, till to-day, to be one of -my best priests, is an incarnate devil. What shall I do with him? Please -help me by your advice; tell me what you consider the best way of -preventing the scandal, and protecting the faith of the good people -against the destructive storm which is coming upon them.” - -“My dear Bishop,” I answered, “the more I consider these scandals here, -the less I see how we can save the church from becoming a dreadful -wreck. I feel too much the responsibility of my advice to give it. Let -your lordship, guided by the Spirit of God, do what you consider the -best for the honor of the church and the salvation of so many souls, -which are in danger of perishing when this scandal becomes known. For -me, the only thing I can do is to conceal my face with shame, go back to -my young colony to pray and weep and work.” - -The bishop replied: “Here is what I intend to do. Mr. Courjeault tells -me that there is not the least suspicion among the people of his sin, -and that it is an easy thing to send that girl to the house provided in -Canada for priests’ offenses, without awakening any suspicion. He seems -so penitent, that I hope, hereafter, we have nothing to fear from him. -He will now live the life of a good priest here, without giving any -scandal. But if I remove him, then there will be some suspicions of his -fall, and the awful scandal we want to avoid will come. Please lend me -$100, which I will give to Mr. Courjeault, to send that girl to Canada -as soon as possible; and he will continue here, to work with wisdom -after this terrible trial. What do you think of that plan?” - -“If your lordship is sure of the conversion of Mr. Courjeault, and that -there is no danger of his great iniquity being known by the people, -evidently the wisest thing you can do is to send that girl to Canada, -and keep Mr. Courjeault here. Though I see great dangers even in that -way of dealing in this sad affair. But, unfortunately, I have not a cent -in hand to-day, and I cannot lend you the $100 you want.” - -“Then,” said the bishop, “I will give a draft on a bank of Chicago, but -you must endorse it.” - -“I have no objection, my lord, to endorse any draft signed by your -lordship,” I replied. - -Though it was late in the day, and that I had, at first, proposed to -spend the night, I came back to my dear colony of St. Anne. Bourbonnais -appeared to me like a burning house, in the cellar of which there was a -barrel of powder, from which one could not keep himself too far away. - -Five days later, four of the principal citizens of that interesting, but -sorely tried, place knocked at my door. They were sent as a deputation -from the whole village to ask me what to do about their curate, Mr. -Courjeault. They told me that several of them had, long since, suspected -what was going on between that priest and the beadle’s daughter, but -they had kept that secret. However, yesterday, they said the eyes of the -parish had been opened to the awful scandal. - -The disgusting demonstrations and attention of the curate, when the -victim of his lust took the diligence, left no doubt in the minds of any -one that she is to have a child in Montreal. - -“Now, Mr. Chiniquy, we are sent here to ask your advice. Please tell us -what to do.” - -“My dear friends,” I answered, “it is not from me, but from our common -bishop, that you must ask what is to be done in such deplorable -affairs.” - -But they replied: “Would you not be kind enough to come to Bourbonnais -with us, and go to our unfortunate priest to tell him that his criminal -conduct is known by the whole people, and that we cannot decently keep -him a day longer as our Christian teacher. He has rendered us great -services in the past, which we will never forget. We do not want to -abuse or insult him in any way. Though guilty, he is still a priest. The -only favor we ask from him now is that he quits the place, without noise -and scandal, in the night, to avoid any disagreeable demonstrations -which might come from his personal enemies, whom his pharisaical -rigidity has made pretty numerous and bitter.” - -“I do not see any reason to refuse you that favor,” I answered. - -Three hours later, in the presence of those four gentlemen, I was -delivering my sad message to the unfortunate curate. He received it as -his death warrant. But he was humble, and submitted to his fate. - -After spending four hours with us in settling his affairs, he fell on -his knees, with torrents of tears, he asked pardon for the scandal he -had given, and requested us to ask pardon from the whole parish, and at -12 o’clock at night he left for Chicago. That hour was a sad one, -indeed, for us all. But my God had a still sadder hour in store for me. -The people of Bourbonnais had requested me to give them some religious -evening services the next week, and I was just at the end of one of -them, the 7th of May, when, suddenly, the Rev. Mr. Courjeault entered -the church, walked through the crowd, saluting this one, smiling on that -one, and pressing the hands of many. His face bore the marks of -impudence and debauchery. - -From one end of the church to the other, a whisper of amazement and -indignation was heard. - -“Mr. Courjeault! Mr. Courjeault!! Great God! what does this mean?” - -I observed that he was advancing towards me, probably with the intention -of shaking hands, before the people, but I did not give him time to do -it. I left by the back door, and went to the parsonage, which was only a -few steps distant. He, then, went back to the door to have a talk with -the people, but very few gave him that chance. Though he affected to be -exceedingly gay, jocose and talkative, he could not get many people to -stop and hear him. Every one, particularly the women, were filled with -disgust, at his impudence. Seeing himself nearly deserted, at the church -door, he turned his steps towards the parsonage, which he entered, -whistling. When he beheld me, he laughed and said: - -“Oh! oh! our dear little Father Chiniquy here? How do you do?” - -“I am quite unwell,” I answered, “since I see that you are so miserably -destroying yourself.” - -“I do not want to destroy myself,” he answered; “but it is you who wants -to turn me out of my beautiful parish of Bourbonnais, to take my place. -With the four blockheads who accompanied you, the other day, you have -frightened and persuaded me that my misfortune with Mary was known by -all the people; but our good bishop has understood that this was a trick -of yours, and that it was one of your lying stories. I came back to take -possession of my parish, and turn you out.” - -“If the bishop has sent you back here to turn me out, that I may go back -to my dear colony, he has just done what I asked him to do; for he -knows, better than any man, for what great purpose I came to this -country, and that I cannot do my work so long as he asks me to take care -of Bourbonnais. I go, at once, and leave you in full possession of your -parsonage. But I pity you, when I see the dark cloud which is on your -horizon. Good-bye!” - -“You are the only dark cloud on my horizon,” he answered. “When you are -gone, I will be in as perfect peace as I was before you set your feet in -Illinois. Good-bye; and please never come back here, except I invite -you.” - -I left, and ordered my servant-man to drive me back to St. Anne. But -when crossing the village, I saw that there was a terrible excitement -among the people. Several times they stopped me, and requested me to -remain in their midst to advise them what to do. - -But I refused, saying to them: “It would be an insult on my part to -advise you anything, in a matter where your duty as men and Catholics is -so clear. Consult the respect you owe to yourselves, to your families -and to your church, and you will know what to do.” - -It took me all night, which was very dark, to come back to St. Anne, -where I arrived at dawn, the 9th of May, 1852. - -The next Sabbath day, I held a public service in my chapel, which was -crowded, without making any allusion to that deplorable affair. On the -Monday following, four citizens of Bourbonnais were deputed to tell me -what they had done, and asked me not to desert them in that hour of -trial, but to remember that I was their countryman, and that they had -nobody else to whom they could look to help to fulfill their religious -duties. Here is the substance of their message: - -“As soon as we saw that you had left our village, without telling us -what to do, we called a public meeting, where we passed the following -resolutions”: - -1st. No personal insult shall be given to Mr. Courjeault. - -2nd. We cannot consent to keep him a single hour as our pastor. - -3rd. When, next Sabbath, he will begin his sermon, we will instantly -leave the church, and go to the door, that he may remain absolutely -alone, and understand our stern determination not to have him any more -for our spiritual teacher. - -4th. We will send these resolutions to the bishop, and ask him to allow -Mr. Chiniquy to divide his time and attention between his new colony and -us, till we have a pastor able to instruct and edify us. - -Strange to say, poor Mr. Courjeault, shut up in his parsonage during -that night, knew nothing of that meeting. He had not found a single -friend to warn him of what was to happen the next Sunday. That Sunday, -the weather was magnificent, and there never had been such a multitude -of people at the church. - -The miserable priest, thinking by that unusual crowd, that everything -was to be right with him, that day, began his mass and went to the -pulpit to deliver his sermon. But he had hardly pronounced the first -words, when, at a signal given by some one, the whole people, without a -single exception, ran out of the church, as if it had been on fire, and -he remained alone. - -Of course, this fell upon him as a thunderbolt, and he came very near -fainting. However, recovering himself, he went to the door, and having -with his tears and sobs, as with his words, persuaded the people to -listen to what he had to tell them, he said: - -“I see that the hand of God is upon me, and I deserve it. I have sinned, -and made a mistake by coming back. You do not want me any more to be -your pastor. I can not complain of that; this is your right, you will be -satisfied. I will leave the place forever, to-night. I only ask you to -forgive my past errors and pray for me.” - -This short address was followed by the most deadly silence, not a voice -was heard to insult him. Many, on the contrary, were so much impressed -with the sad solemnity of this occurrence that they could not refrain -their tears. The whole people went back to their homes with broken -hearts. Mr. Courjeault left Bourbonnais that very night, never to return -again. But the awful scandal he had given did not disappear with him. - -Our Great and Merciful God, who, many times, has made the very sins and -errors of his people to work for good, caused that public iniquity of -the priest to remove the scales from many eyes and prepare them to -receive the light, which was already dawning at the horizon. A voice -from heaven was as if heard by many of us: - -“Do you not see that in your Church of Rome, you do not follow the Word -of God, but the lying traditions of men? Is it not evident that your -priest’s celibacy is a snare and an institution of Satan?” - -Many asked me to show them, in the Gospel, where Christ had established -the law of celibacy. - -“I will do better,” I added, “I will put the Gospel in your hands, and -you will look for yourselves in that holy book what is said on that -matter.” - -The very same day I ordered a merchant, from Montreal, to send me a -large box filled with New Testaments, printed by the order of the -Archbishop of Quebec, and on the 25th as many from New York. Very soon -it was known by every one of my emigrants that not only had Jesus never -forbidden His apostles and priests to marry, but he had left them free -to have their wives, and live with them, according to the very testimony -of Paul: “Have we not the power to lead about with us a wife and sister, -as well as the rest of the apostles and brethren of the Lord, and -Cephas” (Cor. ix: 55); they saw, by their Gospel, that the doctrine of -celibacy of the priests was not brought from heaven by Christ, but had -been forged in darkness, to add to the miseries of man. They read and -read over again these words of Christ: - -“If you continue in my word, you shall be my disciples indeed. - -“You shall know the truth, and it shall make you free. - -“If, therefore, the son shall make you free, you shall be free indeed” -(John viii: 31, 32, 36). - -And those promises of liberty, which Christ gave to those who read and -followed His Word, made their hearts leap with joy. They fell upon their -minds as music from heaven. They also soon found, by themselves, that -every time the disciples of Christ had asked Him who would be the first -ruler, or the pope, in His church, he had always solemnly and positively -said that, in His church, nobody would ever become the first, the ruler -or the pope. - -And they began, seriously, to suspect that the great powers of the pope -and his bishops were nothing but a sacrilegious usurpation. I was not -long without seeing that the reading of the Holy Scriptures by my dear -countrymen was changing them into other men. - -Their minds were evidently enlarged and raised to higher spheres of -thought. They were beginning to suspect that the heavy chains which were -wounding their shoulders were preventing them from making progress in -wealth, intelligence and liberty, as their more fortunate fellow-men, -called Protestants. - -This was not yet the bright light of the day, but it was the blessed -dawn. - - - - - CHAPTER LII. - - -On the 20th of May, 1852, I received the following letter from Bishop -Vandeveld: - -REV. MR. CHINIQUY. - -MY DEAR MR. CHINIQUY:—The Rev. Mr. Courjeault is just returned from -Bourbonnais, where he ought never to have gone back. He has told me of -his complete failure and ignominious exit. I bitterly regret having -allowed him to go there again. But he had so persuaded me that his -criminal conduct with his servant girl was ignored by the people, that I -had yielded to his request. - -I feel that this new attempt, on his part, to impose himself on that -honest people, has added to the enormity of his first scandal. I advise -him now to go back to France, where he can more easily conceal his shame -than in America. But one of the darkest features of that disgusting -affair is that I am obliged to pay the $500 which the girl asked, in -order to prevent Mr Courjeault from being dragged before the civil -tribunal and sent to jail. - -The malice of that priest against you has received its just reward. But -my fear is that you have another implacable enemy here in Mr. Lebel, -whose power to do evil is greater than Mr. Courjeault’s. - -Before you began your great work of directing the flood of Roman -Catholic emigration towards this country, to secure it to our holy -church, he was in favor of that glorious scheme, but his jealousy -against you has suddenly changed his mind. - -He has, lately, addressed a letter to the Canadian press, every word of -which is an unmitigated falsehood. Of course, the Bishop of Montreal, -who is more than ever opposed to our colonization plan, has published -that lying letter in his journal; more than that, he has reproduced the -testimony of a perjured man, who swears that many of the people of -Illinois are bitten and killed by the rattlesnakes, and those who escape -are taxed six cents for each pane of glass of their windows. - -Will you be discouraged by this opposition? I hope not. This opposition -is the greatest evidence we could have that our scheme is from God, and -that He will support you. I am tempted to interdict Mr. Lebel, and send -him back to Canada, for writing things which he so well knows to be -false. The want of a French-speaking priest for your countrymen of -Chicago is the only thing which has prevented me from withdrawing his -faculties. But I have warned him that if he writes any more against the -truth, I will punish him as he deserves. - -For you, my dear sir, I will address to you the very words which God -Himself addressed to His servant, Joshua: “Be strong, and of good -courage; for unto this people shalt thou divide, for an inheritance, the -land which I swear unto their fathers to give them” (Joshua 1: 6). - -1 agree with what you wrote me in your last letter, that the charge I -have given you of Bourbonnais, pro tempore, will seriously interfere -with your other numberless duties towards your dear emigrants. But there -is no help; the only thing I can promise, is to relieve you as soon as -possible. I have no other priest to whom I can trust the interesting -mission of Bourbonnais. For Father Huick is too old and infirm for such -a work. It is evidently the will of God that you should extend your -labors over the first limits you had fixed. Be faithful to the end, and -the Lord will be with you, and support you throughout all your labors -and tribulations. - - Truly Yours, - - ✠ OLIV VANDEVELD, - - _Bishop of Chicago_. - -During the next six months, more than 500 families from France, Belgium -and Canada came and gave to our colony a life, power and prosperity -impossible for me to depict. The joy I felt at this unforeseen success -was much diminished, however, by the sudden news that Mr. Courjeault had -come back from France, where he spent only one month. - -Not daring to visit Bourbonnais again, he was lurking on the frontiers -of Indiana, only a few miles distant, evidently with some sinister -intention. - -Driven to a state of madness by his jealousy and hatred, that -unfortunate man addressed to me, on the 23d of January, 1853, the most -abusive letter I ever received, and ended it by telling me that the fine -(though unfinished) church of Bourbonnais, which he had built, was to be -burned, and that my life would be in danger if I remained at the head of -that mission. - -I immediately sent that letter to the bishop, asking his advice. In his -answer he told me that he thought that Mr. Courjeault was wicked enough -to fulfill his threats. He added: “Though I have not yet clear evidence -of it, it is my fear that Mr. Lebel is united with Mr. Courjeault in the -diabolical plot of burning your church of Bourbonnais. Several people -have reported to me that he says that your presence there will be the -ruin of that people, and the destruction of their church. Oh! to what -extremities bad priests can go, when once they have given themselves to -their unbridled passions! The first thing I would advise you, my dear -Mr. Chiniquy, in the presence of such a terrible calamity, is to insure -that church without delay. I have tried to do it here, but they have -refused, under the pretext that it is an unfinished, frame building, and -there are too many dangers of fire when people are still working at it. - -“My impression is that Mr. Lebel is on intimate terms with some -insurance gentlemen, and has frightened them by speaking of that rumor -of danger, of which he is probably the father, with that miserable -Courjeault. Perhaps you may have a better chance, by addressing yourself -to some insurance company which you might find at Joliet or at -Springfield.” - -After vain efforts to insure the church, I wrote to the bishop: “The -only way to escape the impending danger is to finish the church at once, -and insure it after. I have just made a collection of $400 among the -people of Bourbonnais, to which I added $300 from my own private -resources, and will go to work immediately if your lordship has no -objections.” - -Having got the approbation of my superior, on the 1st of March I began -to put the last hand to that building. - -We worked almost day and night, till the 1st of May, when it was all -finished. I dare affirm, that for a country place, that church was -unsurpassed in beauty. The inside frame-work was all made of the -splendid black oak of Bourbonnais, polished and varnished by most -skillful men, and it looked like a mirror. Very seldom have I seen -anything more grand and beautiful than the altar, made also of that -precious black oak. It was late at night when, with my fellow-laborers, -covered with dust and sweat, we could say with joy the solemn words, “It -is finished!” Afterwards we sung the Te Deum. - -Had I had any opportunity, at that late hour, it was my thought and -desire to insure it. But I was forced to postpone this till the next -Monday. - -The next day (the first Sabbath of May, 1853), the sun seemed to come -out from the horizon and rise above our heads with more than usual -magnificence. - -The air was calm and pure, and the numberless spring flowers of our -gardens mingling their perfumes with the fragrant leaves of the splendid -forest at the front of the village, the balmy atmosphere, the songs of -the birds, seemed to tell us that this Sabbath day was to be the most -happy one for me and my dear people of Bourbonnais. The church had never -been so crowded. The hymns we sung had never been so melodious, and the -words of gratitude which I addressed to my God, when I thanked him for -the church he had given us, in which to adore and bless him, had never -been so sincere and earnest: never had our tears of joy flowed so -profusely as on that splendid and never-to-be-forgotten Sabbath. - -Alas! who would suspect that, six hours later, the same people, gathered -around the smoking ruins of their church, would rend the air with their -cries of desolation! Such, however, was the case. - -While taking my dinner, after the public service, two little boys, who -had remained in the church to wait for the hour of the Catechism, ran to -the parsonage, crying: “Fire! Fire!! Fire!!!” - -Bare-headed, and half-paralyzed with the idea that my church was on -fire, I went out to see the awful reality. A girdle of smoke and fire -was already issuing from almost every part, between the top of the -wooden walls and the roof. - -I had rushed to the church with a pail of water in my hand. But it was -too late to make any use of it; the flames were already running and -leaping with a fearful rapidity over the fresh varnish, like a long -train of powder. In less than two hours all was finished again. - -No doubt could remain in our minds. This was the work of an incendiary, -for there was no fire in the church after the service. Many strangers -who had come from a distance, had gone through the whole nave and the -upper galleries, to have a better sight of the whole building, and two -of them had been seen by the little boys, remaining ten or fifteen -minutes alone; they had gone back to some of the houses of the village -without being remarked by anybody, for it was dinner time, and there was -nobody to watch them. - -Though stunned by that awful calamity, the noble-hearted people of -Bourbonnais did not lose their minds. Seeing that they were all gathered -around the smoking ruins, at about six P. M., I addressed to them a few -words to support their courage. I told them that it was only in the -midst of great trials and difficulties that men could show their noblest -qualities, and their true manhood; that if we were true men, instead of -losing our time in shedding tears and rending the air with our cries of -desolation, we would immediately put our hands to the work, and begin -the very next day to raise up, not a frame building, which the flames -could turn into ashes in a few minutes, and which the storm could blow -down over our heads, but a stone church, which would stand before God -and man as an imperishable monument of their faith, indomitable courage -and liberality. We immediately started a subscription, to erect, without -delay, a stone church. In less than one hour, $4,000 in money, and more -than $5,000 in time, timber and stone and other material, were -subscribed, every cent of which has been faithfully given for the -erection of that fine stone church of Bourbonnais. - -The next Thursday, Bishop Vandeveld came from Chicago to confer with me -about what could be done to repair that terrible loss, and to inquire -confidentially of me as to the author of that fire. All the facts we -gathered pointed to the same direction. It was evident that the -miserable Courjeault, with Lebel, the French Canadian priest of Chicago, -had done that evil work through their emissaries. No doubt of this -remained in my mind when I learned that soon after, Mr. Courjeault had -thrown himself into one of those dark dungeons called a monastery of La -Trappe, which Satan has built on earth as a preparation for the dark -hereafter of the wicked. - -The unexpected visit of the bishop, had, at first, rejoiced me, by the -hope that he would bring me words of encouragement. - -But what was my disappointment, when he said to me: - -“My dear Mr. Chiniquy, I must reveal to you a thing that I have not yet -made known to anyone. It is confidential, and I request you not to say a -word before it is accomplished. I can not remain any longer Bishop of -Illinois! No! I cannot any longer assume the responsibilities of such a -high position, because it is beyond my power to fulfill my duties and do -what the church requires of me. The conduct of the priests of this -diocese is such, that, should I follow the regulations of the canon, I -would be forced to interdict all my priests with the exception of you -and two or three others. - -“They are all either notorious drunkards, or given to public or secret -concubinage; several of them have children by their own nieces, and two -by their own sisters. I do not think that ten of them believe in God. -Religion is nothing to them but a well-paying comedy. Where can I find a -remedy for such a general evil? Can I punish one of them and leave the -others free in their abominable doings, when they are almost all equally -guilty? Would not the general interdiction of these priests be the death -blow to our church in Illinois? Besides, how can I punish them, when I -know that many of them are ready to poison me the very moment I raise a -finger against them. I suppose that you do not ignore the fact that my -poor predecessor was poisoned by one of those priests who had seduced -several nuns, when he was in the very act of investigating the matter. - -“I intend to go to Rome, as soon as I receive my permit from the pope, -to renounce at his feet the Bishopric of Chicago, which I will not keep -on any consideration. - -“If the pope does not give me another diocese, with a better set of -priests, I prefer to spend the rest of my life at the head of a small -congregation, where I shall not have, on my shoulders, the awful -responsibility which is killing me here. The last horrible deeds of -Courjeault and Lebel, of which you are the victim to-day, has filled the -bitter cup which God has put to my lips to drink. It is overflowing. I -cannot any longer endure it.” - -When speaking so, the bishop’s face was bathed with tears. It was very -late—too late, indeed, to make the remonstrances which came to my mind, -in order to change his resolutions. - -I determined to wait till the next morning, when I should have plenty of -time, I hoped, to expel his dark thoughts, and give him more courage. -Besides, I was, myself, so discouraged by those awful disclosures, that -I was in need of mental as well as bodily rest. But, alas! the next day -was to be one of the darkest of my priestly life! - -When the hour for breakfast came the next morning, I went to awaken the -bishop. What was my dismay, when I found him drunk! - -Before going to bed, he had secretly asked my housekeeper to give him -the bottle of wine which I used to celebrate mass. It was a large -bottle, containing nearly a quart of wine, which would last me at least -six months. The whole of which he had drank during the night! - -I had been told that Bishop Vandeveld (as well as the greater number of -the Bishops of the United States) was a drunkard, but I had never -believed it. He always drank very moderately, before me, any time I sat -at his table, or he at mine. It appears that it was at night, when -nobody could see him, that he gave himself up to that detestable habit. -His room was filled with the odor of what he had vomited, after drinking -such an enormous quantity of wine. He left the room, only at noon, after -the fumes of the wine had almost entirely disappeared, and requested the -housekeeper to cleanse it herself, without letting the servants know -anything of the occurrence of the night. - -But words would fail to express my consternation and the discouragement -I felt. I had formed such a good and exalted opinion of that man! I had -found in him such noble qualities! His intelligence was so bright, his -learning so extensive, his heart so large, his plans so grand, his piety -so sincere, his charity so worthy of a Bishop of Christ! - -It was so pleasant for me to know, till then, that I was honored with -the full confidence of a bishop who, it seemed to me, had not a superior -in our church! - -The destruction of my dear church by the hands of incendiaries was -surely a great calamity for me; but the fall of my bishop, from the high -position he had in my heart and mind, was still greater. - -I had the means, in hand, to rebuild that church; but my confidence in -my bishop was irremediably, and forever lost! Never had a son loved his -father more sincerely, than I had loved him; and never had any priest -felt a more sincere respect for his bishop, than I for him! Oh! what a -terrible wound was made in my heart that day! what tortures I felt! - -But how many times, since, I have blessed my God for these wounds! -Without them, I should never have known, that instead of being in the -bosom of the Immaculate Church of Christ, I was the slave of that great -Babylon, which poisons the nations with the wine of her abominations. - -My love and respect for Bishop Vandeveld, were very strong chains, by -which I was bound to the feet of the idols of Rome. I will earnestly -bless God for having himself broken these chains, on that day of supreme -desolation. - -The remaining part of the day, as well as the hour of the next morning -which the bishop spent in my house, I remained almost mute in his -presence. He was not less embarrassed when he asked me my view about his -project of leaving the diocese. I answered him, in a few words, that I -could not disapprove the purpose; for I would, myself, prefer to live in -a dark forest, in the midst of wild animals, than among drunken, atheist -priests and bishops. - -Some months later, I learned, without regret, that the Pope had accepted -his resignation of the Bishopric of Chicago, and appointed him Bishop of -Natchez, in Louisiana. His successor to the Bishopric of Chicago, was -Rev. O’Regan. - -One of the very first things which this new bishop did, was to bring -Bishop Vandeveld before the criminal tribunals, as a thief, accusing him -of having stolen $100,000 from the Bishopric of Chicago, and carrying -them away with him. There is no need to say, that this action caused a -terrible scandal. Not only in Illinois, but through all the United -States, both priests and laymen had to blush, and cast down their eyes -before the world. The two bishops, employing the best lawyers to fight -each other, came very near proving to the world that both of them were -equally swindlers and thieves; when the Pope forced them both to stop -their contestation, and bring the affair before his tribunal, at Rome. -There, it was decided that the $100,000, which had really been taken -from Chicago to the Natchez diocese, should be equally divided between -the two bishops. - -How many times did I feel my soul brought to the dust, in the midst of -those horrible scandals! How many sleepless nights have I spent, when a -voice, which I could not silence, seemed crying to me, louder than -thunder: - -“What are you doing here, extending the power of a church, which is a -den of thieves, drunkards, and impure atheists? A church, governed by -men whom you know to be godless, swindlers, and vile comedians? Do you -not see that you do not follow the Word of God, but the lying traditions -of men, when you consent to bow your knees before such men? Is it not -blasphemy to call such men the ambassadors, and the disciples of the -humble, pure, holy, peaceful, and divine Jesus? Come out of that church! -Break the fetters, by which you are bound, as a vile slave, to the feet -of such men! Take the Gospel for thine only guide, and Christ for thine -only Ruler!” - -I was in desolation, at finding that my faith in my church was, in spite -of myself, shaken by these scandals. With burning tears rolling down my -cheeks, and with a broken, and humiliated heart, I fell, one night, on -my knees, and asked my God to have mercy upon me, by strengthening my -faith and preserving it from ruin. But it seemed that neither my tears -nor my cries were of any avail, and I remained the whole night, as a -ship struck by a hurricane, drifting on an unknown sea, without a -compass or a rudder. - -I was not aware of it then, but I learned it after, that the divine and -sure Pilot was directing my course towards the port of salvation! - -The next day, I had a happy diversion, in the arrival of fifty new -emigrants, who knocked at my door, asking my advice about the best place -to select for their future home. - -It seemed to me, though pretty long after that, that my duty was to go -and pay my respects to my new bishop, and open to him my heart as to my -best friend, and the guide whom God Himself had chosen to heal the -wounds of my soul, by pouring the oil and wine of charity into them. - -I will never forget the day (the 11th day of December, 1854) when I saw -Bishop O’Regan, for the first time, nor the painful impressions I -received from that first interview. - -He was of medium stature, with a repugnant face, and his head always in -motion: all its motions seemed the expression of insolence, contempt, -tyranny, and pride; there was absolutely nothing pleasant, either in his -words, or in his manners. I fell on my knees to ask his benediction, -when I had given him my name and kissed his hand, which seemed as cold -as that of a corpse. - -“Ah! ah! you are Father Chiniquy,” he said, “I am glad to see you, -though you have deferred your visit a long time; please sit down, I want -some explanation from you about a certain very strange document, which I -have just read to-day;” and he went, at the double quick, to his room to -get the document. There were two Irish priests in the room, who came a -few minutes before me. When we were alone, one of them said: “We had -hoped that we would gain by changing Bishop Vandeveld, for this one. But -my fear is that we have only passed from Charybdis to Scylla,” and they -laughed outright. But I could not laugh. I was more inclined to weep. -After less than ten minutes of absence, the bishop returned, holding in -his hand a paper, which I understood, at once, to be the deed of the -eleven acres of land, which I had bought, and on which I had built my -chapel of St. Anne. - -“Do you known this paper?” he asked me in an angry manner. - -“Yes, my lord, I know it,” I answered. - -“But, then,” he quickly replied, “you must know that that title is a -nullity; a fraud, which you ought never to have signed.” - -“Your venerable and worthy predecessor has accepted it,” I answered, -“and what might have been incorrect has been made valid, I hope, by his -acceptation.” - -“I do not care a straw about what my predecessor has done,” he abruptly -answered, “he is not here to defend himself; neither are we here to -discuss his merits or demerits. We have not to deal with my lord -Vandeveld, but with a document which is a nullity, a deception, which -must be thrown into the fire; you must give me another title of that -property!” - -And saying this, he flung my deed on the floor. I calmly picked it up, -and said: - -“I exceedingly regret, my lord, that my first interview with your -lordship should be the occasion of such an unexpected act. But I hope -this will not destroy the paternal sentiments which God must have put -into the heart of my bishop, for the last and least of his priests. I -see that your lordship is very busy; I do not want to trespass on your -valuable time; I take this rejected document with me, to make another -one, which I hope will be more agreeable to your views;” and I then took -my departure. - -I leave the reader to imagine the sentiments which filled my mind when -coming back to my colony. - -I did not dare to say a word to my people about our bishop. When -questioned by them, I gave the most evasive answers I could. But I felt -as the mariner feels when he hears the rumbling thunder approaching. -Though the sea is calm as the oil of a lamp, he knows the storm is -coming, he trims his sails, and prepares for the impending hurricane. - -It seemed that my most pressing duty, after my first interview, was to -bring my heart nearer to my God than ever; to read and study my Bible -with more attention, and to get my people to take more than ever the -Word of God as their daily bread. I began, also, to speak more openly of -our Christian rights, as well as of our duties, as these are set forth -in the Gospel of Christ. - -Some time, before this, feeling more than ever that I could not do -justice to my colony, by keeping any longer the charge of Bourbonnais, I -had respectfully sent my resignation to the bishop, which had been -accepted. A priest had been called by him to take my place there. But he -too was ere long, guilty of a public scandal with his servant girl. The -principal citizens of Bourbonnais protested against his presence in -their midst, and soon forced the bishop to dismiss him. His successor -was the miserable priest, Lebel, who had been turned out of Chicago for -a criminal offence with his own niece, and was now to be the curate of -Bourbonnais. But his drunkenness and other public vices, caused him to -be interdicted, and expelled from that place, in the month of September, -1855. About the same time, a priest, who had been expelled from Belgium, -for a great scandal, was sent to Kankakee, as the curate of the French -Canadians of that interesting young city. After his expulsion from -Belgium, he had come to Chicago, where, under another name, he had made -a fortune, and for five or six years kept a house of prostitution. -Becoming tired of that occupation, he offered $5,000 to the bishop, if -he would accept him as one of his priests, and give him a parish. Bishop -O’Regan being in need of money, accepted the gift, and fulfilled the -condition by sending him as missionary to Kankakee. - -As soon as he had taken possession of that interesting mission, he came -with Mr. Lebel to pay me a visit. I received them as politely as -possible, though they were both half drunk when they arrived. After -dinner, they went to shoot prairie chickens, and got so drunk that one -of them, Mr. Lebel, lost his boots in a slough, and came back to my -house barefooted, without noticing his loss. I had to help them get -their carriage, and the next day I wrote them, forbidding them to ever -set a foot in my house again. - -But what was my surprise and sadness, not long before these two infamous -priests were ignominiously turned out by their people, to receive a -letter from my bishop, which ended in these words: - -“I am sorry to hear that you refuse to live on good terms with your two -neighboring brother priests. This ought not to be, and I hope to hear -soon, that you have reconciled yourself with them, in a friendly way, as -you ought to have done long ago.” - -I answered him: - -“It is my interest, as well as my duty, to obey my bishop. I know it. -But as long as my bishop gives me for neighbors, priests, one of whom -has lived publicly with his own niece, as his wife, and the other who -has kept a house of prostitution in Chicago, I respectfully ask my -bishop to be excused for not visiting them.” - -The bishop felt insulted by my letter, and was furious against me. It -came to be a public fact that he had said before many people: “I would -give anything to the one who would help me to get rid of that -unmanageable Chiniquy.” - -Among those who heard the bishop, was a land speculator, a real -land-shark, against whom a bill for perjury had been found by the jury -of Iroquois county, the 27th of April, 1854. That man was very angry -against me for protecting my poor countrymen against his too sharp -speculations. He said to the bishop, “if you pay the expenses of the -suit, I pledge myself to have Chiniquy put in gaol.” The bishop had -publicly answered him: - -“No sum of money will be too great to be delivered from a priest, who -alone gives me more trouble than the rest of my clergy.” - -To comply with the desires of the bishop, this speculator dragged me -before the criminal court of Kankakee, on the 16th day of May, 1855, but -he lost his action, and was condemned to pay the cost. - -It was my impression that the bishop, having so often expressed in -public his bad feelings against me, would not visit my colony. But, I -was mistaken, on the 11th of June, taking the Rev. Mr. Lebel and -Carthuval for his companions, he came to St. Anne to administer the -sacrament of confirmation. - -As the infamous conduct of those two priests was known to every one of -my people, I felt a supreme disgust at their arrival, and came very near -forbidding them to sit at my table. Having, however, asked the bishop to -give me half-an-hour of private interview, I respectfully, but -energetically protested against the presence of these two degraded men -in my house. - -He coldly answered me: - -“Mr. Chiniquy, you forget that I am the Bishop of Illinois, and that you -are a simple priest, whom I can interdict and remove from here when I -like. I do not come here to receive your lessons, but to intimate to you -my orders. You seem to forget that charity is above all others the -virtue which must adorn the soul of a good priest. Your great zeal is -nothing before God, and it is less than nothing before me, so long as -you have not charity. It is my business, and not yours, to know what -priests I must employ or reject. Your business is to respect them, and -forget their past errors, the very day I see fit to receive them among -my priests.” - -“My lord,” I answered, “allow me respectfully to tell you, that though -you are a bishop, and I am a simple priest, the Gospel of Christ, which -we have to preach, tells us to avoid the company of publicly vicious and -profligate men. My conscience tells me that through respect for myself, -and my people, and through respect for the Gospel I preach, I must avoid -the company of men, one of whom has lived with his niece as his wife, -and the other has, till very lately, been guilty of keeping a house of -prostitution in Chicago. Your lordship may ignore these things, and, in -consequence of that, may give his confidence to these men; but nothing -is more apt to destroy the faith of our French Canadian people, than to -see such men in your company when you come to administer the sacrament -of confirmation. It is through respect for your lordship, that I take -the liberty of speaking thus.” - -He angrily answered me: - -“I see, now, the truthfulness of what people say about you. It is to the -Gospel you constantly appeal on everything. The Gospel! The Gospel! is -surely a holy book; but remember that it is the _church_ which must -guide you. Christ has said: ‘Hear my church.’ I am here the interpreter, -ambassador—the representative of the church—when you disobey me, it is -the church you disobey.” - -“Now, my lord, that I have fulfilled what I consider a conscientious -duty, I promise, that through respect for your lordship, and to keep -myself in the bonds of peace with my bishop, I, to-day, will deal with -these two priests, as if they were worthy of the honorable position you -give them.” - -“All right! all right!” replied the bishop. “But it must be near the -hour for dinner.” - -“Yes, my lord, I have just heard the bell calling us to the -dining-room.” - -After the blessing of the table by the bishop he looked at the Rev. -Carthuval, who was sitting just before him, and said: - -“What is the matter with you, Mr. Carthuval, you do not look well?” - -“No, my lord,” he answered, “I am not well, I want to go to bed.” - -He was correct, he was not well, for he was drunk. - -During the public services, he had left the chapel to come down to ask -for a bottle of the wine I kept to celebrate mass. The housekeeper, -thinking he wanted the wine in the chapel, handed him the bottle, which -he drank in her presence, in less than five minutes. After which he went -up the chapel to help the bishop in administering the confirmation to -the 150 people whom I had prepared for the reception of that rite. - -As soon as dinner was finished, the bishop requested me to go and take a -walk with him. After giving me some compliments, on the beauty of the -site I had chosen for my first village and chapel, he saw at a short -distance, a stone building, which was raised only a little above the -windows, and directing his steps towards it, he stopped only twenty or -thirty feet distant and asked me: - -“Whose house is this?” - -“It is mine, my lord.” - -“It is yours!” he replied, “and to whom does that fine garden belong?” - -“It is mine, also, my lord.” - -“Well! Well!” he rejoined. “Where did you get the money to purchase that -fine piece of land, and build that house?” - -“I got the money where every honest man gets what he possesses, in my -hard labor, and in the sweat of my brow,” I replied. - -“I want that house and that piece of land!” rejoined the bishop, with an -imperative voice. - -“So do I,” I replied. - -“You must give me that house, with the land on which it is built,” said -the bishop. - -“I can not give them as long as I am in need of them, my lord,” I -replied. - -“I see that you are a bad priest, as I have often been told, since you -disobey your bishop,” he rejoined with an angry manner! - -I replied: “I do not see why I am a bad priest, because I keep what my -God has given me.” - -“Are you ignorant of the fact that you have no right to possess any -property,” he answered. - -“Yes! my lord, I am ignorant of any law in our holy church that deprives -me of any such rights. If, however, your lordship can show me any such -law, I will give you the title of that property just now.” - -“If there is not such a law,” he replied, stamping on the ground with -his feet, “I will get one passed.” - -“My lord,” I replied, “You are a great bishop. You have great power in -the church, but allow me to tell you that you are not great enough to -have such a law passed, in our holy church!” - -“You are an insolent priest,” he answered with an accent of terrible -anger, “and I will make you repent for your insolence.” - -He then turned his face towards the chapel, without waiting for my -answer, and ordered the horses put in the carriage, that he might leave -in the shortest possible time. - -A quarter of an hour later, he had left St. Anne, where he was never to -come again. - -The visit of that mitred thief, with his two profligate priests, though -very short, did much by the mercy of God, to prepare our minds to -understand that Rome is the =great= harlot of the Bible, which seduces -and intoxicates the nations with the wine of her prostitution. - - - - - CHAPTER LIII. - - THE IMMACULATE CONCEPTION OF THE VIRGIN MARY. - - -The 8th December, 1854, Pope Pius IX. was sitting on his throne; a -triple crown of gold and diamonds was on his head; silk and damask—red -and white vestments on his shoulders; five hundred mitred prelates were -surrounding him; and more than fifty thousand people were at his feet, -in the incomparable St. Peter’s Church of Rome. - -After a few minutes of most solemn silence, a Cardinal, dressed with his -purpled robe, left his seat, and gravely walked towards the Pope, -kneeled before him, and humbly prostrating himself, at his feet said: - -“Holy Father: tell us if we can believe and teach that the Mother of -God, the Holy Virgin Mary, was immaculate in her conception?” - -The Supreme Pontiff answered. “I do not know; let us ask the light of -the Holy Ghost.” - -The Cardinal withdrew; the Pope and the numberless multitude fell on -their knees; and the harmonious choir sang the “Veni Creator Spiritus.” - -The last note of the sacred hymn had hardly rolled under the vaults of -the Temple, when the same Cardinal left his place, and again advanced -towards the throne of the Pontiff, prostrated himself at his feet, and -said: - -“Holy Father, tell us if the Holy Mother of God, the blessed Virgin -Mary, was immaculate in her conception.” - -The Pope again answered: “I do not know; let us ask the light of the -Holy Ghost.” - -And, again, the “Veni Creator Spiritus” was sung. - -The most solemn silence had, a second time, succeeded to the melodious -sacred song, when again the eyes of the multitude were following the -grave steps of the purple-robed Cardinal, advancing, for the third time, -to the throne of the successor of St. Peter, to ask again: - -“Holy Father, tell us if we can believe that the blessed Virgin Mary, -the Mother of God, was immaculate?” - -The Pope, as if he had just received a direct communication from God, -answered with a solemn voice: - -“Yes! we must believe that the blessed Virgin Mary, the Mother of God, -was immaculate in her conception. * * * There is no salvation to those -who do not believe this dogma!” - -And, with a loud voice, the Pope intoned the Te Deum; the bells of three -hundred churches of Rome rang; the cannons of the citadel were fired. -The last act of the most ridiculous and sacrilegious comedy the world -has ever seen, was over; the doors of heaven were, for ever, shut -against those who would refuse to believe the anti-scriptural doctrine -that there is a daughter of Eve who has not inherited the sinful nature -of Adam, to whom the Lord said in his justice: - -“Dust thou art, and unto dust shalt thou return!” and of the children of -whom the God of truth has said: - -“'There is none righteous; no, not one; they have all sinned!'” - -We look in vain to the first centuries of the Church to find any traces -of that human aberration. The first dark clouds which Satan had brought -to mar the gospel truth, on that subject, appeared only between the -eighth and ninth centuries. But, in the beginning, that error made very -slow progress; those who propagated it, at first, were a few ignorant -fanatics, whose names are lost in the night of the dark ages. - -It is only in the twelfth century that it began to be openly preached by -some brainless monks. But, then, it was opposed by the most learned men -of the time. We have a very remarkable letter of St. Bernard to refute -some monks of Lyons who were preaching this new doctrine. - -A little later, Peter Lombard adopted the views of the monks of Lyons, -and wrote a book to support that opinion; but he was refuted by St. -Thomas Aquinas, who is justly considered, by the Church of Rome, as the -best theologian of that time. - -After that, the celebrated order of the Franciscans used all their -influence to persuade the world that “Mary was immaculate in her -conception,” but they were vigorously opposed and refuted by the not -less celebrated order of the Dominicans. These two learned and powerful -bodies, during more than a century, attacked each other without mercy on -that subject, and filled the world with the noise of their angry -disputes, both parties calling their adversaries heretics. They -succeeded in driving the Roman Catholics of Europe into two camps of -fierce enemies. The “Immaculate Conception” became the subject of -burning discussions, not only between the learned universities, between -the bishops and the priests and the nuns of those days; but it divided -the families into two fiercely contending parties. It was discussed, -attacked and defended, not only in the chairs of universities, and the -pulpits of the cathedrals, but also in the fields, and in the very -streets of the cities. And when the two parties had exhausted the -reasons which their ingenuity, their learning, or their ignorant -fanaticism could suggest to prove or deny the “Immaculate Conception,” -they often had recourse to the stick and to the sword to sustain their -arguments. - -It will appear almost incredible to-day, but it is a fact, that the -greatest number of the large cities of Europe, particularly in Spain, -were then reddened with the blood of the supporters and opponents of -that doctrine. In order to put an end to these contests, which were -troubling the peace of their subjects, the kings of Europe sent -deputation after deputation to the Popes to know, from their infallible -authority, what to believe on the subject. - -Philip III. and Philip IV. made what we may call supreme efforts to -force the Popes, Paul V., Gregory XV., and Alexander VII., to stop the -shedding of blood, and disarm the combatants, by raising the opinion in -favor of the Immaculate Conception to the dignity of a Catholic dogma. -But they failed. The only answer they could get from the infallible head -of the Church of Rome was, that “that dogma was not revealed in the Holy -Scriptures, had never been taught by the Apostles, nor by the Fathers, -and had never been believed or preached by the Church of Rome as an -article of faith!” - -The only thing the Popes could do to please the supplicant kings and -bishops, and nations of Europe in those days, was to _forbid_ both -parties to call each other _heretics_: and to _forbid_ to say that it -was an article of faith which ought to be believed to be saved. - -At the Council of Trent, the Franciscans, and all the partisans of the -“Immaculate Conception,” gathered her strength to have a decree in favor -of the new dogma; but the majority of the bishops were visibly against -that sacrilegious innovation, and they failed. - -It was reserved to the unfortunate Pius IX., to drag the Church of Rome -to that last limit of human folly. In the last century, a monk, called -Father Leonard, had a dream, in which he heard the Virgin Mary telling -him: “There would be an end to the wars in the world, and to the -heresies and schism in the church, only after a Pope should have -obliged, by a decree, all the faithful to believe that she was -'immaculate in her conception.’” - -That dream, under the name of a “celestial vision,” had been extensively -circulated, by means of little tracts. Many believed it to be a genuine -revelation from heaven; and, unfortunately, the good natured, but -weak-minded Pius IX., was among the number. - -When he was an exile in Gaeta, he had, himself, a dream, which he took -for a vision, on the same subject. He saw the Virgin, who told him that -he should come back to Rome, and get an eternal peace for the church, -only after he should have promised to declare that the “Immaculate -Conception” was a dogma, which every one had to believe to be saved. He -awoke from his dream much impressed by it; and the first thing he did -when up, was to make a vow to promulgate the new dogma as soon as he -should be back to Rome, and the world has seen how he has fulfilled that -vow. - -But, by the promulgation of this new dogma, Pius IX., far from securing -an eternal peace to his church, far from destroying what he was pleased -to call the heresies which are attacking Rome on every side, has done -more to shake the faith of the Roman Catholics than all their enemies. - -By trying to force this new article of faith on the consciences of his -people, in a time that so many can judge for themselves, and read the -records of past generations, he has pulled down the strongest column -which was supporting the whole fabric of his church; he forever -destroyed the best arguments which the priests had to offer to the -ignorant, deluded multitudes which they kept so abjectly tied to their -feet. - -No words can sufficiently express the dignified and supreme contempt -with which, before that epoch, the priests of Rome were speaking of the -“new articles of faith, the novelties of the arch-heretics, Luther, -Calvin, Knox, &c., &c!” How eloquent were the priests of Rome, before -the 8th of December, 1854, when saying to their poor ignorant dupes: “In -our holy Church of Rome there is no change, no innovations, no -novelties, no new dogmas. We believe to-day just what our fathers -believed, and what they have taught us; we belong to the apostolical -church; which means we believe only what Apostles have believed and -preached.” And the ignorant multitudes were saying: “Amen!” - -But, alas, for the poor priests of Rome to-day; those dignified -nonsenses, those precious and dear illusions, are impossible! They have -to confess that those high-sounding denunciations against what they call -the _new_ doctrines of the heretics, were nothing but big guns loaded to -the mouth to destroy the Protestants, which are discharging their deadly -missiles against the crumbling walls of their Church of Rome. They have -to confess that their pretensions to an unchangeable creed is all mere -humbug, shameful lies; they have to confess that the Church of Rome is -FORGING NEW DOGMAS, NEW ARTICLES OF FAITH; they do not any longer dare -to say to the disciples of the Gospel: “Where was your religion before -the days of Luther and Calvin?” for the secret voice of their conscience -says to-day to the Roman Catholics: “Where was your religion before the -8th of December, 1854?” and they cannot answer. - -There is an inexorable and irresistible logic in the minds even of the -most unlearned men, which defies, to-day, all the sophisms of the -priests of Rome, if they dare to speak again on their pet subjects: “the -novelties and new dogmas of the Protestants.” There is a silent, but -crushing voice, going, to-day, from the crowds to the priest, telling -him: “Now, be quiet and silent on what you are used to call the -novelties and new doctrines of the Protestants! for, are you not -preaching to us an awful novelty? Are you not damning us to-day for -disbelieving a thing which the church, during eighteen hundred years -has, a hundred times, solemnly declared, by the mouth of the Popes, had -never been revealed in the Holy Scriptures, had never been taught by the -Fathers, had never been heard of by the church herself?” - -I will never forget the sadness which overcame me when I received the -order from Bishop O’Regan to proclaim that new dogma to my people, (then -all Roman Catholics.) It was as if an earthquake had shaken and -destroyed the ground on which my feet were resting. My most cherished -illusions about the immutability and the infallibility of my church were -crumbling down, in my intelligence, in spite of my efforts to keep them -up. I have seen old priests, to whom I opened my mind on that subject, -shed tears of sorrow on the injury this new dogma would do to the -church. - -The Archbishop of Paris, at the head of the most learned members of the -clergy of France, had sent his protest to the Pope against this dogma -before it was decreed; and he had eloquently foretold the deplorable -consequences which would follow that innovation; but their warning voice -failed to make any impression on the mind of the infatuated Pope. - -And, we children of God, must we not acknowledge the hand of the Lord, -in that blindness of “the man of sin!” - -The days are not far away that a cry of joy will be heard from one end -of the world to the other: “Fear God, and give glory to him! Babylon is -fallen! Babylon is fallen! because she made all nations drink of the -wine of the wrath of her fornications.” - -For, when we see that “wicked one, who exalteth himself above all that -is called God,” destroying himself by the excess of his own folly and -impurities, we must bless the Lord. - -The proclamation of this new dogma is one of those great moral -iniquities which carry their punishment and their remedy in their own -hands. - -When the Pope, in the morning of the 8th of December, 1854, answered -twice: “I do not know;” to the question put to him: “Is the Virgin Mary -Immaculate in her Conception?” and then, a minute after, to the same -question, he answered: “Yes! I know it: the Holy Virgin Mary was -Immaculate in her Conception;” he proved to his most credulous dupes -that he was nothing but a sacrilegious comedian. How would a jury of -honest men deal with a witness who, being interrogated about what he -knows of a certain fact, would answer: “I know nothing about it;” and a -moment after would acknowledge that “he knows everything about it?” -Would not such a witness be justly punished as a perjurer? - -Such is the sad and unenviable position which the Pope made to himself -and to his church, on the 8th of December, 1854. Interrogated by the -nations of Europe about what was to be believed on the “Conception of -the Virgin Mary,” the Church of Rome, during ten centuries, had -answered: “I do not know.” And let every one remember that she wants to -be believed INFALLIBLE when she says she “knows nothing about the -Immaculate Conception.” - -But, to-day, that same church assures us, through the infallible decree -of Pius IX., that she knows, and that she has _always_ known and -believed that the Virgin Mary was Immaculate! - -Has the world ever seen such a want of self-respect, such an unblushing -impudence! - -What verdict will the Christian world give against that great mother of -lies? What punishment will the God of truth administer to that great -culprit who swears “yes” and “no” on the same question? - -It is a fact, that by the promulgation of this decree, Pius IX. had -forever destroyed his prestige in the minds of millions of his -followers. - -A few days after I had read to my congregation the decree of the pope -proclaiming the new dogma, and damning all those who would not believe -it, one of my most intelligent and respectable farmers came to visit me, -and put to me the following questions on the new articles of faith: - -“Mr. Chiniquy, please tell me, have I correctly understood the letter -from the pope you read us last Sabbath? Does the pope tell us in that -letter that we can find this new dogma of the ‘Immaculate Conception’ in -the Holy Scriptures; that it has been taught by the Fathers, and that -the church has constantly believed it from the days of the Apostles?” - -I answered: “Yes, my friend, the pope tells us all those things in his -letter which I read in the church last Sabbath.” - -“But, sir, will you be so kind as to read me the verses of the Holy -Scriptures which are in favor of the Immaculate Conception of the Holy -Virgin Mary?” - -“My dear friend,” I answered,“ “Now, please tell me the names of the -Holy Fathers who have preached that we must believe in the Immaculate -Conception, or be forever damned if we do not believe in it!” - -I answered my parishioner: “I would have preferred, my dear friend, that -you should have never come to put to me these questions; but as you ask -me the truth, I must tell you the truth. I have studied the Fathers with -a pretty good attention, but I have not yet found a single one of them -who was of that opinion in any way.” - -“I hope,” added the good farmer, “you will excuse me if I put to you -another question on this subject. Perhaps you do not know it, but there -is a great deal of feeling and talking about this new article of faith -among us since last Sabbath; I want to know a little more about it. The -pope says in his letter that the Church of Rome has always believed and -taught that dogma of Immaculate Conception. Is that correct?” - -“Yes, my friend, the pope says that in his Encyclical; but these last -nine hundred years more than one hundred popes have declared that the -church had never believed it. Even several popes have forbidden to say -‘that the Immaculate Conception was an article of faith’—and they -solemnly permitted us to believe and say what we please on that matter.” - -“If it be so with this new dogma, how can we know it is not so with the -other dogmas of our church, as the confession, the purgatory, etc.?” -added the farmer. - -“My dear friend, do not allow the devil to shake your faith. We are -living in bad days, indeed. Let us pray God to enlighten us and save us. -I would have given much had you never put to me these questions!” - -My honest parishioner had left me; but his awful questions (they were -really awful, as they are still awful for a priest of Rome), and the -answers I had been forced to give were sounding in my soul as -thunder-claps. There was in my poor trembling heart, as the awful noise -of an irresistible storm which was to destroy all that I had so dearly -cherished and respected in my then so dear and venerated Church of Rome. -My head was aching. I fell on my knees; but for a time I could not utter -a word of prayer; big tears were rolling on my burning cheeks; new light -was coming before the eyes of my soul; but I took it for the deceitful -temptation of Satan; a voice was speaking to me—it was the voice of my -God, telling me, “Come out from Babylon!” But I took that voice for the -voice of Satan; I was trying to silence it. The Lord was then drawing me -away from my perishing ways; but I did not know Him then; I was -struggling against Him to remain in the dark dungeons of error. But God -was to be the stronger. In His infinite mercy He was to overpower His -unfaithful servant; He was to conquer me, and with me many others. - - - - - CHAPTER LIV - - THE ABOMINATIONS OF AURICULAR CONFESSION. - - -There are two women who ought to be constant objects of the compassion -of the disciples of Christ, and for whom daily prayers ought to be -offered at the mercy-seat—the Brahmin woman, who, deceived by her -priests, burns herself on the corpse of her husband to appease the wrath -of her wooden gods; and the Roman Catholic woman, who, not less deceived -by her priests, suffers a torture far more cruel and ignominious in the -confessional-box, to appease the wrath of her wafer-god. - -For I do not exaggerate when I say, that for many noble-hearted, -well-educated, high-minded women to be forced to unveil their hearts -before the eyes of a man, to open to him all the most secret recesses of -their souls, all the most sacred mysteries of their single or married -life, to allow him to put to them questions which the most depraved -woman would never consent to hear from her vilest seducer, is often more -horrible and intolerable than to be tied on burning coals. - -More than once, I have seen women fainting in the confessional-box, who -told me afterwards that the necessity of speaking to an unmarried man on -certain things, on which the most common laws of decency ought to have -forever sealed their lips, had almost killed them! Not hundreds, but -thousands of times, I have heard from the lips of dying girls, as well -as married women, the awful words: “I am forever lost! All my past -confessions and communions have been so many sacrileges! I have never -dared to answer correctly the questions of my confessors! Shame has -sealed my lips and damned my soul!” - -How many times I remained as one petrified by the side of a corpse, when -these last words having hardly escaped the lips of one of my female -penitents who had been snatched out of my reach by the merciless hand of -death before I could give her pardon through the deceitful sacramental -absolution. I then believed, as the dead sinner herself had believed, -that she should not be forgiven except by that absolution. - -For there are not only thousands, but millions, of Roman Catholic girls -and women whose keen sense of modest and womanly dignity are above all -the sophisms and diabolical machinations of their priests. They never -can be persuaded to answer “Yes” to certain questions of their -confessors. They would prefer to be thrown into the flames and burnt to -ashes with the Brahmin widows, rather than allow the eyes of a man to -pry into the sacred sanctuary of their souls. Though sometimes guilty -before God, and under the impression that their sins will never be -forgiven if not confessed, the laws of decency are stronger in their -hearts than the laws of their perfidious church. No consideration, not -even the fear of eternal damnation, can persuade them to declare to a -sinful man sins which God alone has the right to know, for He alone can -blot them out with the blood of His Son, shed on the cross. - -But what a wretched life must that be of those exceptional noble souls -which Rome keeps in the dark dungeons of her superstition! They read in -all their books and hear from all their pulpits that if they conceal a -single sin from their confessors, they are forever lost! But being -absolutely unable to trample under their feet the laws of self-respect -and decency, which God Himself has impressed in their souls, they live -in constant dread of eternal damnation. No human words can tell their -desolation and distress, when at the feet of their confessors, they find -themselves under the horrible necessity of speaking of things on which -they would prefer to suffer the most cruel death rather than to open -their lips, or to be forever damned if they do not degrade themselves -forever in their own eyes by speaking on matters which a respectable -woman will never reveal to her own mother, much less to a man! - -I have known only too many of these noble-hearted women, who, when alone -with God in a real agony of desolation and with burning tears, had asked -Him to grant them what they considered the greatest favor, which was to -lose so much of their self-respect as to be enabled to speak of those -unmentionable things just as their confessors wanted them to speak; and, -hoping that their petition had been granted, they went again to the -confessional-box, determined to unveil their shame before the eyes of -that inexorable man. But when the moment had come for the -self-immolation, their courage failed, their knees trembled, their lips -became pale as death, cold sweat poured from all their pores! The voice -of modesty and womanly self-respect was speaking louder than the voice -of their false religion. They had to go out of the confessional-box -unpardoned—nay, with the burden of a new sacrilege on their conscience. - -Oh! how heavy is the yoke of Rome—how bitter is human life—how cheerless -is the mystery of the cross to those deluded and perishing souls! How -gladly they would rush into the blazing piles with the Brahmin women, if -they could hope to see the end of their unspeakable miseries through the -momentary tortures which would open to them a better life! - -I do here publicly challenge the whole Roman Catholic priesthood to deny -that the greater part of their female penitents remain a certain period -of time—some longer, some shorter—under that most distressing state of -mind. - -Yes, by far the greater majority of women at first find it impossible to -pull down the sacred barriers of self-respect, which God Himself has -built around their hearts, intelligences and souls as the best safeguard -against the snares of this polluted world. Those laws of self-respect, -by which they cannot consent to speak an impure word into the ears of a -man, and which shut all the avenues of the heart against his unchaste -questions, even when speaking in the name of God—those laws of -self-respect are so clearly written on their conscience, and they are so -well understood by them to be a most Divine gift, that, as I have -already said, many prefer to run the risk of being forever lost by -remaining silent. - -It takes many years of the most ingenious (I do not hesitate to call it -diabolical) efforts on the part of the priests to persuade the majority -of their female penitents to speak on questions which even pagan savages -would blush to mention among themselves. Some persist in remaining -silent on those matters during the greater part of their lives, and many -of them prefer to throw themselves into the hands of their merciful God, -and die without submitting to the defiling ordeal, even after they have -felt the poisonous stings of the enemy, rather than receive their pardon -from a man who, as they feel, would surely have been scandalized by the -recital of their human frailties. All the priests of Rome are aware of -this natural disposition of their female penitents. There is not a -single one—no, not a single one of their moral theologians, who does not -warn the confessors against that stern and general determination of the -girls and married women never to speak in the confessional on matters -which may more or less deal with sins against the seventh commandment. -Dens, Liguori, Debreyene, Bailly, etc.,—in a word, all the theologians -of Rome, own that this is one of the greatest difficulties which the -confessors have to contend with in the confessional-box. - -Not a single Roman Catholic priest will dare to deny what I say on this -matter, for they know that it would be easy for me to overwhelm them -with such a crowd of testimonials that their grand imposture would -forever be unmasked. - -I intend, at some future day, if God spares me and gives me time for it, -to make known some of the innumerable things which the Roman Catholic -theologians and moralists have written on this question. It will form -one of the most curious books ever written, and it will give -unanswerable evidence of the fact that, instinctively, without -consulting each other, and with an unanimity which is almost marvellous, -the Roman Catholic women, guided by the honest instincts which God has -given them, shrink from the snares put before them in the -confessional-box, and that everywhere they struggle to nerve themselves -with a superhuman courage against the torturer who is sent by the pope -to finish their ruin, and to make shipwrecks of their souls. Everywhere -woman feels that there are things which ought never to be told, as there -are things which ought never to be done, in the presence of the God of -holiness. She understands that to recite the history of certain sins, -even of thought, is not less shameful and criminal than to do them. She -hears the voice of God whispering into her ears,“ Perhaps the world has -never seen a more terrible, desperate, solemn struggle than the one -which is going on in the soul of a poor trembling young woman, who, at -the feet of that man, has to decide whether or not she will open her -lips on those things which the infallible voice of God, united to the no -less infallible voice of her womanly honor and self-respect, tell her -never to reveal to any man! - -The history of that secret, fierce, desperate struggle, has never yet, -so far as I know, been fully given. It would draw the tears of -admiration and compassion of the whole world, if it could be written -with its simple, sublime, and terrible realities. - -How many times I have wept as a child when some noble-hearted and -intelligent young girl, or some respectable married woman, yielding to -the sophisms with which I or some other confessor, had persuaded them to -give up their self-respect and their womanly dignity to speak with me on -matters on which a decent woman should never say a word with a man. They -have told me of their invincible repugnance, their horror of such -questions and answers, and they have asked me to have pity on them. Yes! -I have often wept bitterly on my degradation, when a priest of Rome. I -have realized all the strength, the grandeur and the holiness of their -motives for being silent on these defiling matters, and I could not but -admire them. It seemed at times that they were speaking the language of -angels of light; that I ought to fall at their feet and ask their pardon -for having spoken to them of questions on which a man of honor ought -never to converse with a woman whom he respects. - -But alas! I had soon to reproach myself, and regret those short -instances of my wavering faith in the infallible voice of my church. I -had soon to silence the voice of my conscience, which was telling me, -“Is it not a shame that you, an unmarried man, dare to speak on these -matters with a woman? Do you not blush to put such questions to a young -girl? Where is your self-respect—where is your fear of God? Do you not -promote the ruin of that girl by forcing her to speak on these matters?” - -How many times my God has spoken to me as He speaks to all the priests -of Rome, and said with a thundering voice: “What would that young man -do, could he hear the questions you put to his wife? Would he not blow -out your brains? And that father, would he not pass his dagger through -your breast if he could know what you ask from his poor trembling -daughter? Would not the brother of that young girl put an end to your -miserable life if he could hear the unmentionable subjects on which you -speak with her in the confessional?” - -I was compelled by all the popes, the moral theologians, and the -Councils of Rome to believe that this warning voice of my merciful God -was the voice of Satan. I had to believe, in spite of my own conscience -and intelligence, that it was good, nay, necessary, to put those -polluting, damning questions. My infallible church was mercilessly -forcing me to oblige those poor trembling, weeping, desolate girls and -women to swim with me and all their priests in those waters of Sodom and -Gomorrah, under the pretext that their self-will would be broken down, -their fear of sin and humility increased, and that they would be -purified by our absolutions. - -With what supreme distress, disgust and surprise we see, to-day, a great -part of the noble Episcopal Church of England struck by a plague which -seems incurable, under the name of Puseyism, or Ritualism, bringing -again—more or less openly—in many places the diabolical and filthy -auricular confession among the Protestants of England, Australia and -America The Episcopal church is doomed to perish in that dark and -stinking pool of popery—auricular confession—if she does not find a -prompt remedy to stop the plague brought by the disguised Jesuits, who -are at work everywhere to poison and enslave her too unsuspecting -daughters and sons. - -In the beginning of my priesthood, when I was in Quebec I was not a -little surprised and embarrassed to see a very accomplished and -beautiful young lady, whom I used to meet almost every week at her -father’s house, entering the box of my confessional. She had been used -to confess to another young priest of my acquaintance, and she was -always looked upon as one of the most pious girls of the city. Though -she had disguised herself as much as possible, in order that I might not -know her, I felt sure that I was not mistaken—she was the amiable Mary * -* - -Not being absolutely certain of the correctness of my impressions, I -left her entirely under the hope that she was a perfect stranger to me. -At the beginning she could hardly speak; her voice was suffocated by her -sobs, and through the little apertures of the thin partition between her -and me, I saw two streams of big tears trickling down her cheeks. After -much effort, she said: “Dear Father, I hope you do not know me, and that -you will never try to know me—I am a desperately great sinner. Oh! I -fear that I am lost! But if there is still a hope for me to be saved, -for God’s sake, do not rebuke me! Before I begin my confession, allow me -to ask you not to pollute my ears by questions which our confessors are -in the habit of putting to their female penitents; I have already been -destroyed by those questions. Before I was seventeen years old, God -knows that His angels are not more pure than I was; but the chaplain of -the nunnery where my parents had sent me for my education, though -approaching old age, put to me in the confessional a question which, at -first, I did not understand, but, unfortunately, he had put the same -questions to one of my young class-mates, who made fun of them in my -presence, and explained them to me: for she understood them too well. -This first unchaste conversation of my life plunged my thoughts into a -sea of iniquity, till then absolutely unknown to me; temptations of the -most humiliating character assailed me for a week, day and night; after -which, sins which I would blot out with my blood, if it were possible, -overwhelmed my soul as with a deluge. But the joys of the sinner are -short. Struck with terror at the thought of the judgment of God, after a -few weeks of the most deplorable life, I determined to give up my sins -and reconcile myself to God. Covered with shame, and trembling from head -to foot I went to confess to my old confessor, whom I respected as a -saint and cherished as a father. It seems to me that, with sincere tears -of repentance, I confessed to him the greatest part of my sins, though I -concealed one of them, through shame and respect for my spiritual guide. -But I did not conceal from him that the strange questions he had put to -me at my last confession were, with the natural corruption of my heart, -the principal cause of my destruction. - -“He spoke to me very kindly, encouraged me to fight against my bad -inclinations, and, at first, gave me very kind and good advice. But when -I thought he had finished speaking, and as I was preparing to leave the -confessional-box, he put to me two new questions of such a polluting -character that, I fear neither the blood of Christ, nor all the fires of -hell will ever be able to blot them out of my memory. Those questions -have achieved my ruin; they have stuck to my mind like two deadly -arrows; they are day and night before my imagination; they fill my -arteries and veins with deadly poison. - -“It is true, that at first, they filled me with horror and disgust; but -alas! I soon got so accustomed to them that they seemed to be -incorporated with me, and as if becoming a second nature. Those thoughts -have become a new source of innumerable criminal thoughts, desires and -actions. - -“A month later, we were obliged by the rules of our convent to go and -confess; but by this time, I was so completely lost, that I no longer -blushed at the idea of confessing my shameful sins to a man; it was the -very contrary. I had a real, diabolical pleasure in the thought that I -should have a long conversation with my confessor on those matters, and -that he would ask me more of his strange questions. In fact, when I had -told him everything without a blush, be began to interrogate me, and God -knows what corrupting things fell from his lips into my poor criminal -heart! Every one of his questions was thrilling my nerves and filling me -with the most shameful sensations! After an hour of this criminal -_tete-a-tete_ with my old confessor (for it was nothing else but a -criminal _tete-a-tete_), I perceived that he was as depraved as I was -myself. With some half-covered words, he made a criminal proposition, -which I accepted with covered words also; and during more than a year, -we have lived together on the most sinful intimacy. Though he was much -older than I, I loved him in the most foolish way. When the course of my -convent instruction was finished, my parents called me back to their -home. I was really glad of that change of residence, for I was beginning -to be tired of my criminal life. My hope was that, under the directions -of a better confessor, I should reconcile myself to God and begin a -Christian life. - -“Unfortunately for me, my new confessor, who was very young, began also -his interrogation. He soon fell in love with me, and I loved him in a -most criminal way. I have done with him things which I hope you will -never request me to reveal to you, for they are too monstrous to be -repeated, even in the confessional, by a woman to a man. - -“I do not say these things to take away the responsibility of my -iniquities with my young confessor, from my shoulders, for I think I -have been more criminal than he was. It is my firm conviction that he -was a good and holy priest before he knew me; but the questions he put -to me, and the answers I had to give him, melted his heart—I know -it—just as boiling lead would melt the ice on which it flows. - -“I know this is not such a detailed confession as our holy Church -requires me to make, but I have thought it necessary for me to give you -this short history of the life of the greatest and most miserable sinner -who ever asked you to help her to come out from the tomb of her -iniquities. This is the way I have lived these last few years. But last -Sabbath, God, in His infinite mercy, looked down upon me. He inspired -you to give us the Prodigal Son as a model of true conversion, and as -the most marvellous proof of the infinite compassion of the dear Saviour -for the sinner. I have wept day and night since that happy day, when I -threw myself into the arms of my loving, merciful Father. Even now, I -can hardly speak, because my regret for my past iniquities, and my joy -that I am allowed to bathe the feet of the Saviour with tears, are so -great that my voice is as choked. “ I was then a very young priest, and -never had any words so sublime come to my ears in the confessional-box. -Her tears and her sobs, mingled with the frank declaration of the most -humiliating actions, had made such a profound impression upon me that I -was, for some time, unable to speak. It had come to my mind also that I -might be mistaken about her identity, and that perhaps she was not the -young lady that I had imagined. I could, then, easily grant her first -request, which was to do nothing by which I could know her. The second -part of her prayer was more embarrassing; for the theologians are very -positive in ordering the confessors to question their penitents, -particularly those of the female sex, in many circumstances. - -I encouraged her in the best way I could, to persevere in her good -resolutions, by invoking the blessed Virgin Mary and St. Philomene, who -was, then, _Sainte a la mode_, just as Marie Alacoque is to-day, among -the blind slaves of Rome. I told her that I would pray and think over -the subject of her second request; and I asked her to come back in a -week for my answer. - -The very same day, I went to my own confessor, the Rev. Mr. Baillargeon, -then curate of Quebec, and afterwards Archbishop of Canada. I told him -the singular and unusual request she had made, that I should never put -to her any of those questions suggested by the theologians, to insure -the integrity of the confession. I did not conceal from him that I was -much inclined to grant her that favor; for I repeated what I had already -several times told him, that I was supremely disgusted with the infamous -and polluting questions which the theologians forced us to put to our -female penitents. I told him frankly that several old and young priests -had already come to confess to me; and that, with the exception of two, -they had told me that they could not put those questions and hear the -answers they elicited without falling into the most damnable sins. - -My confessor seemed to be much perplexed about what he should answer. He -asked me to come the next day, that he might review some theological -books, in the interval. The next day, I took down in writing his answer, -which I find in my old manuscripts, and I give it here in all its sad -crudity:— - -“Such cases of the destruction of female virtue by the questions of the -confessors is an unavoidable evil. It cannot be helped; for such -questions are absolutely necessary in the greater part of the cases with -which we have to deal. Men generally confess their sins with so much -sincerity that there is seldom any need for questioning them, except -when they are very ignorant. But St. Liguori, as well as our personal -observation, tells us that the greatest part of girls and women, through -a false and criminal shame, very seldom confess the sins they commit -against purity. It requires the utmost charity in the confessors to -prevent these unfortunate slaves of their secret passions from making -sacrilegious confessions and communions. With the greatest prudence and -zeal he must question them on those matters, beginning with the smallest -sins, and going, little by little, as much as possible by imperceptible -degrees, to the most criminal actions. As it seems evident that the -penitent referred to in your questions of yesterday is unwilling to make -a full and detailed confession of all her iniquities, you cannot promise -to absolve her without assuring yourself, by wise and prudent questions, -that she has confessed everything. - -“You must not be discouraged when, through the confessional or any other -way, you learn the fall of priests into the common frailties of human -nature with their penitents. Our Saviour knew very well that the -occasions and the temptations we have to encounter, in the confessions -of girls and women, are so numerous, and sometimes so irresistible, that -many would fall. But He has given them the Holy Virgin Mary, who -constantly asks and obtains their pardon; He has given them the -sacrament of penance, where they can receive their pardon as often as -they ask for it. The vow of perfect chastity is a great honor and -privilege; but we cannot conceal from ourselves that it puts on our -shoulders a burden which many cannot carry forever. St. Liguori says -that we must not rebuke the penitent priest who falls only once a month; -and some other trustworthy theologians are still more charitable.” - -This answer was far from satisfying me. It seemed to me composed of soft -soap principles. I went back with a heavy heart and an anxious mind; and -God knows that I made many fervent prayers that this girl should never -come again to give me her sad history. I was then hardly twenty-six -years old, full of youth and life. It seemed to me that the stings of a -thousand wasps to my ears could not do me so much harm as the words of -that dear, beautiful, accomplished, but lost girl. - -I do not mean to say that the revelations which she made, had, in any -way, diminished my esteem and my respect for her. It was just the -contrary. Her tears and her sobs, at my feet; her agonizing expressions -of shame and regret; her noble words of protest against the disgusting -and polluting interrogations of the confessors, had raised her very high -in my mind. My sincere hope was that she would have a place in the -kingdom of Christ with the Samaritan women, Mary Magdalene, and all the -sinners who have washed their robes in the blood of the Lamb. - -At the appointed day, I was in my confessional, listening to the -confession of a young man, when I saw Miss Mary entering the vestry, and -coming directly to my confessional-box, where she knelt by me. Though -she had, still more than at the first time, disguised herself behind a -long, thick, black veil, I could not be mistaken; she was the very same -amiable young lady in whose father’s house I used to pass such pleasant -and happy hours. I had often listened, with breathless attention, to her -melodious voice, when she was giving us, accompanied by her piano, some -of our beautiful church hymns. Who could then see and hear her, without -almost worshipping her? The dignity of her steps, and her whole mien, -when she advanced towards my confessional, entirely betrayed her and -destroyed her incognito. - -Oh! I would have given every drop of my blood in that solemn hour, that -I might have been free to deal with her just as she had so eloquently -requested me to do—to let her weep And cry at the feet of Jesus to her -heart’s content. Oh! if I had been free to take her by the hand, and -silently show her the dying Saviour, that she might have bathed His feet -with her tears, and spread the oil of her love on His head, without my -saying else but “Go in peace: thy sins are forgiven.” - -But there, in that confessional-box, I was not the servant of Christ, to -follow His Divine, saving words, and obey the dictates of my honest -conscience. I was the slave of the Pope! I had to stifle the cry of my -conscience, to ignore the inspirations of my God! There, my conscience -had no right to speak; my intelligence was a dead thing! The theologians -of the Pope, alone, had a right to be heard and obeyed! I was not there -to save, but to destroy; for, under the pretext of purifying, the real -mission of the confessor, often, if not always, in spite of himself, is -to scandalize and damn their souls. - -As soon as the young man who was making his confession at my left hand, -had finished, I, without noise, turned myself towards her, and said, -through the little aperture, “Are you ready to begin your confession?” - -But she did not answer me. All that I could hear was: “Oh, my Jesus, -have mercy upon me! I come to wash my soul in Thy blood; wilt Thou -rebuke me?” - -During several minutes she raised her hands and eyes to heaven, and wept -and prayed. It was evident that she had not the least idea that I was -observing her; she thought the door of the little partition between her -and me was shut. But my eyes were fixed upon her; my tears were flowing -with her tears, and my ardent prayers were going to the feet of Jesus -with her prayers. I would not have interrupted her for any -consideration, in this, her sublime communication with her merciful -Savior. - -But after a pretty long time, I made a little noise with my hand, and -putting my lips near the opening of the partition which was between us, -I said in a low voice, “Dear sister, are you ready to begin your -confession?” - -She turned her face a little towards me, and said with trembling voice, -“Yes, dear father, I am ready.” - -But she then stopped again to weep and pray, though I could not hear -what she said. - -After some time in silent prayer, I said, “My dear sister, if you are -ready, please begin your confession.” She then said, “My dear father, do -you remember the prayers which I made to you, the other day? Can you -allow me to confess my sins without forcing me to forget the respect -that I owe to myself, to you, and to God, who hears us? And can you -promise that you will not put to me any of those questions which have -already done me such irreparable injury? I frankly declare to you that -there are sins in me that I cannot reveal to anyone, except to Christ, -because He is my God, and that he already knows them all. Let me weep -and cry at His feet: can you not forgive me without adding to my -iniquities by forcing me to say things that the tongue of a Christian -woman cannot reveal to a man?” - -“My dear sister,” I answered, “were I free to follow the voice of my own -feelings I would be only too happy to grant your request; but I am here -only as the minister of our holy church, and bound to obey the laws. -Through her most holy Popes and theologians she tells me that I cannot -forgive your sins, if you do not confess them all, just as you have -committed them. The church tells me also that you must give the details, -which may add to the malice or change the nature of your sins. I am -sorry to tell you that our most holy theologians make it a duty of our -confessor to question the penitent on the sins which he has good reason -to suspect have been voluntarily omitted.” - -With a piercing cry she exclaimed, “Then, O my God, I am lost—forever -lost!” - -This cry fell upon me like a thunderbolt; but I was still more -terror-stricken when, looking through the aperture, I saw she was -fainting; I heard the noise of her body falling upon the floor, and of -her head striking against the sides of the confessional box. - -Quick as lightning I ran to help her, took her in my arms, and called a -couple of men who were at a little distance, to assist me in laying her -on a bench. I washed her face with some cold water and vinegar. She was -as pale as death, but her lips were moving, and she was saying something -which nobody but I could understand— - -“I am lost—lost forever!” - -We took her home to her disconsolate family, where, during a month she -lingered between life and death. Her two first confessors came to visit -her; but having asked every one to go out of the room, she politely, but -absolutely, requested them to go away, and never come again. She asked -me to visit her every day, “for,” she said, “I have only a few more days -to live. Help me to prepare myself for the solemn hour which will open -to me the gates of eternity!” - -Every day I visited her, and I prayed and I wept with her. - -Many times, when alone, with tears I requested her to finish her -confession; but, with a firmness which, then, seemed to be mysterious -and inexplicable, she politely rebuked me. - -One day, when alone with her, I was kneeling by the side of her bed to -pray, I was unable to articulate a single word, because of the -inexpressible anguish of my soul on her account, she asked me, “Dear -father why do you weep?” - -I answered, “How can you put such a question to your murderer! I weep -because I have killed you, dear friend.” - -This answer seemed to trouble her exceedingly. She was very weak that -day. After she had wept and prayed in silence, she said, “do not weep -for me, but weep for so many priests who destroy their penitents in the -confessional. I believe in the holiness of the sacrament of penance, -since our holy church has established it. But there is, somewhere, -something exceedingly wrong in the confessional. Twice I have been -destroyed, and I know many girls who have also been destroyed by the -confessional. This is a secret, but will that secret be kept forever? I -pity the poor priests the day that our fathers will know what becomes of -the purity of their daughters in the hands of their confessors. Father -would surely kill my two last confessors, if he could only know they -have destroyed his poor child.” - -I could not answer except by weeping. - -We remained silent for a long time; then she said, “It is true that I -was not prepared for the rebuke you have given me, the other day, in the -confessional; but you acted conscientiously as a good and honest priest. -I know you must be bound by certain laws.” - -She then pressed my hand with her cold hand and said,“ She had hardly -finished her last word when she fainted, and I feared lest she should -die just then, when I was alone with her. - -I called the family, who rushed into the room. The doctor was sent for. -He found her so weak that he thought proper to allow only one or two -persons to remain in the room with me. He requested us not to speak at -all: “For,” said he, “the least emotion might kill her instantly; her -disease is, in all probability, an aneurism of the aorta, the big vein -which brings the blood to the heart: when it breaks, she will go as -quick as lightning.” - -It was nearly ten at night when I left the house, to go and take some -rest. But it is not necessary to say that I passed a sleepless night. My -dear Mary was there, pale, dying from the deadly blow which I had given -her in the confessional. She was there, on her bed of death, her heart -pierced with the dagger which my church had put into my hands! and -instead of rebuking, and cursing me for my savage, merciless fanaticism, -she was blessing me! She was dying from a broken heart! and I was not -allowed by my church to give her a single word of consolation and hope, -for she had not made her confession? I had mercilessly bruised that -tender plant, and there was nothing in my hands to heal the wounds I had -made! - -It was very probable that she would die the next day, and I was -forbidden to show her the crown of glory which Jesus has prepared in His -kingdom for the repenting sinner! - -My desolation was really unspeakable, and I think I would have been -suffocated and have died that night, if the stream of tears which -continually flowed from my eyes had not been as a balm to my distressed -heart. - -How dark and long the hours of that night seemed to me! - -Before the dawn of day, I arose to read my theologians again, and see if -I could not find some one who would allow me to forgive the sins of that -dear child, without forcing her to tell me anything she had done. But -they seemed to me, more than ever, unanimously inexorable, and I put -them back on the shelves of my library with a broken heart. - -At nine A. M. the next day, I was by the bed of our dear sick Mary. I -cannot sufficiently tell the joy I felt, when the doctor and whole -family said to me, “She is much better; the rest of last night has -wrought a marvelous change, indeed.” - -With a really angelic smile she extended her hand towards me, that I -might press it in mine, and she said, “I thought last evening, that the -dear Savior would take me to Him, but He wants me, dear father, to give -you a little more trouble; however, be patient, it cannot be long before -the solemn hour of the appeal will ring. Will you please read me the -history of the suffering and death of the beloved Savior, which you read -me the other day? It does me so much good to see how He has loved me, -such a miserable sinner.” - -There was a calm and solemnity in her words which struck me singularly, -as well as all those who were there. - -After I had finished reading, she exclaimed, “He has loved me so much -that He died for my sins!” And she shut her eyes as if to meditate in -silence, but there was a stream of big tears rolling down her cheeks. - -I knelt down by her bed, with her family, to pray; but I could not utter -a single word. The idea that this dear child was there, dying from the -cruel fanaticism of my theologians and my own cowardice in obeying them, -was a mill-stone to my neck. It was killing me. - -Oh! if by dying a thousand times, I could have added a single day to her -life, with what pleasure I would have accepted those thousand deaths! - -After we had silently prayed and wept by her bedside, she requested her -mother to leave her alone with me. - -When I saw myself alone, under the irresistible impression that this was -her last day, I fell on my knees again, and with tears of the most -sincere compassion for her soul, I requested her to shake off her shame -and to obey our holy church, which requires every one to confess their -sins if they want to be forgiven. - -She calmly, but with an air of dignity which no human words can express, -said,“ “Yes,” I said, “this is what the Holy Scriptures tell us.” - -“Well, then, how is it possible that our confessors dare to take away -from us that holy, divine coat of modesty and self-respect? Has not -Almighty God Himself made, with His own hands, that coat of womanly -modesty and self-respect, that we might not be to you and to ourselves, -a cause of shame and sin?” - -I was really stunned by the beauty, simplicity, and sublimity of that -comparison. I remained absolutely mute and confounded. Though it was -demolishing all the traditions and doctrines of my church, and -pulverizing all my holy doctors and theologians, that noble answer found -such an echo in my soul, that it seemed to me a sacrilege to try to -touch it with my finger. - -After a short time of silence, she continued, “Twice I have been -destroyed by priests in the confessional. They took away from me that -divine coat of modesty and self-respect which God gives to ever human -being who comes into this world, and twice, I have become for those very -priests a deep pit of perdition, into which they have fallen, and where, -I fear, they are forever lost! My merciful heavenly Father has given me -back that coat of skins, that nuptial robe of modesty, self-respect, and -holiness, which had been taken away from me. He cannot allow you or any -other man, to tear again and spoil that vestment which is the work of -His hands.” - -These words had exhausted her; it was evident to me that she wanted some -rest. I left her alone, but I was absolutely beside myself. Filled with -admiration for the sublime lessons which I had received from the lips of -that regenerated daughter of Christ, who, it was evident, was soon to -fly away from us, I felt a supreme disgust for myself, my -theologians,—shall I say it? yes, I felt in that solemn hour a supreme -disgust for my church, which was cruelly defiling me, and all her -priests, in the confessional-box. I felt, in that hour, a supreme horror -for that auricular confession, which is so often a pit of perdition and -supreme misery for the confessor and penitent. I went out and walked two -hours on the Plains of Abraham, to breathe the pure and refreshing air -of the mountains. There, alone, I sat on a stone, on the very spot where -Wolf and Montcalm fought and died; and I wept to my heart’s content, on -my irreparable degradation, and the degradation of so many priests -through the confessional. - -At four o’clock in the afternoon I went back again to the house of my -dear dying Mary. The mother took me apart, and very politely said, “My -dear Mr. Chiniquy, do you not think it is time that our dear child -should receive the last sacraments? She seemed to be much better this -morning, and we were full of hope: but she is now rapidly sinking. -Please lose no time in giving her the holy viaticum and the extreme -unction.” - -I said, “Yes, madam: let me pass a few minutes alone with our dear -child, that I may prepare her for the last sacraments.” - -When alone with her, I again fell on my knees, and, amidst torrents of -tears, I said, “Dear sister, it is my desire to give you the holy -viaticum and the extreme unction: but tell me, how can I dare do a thing -so solemn against all the prohibitions of our holy church? How can I -give you the holy communion without first giving you absolution? and how -can I give you absolution when you earnestly persist in telling me that -you have so many sins which you will never declare to me or any other -confessor? - -“You know that I cherish and respect you as if you were an angel sent to -me from heaven. You told me, the other day, that you blessed the day -that you first saw and knew me. I say the same thing. I bless the day -that I have known you; I bless every hour that I have spent by your bed -of suffering; I bless every tear which I have shed with you on your sins -and on my own; I bless every hour we have passed together in looking to -the wounds of our beloved, dying Savior; I bless you for having forgiven -me your death! for I know it, and I confess it in the presence of God, I -have killed you, dear sister. But now I prefer a thousand times to die -than to say to you a word which would pain you in any way, or trouble -the peace of your soul. Please, my dear sister, tell me what I can and -must do for you in this solemn hour?” - -Calmly, and with a smile of joy such as I had never seen before, nor -seen since, she said, “I thank and bless you, dear father, for the -parable of the Prodigal Son, on which you preached a month ago. You have -brought me to the feet of the dear Savior; there I have found a peace -and a joy surpassing anything that human heart can feel; I have thrown -myself into the arms of my Heavenly Father, and I know He has mercifully -accepted and forgiven His poor prodigal child! Oh, I see the angels with -their golden harps around the throne of the Lamb! Do you not hear the -celestial harmony of their songs? I go—I go to join them in my Father’s -house. I SHALL NOT BE LOST! - -While she was thus speaking to me my eyes were really turned into two -fountains of tears; I was unable, as well as unwilling, to see anything, -so entirely overcome was I by the sublime words which were flowing from -the dying lips of that dear child, who was no more a sinner, but a real -angel of Heaven to me. I was listening to her words; there was a -celestial music in every one of them. But she had raised her voice in -such a strange way, when she had begun to say,“and she had made such a -cry of joy when she had to let the last words, “not be lost,” escape her -lips, that I raised my head and opened my eyes to look at her. I -suspected that something strange had occurred. - -I got upon my feet, passed my handkerchief over my face to wipe away the -tears which were preventing me from seeing with accuracy, and looked at -her. - -Her hands were crossed on her breast, and there was on her face the -expression of a really superhuman joy; her beautiful eyes were fixed as -if they were looking on some grand and sublime spectacle; it seemed to -me, at first, that she was praying. - -In that very instant the mother rushed into the room, crying, “My God! -my God! what does that cry ‘_lost_’ mean?”—For her last words, “not to -be lost,” particularly the last one, had been pronounced with such a -powerful voice, that they had been heard almost everywhere in the house. - -I made a sign with my hand to prevent the distressed mother from making -any noise and troubling her dying child in her prayer, for I really -thought that she had stopped speaking, as she used so often to do, when -alone with me, in order to pray. But I was mistaken. The redeemed soul -had gone, on the golden wings of love, to join the multitude of those -who have washed their robes in the blood of the Lamb, to sing the -eternal Alleluia. - -The revelation of the unmentionable corruptions directly and unavoidably -engendered by auricular confession, had come to me from the lips of that -young lady, as the first rays of the sun which were to hurl back the -dark clouds of night by which Rome had wrapped my intelligence on that -subject. - -So miserable by her fall and her sins, but so admirable by her -conversion, that young lady was standing before me, for the rest of my -priestly life, as the bright beacon raised on the solitary rocks stands -before the sailor whose ship is drifting through the shoals, in a dark -and stormy night. - -She was brought there, by the merciful hand of God, to right my course. - -Lost and degraded by auricular confession, only after having given it -up, that precious soul was to find peace and life, when washed in the -blood of the Lamb, as the only hope and refuge of sinners. - -Her words, filled with a superhuman wisdom, and her burning tears, came -to me, by the marvelous Providence of God, as the first beams of the Sun -of Righteousness, to teach me that auricular confession was a Satanic -invention. - -Had this young person been the only one to tell me that, I might still -have held some doubt about the diabolical origin of that institution. -But thousands and thousands, before and after her, have been sent by my -merciful God to tell me the same tale, till after twenty-five years of -experience it became a certitude to me that that modern invention of -Rome must, sooner or later, with very few exceptions, drag both the -confessor and his female penitents into a common and irreparable -ruin.[D] - ------ - -Footnote D: - - Those who would like to know all about the abominations of auricular - confession should have my volume “The Priest, The Woman and The - Confessional.” It is probably the only book ever written on that - subject which completely unveils the mask of Rome, by telling the - whole truth. - ------ - - - - - CHAPTER LV. - -THE ECCLESIASTICAL RETREAT—CONDUCT OF THE PRIESTS—THE BISHOP FORBIDS ME - TO DISTRIBUTE THE BIBLE. - - -On the first of Aug., 1855, I received the following letter: - - THE COLLEGE—_Chicago July 24th, 1855_. - - REV. MR. CHINIQUY. - -You will have the goodness to attend a spiritual retreat to be given -next month at the college, in Chicago, for the clergy of the diocese of -Chicago and Quincy. - -The spiritual exercises, which will be conducted by the Rt. Rev. the -Bishop of Louisville, are to commence on Tuesday, the 28th of Aug., and -will terminate on the following Sunday. This arrangement will -necessitate your absence from your church on Sunday, the 14th, after -Pentecost, which you will make known to your congregation. No clergyman -is allowed to be absent from this retreat without the previous written -consent of the bishop of the diocese, which consent will not be given -except in cases which he will judge to be of urgent necessity. - - By order of Rt. Rev. Bishop, - - MATTHEW DILLON, - - _Pro Secretary_. - -Wishing to study the _personnel_ of that Irish clergy of which Bishop -Vandeveld had told such frightful things, I went to St. Mary’s -University, two hours ahead of time. - -Never did I see such a band of jolly fellows. Their dissipation and -laughter, their exchange of witty, and too often, unbecoming -expressions, the tremendous noise they made in addressing each other, at -a distance: Their “Hallo, Patrick!” “hallo, Murphy!”“The answers: “Yes! -yes! She will never leave me;” or “no! no! the crazy girl is gone,” were -invariably followed by outbursts of laughter. - -Though nine-tenths of them were evidently under the influence of -intoxicating drinks, not one could be said to be drunk. But the strong -odor of alcohol, mixed with the smoke of cigars, soon poisoned the air -and made it suffocating. - -I had withdrawn in a corner, alone, in order to observe everything. - -What stranger, in entering that large hall, would have suspected that -those men were about to begin one of the most solemn and sacred actions -of a priest of Jesus Christ! With the exception of five or six, they -looked more like a band of carousing raftsmen, than priests. - -About an hour before the opening of the exercises, I saw one of the -priests with hat in hand accompanied by two of the fattest and most -florid of the band, going to every one, collecting money and with the -most hilarity and pleasure, each one threw his bank bills into the hat. -I supposed that this collection was intended to pay for our board, -during the retreat, and I prepared the $15 I wanted to give. When they -came near me—the big hat was literally filled with five and ten dollar -bills. Before handing my money to them, I asked: “What is the object of -that collection?” - -“Ah! ah!” they answered with a hearty laugh,“and the collectors laughed -outright. - -I answered politely, but seriously: “Gentlemen, I came here to meditate -and pray; and when I am thirsty, the fresh and pure water of Lake -Michigan will quench my thirst. I have given up, long ago, the use of -intoxicating drinks. Please excuse me, I am a teetotaler.” - -“So we are!” they answered with a laugh; “We have all taken the pledge -from Father Mathew; but this does not prevent us from taking a little -drop to quench our thirst and keep up our health. Father Mathew is not -so merciless as you are.” - -“I know Father Mathew well;” I answered, “I have written to him and seen -him many times. Allow me to tell you that we are of the same mind about -the use of intoxicating drink.” - -“Is it possible! you know Father Mathew! and you are exchanging letters -with him! What a holy man he is, and what good he has done in Ireland, -and everywhere!” they answered. - -“But the good he has done will not last long,” I said, “if all his -disciples keep their pledges as you do.” - -As we were talking, a good number of priests came around to hear what -was said; for it was evident to all, that the bark of their collectors, -not only had come to shallow waters, but had struck on a rock. - -One of the priests said: “I thought we were to be preached by Bishop -Spaulding; I had no idea that it was Father Chiniquy who had that -charge.” - -“Gentlemen,” I answered, “I have as much right to preach to you in favor -of temperance as you have to preach to me in favor of intemperance. You -may do as you please about the use of strong drink, during the retreat; -but I hope I also may have the right to think and do as I please, in -that matter.” - -“Of course,” they all answered, “But you are the only one who will not -give us a cent to get a little drop.” - -“So much the worse for you all, gentlemen, if I am the only one. But -please excuse me, I cannot give you a cent for that object.” - -They then left me, saying something which I could not understand, but -they were evidently disgusted, with what they considered my stubbornness -and want of good manners. - -I must, however, say here, that two of them, Mr. Dunn, pastor of one of -the best congregations in Chicago, and the other unknown to me, came to -congratulate me on the stern rebuke I had given the collectors. - -“I regret,” said Mr Dunn, “the five dollars I have thrown into that hat. -If I had spoken to you before, and had known that you would be brave -enough to rebuke them, I would have stood by you, and kept my money for -better use. It is really a shame that we should be preparing ourselves -for a retreat by wasting $500 for such a shameful object. They have just -told me that they have raised that sum for the champagne, brandy, whisky -and beer they will drink, this week. Ah! what disgrace! What a cry of -indignation would be raised against us, if such a shameful thing should -be known! I am sorry about the unkind words those priests have spoken to -you; but you must excuse them, they are already full of bad whisky. - -“Do not think, however, that you are friendless, here, in our midst. You -have more friends than you think among the Irish priests; and I am one -of them, though you do not know me. Bishop Vandeveld has often spoken to -me of your grand colonization work, among the French.” - -Mr. Dunn, then, pressed my hand in his, and taking me a short distance -from the others, said: - -“Consider me, hereafter, as your friend: you have won my confidence by -the fearless way in which you have just spoken, and the common sense of -your arguments. - -“You have lost a true friend in Bishop Vandevelde. I fear that our -present bishop will not do you justice. Lebel and Carthyvel have -prejudiced him against you. But I will stand by you, if you are ever -unjustly dealt with, as I fear you will, by the present administration -of the diocese. I fear we are on the eve of great evils. The scandalous -suit which Bishop O’Regan has brought upon his predecessor is a -disgrace. If he has gained $50,000 by it, he has forever lost the -respect and confidence of all his priests and diocesans. - -“After the mild and paternal ruling of Bishop Vandevelde, neither the -priests, nor the people of Illinois will long bear the iron chains which -the present bishop has in store for us all.” - -I thanked Mr. Dunn for his kind words, and told him that I had already -tasted the paternal love of my bishop by being twice dragged by Spink -before the criminal court for having refused to live on good terms with -the two most demoralized priests I have ever known. - -He, then, speaking with a more subdued voice, said: - -“I must tell you, confidentially, that one of those priests, Lebel, will -be turned out ignominiously from the diocese, during the retreat. Last -week, a new fact, which surpasses all his other abominations, has been -revealed and proved to the bishop, for which he will be interdicted.” - -At that moment, the bell called us to the chapel to hear the regulations -of the bishop in reference to the retreat, after which we sang the -matins. - -At 8 P. M., we had our first sermon by Bishop Spaulding, from Kentucky. -He was a fine-looking man, a giant in stature, and a good speaker. But -the way in which he treated his subject, though very clever, left, in my -mind, the impression that he did not believe a word of what he said. At -certain times, there was much fire in his elocution, but it was a fire -of straw. He delivered two sermons, each day; and the Rev. Mr. -Vanhulest, a Jesuit, gave us two meditations, each of them lasting from -forty to fifty minutes. The rest of the time was spent in reading aloud -the life of a saint, reciting the breviarum, examination of conscience -and going to confession. - -We had half an hour for meals, followed by one hour of recreation. Thus -were the days spent. But the nights! the nights! what shall I say of -them! What pen can describe the orgies I witnessed during those dark -nights! and who can believe what I shall have to say about them! though -I will not and cannot say the half of what I have seen and heard! - -I got from the Rev. Mr. Dunn, then one of the bishop’s counselors, and -soon after, Vicar General, the statement that the sum of $500 was -expended in intoxicating drinks during the six days of the retreat. I -ought to say during the five nights. My pen refuses to write what my -eyes saw and my ears heard during the long hours of those nights, which -I cannot forget though I should live a thousand years. - -The drinking used to begin about 9 o’clock, as soon as the lights were -put out. Some were handing the bottles from bed to bed, while others -were carrying them to those at a distance, at first, with the least -noise possible; but half an hour had not elapsed before the alcohol was -beginning to unloose the tongues, and upset the brain. Then the _bons -mots_, the witty stories, at first, were soon followed by the most -indecent and shameful recitals. Then the songs, followed by the barking -of dogs, the croaking of frogs, the howling of wolves. In a word, the -cries of all kinds of beasts, often mixed with the most lascivious -songs, the most infamous anecdotes flying from bed to bed, from room to -room, till one or two o’clock in the morning. - -One night three priests were taken with delirium tremens, almost at the -same time. One cried out that he had a dozen rattle-snakes at his shirt; -the second was fighting against thousands of bats which were trying to -tear his eyes from their sockets: and the third, with a stick, was -repulsing millions of spiders which, he said, were as big as wild -turkeys, all at work to devour him. The cries and lamentations of those -three priests were really pitiful! To those cries, add the lamentations -of some dozen of them whose overloaded stomachs were ejecting in the -beds and all around, the enormous quantity of drink they had swallowed! - -The third day, I was so disgusted and indignant, that I determined to -leave, without noise, under the pretext that I was sick. It was not a -false pretext; for I was really sick. There was no possibility of -sleeping before two or three o’clock. Besides, the stench in the -dormitories was horrible. - -There was, however, another thing which was still more overwhelming me. -It was the terrible moral struggle in my soul from morning till night, -and from night till morning, when the voice of conscience, which I had -to take for the voice of Satan, was crying in my ears:“ Oh! what an -awful thing it is to resist the voice of God! To take him for the evil -one, when, by his warnings, he seeks to save your soul! Although the -horrible scandal I had seen distressed me more than human words can -tell, those mental conflicts were still more distressing. Fearing lest I -should entirely lose my faith in my religion, and become an absolute -infidel, by remaining any longer in the midst of such profligacy, I -determined to leave; but before doing so, I wanted to consult the new -friend whom the Providence of God had given me in Mr. Dunn. It seemed -the unbearable burden which was on my shoulders would become lighter, by -sharing it with such a sympathetic brother priest. - -I went to him, after dinner, and taking him apart, I told him all about -the orgies of last night, and asked his advice on my determination not -to continue that retreat, which was evidently nothing else than a blind, -and a sacrilegious comedy, to deceive the world. - -He answered: “You teach me nothing, for I spent last night in the same -dormitory where you were. One of the priests told me all about those -orgies, yesterday; I could hardly believe what he said, and I determined -to see and hear for myself what was going on. You do not exaggerate, you -do not even mention half of the horrors of last night. It baffles any -description. It is simply incredible for any one who has not himself -witnessed them. However, I do not advise you to leave. It would forever -ruin you in the mind of the bishop, who is not already too well disposed -in your favor. The best thing you can do is to go and tell everything to -Bishop Spaulding. I have done it this morning; but I felt that he did -not believe the half of what I told him. When the same testimony comes -from you, then he will believe it, and will probably take some measures, -with our own bishop, to put an end to those horrors. I have something to -tell you, confidentially, which surpasses, in a measure, anything you -know of the abominations of these last three nights. “ “With these fine -words ringing in my ears,” said good Mr. Dunn, “I had to leave his room -at the double quick. It is of no use for us to speak to Bishop O’Regan, -on that matter. It will do no good. He wants to get a large subscription -from those priests, at the end of the retreat, and he is rather inclined -to pet than punish them, till he obtains the $100,000 he wants to build -his white marble palace on the lake shore.” - -I replied: “Though you add to my desolation, instead of diminishing it, -by what you say of the strange principles of our bishop, I will speak to -my lord Spaulding as you advise me.” - -Without a moment’s delay, I went to his room. He received me very -kindly, and did not at all seem surprised at what I said. It was as if -he had been accustomed to see the same, or still worse abominations. -However, when I told him the enormous quantity of liquor drank, and that -retreat would be only a ridiculous comedy, if no attempt at reform was -tried, he agreed with me; “but it would be advisable to try it,” he -said.“ Although the Bishop of Chicago seemed puzzled at seeing me -entering the room with my lord Spaulding, he was as polite as possible. -He listened with more attention than I expected to the narrative I gave -of what is going on among the priests. After telling him my sad story, -Bishop Spaulding said: “My lord of Chicago: These facts are very grave, -and there cannot be any doubt about the truth of what we have just -heard. Two other gentlemen gave me the same testimony this morning.” - -“Yes!” said Bishop O’Regan, “it is very sad to see that our priests have -so little self-respect, even during such solemn days as those of a -public retreat. The Rev. Mr. Dunn has just told me the same sad story as -Father Chiniquy. But what remedy can we find for such a state of things? -Perhaps it might do well to give them a good sermon on temperance. Mr. -Chiniquy, I am told that you are called ‘the temperance apostle of -Canada.’ and that you are a powerful speaker on that subject; would you -not like to give them one or two addresses on the injury they are doing -to themselves and to our holy church, by their drunkenness?” - -“If those priests could understand me in French,” I replied, “I would -accept the honor you offer me, with pleasure; but to be understood by -them, I would have to speak in English; and I am not sufficiently free -in that language to attempt it. My broken English would only bring -ridicule upon the holy cause of temperance. - -“But my lord Spaulding has already preached on that subject in Kentucky, -and an address from his lordship would be listened to with more -attention and benefit from him than from me.” - -It was, then, agreed that he should change his programme, and give two -addresses on temperance, which he did. But though these addresses were -really eloquent, they were pearls thrown before swine. - -The drunken priests slept as usual; and even snored, almost through the -whole length of the delivery. It is true that we could notice a little -improvement and less noise the following nights; the change, however, -was very little. - -The fourth day of the retreat, the Rev. Mr. Lebel came to me with his -bag in his hand. He looked furious. He said: - -“Now, you must be satisfied, I am interdicted and turned out -ignominiously from this diocese. It is your work! But mind what I tell -you; you will, also, soon, be turned out from your colony by the mitred -tyrant who has just struck me down. He told me, several times, that he -would, at any cost, break your plans of French colonization, by sending -you to the south-west of Illinois, along the Mississippi, to an old -French settlement, opposite St. Louis. - -“He is enraged against you for your refusing to give him your fine -property at St. Anne.” - -I answered him: “You are mistaken when you think that I am the author of -your misfortunes. You have disgraced yourself, by your own acts. God has -given you talents and qualities, which, if cultivated, would have -exalted you in the church, but you have preferred to destroy those great -gifts, in order to follow the evil inclinations of your poor degraded -human nature; you reap to-day what you have sown. Nobody is more sorry -than I am, for your misfortune, and my most sincere wish is that the -past may be a lesson to guide your steps in the future. The desire of my -bishop to turn me out of my colony does not trouble me. If it is the -will of God to keep me at the head of that great work, the Bishop of -Chicago will go down from his episcopal throne before I go down the -beautiful hill of St. Anne. Adieu!” - -He soon disappeared. But how the fall of this priest, whom I had so -sincerely loved, saddened me! - -The next Sabbath was the last day of the retreat. All the priests went -in procession to the cathedral, to receive the holy communion, and every -one of them ate, what we had to believe the true body, soul and divinity -of Jesus Christ. This, however, did not prevent thirteen of them from -spending the greater part of the next night in the calaboose, to which -they had been taken by the police, from houses of ill-fame, where they -were rioting and fighting. The next morning, they were discharged from -the hands of the police by paying pretty round sums of money for the -trouble of the night! - -The next day, I went to Mr. Dunn’s parsonage to ask him if he could give -me any explanation of the rumor which was afloat, and to which Mr. Lebel -had made allusion, that it was the intention of the bishop to remove me -from my colony to some distant part of his diocese. - -“It is unfortunately too true,” said he. “Bishop O’Regan thinks that he -has a mission from heaven to undo all his predecessor has done, and as -one of the best and grandest schemes of Bishop Vandevelde was to secure -the possession of this magnificent State of Illinois to our church, by -inducing all the Roman Catholic emigrants from France, Belgium and -Canada, to settle here, our present bishop does not conceal that he will -oppose that plan by removing you to such a distance, that your -colonization plans will be at an end. He says that the French are, as a -general thing, rebels and disobedient to their bishops. He prefers -seeing the Irish coming, on account of their proverbial docility to -their ecclesiastical superiors. - -“I have, in vain, tried to change his mind. I told you, before, that he -often asks my opinion on what I think the best thing to be done for the -good of the diocese. But I do not think that he intends to follow my -advice! it is just the contrary. My impression now is, that he wants to -know our views, only for the pleasure of acting diametrically in -opposition to what we advise.” - -I must not omit to say, that we had been requested to spend the forenoon -of Monday, in the University, for an important affair which the Bishop -had to propose to his clergy. We were all there, in the great hall, at -the appointed hour. Even the thirteen priests who had spent the best -part of the night at the police station, heard the voice of their -bishop, and they were there, as docile lambs. - -We knew beforehand, the proposition which was to be put before us. It -was to build a palace for our bishop, worthy of the great Illinois -State, the cost of which would be about $100,000. - -Though every one of us felt that this was most extravagant in such a -young and poor diocese, nobody dared to raise his voice against that act -of pride and supreme folly. Every one promised to do all in his power to -raise that sum, and to show our good will, we raised among ourselves, at -once, $7,000, which we gave in cash or in promissory notes. - -After this act of liberality, we were blessed and dismissed by our -bishop. - -I was but a few steps from the University, when an Irish priest, unknown -to me, ran after me to say: “My lord O’Regan wants to see you -immediately.” And, five minutes later, I was alone with my bishop, who, -without any preface, told me: - -“Mr. Chiniquy, I hear very strange and damaging things about you, from -every quarter. But the worst of all is, that you are a secret Protestant -emissary; that, instead of preaching the true doctrines of our holy -church, about the immaculate conception, purgatory, the respect and -obedience due to their superiors by the people, auricular confession, -etc., etc., you spend a part of your time in distributing Bibles and New -Testaments among your emigrants; I want to know from your own lips, if -this be true or not.” - -I answered: “A part of what the people told you about the matter is not -true; the other is true. It is not true that I neglect the preaching of -the doctrines of our holy church, about purgatory, immaculate conception -of Mary, auricular confession, or the respect due to our superiors. But -it is true that I do distribute the Holy Bible and the Gospel of Christ, -among my people.” - -“And instead of blushing at such unpriestly conduct, you seem to be -proud of it,” angrily replied the bishop. - -“I do not understand, my lord, why a priest of Christ could blush for -distributing the Word of God among his people; as I am bound to preach -that Holy Word, it is not only my right, but my duty to give it to them. -I am fully persuaded that there is no preaching so efficacious and -powerful as the preaching of God Himself, when speaking to us in His -Holy Book.” - -“This is sheer Protestantism, Mr. Chiniquy, this is sheer -Protestantism,” he answered me, angrily. - -“My dear bishop,” I answered calmly, “if to give the Bible to the people -and invite them to read and meditate on it, is Protestantism, our holy -Pope Pius VI. was a good Protestant, for in his letter to Martini, which -is probably in the first pages of the beautiful Bible I see on your -lordship’s table, he not only blesses him for having translated that -Holy book into Italian, but invites the people to read it.” - -The bishop, assuming an air of supreme contempt, replied: - -“Your answer shows your complete ignorance on the subject on which you -speak so boldly. If you were a little better informed on that grave -subject, you would know that the translation by Martini, which the Pope -advised the Italian people to read, formed a work of twenty-three big -volumes in folio, which, of course, nobody except very rich and idle -people could read. Not one in ten thousand Italians have the means of -purchasing such a voluminous work; and not one in fifty thousand have -the time or the will to peruse such a mass of endless commentaries. The -Pope would never have given such an advice to read a Bible, as the one -you distribute so imprudently.” - -“Then, my lord, do you positively tell me that the Pope gave permission -to read Martini’s translation because he knew that the people could -never get it on account of its enormous size and price, and do you -assure me that he would never have given such an advice had the same -people been able to purchase and read that holy work?” - -“Yes, sir! It is what I mean,” answered the bishop, with an air of -triumph, “for I know, positively, that this is the fact.” - -I replied, calmly: “I hope your lordship is unwillingly mistaken; for if -you were correct, the stern and unflinching principles of logic would -force me to think and say that that Pope, and all his followers were -deceivers, and that encyclical, a public fraud in his own hands; for we, -Catholic priests, make use of it, all over the world, and reprint it at -the head of our own Bibles, to make the people, both Protestants and -Catholics, believe that we approve of their reading our own versions of -that Holy Book.” - -Had I thrown a spark of fire in a keg of powder, the explosion would not -have been more prompt and terrible than the rage of that prelate. -Pointing his finger to my face, he said: - -“Now, I see the truth of what I have been told, that you are a disguised -Protestant, since the very day you were ordained a priest. - -“The Bible! the Bible! is your motto! For you, the Bible is everything, -and the holy church, with her Popes and bishops, nothing! what an -insolent, I dare say, what a blasphemous word I have just heard from -you! You dare call an encyclical letter of one of our most holy Popes, a -_fraud_!” - -In vain, I tried to explain; he would not listen, and he silenced me by -saying: - -“If our holy church has, in an unfortunate day, appointed you one of her -priests in my diocese, it was to preach her doctrines, and not to -distribute the Bible! If you forget that, I will make you remember it!” - -And with that threat on my head, as a Damocles’ sword, I had to take to -the door, which he had opened, without any _au revoir_. Thanks be to -God, this first persecution and these outrages I received for my dear -Bible’s sake, did not diminish my respect for God’s Holy Word nor my -confidence in it. On the contrary, on reaching home, I took it, fell on -my knees, and pressing it to my heart, I asked my Heavenly Father to -grant me the favor to love it more sincerely, and follow its divine -teachings with more fidelity, till the end of my life. - - - - - CHAPTER LVI. - -PUBLIC ACTS OF SIMONY—THEFTS AND BRIGANDAGE OF BISHOP O’REGAN—GENERAL - CRY OF INDIGNATION—I DETERMINE TO RESIST HIM TO HIS FACE—HE EMPLOYS - MR. SPINK AGAIN TO SEND ME TO GAOL, AND HE FAILS—DRAGS ME AS A - PRISONER TO URBANA IN THE SPRING OF 1856 AND FAILS AGAIN—ABRAHAM - LINCOLN DEFENDS ME—MY DEAR BIBLE BECOMES MORE THAN EVER MY LIGHT AND - MY COUNSELOR. - - -A month had hardly elapsed since the ecclesiastical retreat, when all -the cities of Illinois, were filled by the most strange and humiliating -clamors against our bishop. From Chicago to Cairo, it would have been -difficult to go to a single town, without having, from the most -respectable people, or reading in big letters, in some of the most -influential papers, that Bishop O’Regan was a thief or a simoniac, a -perjurer, or even something worse. The bitterest complaints were -crossing each other over the breadth and length of Illinois, from almost -every congregation: - -“He has stolen the beautiful and costly vestments we bought for our -church,” cried the French Canadians of Chicago. “He has swindled us out -of a fine lot given us to build our church, sold it for $40,000, and -pocketed the money, for his own private use, without giving us any -notice,” said the Germans. - -“His thirst for money is so great,” said the whole Catholic people of -Illinois, “that he is selling even the bones of the dead to fill his -treasures!” - -I had not forgotten the bold attempt of the bishop to wrench my little -property from my hands, at his first visit to my colony. - -The highway thief who puts his dagger at the breast of the traveler, -threatening to take away his life, if he does not give him his purse, -does not appear more infamous to his victim than that bishop appeared to -me, that day. But my hope, then, was, that this was an isolated and -exceptional case in the life of my superior; and I did not whisper a -word of it to anybody. I began to think differently, however, when I saw -the numerous articles in the principal papers of the State, signed by -the most respectable names, accusing him of theft, simony and lies. My -hope, at first, was that there were many exaggerations in those reports. -But they came thicker, day after day, I thought my duty was to go to -Chicago, and see for myself, to what extent those rumors were true. I -went directly to the French Canadian church; and to my unspeakable -dismay, I found that it was too true that the bishop had stolen the fine -church vestments, which my countrymen had bought for their own priest, -for grand festivals; and he had transferred them to the cathedral of St. -Mary for his own personal use. The indignation of my poor countrymen -knew no bounds. It was really deplorable to hear with what supreme -disgust, and want of respect, they were speaking of their bishop. -Unfortunately, the Germans and Irish people were still ahead of them in -their unguarded, disrespectful denunciations. Several spoke of -prosecuting him before the civil courts, to force him to disgorge what -he had stolen; and it was with the greatest difficulty that I succeeded -in preventing some of them from mobbing and insulting him publicly in -the streets, or even in his own palace. The only way I could find to -appease them was to promise that I would speak to his lordship, and tell -him that it was the desire of my countrymen to have those vestments -restored to them. - -The second thing I did was to go to the cemetery, and see for myself, to -what extent it was true or not that our bishop was selling the very -bones of his diocesans, in order to make money. - -On my way to the Roman Catholic graveyard, I met a great many cart-loads -of sand, which, I was told by the carters, had been taken from the -cemetery; but I did not like to stop them till I was at the very door of -the consecrated spot. There, I found three carters, who were just -leaving the grounds. I asked and obtained from them, the permission to -search the sand which they carried, to see if there were not some bones. -I could not find any in the first cart; and my hope was that it would be -the same in the two others. But, to my horror and shame, I found the -inferior jaw of a child, in the second; and part of the bones of an arm, -and almost the whole foot of a human being, in the third cart! I -politely requested the carters to show me the very place where they had -dug that sand, and they complied with my prayer. To my unspeakable -regret and shame, I found that the bishop had told an unmitigated -falsehood when, to appease the public indignation against his -sacrilegious trade, he had published that he was selling only the sand -which was outside of the fence, on the very border of the lake. - -It is true that, to make his case good, he had ordered the old fence to -be taken away, in order to make a new one, many feet inside the old one. -But this miserable and shameful subterfuge rendered his crime still -greater than it had at first appeared. What added to the gravity of that -public iniquity, is that the Bishop of Chicago had received that piece -of land from the city, for a burial ground, only after they had taken a -solemn oath to use it only for burying the dead. Every load of that -ground sold then, was not only an act of simony, but the breaking of a -solemn oath! No words can express the shame I felt, after convincing -myself of the correctness of what the press of Chicago, and of the whole -State of Illinois, had published against our bishop, about this -sacrilegious traffic. - -Slowly retracing my steps to the city from the cemetery, I went directly -to the bishop, to fulfil the promise I had made to the French Canadians, -to try to obtain the restoration of their fine vestments. But I was not -long with him without seeing that I would gain nothing but his -implacable enmity in pleading the cause of my poor countrymen. However, -I thought that my duty was to do all in my power to open the eyes of my -bishop to the pit he was digging for himself and for us all Catholics, -by his conduct. - -“My lord,” I said, “I will not surprise your lordship, when I tell you -that all the true Catholics of Illinois, are filled with sorrow by the -articles they find, every day, in the press, against their bishop.” - -“Yes! yes!” he abruptly replied, “the good Catholics must be sad indeed -to read such disgusting diatribes against their superior; and I presume -that you are one of those that are sorry. But, then, why do you not -prevent your insolent and infidel countrymen from writing those things! -I see that a great part of those libels are signed by the French -Canadians.” - -I answered: “It is to try, as much as it is in my power, to put an end -to those scandals that I am in Chicago, to-day, my lord.” - -“Very well, very well,” he replied, “as you have the reputation of -having great influence over your countrymen, make use of it to stop them -in their rebellious conduct against me, and I will, then, believe that -you are a good priest.” - -I answered: “I hope that I will succeed in what your lordship wants me -to do. But there are two things to be done, in order to secure my -success.” - -“What are they?” quickly asked the bishop. - -“The _first_ is, that your lordship give back the fine church vestments -which you have taken from the French Canadian congregation of Chicago. - -“The _second_ is, that your lordship abstain, absolutely, from this day, -to sell the sand of the burying ground, which covers the tombs of the -dead.” - -Without answering a word, the bishop struck his fist violently upon the -table, and crossed the room at a quick step, two or three times; then -turning towards me, and pointing his finger to my face, he exclaimed in -an indescribable accent of rage: - -“Now, I see the truth of what Mr. Spink told me! you are not only my -bitterest enemy, but you are at the _head_ of my enemies. You take sides -with them against me. You approve of their libellous writings against -me! I will never give back those church vestments. They are mine, as the -French Canadian church is mine! Do you not know, that the ground on -which the churches are built, as well as the churches themselves, and -all that belongs to the church, belongs to the bishop? Was it not a -burning shame to use those fine vestments in a poor miserable church of -Chicago, when the bishop of that important city was covered with rags? -It was in the interest of the episcopal dignity, that I ordered those -rich and splendid vestments, which were mine by law, to be transferred -from that small and insignificant congregation, to my cathedral of St. -Mary, and if you had an ounce of respect for your bishop, Mr. Chiniquy, -you would immediately go to your countrymen and put a stop to their -murmurs and slanders against me; by simply telling them that I have -taken what was mine from that church, which is mine also, to the -cathedral, which is altogether mine. - -“Tell your countrymen to hold their tongues, and respect their bishop, -when he is in the right, as I am to-day.” - -I had, many times, considered the infamy and injustice of the law which -the bishops have had passed all over the United States, making every one -of them a corporation, with the right of possessing personally all the -church properties of the Roman Catholics. But I had never understood the -infamy and tyranny of that law so clearly as in that hour. - -It is impossible to describe with ink and paper the air of pride and -contempt with which the bishop really in substance, if not in words, -told me: - -“All those things are mine. I do what I please with them, you must be -mute and silent when I take them away from you. It is against God -Himself that you rebel when you refuse me the right of dispossessing you -of all those properties which you have purchased with your own money, -and which have not cost me a cent!” - -In that moment I felt that the law which makes every bishop the only -master and proprietor of all the religious goods, houses, churches, -lands and money of their people as Catholics, is simply diabolical: and -that the church which sanctions such a law, is antichristian. Though it -was, at the risk and peril of every thing dear to me, that I should -openly protest against that unjust law, there was no help; I felt -constrained to do so with all the energy I possessed. - -I answered: “My lord, I confess that this is the law, in the United -States; but this is a human law, directly opposed to the Gospel. I do -not find a single word in the Gospel which gives this power to the -bishop. Such a power is an abusive, not a divine power, which will -sooner or later destroy our holy church, in the United States, as it has -already mortally wounded her in Great Britain, in France and in many -other places. When Christ said, in the Holy Gospel, that He had not -enough of ground whereon to lay His head, He condemned, in advance, the -pretensions of the bishops who lay their hands on our church properties -as their own. Such a claim is an usurpation and not a right, my lord. -Our Saviour Jesus Christ protested against that usurpation, when asked -by a young man to meddle in his temporal affairs with his brothers; He -answered that “He had not received such power.” The Gospel is a long -protest against that usurpation; in every page, it tells us that the -Kingdom of Christ is not of this world. I have myself given $50 to help -my countrymen to buy those church vestments. They belong to them, and -not to you!” - -My words, uttered with an expression of firmness which the bishop had -never yet seen in any of his priests, fell upon him, at first, as a -thunderbolt. They so puzzled him, that he looked at me, a moment, as if -he wanted to see if it was a dream or a reality, that one of his priests -had the audacity to use such language, in his presence. - -But, soon, recovering from his stupor, he interrupted me by striking his -fist again on the table, and saying in anger: - -“You are half a Protestant! Your words smell Protestantism! The Gospel! -the Gospel!! that is your great tower of strength against the laws and -regulations of our holy church! If you think, Mr. Chiniquy, that you -will frighten me with your big words of the Gospel, you will soon see -your mistake, at your own expense. I will make you remember that it is -_the Church_ you must obey, and it is through your bishop that the -church rules you!” - -“My lord,” I answered, “I want to obey the church. Yes! but it is a -church founded on the Gospel; a church that respects and follows the -Gospel, that I want to obey!” - -These words threw him into a fit of rage, and he answered: “I am too -busy to hear your impertinent babblings any longer. Please let me alone, -and remember that you will, soon, hear from me again, if you cannot -teach your people to respect and obey their superiors!” - -The bishop kept his promise. I heard of him very soon after, when his -agent, Peter Spink, dragged me, again, a prisoner, before the Criminal -Court of Kankakee, accusing me falsely of crimes which his malice alone -could have invented. - -My lord O’Regan had determined to interdict me; but not being able to -find any cause in my private or public life as a priest, to found such a -sentence, he had pressed that land speculator, Spink, to prosecute me -again; promising to base his interdict on the condemnation which, he had -been told, would be passed against me by the Criminal Court of Kankakee. - -But the bishop and Peter Spink were again to be disappointed; for the -verdict of the court, given on the 13th of November, 1855, was again in -my favor. - -My heart filled with joy at this new and great victory my God had given -me against my merciless persecutors. I was blessing him, when my two -lawyers, Messrs. Osgood and Padcock, came to me and said: “Our victory, -though great, is not so decisive as was expected; for Mr. Spink has just -taken an oath that he has no confidence in this Kankakee Court, and he -has appealed, by a change of venue, to the Court of Urbana, in Champaign -County. We are sorry to have to tell you that you must remain a -prisoner, under bail, in the hands of the sheriff, who is bound to -deliver you to the sheriff of Urbana, the 19th of May, next spring.” - -I nearly fainted when I heard this. The ignominy of being again in the -hands of the sheriff, for so long a time; the enormous expenses, far -beyond my means, to bring my fifteen to twenty witnesses such a long -distance of nearly one hundred miles; the new ocean of insults, false -accusations and perjuries, with which my enemies were to overwhelm me -again; and the new risk of being condemned, though innocent, at that -distant court; all those things crowded themselves in my mind, to crush -me. For a few minutes, I was obliged to sit down; for I would have, -surely, fallen down, had I continued to stand on my feet. A kind friend -had to bring me some cold water, and bathe my forehead, to prevent me -from fainting. It seemed that God had forsaken me, for the time being, -and that He was to let me fall powerless into the hand of my foes. But I -was mistaken. That merciful God was near me, in that dark hour, to give -me one of the marvellous proofs of his paternal and loving care. - -The very moment I was leaving the court with a heavy heart, a gentleman, -a stranger, came to me and said:“ I answered: “I am much obliged to you -for your sympathetic words; but would you please allow me to ask your -name?” - -“Be kind enough to let me keep my incognito here,” he answered. “The -only thing I can say is, that I am a Catholic like you, and one who, -like you, cannot bear any longer the tyranny of our American bishops. -With many others, I look to you as our deliverer, and for that reason I -advise you to engage the services of Abraham Lincoln.” - -“But,” I replied, “who is that Abraham Lincoln? I never heard of that -man before.” - -He replied: “Abraham Lincoln is the best lawyer and the most honest man -we have in Illinois.” - -I went, immediately, with that stranger, to my two lawyers, who were in -consultation only a few steps from us, and asked them if they would have -any objections that I should ask the services of Abraham Lincoln, to -help them to defend me at Urbana. - -They both answered: “Oh! If you can secure the services of Abraham -Lincoln; by all means do it. We know him well; he is one of the best -lawyers, and one of the most honest men we have in our State.” - -Without losing a minute, I went to the telegraph office with that -stranger, and telegraphed to Abraham Lincoln to ask him if he would -defend my honor and my life (though I was a stranger to him) at the next -May term of the court at Urbana. - -About twenty minutes later, I received the answer: - -“Yes, I will defend your honor and your life at the next May term at -Urbana. - - ABRAHAM LINCOLN.” - -My unknown friend then paid the operator, pressed my hand, and said: -“May God bless and help you, Father Chiniquy. Continue to fight -fearlessly for truth and righteousness, against our mitred tyrant; and -God will help you to the end.” He then took a train for the north, and -soon disappeared, as a vision from heaven. I have not seen him since, -though I have not let a day pass without asking my God to bless him. A -few minutes later, Spink came to the office, to telegraph to Lincoln, -asking his services at the next May term of the Court, at Urbana. But it -was too late. - -Before being dragged to Urbana, I had to renew, at Easter, 1856, the oil -which is used for the sick, in the ceremony which the Church of Rome -calls the sacrament of Extreme Unction, and in the Baptism of Children. -I sent my little silver box to the bishop by a respectable young -merchant of my colony, called Dorion. But he brought it back without a -drop of oil, with a most abusive letter from the bishop, because I had -not sent five dollars to pay for the oil. It was just what I expected. I -knew that it was his habit to make his priests pay five dollars for that -oil, which was not worth more than two or three cents. - -This act of my bishop was one of the many evident cases of simony of -which he was guilty every day. I took his letter, with my small silver -box to the Archbishop of St. Louis, my Lord Kenrick, before whom I -brought my complaints against the Bishop of Chicago, on the 9th of -April, 1856. That high dignitary told me that many priests of the -diocese of Chicago had already brought the same complaints before him, -and exposed the infamous conduct of their bishop. He agreed with me that -the rapacity of Bishop O’Regan, his thefts, his lies, his acts of -simony, were public and intolerable, but that he had no remedy for them, -and said: “The only thing I advise you to do is to write to the pope -directly. Prove your charges against that guilty bishop as clearly as -possible. I will myself write to corroborate all you have told me, for I -know it is true. My hope is that your complaints will attract the -attention of the pope. He will probably send some one from Rome to make -an inquiry, and then that wicked man will be forced to offer his -resignation. If you succeed, as I hope, in your praiseworthy efforts to -put an end to such scandals, you will have well deserved the gratitude -of the whole church. For that unprincipled dignitary is the cause that -our holy religion is not only losing her prestige in the United States, -but is becoming an object of contempt where-ever those public crimes are -known.” - -I was, however, forced to postpone my writing to the pope. For, a few -days after my return from St. Louis to my colony, I had to deliver -myself again into the hands of the sheriff of Kankakee county, who was -obliged by Spink to take me prisoner, and deliver me as a criminal in to -the hands of the sheriff of Champaign county, on the 19th of May, 1856. - -It was then that I met Abraham Lincoln for the first time. He was a -giant in stature; but I found him still more a giant in the noble -qualities of his mind and heart. It was impossible to converse five -minutes with him without loving him. There was such an expression of -kindness and honesty in that face, and such an attractive magnetism in -the man; that, after a few moments’ conversation, one felt as tied to -him by all the noblest affections of the heart. - -When pressing my hand, he told me: “You were mistaken when you -telegraphed that you were unknown to me. I know you, by reputation, as -the stern opponent of tyranny of your bishop, and the fearless protector -of your countrymen in Illinois. I have heard much of you from two -priests; and, last night, your lawyers, Messrs. Osgood & Paddock, -acquainted me with the fact that your bishop employs some of his tools -to get rid of you. I hope it will be an easy thing to defeat his -projects and protect you against his machinations.” - -He then asked me how I had been induced to desire his services. I -answered by giving him the story of that unknown friend who had advised -me to have Mr. Abraham Lincoln for one of my lawyers, for the reason -that “he was the best lawyer and the most honest man in Illinois.” He -smiled at my answer, with that inimitable and unique smile, which we may -call the “Lincoln smile,” and replied: “That unknown friend would surely -have been more correct had he told you that Abraham Lincoln was the -ugliest lawyer of the country!” And he laughed outright. - -I spent six long days at Urbana as a criminal, in the hands of the -sheriff, at the feet of my judges. During the greatest part of that -time, all that human language can express of abuse and insult was heaped -on my poor head. God only knows what I suffered in those days; but I was -providentially surrounded, as by a strong wall, when I had Abraham -Lincoln for my defence. “The best lawyer and the most honest man of -Illinois,” and the learned and upright David Davis for my judge. The -latter became Vice-President of the United States in 1882, and the -former its most honored President from 1861 to 1865. - -I never heard anything like the eloquence of Abraham Lincoln, when he -demolished the testimonies of the two perjured priests, Lebel and -Carthevel, who, with ten or twelve other false witnesses, had sworn -against me. I would have surely been declared innocent, after that -eloquent address, and the charge of the learned Judge Davis, had not my -lawyers, by a sad blunder, left a Roman Catholic on the jury. Of course, -that Irish Roman Catholic wanted to condemn me, while the eleven honest -and intelligent Protestants were unanimous in voting “Not guilty.” The -court, having at last found that it was impossible to persuade the jury -to give a unanimous verdict, discharged them. But Spink again forced the -sheriff to keep me prisoner, by obtaining from the court the permission -to begin the prosecution _de novo_ at the term of the fall, the 19th of -October, 1856. - -Humanly speaking, I would have been one of the most miserable of men had -I not had my dear Bible, which I was meditating and studying day and -night, in those dark days of trial. - -But, though I was then still in the desolate wilderness, far away yet -from the Promised Land, my Heavenly Father never forsook me. He many -times let the sweet manna fall from heaven to feed my desponding soul, -and cheer my fainting heart. More than once, when I was panting with -spiritual thirst, He brought me near the Rock, from the side of which -the living waters were gushing to refresh and renew my strength and -courage. - -Though the world did not suspect it, I knew from the beginning, that all -my tribulations were coming from my unconquerable attachment and my -unfaltering love and respect for the Bible, as the root and source of -every truth given by God to man; and I felt assured that my God knew it -also. That assurance supported my courage in the conflict. Every day, my -Bible was becoming dearer to me. I was then constantly trying to walk in -its marvellous light and divine teaching. I wanted to learn my duties -and rights. I like to acknowledge that it was the Bible which gave me -the power and wisdom I then so much needed, to fearlessly face so many -foes. That power and wisdom I felt were not mine. On this very account, -my dear Bible enabled me to remain calm in the very lion’s den; and it -gave me, from the very beginning of that terrible conflict, the -assurance of a final victory; for every time I bathed my soul in its -divine light, I heard my merciful heavenly Father’s voice saying, “Fear -not, for I am with thee.” - - - - - CHAPTER LVII - -BISHOP O’REGAN SELLS THE PARSONAGE OF THE FRENCH CANADIANS OF CHICAGO, - POCKETS THE MONEY, AND TURNS THEM OUT WHEN THEY COME TO COMPLAIN—HE - DETERMINES TO TURN ME OUT OF MY COLONY AND SEND ME TO KAHOKIA—HE - FORGETS IT THE NEXT DAY, AND PUBLISHES THAT HE HAS INTERDICTED ME—MY - PEOPLE SEND A DEPUTATION TO THE BISHOP—HIS ANSWERS—THE SHAM - EXCOMMUNICATION BY THREE DRUNKEN PRIESTS. - - -The Holy Scriptures say that an abyss calls for another abyss (_abyssus -abyssum invocat_). That axiom had its accomplishment in the conduct of -Bishop O’Regan. When once on the declivity of iniquity, he descended to -its lowest depths, with more rapidity than a stone thrown into the sea. -Not satisfied with the shameful theft of the rich vestments of the -French Canadian Church of Chicago, he planned iniquity, which was to -bring upon him, more than ever, the execration of the Roman Catholics of -Illinois. It was nothing less than the complete destruction of the -thriving congregations of my French Canadian countrymen of Chicago and -St. Anne. The removal of the French-speaking priest of Chicago from his -people, as well as my removal from my colony, were determined. - -Our churches were, at first, to be closed, and after some time sold to -the Irish people, or to the highest bidder, for their own use. It was in -Chicago that this great iniquity was to begin. - -Not long after Easter, 1856, the Rev. Mons. Lemaire was turned out, -interdicted and ignominiously driven from the diocese of Chicago without -even giving the shadow of a reason, and the French Canadians suddenly -found themselves without a pastor. - -A few days after, the parsonage they had built for their priest in Clark -street, was sold for $1,200 to an American. The beautiful little church -which they had built on the lot next to the parsonage, at the cost of so -many sacrifices, was removed five or six blocks southwest, and rented by -the bishop to the Irish Catholics for about $2,000 per annum, and the -whole money was pocketed, without even a word of notice to my -countrymen. - -Though accustomed to his acts of perfidy, I could not believe at first -the rumors which reached me of those transactions. They seemed to be -beyond the limits of infamy, and to be impossible. I went to Chicago, -hoping to find that the public rumor had exaggerated the evil. But alas! -nothing had been exaggerated! - -The wolf had dispersed the sheep and destroyed the flock. The once -thriving French congregation of Chicago was no more! Wherever I went, I -saw tears of distress among my dear countrymen, and heard cries of -indignation against the destroyer. Young and old, rich and poor among -them, with one voice, denounced and cursed the heartless mitred brigand -who had dared to commit publicly such a series of iniquities, to satisfy -his thirst for gold and his hatred of the French Canadians. - -They asked me what they should do; but what could I answer? They -requested me to go again to him and remonstrate. But I showed them that -after my complete failure, when I had tried to get back the sacerdotal -vestments, there was no hope that he would disgorge the house and the -church. The only thing I could advise them was to select five or six of -the most influential members of their congregation to go and -respectfully ask him by what right he had taken away, not only their -priest, but the parsonage and the church they had built and transferred -them to another people. They followed my advice. Messrs. Franchere and -Roffinot (who are still living) and six other respectable French -Canadians were sent by the whole people to put those questions to their -bishop. He answered them: - -“French Canadians: You do not know your religion! Were you a little -better acquainted with it, you would know that I have the right to sell -your churches and church properties, pocket the money, and go eat and -drink it where I please.” - -After that answer they were ignominiously turned out from his presence -into the street. Posterity will scarcely believe those things, though -they are true. - -The very next day, August 19th, 1856, the bishop having heard that I was -in Chicago, sent for me. I met him after his dinner. Though not -absolutely drunk, I found him full of wine and terribly excited. - -“Mr. Chiniquy,” he said, “you had promised me to make use of your -influence to put an end to the rebellious conduct of your countrymen -against me. But I find that they are more insolent and unmanageable than -ever; and my firm belief is that it is your fault. You, and the handful -of French Canadians of Chicago, give me more trouble than all of my -priests and my people of Illinois. You are too near Chicago, sir; your -influence is too much felt on your people here. I must remove you to a -distant place, where you will have enough to do without meddling in my -administration. I want your service to Kahokia, in my diocese of Quincy; -and if you are not there by the 15th of September next, I will interdict -and excommunicate you, and forever put an end to your intrigues.” - -These words fell upon me as a thunderbolt. The tyranny of the bishop of -my church and the absolute degradation of the priest whose honor, -position and life are entirely in his hands, had never been revealed to -me so vividly as in that hour. What could I say or do to appease that -mitred despot? After some moments of silence, I tried to make some -respectful remonstrances, by telling him that my position was an -exceptional one; that I had not come to Illinois as his other priests, -to be at the head of any existing congregation; but that I had been -invited by his predecessor to direct the tide of emigration of the -French-speaking people of Europe and America. That I had come to a -wilderness which, by the blessing of God, I had changed into a thriving -country, covered with an industrious and religious people. I further -told him that I had left the most honorable position which a priest had -ever held in Canada, with the promise from his predecessor that, as long -as I lived the life of a good priest, I should not be disturbed in my -work. As I soon perceived that he was too much under the influence of -liquor to understand me, and speak with intelligence, I only added: - -“My lord, you speak of interdict and excommunication! Allow me to -respectfully tell you that if you can show me that I have done anything -to deserve to be interdicted or excommunicated, I will submit in silence -to your sentence. But before you pass that sentence, I ask you, in the -name of God, to make a public inquest about me, and have my accusers -confront me. I warn your lordship that if you interdict or excommunicate -mu without holding an inquest, I will make use of all the means which -our holy church puts in the hands of her priests, to defend my honor and -prove my innocence. I will also appeal to the laws of our great -Republic, which protects the character of all her citizens against -anyone who slanders them. It will then be at your risk and peril that -you will pass such a sentence against me.” - -My calm answer greatly excited his rage. He violently struck the table -with his fist, and said: - -“I do not care a straw about your threats. I repeat it, Mr. Chiniquy, if -you are not at Kahokia by the 15th of next month, I will interdict and -excommunicate you.” - -Feeling that it was a folly on my part to argue with a man who was -beside himself by passion and excess of wine, I replied: - -“With the help of God, I will never bear the infamy of an interdict or -excommunication. I will do all that religion and honor will allow me to -prevent such a dark spot from defiling my name, and the man who does try -it, will learn at his own expense that I am not only a priest of Christ -but also an American citizen. I respectfully tell your lordship that I -neither smoke, nor use intoxicating drinks. The time which your other -priests give to those habits, I spend in the study of books, and -especially of my Bible. I found in them not only my duties but my -rights; and just as I am determined, with the help of God, to perform my -duties, I will stand by my rights.” - -I then immediately left the room to take the train to St. Anne. - -Having spent a part of the night praying God to change the heart of my -bishop, and keep me in the midst of my people, who were becoming dearer -and dearer to me, in proportion to the efforts of the enemy to drive me -away from them, I addressed the following letter to the bishop: - -TO THE RT. REV. O’REGAN, Bishop of Chicago. - -MY LORD:—The more I consider your design to turn me out of the colony -which I have founded and of which I am the pastor, the more I believe it -a duty which I owe to myself, my friends and to my countrymen, to -protest before God and man against what you intend to do. - -Not a single one of your priests stands higher than I do in the public -mind, neither is more loved and respected by his people than I am. I -defy my bitterest enemies to prove the contrary. And that character -which is my most precious treasure you intend to despoil me of by -ignominiously sending me away from among my people! Certainly, I have -enemies, and I am proud of it. The chief ones are well known in this -country as the most depraved of men. The cordial reception they say they -have received from you, has not taken away the stains they have on their -foreheads. - -By this letter, I again request you to make a public and most minute -inquest into my conduct. My conscience tells me that nothing can be -found against me. Such a public and fair dealing with me would confound -my accusers. But I speak of accusers, when I do not really know if I -have any. Where are they? What are their names? Of what sin do they -accuse me? All these questions, which I put to you last Tuesday, were -left unanswered! and would to God that you would answer them to-day, by -giving me their names. I am ready to meet them before any tribunal. -Before you strike the last blow on the victim of the most hellish plot, -I request you, in the name of God, to give a moment’s attention to the -following consequences of my removal from this place at present. - -You know I have a suit with Mr. Spink at the Urbana Court, for the -beginning of October. My lawyers and witnesses are all in Kankakee and -Iroquois counties; and in the very time I want most to be here to prove -my innocence and guard my honor, you order me to go to a place more than -300 miles distant? Did you ever realize that by that strange conduct you -help Spink against your own priest? When at Kahokia, I will have to bear -the heavy expenses of traveling more than 300 miles, many times, to -consult my friends, or, be deprived of their valuable help! Is it -possible that you thus try to tie my hands and feet, and deliver me into -the hands of my remorseless enemies? Since the beginning of that suit, -Mr. Spink proclaims that you help him, and that, with the perjured -priests, you have promised to do all in your power to crush me down! For -the sake of the sacred character you bear, do not show so publicly that -Mr. Spink’s boastings are true. For the sake of your high position in -the church, do not so publicly lend a helping hand to the heartless land -speculator of L’Erable. He has already betrayed his Protestant friends -to get a wife; he will, ere long, betray you for less. Let me then live -in peace here, till that suit is over. - -By turning me away from my settlement, you destroy it. More than -nine-tenths of the emigrants came here to live near me; by striking me -you strike them all. - -Where will you find a priest who will love that people so much as to -give them, every year, from one to two thousand dollars, as I have -invariably done. It is at the price of those sacrifices that, with the -poorest class of emigrants from Canada, I have founded here in four -years a settlement which cannot be surpassed, or even equaled, in the -United States, for its progress. And now that I have spent my last cent -to form this colony, you turn me out of it. Our college, where 150 boys -are receiving such a good education, will be closed the very day I -leave. For, you know very well the teachers I got from Montreal will -leave as soon as I will. - -Ah! if you are merciless towards the priest of St. Anne, have pity on -these poor children. I would rather be condemned to death than to see -them destroy their intelligence by running in the streets. Let me then -finish my work here, and give me time to strengthen these young -institutions, which would fall to the ground with me. - -If you turn me out or interdict me, as you say you will do, if I disobey -your orders, my enemies will proclaim that you treat me with that rigor -because you have found me guilty of some great iniquity, and this -necessarily will prejudice my judges against me. They will consider me -as a vile criminal. For who will suppose, in this free country, that -there is a class of men who can judge a man and condemn him as our -Bishop of Chicago is doing to-day, without giving him the names of his -accusers or telling him of what crimes he is accused. - -In the name of God, I again ask you not to force me to leave my colony -before I prove my innocence, and the iniquity of Spink, to the honest -people of Urbana. - -But, if you are deaf to my prayers, and if nothing can deter you from -your resolution, I do not wish to be in the unenviable position of an -interdicted priest among my countrymen. Send me, by return mail, my -letters of mission for the new places you intend trusting to my care. -The sooner I get there, the better for me and my people. I am ready! -When on the road of exile, I will pray the God of Abraham to give me the -fortitude and the faith he gave to Isaac, when laying his head on the -altar, he willingly presented his throat to the sword. I will pray my -Saviour, bearing His heavy cross to the top of Calvary, to direct and -help my steps towards the land of exile you have prepared for your - - Devoted Priest, - - C. CHINIQUY. - -This letter was not yet mailed when we heard that the drunkard priests -around us were publishing that the bishop had interdicted me, and they -had received orders from him to take charge of the colony of St. Anne. I -immediately called a meeting of the whole people and told them: “The -bishop has not interdicted me as the neighboring priests publish; he has -only threatened to do so, if I do not leave this place for Kahokia, by -the 15th of next month. But though he has not interdicted me, it may be -that he does to-day falsely publish that he has done it. We can expect -anything from the destroyer of the fine congregation of the French -Canadians of Chicago. He wants to destroy me and you as he has destroyed -them. But before he immolates us, I hope that, with the help of God, we -will fight as Christian soldiers, for our life, and we will use all the -means which the laws of our church, the Holy Word of God, and the -glorious Constitution of the United States allow us to employ against -our merciless tyrant. - -“I ask you, as a favor, to send a deputation of four members of our -colony in whom you place the most implicit confidence, to carry this -letter to the bishop. But before delivering it, they will put to him the -following questions, the answers of which, they will write down with -great care in his presence, and deliver them to us faithfully. It is -evident that we are now entering into a momentous struggle. We must act -with prudence and firmness. Messrs. J. B. Lemoine, Leon Mailloux, -Francis Bechard and B. Allaire, having been unanimously chosen for that -important mission, we gave them the following questions to put to the -bishop: - -1st. “Have you interdicted Mr. Chiniquy? - -2nd. “Why have you interdicted him? Is Mr. Chiniquy guilty of any crime -to deserve to be interdicted? Have those crimes been proved against him -in a canonical way? - -3rd. “Why do you take Mr. Chiniquy away from us? - -[Our deputies came back from Chicago with the following report and -answers, which they swore to, some time after before the Kankakee -court.] - -1st. “I have suspended Mr. Chiniquy on the 19th inst., on account of his -stubbornness and want of submission to my orders, when I ordered him to -Kahokia. - -2nd. “If Mr. Chiniquy has said mass since as you say, he is irregular -and the pope alone can restore him in his ecclesiastical and sacerdotal -functions. - -3rd. “I take him away from St. Anne, despite his prayers and yours, -because he has not been willing to live in peace and friendship with the -Revs. Messrs. Lebel and Cartevel. - -[The bishop, being asked if those two priests had not been interdicted -by him for public scandals, was forced to say, “Yes!”] - -4th. “My second reason for taking Mr. Chiniquy from St. Anne, and -sending him to his new mission, is to stop the law-suit Mr. Spink has -instituted against him. - -[The bishop being asked if he would promise that the suit would be -stopped by the removal of Mr. Chiniquy, answered: “I cannot promise -that.”] - -5th. “Mr. Chiniquy is one of the best priests in my diocese, and I do -not want to deprive myself of his services. No accusation against his -morality has been proved before me. - -6th. “Mr. Chiniquy has demanded an inquest to prove his innocence -against certain accusations made against him; he asked me the names of -his accusers, to confound them. I have refused to grant his request. - -[After the bishop had made these declarations, the deputation presented -him the letter of Mr. Chiniquy. It evidently made a deep impression upon -him. As soon as he had read it, he said:] - -7th. “Tell Mr. Chiniquy to come and meet me to prepare for his new -mission, and I will give him the letters he wants, to go and labor -there. - - FRANCIS BECHARD, - (Signed) J. B. LEMOINE, - BASILIQUE ALLAIRE, - LEON MAILLOUX.”[E] - ------ - -Footnote E: - - Those gentlemen, with the exception of Mr. Allaire, are still living, - 1886. - ------ - -After the above had been read and delivered to the people, I showed them -the evident falsehood and contradictions of the bishop when he said in -his second answer: “If Mr. Chiniquy said mass since I interdicted him, -he is irregular, and the pope alone can restore him in his -ecclesiastical functions,” and then in the seventh, “Tell Mr. Chiniquy -to come and meet me to prepare for his new mission, and I will give him -the letters he wants to go and labor there.” - -The last sentence, I said, proves that he knew he had not interdicted me -as he said at first. For, had he done so, he could not give me letters -to administer the sacraments and preach at Kahokia before my going -before the pope, who alone, as he said, himself, could give me such -powers, after he (the bishop) knew that I had said mass since my return -from Chicago. Now, my friends, here is the laws of our holy church, not -the saying or the law of a publicly degraded man, as the Bishop of -Chicago: ‘If a man has been unjustly condemned, let him pay no attention -to the unjust sentence; let him even do nothing to have that unjust -sentence removed.’ (_Canon of the Church_, by St. Gelase, Pope.) - -“If the bishop had interdicted me on the 19th, his sentence would be -unjust, for from his own lips we have the confession, ‘that no -accusation has ever been proved before him; that I am one of his best -priests; that he does not want to be deprived of my services.’ Yes, such -a sentence, if passed, would have been unjust, and our business, to-day, -would be to treat it with the contempt it would deserve. But that unjust -sentence has not even been pronounced, since, after saying mass every -day since the 19th, the bishop himself wants to give me letters to go to -Kahokia and work as one of his best priests! It strikes me, to-day, for -the first time, that it is more your destruction, as a people, than -mine, which the bishop wants to accomplish. It is my desire to remain in -your midst to defend your rights as Catholics. If you are true to me, as -I will be to you, in the impending struggle, we have nothing to fear; -for our holy Catholic church is for us; all her laws and canons are in -our favor; the Gospel of Christ is for us; the God of the Gospel is for -us; even the pope, to whom we will appeal, will be for us—for I must -tell you a thing which, till to-day, I kept secret, viz.: The Archbishop -of St. Louis, to whom I brought my complaint, in April last, advised me -to write to the pope and tell him, not all, for it would make too large -a volume, but something of the criminal deeds of the roaring lion who -wants to devour us. He is, to-day, selling the bones of the dead which -are resting in the Roman Catholic cemetery of Chicago! But if you are -true to yourselves as Catholics and Americans, that mitred tyrant will -not sell the bones of our friends and relatives which rest here in our -burying ground. He has sold the parsonage and the church which our dear -countrymen had built in Chicago. Those properties are, to-day, in the -hands of the Irish; but if you promise to stand by your rights as -Christian men and American citizens, I will tell that avaricious bishop: -‘Come and sell our parsonage and our church here, if you dare!’ - -“As I told you before, we have a glorious battle to fight. It is the -battle of freedom against the most cruel tyranny the world has ever -seen. It is the battle of truth against falsehood; it is the battle of -the old Gospel of Christ against the new gospel of Bishop O’Regan. Let -us be true to ourselves to the end, and our holy church, which that -bishop dishonors, will bless us. Our Saviour, Jesus Christ, whose Gospel -is despised by that adventurer, will be for us, and give us a glorious -victory. Have you not read in your Bibles that Jesus wanted his -disciples to be free, when He said: ‘If the son of man shall make you -free, you shall be free indeed.’ Does that mean that the Son of God -wants us to be the slaves of Bishop O’Regan? ‘No!’ cried out the whole -people. - -“May God bless you for your understanding of your Christian rights. Let -all those who want to be free, with me, raise their hands. - -“Oh! blessed be the Lord,” I said, “there are more than 3,000 hands -raised towards heaven to say that you want to be free! Now, let those -who do not want to defend their rights as Christians and as American -citizens, raise their hands. Thanks be to God,” I again exclaimed, -“there is not a traitor among us! You are all the true, brave and noble -soldiers of liberty, truth and righteousness! May the Lord bless you -all!” - -It is impossible to describe the enthusiasm of the people. Before -dismissing them, I said: - -“We will, no doubt, very soon witness one of the most ludicrous comedies -ever played on this continent. That comedy is generally called -excommunication. Some drunkard priests, sent by the drunkard Bishop of -Chicago, will come to excommunicate us. I expect their visit in a few -days. That performance will be worth seeing, and I hope that you will -see and hear the most amusing thing in your life.” - -I was not mistaken. The very next day, we heard that the 3rd of -September had been chosen by the bishop to excommunicate us. - -I said to the people: “When you see the flag of the free and the brave -floating from the top of our steeple, come and rally around that emblem -of liberty.” - -There were more than 3,000 people on our beautiful hill when the priests -made their appearance. A few moments before, I had said to that immense -gathering: - -“I bless God that you are so many to witness the last tyrannical act of -Bishop O’Regan. But I have a favor to ask of you, it is that no insult -or opposition whatever will be made to the priests who come to play that -comedy. Please do not say an angry word, do not move a finger against -the performers. They are not responsible for what they do, for two -reasons: - -“1st. They will probably be drunk. “ The priests arrived at about 2 -o’clock P. M., and never such shouting and clapping of hands had been -heard in our colony as on their appearance. Never had I seen my dear -people so cheerful and good-humored as when one of the priests, -trembling from head to foot with terror and drunkenness, tried to read -the following sham act of excommunication, which he nailed on the door -of the chapel: - -The Reverend Monsieur Chiniquy, heretofore curate of St. Anne, Colonie -of Beaver, in the Diocese of Chicago, has formally been interdicted by -me for canonical causes. - -The said Mr. Chiniquy, notwithstanding that interdict, has maliciously -performed the functions of the holy ministry, in administering the holy -sacraments and saying mass. This has caused him to be irregular and in -direct opposition to the authority of the church, consequently he is a -schismatic. - -The said Mr. Chiniquy, thus named by my letters and verbal injunction, -has absolutely persisted in violating the laws of the church, and -disobeyed her authority, is by this present letter excommunicated. - -I forbid any Catholic having any communication with him, in spiritual -matters, under pain of excommunication. Every Catholic who goes against -this defense, is excommunicated. - - (Signed) ✠ ANTHONY, - - Bishop of Chicago, and Administrator of Quincy. - - Sept. 3rd, 1856. - -As soon as the priests, who had nailed this document to the door of our -chapel, had gone away at full speed, I went to see it, and found, what I -had expected, that it was not signed by the bishop, neither by his grand -vicar, nor any known person, and consequently, it was a complete -nullity, according to the laws of the church. Fearing I would prosecute -him, as I threatened he shrank from the responsibility of his own act, -and had not signed it. He was probably ignorant of the fact that he was -himself excommunicated, _ipso facto_, for not having signed the document -himself, or by his known deputies. I learned afterwards, that he got a -boy 12 years old to write and sign it. In this way, it was impossible -for me to bring that document before any court, on account of its want -of legal and necessary forms. That act was also a nullity, for being -brought by three priests who were not _mentis compos_, from their actual -state of drunkenness. And again, it was a nullity, from the evident -falsehood which was its base. - -It is alleged that the bishop had interdicted and suspended me on the -19th of Aug., for canonical causes. But he had declared to the four -deputies we had sent him: “That Mr. Chiniquy was one of my best priests, -that nothing had been proved against him,” consequently, no canonical -cause could exist for the allegation. The people understood very well -that the whole affair was a miserable farce, designed to separate them -from their pastor. It had just, by the good providence of God, the -contrary effect. They had never shown me such sincere respect and -devotedness as since that never-to-be-forgotten day. - -The three priests, after leaving, entered the house of one of our -farmers, called Bellanger, a short distance from the chapel, and asked -permission to rest a while. But after sitting and smoking a few minutes, -they all went out to the stables. The farmer finding this very strange, -went out after them to see what they would do in his stables: to his -great surprise and disgust, he found them drinking the last of their -whiskey. He exclaimed: “Is it not a shame to see three priests, in a -stable, drinking rum?” - -They made no answer, but went immediately to their carriage and drove -away as quickly as possible, singing with all their might, a -bacchanalian song! Such was the last act of that excommunication, which -has done more than anything else to prepare my people and myself to -understand that the Church of Rome is a den of thieves, a school of -infidelity and the very antipodes of the Church of Christ. - - - - - CHAPTER LVIII. - -ADDRESS FROM MY PEOPLE, ASKING ME TO REMAIN—ADDRESS OF THE PEOPLE TO THE - BISHOP—I AM AGAIN DRAGGED AS A PRISONER BY THE SHERIFF TO - URBANA—PERJURY OF THE PRIEST LEBELLE—ABRAHAM LINCOLN’S ANXIETY ABOUT - THE ISSUE OF THE PROSECUTION—MY DISTRESS—NIGHT OF DESOLATION—THE - RESCUE—MISS PHILOMENE MOFFAT SENT BY GOD TO SAVE ME—LEBELLE’S - CONFESSION AND DISTRESS—SPINK WITHDRAWS HIS SUIT—MY INNOCENCE - ACKNOWLEDGED—NOBLE WORDS AND CONDUCT OF ABRAHAM LINCOLN—THE OATH OF - MISS PHILOMENE MOFFAT. - - -The Sabbath afternoon after the three drunken priests nailed their -unsigned, unsealed, untestified, and consequently null sentence of -excommunication, to the door of our chapel, the people had gathered from -every part of our colony into the large hall of the court-house of -Kankakee City to hear several addresses on their duties of the day, and -they unanimously passed the following resolution: - -“_Resolved._ That we, French Canadians of the County of Kankakee, do -hereby decide to give our moral support to Rev. C. Chiniquy, in the -persecution now exerted against him by the Bishop of Chicago, in -violation of the laws of the church, expressed and sanctioned by the -Councils.” - -After this resolution had been voted, Mr. Bechard, who is now one of the -principal members of the parliament of Canada, and who was then a -merchant of Kankakee City, presented to me the following address, which -had also been unanimously voted by the people: - -“DEAR AND BELOVED PASTOR:—For several years we have been witnesses of -the persecution of which you are the subject, on the part of the bad -priests, your neighbors, and on the part of the unworthy Bishop of -Chicago; but we also have been the witnesses of your sacerdotal -virtues—of your forbearance of their calumnies—and our respect and -affection for your person has but increased at the sight of those -trials. - -“We know that you are persecuted, not only because you are a Canadian -priest, and that you like us, but also because you do us good in making -a sacrifice of your own private fortune to build school-houses and to -feed our teachers at your own table. We know that the Bishop of Chicago, -who resembles more an angry wolf than a pastor of the church, having -destroyed the prosperous congregation of Chicago by taking away from -them their splendid church, which they had built at the cost of many -sacrifices, and giving it to the Irish population, and having -discouraged the worthy population of Bourbonnais Grove in forcing on -them drunken and scandalous priests, wants to take you away from among -us, to please Spink, the greatest enemy of the French population. They -even say that the bishop, carrying iniquity to its extreme bonds, wanted -to interdict you. But as our church cannot, and is not willing to -sanction evil and calumny, we know that all those interdicts, based on -falsehood and spite, are null and void. - -“We therefore solicit you not to give way in presence of the perfidious -plots of your enemies, and not to leave us. Stay among us as our pastor -and our father, and we solemnly promise to sustain you in all your -hardships to the end, and to defend you against our enemies. Stay among -us, to instruct us in our duties by your eloquent speeches, and to -enlighten us by your pious examples. Stay among us, to guard us against -the perfidious designs of the Bishop of Chicago, who wants to discourage -and destroy our prosperous colony, as he has already discouraged and -destroyed other congregations of the French Canadians, by leaving them -without a pastor, or by forcing on them unworthy priests.” - -The stern and unanimous determination of my countrymen to stand by me in -the impending struggle is one of the greatest blessings which God has -ever given me. It filled me with a courage which nothing could hereafter -shake. But the people of St. Anne did not think that it was enough to -show to the bishop that nothing could ever shake the resolution they had -taken to live and die free men. They gathered in a public and immense -meeting on the Sabbath after the sham excommunication, to _adopt_ the -following address to the Bishop of Chicago, a copy of which was sent to -every Bishop of the United States and Canada, and to Pope Pius IX: - -“TO HIS LORDSHIP, ANTHONY O’REGAN OF CHICAGO:—We, the undersigned, -inhabitants of the parish of St. Anne, Beaver settlement, seeing with -sorrow that you have discarded our humble request, which we have sent -you by four delegates, and have persisted in trying to drive away our -honest and worthy priest, who has edified us in all circumstances by his -public and religious conduct, and having, contrary to the rules of our -holy church and common sense, struck our worthy pastor, Mr. Chiniquy, -with excommunication, having caused him to be announced as a schismatic -priest, and having forbidden us to communicate with him in religious -matters, are hereby protesting against the unjust and iniquitous manner -in which you have struck him, refusing him the privilege of justifying -himself and proving his innocence. - -“Consequently, we declare that we are ready at all times as good -Catholics, to obey all your orders and ordinances that are in accordance -with the laws of the Gospel and the Church, but that we are not willing -to follow you in all your errors of judgments, in your injustices and -covetous caprices. Telling you, as St. Jerome wrote to his Bishop, that -as long as you will treat us as your children, we will obey you as a -father; but as soon as you will treat us as our master, we shall cease -to consider you as our father. Considering Mr. Chiniquy as a good and -virtuous priest, worthy of the place he occupies, and possessing as yet -all his sacerdotal powers, in spite of your null and ridiculous -sentence, we have unanimously decided to keep him among us as our -pastor; therefore praying your Lordship not to put yourself to the -trouble of seeking another priest for us. More yet: we have unanimously -decided to sustain him and furnish him the means to go as far as Rome, -if he cannot have justice in America. - -“We further declare that it has been dishonorable and shameful for our -bishop and for our holy religion to have seen, coming under the walls of -our chapel, bringing the orders of the prince of the church of a -representative of Christ, three men covered with their sacerdotal -garments, having their tongues half paralyzed by the effects of brandy, -and who, turning their backs to the church, went into the house and barn -of one of our settlers and there emptied their bottles. And from there, -taking their seats in their buggies, went towards the settlement of -L’Erable, singing drunken songs and hallooing like wild Indians. Will -your lordship be influenced by such a set of men, who seem to have for -their mission to degrade the sacrados and Catholicism? - -“We conclude, in hoping that your lordship will not persist in your -decision, given in a moment of madness and spite; that you will -reconsider your acts, and that you will retract your unjust, null and -ridiculous excommunication, and by these means avoid the scandal of -which your precipitation is the cause. We then hope that, changing your -determination, you will work for the welfare of our holy religion, and -not to its degradation, in which your intolerant conduct would lead us, -and that you will not persist in trying to drive our worthy pastor, Rev. -Charles Chiniquy, from the flourishing colony that he has founded at the -cost of the abandonment of his native land, of the sacrifice of the high -position he had in Canada: that you will bring peace between you and us, -and that we shall have in the Bishop of Chicago not a tyrant, but a -father, and that you will have in us not rebels, but faithful children, -by our virtues and our good example. Subscribing ourselves the obedient -children of the church. - - “THEOPILE DORIEN, - “DET. VANIER, - “J. B. BELANGER, - “CAMILE BETOURNEY, - “STAN’LAS GAGNE, - “ANTOINE ALLAIN, - - J. B. LEMOINE, N. P., - OLIVER SENECHALL, - BASILIQUE ALLAIR, - MICHEL ALLAIR, - JOSEPH GRISI, - JOSEPH ALLARD, - -“And five hundred others.” - -This address, signed by more than five hundred men, all heads of -families, and reproduced by almost the whole press in the United States, -fell as a thunderclap on the head of the heartless destroyer of our -people. But it did not change his destructive plans. It had just the -contrary effect. As a tiger, mortally wounded by the sure shots of the -hunters, he filled the country with his roaring, hoping to frighten us -by his new denunciations. He published the most lying stories to explain -his conduct, and to show the world that he had good reasons for -destroying the French congregation of Chicago, and trying the same -experiment on St. Anne. - -In order to refute his false statements, and to show more clearly to the -whole world the reason I had, as a Catholic priest, to resist him, I -addressed the following letter to his lordship: - - ST. ANNE, KANKAKEE COUNTY, ILLS., - - September 25, 1856. - -“RT. REV’D O’REGAN:—You seem to be surprised that I have offered the -holy sacrifice of mass since our last interview. Here are some of my -reasons for so doing. - -“1st. You have not suspended me; far from it, you have given me fifteen -days to consider what I should do, threatening only to interdict me -after that time, if I would not obey your orders. - -“2nd. If you have been so ill-advised as to suspend me, for the crime of -telling you that my intention was to live the live of a retired priest -in my little colony, sooner than be exiled at my age, your sentence is -ridiculous and null; and if you were as expert in the _jure Canonico_ as -in the art of pocketing our money, you would know that you are yourself -suspended _ipso facto_ for a year, and that I have nothing to fear or to -expect from you now. - -“3rd. When I bowed down before the altar of Jesus Christ, twenty-four -years ago, to receive the priesthood, my intention was to be the -minister of the Catholic Church, but not a slave of a lawless tyrant. - -“4th. Remember the famous words of Tertullian, ‘_Nimia potestas, nulla -potestas_.’ For the sake of peace, I have, with many others, tolerated -your despotism till now; but my patience is at an end, and for the sake -of our holy church, which you are destroying, I am determined with many -to oppose an insurmountable wall to your tyranny. - -“5th. I did not come here, you know well, as an ordinary missionary; but -I got from your predecessor the permission to form a colony of my -emigrating countrymen. I was not sent here in 1851 to take care of any -congregation. It was a complete wilderness; but I was sent to form a -colony of Catholics. I planted my cross in a wilderness. In a great -part, with my own money, I have built a chapel, a college and a female -academy. I have called from everywhere my countrymen—nine-tenths of them -came here only to live with me, and because I had the pledged word of my -bishop to do that work. And as long as I live the life of a good priest -I deny you the right to forbid me to remain in my colony which wants my -help and my presence. - -“6th. You have never shown me your authority (but once) except in the -most tyrannical way. But now, seeing that the more humble I am before -you, the more insolent you grow, I have taken the resolution to stand by -my rights as a Catholic priest and as an American citizen. - -“7th. You remember, that in our second interview you forbade me to have -the good preceptors we have now for our children, and you turned into -ridicule the idea I had to call them from Canada. Was that the act of a -bishop or of a mean despot? - -“8th. A few days after you ordered me to live on good terms with R. R. -LeBelle and Carthavel, though you were well acquainted with their -scandalous lives, and twice you threatened me with suspension for -refusing to become a friend of those two rogues! And you have so much -made a fool of yourself before the four gentlemen I sent to you to be -the witnesses of your iniquity and my innocence, that you have -acknowledged before them that one of your principal reasons for turning -me out of my colony was, that I had not been able to keep peace with -three priests whom you acknowledged to be depraved and unworthy priests! -Is not that surpassing wickedness and tyranny of anything recorded in -the blackest pages of the most daring tyrants? You want to punish by -exile a gentleman and a good priest, because he cannot agree to become -the friend of two public rogues! I thank you, Bishop O’Regan, to have -made that public confession in the presence of unimpeachable witnesses. -I do not want to advise you to be hereafter very prudent in what you -intend to do against the reputation and character of the priest of St. -Anne. If you continue to denounce me as you have done since a few weeks, -and to tell the people what you think fit against me, I have awful -things to publish of your injustice and tyranny. - -“As Judas sold our Saviour to his enemies, so you have sold me to my -enemy of L’Erable. But be certain that you shall not deliver up your -victim as you like. - -“For withdrawing a suit which you have incited against my honor and -which you shall certainly lose, you drag me out from my home and order -me to the land of exile, and you cover that iniquity with the appearance -of zeal for the public peace, just as Pilate delivered his victim into -the hands of their enemies to make peace with them. - -“Shame on you, Bishop O’Regan! For the sake of God, do not oblige me to -reveal to the world what I know against you. Do not oblige me, in -self-defence, to strike, in you, my merciless persecutor. If you have no -pity for me, have pity on yourself, and on the church which that coming -struggle will so much injure. - -“It is not enough for you to have so badly treated my poor countrymen of -Chicago—your hatred against the French Canadians cannot be satisfied -except when you have taken away from them the only consolation they have -in this land of exile—to possess in their midst a priest of their own -nation whom they love and respect as a father! My poor countrymen of -Chicago, with many hard sacrifices, had built a fine church for -themselves and a house for their priest. _You have taken their church -from their hands and given it to the Irish_; you have sold the house of -their priests, after turning him out; and what have you done with the -$1,500 you got as its price? Public rumor says that you are employing -that money to support the most unjust and infamous suit against one of -their priests. Continue a little longer, and you may be sure that the -cursing of my poor countrymen against you will be heard in heaven and -that the God of Justice will give them an avenger! - -“You have, at three different times, threatened to interdict and -excommunicate me if I would not give you my little personal properties! -and as many times you have said in my teeth, that I was a bad priest, -because I refused to act according to your rapacious tyranny! - -“The impious Ahab, murdering Naboth to get his fields, is risen from the -dead in your person. You cannot kill my body, _since I am protected by -the glorious flag of the United States_; but you do worse, you try to -destroy my honor and my character, which are dearer to me than my life. -In a moral way you give my blood to be licked by your dogs. But remember -the words of the prophet to Ahab, ‘In this place where the dogs have -licked the blood of Naboth, they shall lick thy blood also.’ For every -false witness you shall bring against me, I shall have a hundred -unimpeachable ones against you. Thousands and thousands of religious -Irish, and generous Germans, and liberty and fair-play-loving French -Canadians, will help me in that struggle. I do not address you these -words as a threat, but as a friendly warning. - -“Keep quiet, my lord; do not let yourself be guided by your quick -temper; do not be so free in the use of suspense and interdicts. These -terrible arms are two-edged swords, which very often hurt more the -imprudent who make use of them than those whom they intend to strike. - -“I wish to live in peace with you. I take my God to witness, that to -this day I have done everything to keep peace with you. But the peace I -want is the peace which St. Jerome speaks of when, writing to his -bishop, he tells him: - -“‘It is no use to speak of peace with the lips, if we destroy it with -our works. It is a very different way to work for peace, from trying to -submit every one to an abject slavery. We, also, want peace. Not only we -desire it, but we implore you instantly to give it. However, the peace -we want is the peace of Christ—a true peace, a peace without hatred, a -peace which is not a masked war, a peace which is not to crush enemies, -but a peace which unites friends. - -“‘How can we call that peace which is nothing but tyranny? Why should we -not call everything by its proper name? Let us call hatred—what is -hatred. And let us say that peace reigns only when a true love exists. -We are not the authors of the troubles and divisions which exist in the -church. A father must love his children. A bishop, as well as a father, -must wish to be loved, but not feared. The old proverb says, _One hates -whom he fears_, and we naturally wish for the death of the one we hate. -If you do not try to crush the religious men under your power they will -submit themselves to your authority. Offer them the kiss of love and -peace and they will obey you. But liberty refuses to yield as soon as -you try to crush it down. The best way to be obeyed by a free man is not -to deal with him as with a slave. We know the laws of the church, and we -do not ignore the rights which belong to every man. We have learned many -things, not only from experience, but also from the study of books. The -king who strikes his subjects with an iron rod, or who thinks that his -fingers must be heavier than his father’s hand, has soon destroyed the -kingdom even of the peaceful and mild David. The people of Rome refused -to bear the yoke of their proud king. - -“‘We have left our country in order to live in peace. In this solitude -our intention was to respect the authority of the pontiffs of Christ (we -mean those who teach the true faith). We want to respect them not as our -masters, but as our fathers. Our intention was to respect them as -bishops, not as usurpers and tyrants who want to reduce us to slavery by -the abuse of their power. We are not so vain as to ignore what is due to -the priests of Christ, for to receive them is to receive the very one -whose bishops they are. But let them be satisfied with the respect which -is due to them. Let them remember that they are fathers, not masters of -those who have given up everything in order to enjoy the privileges of a -peaceful solitude. May Christ who is our mighty God grant that we should -be united not by a false peace, but by a true and loyal love, lest that -by biting each other we destroy each other.’ - -[Letter of St. Jerome to his bishop.] - -“You have a great opinion of the episcopal power, and so have I. But St. -Paul and all the Holy Fathers that I have read, have also told us many -things of the dignity of the priest (alter Christus Sacerdos). I am your -brother and equal in many things; do not forget it. I know my dignity as -a man and a priest, and I shall sooner lose my life than to surrender -them to any man, even a bishop. If you think you can deal with me as a -carter with his horse, drawing him where he likes, you will soon see -your error. - -“I neither drink strong wines nor smoke, and the many hours _that others -spend in emptying their bottles and smoking their pipes_, I read my dear -books—I study the admirable laws of the church and the Gospel of Christ. -I love my books and the holy laws of our church, because they teach me -my rights as well as my duties. They tell me that many years ago a -general council, which is something above you, has annulled your unjust -sentence, and brought upon your head the very penalty you intended to -impose upon me. They tell me that any sentence from you coming (from -your own profession) from bad and criminal motives, is null, and will -fall powerless at my feet. - -“But I tell you again, that I desire to live in peace with you. The -false reports of LeBelle and Carthevel have disturbed that peace; but it -is still in your power to have it for yourself and give it to me. I am -sure that the sentence you say you have preferred against me comes from -a misunderstanding, and your wisdom and charity, if you can hear their -voice, can very easily set everything as it was two months ago. It is -still in your power to have a warm friend, or an immovable adversary in -Kankakee County. It would be both equitable and honorable in you to -extinguish the fires of discord which you have so unfortunately -enkindled, by drawing back a sentence which you would never have -preferred if you had not been deceived. You would be blessed by the -Church of Illinois, and particularly by the 10,000 French Canadians who -surround me, and are ready to support me at all hazards. - -“Do not be angry from the seeming harsh words which you find in this -letter. Nobody, but I, could tell you these sad truths, though every one -of your priests, and particularly those who flatter you the most, repeat -them every day. - -“By kind and honest proceedings you can get everything from me, even the -last drop of my blood; but you will find me an immovable rock if you -approach me as you have already done (but once) with insult and -tyrannical threats. - -“You have not been ordained a bishop to rule over us according to your -fancy, but you have the eternal laws of justice and equity to guide you. -You have the laws of the church to obey as well as her humblest child, -and as soon as you do anything against these imperishable laws you are -powerless to obtain your object. It is not only lawful, but a duty to -resist you. When you strike without a legitimate or a canonical cause; -when you try to take away my character to please some of your friends; -when you order me to exile to stop a suit which you are exciting against -me; when you punish me for the crime of refusing to obey the orders you -gave me to be the friend of three public rogues; when you threaten me -with excommunication, because I do not give you my little personal -properties, I have nothing to fear from your interdicts and -excommunication. - -“What a sad lot for me, and what a shame for you, if by your continual -attacks at the door of our churches or in the public press, you oblige -me to expose your injustice. It is yet time for you to avoid that. -Instead of striking me like an outcast, come and give me the paternal -hand of charity, instead of continuing that fratricidal combat, come and -heal the wounds you have made and already received. Instead of insulting -me by driving me away from my colony to the land of exile, come and -bless the great work I have begun here for the glory of God and the good -of my people. Instead of destroying the college and the female academy, -for the erection of which I have expended my last cent, and whose -teachers are fed at my table, come and bless the three hundred little -children who are daily attending our schools. - -“Instead of sacrificing me to the hatred of my enemies, come and -strengthen my heart against their fury. - -“I tell you again, that no consideration whatever will induce me to -surrender my right as a Catholic priest _and as an American citizen_. By -the first title you cannot interdict me, as long as I am a good priest, -for the crime of wishing to live in my colony and among my people. _By -the second title, you cannot turn me out from my home._ - - “C. CHINIQUY.” - -It was the first time that a Roman Catholic priest, with his whole -people, had dared to speak such language to a Bishop of Rome on this -continent. Never yet had the unbearable tyranny of those haughty men -received such a public rebuke. Our fearless words fell as a bombshell in -the camp of the Roman Catholic hierarchy of America. - -With very few exceptions, the press of the State of Illinois, whose -columns had so often echoed the cries of indignation raised everywhere -against the tyranny of Bishop O’Regan, took sides with me. Hundreds of -priests, not only from Illinois, but from every corner of the United -States, addressed their warmest thanks to me for the stand I had taken, -and asked me, in the name of God and for the honor of the church, not to -yield an inch of my rights. Many promised to support us at the court of -Rome, by writing themselves to the Pope, to denounce not only the Bishop -of Illinois, but several others, who, though not so openly bad, were yet -trampling under their feet the most sacred rights of the priests and the -people. Unfortunately those priests gave me a saddening knowledge of -their cowardice by putting in their letters “_absolutely confidential_.” -They all promised to help me when I was storming the strong fortress of -the enemy, provided I would go alone in the gap, and that they would -keep themselves behind thick walls, far from shot and shell. - -However, this did not disturb me, for my God knows it, my trust was not -in my own strength, but in his protection. I was sure that I was in the -right, that the Gospel of Christ was on my side, that all the canons and -laws of the councils were in my favor. - -My library was filled with the best books on the canons and laws passed -in the great councils of my church. It was written in big letters in the -celebrated work, “_Histoire du droit canonique_.” There is no arbitrary -power in the Church of Christ,—Vol. iii., page 139. - -The Council of Augsburg, held in 1548 (Can. 24), had declared that, “no -sentence of excommunication will be passed, except for great crimes.” - -The Pope St. Gregory had said: “That censures are null when not -inflicted for great sins or for faults which have not been clearly -proved.” - -“An unjust excommunication does not bind before God those against whom -it has been hushed. But it injures only the one who has proffered -it.”—Eccl. Laws, by Hericourt, c. xxii., No. 50. - -“If an unjust sentence is pronounced against any one, he must not pay -any attention to it; for, before God and his Church, an unjust sentence -cannot injure anybody. Let, then, that person do nothing to get such an -unjust sentence repealed, for it cannot injure him.”—St. Gelace—The -Pope—(_Canoni bin est._) - -The canonists conclude, from all the laws of the church on that matter, -“That if a priest is unjustly interdicted or excommunicated he may -continue to officiate without any fear of becoming irregular.”—Eccl. -Laws, by Hericourt, c. xxii., No. 51. - -Protected by these laws, and hundreds of others too long to enumerate, -which my church had passed in every age, strengthened by the voice of my -conscience, which assured me that I had done nothing to deserve to be -interdicted or excommunicated; sure, besides, of the testimony brought -by our four delegates that the bishop himself had declared that I was -one of his best priests, that he wanted to give me my letters to go and -perform the functions of my ministry in Kahokia: above all, knowing the -unanimous will of my people that I should remain with them and continue -the great and good work so providentially trusted to me in my colony, -and regarding this as an indication of the divine will, I determined to -remain, in spite of the Bishop of Chicago. All the councils of my church -were telling me that he had no power to injure me, and that all his -official acts were null. - -But if he were spiritually powerless against me, it was not so in -temporal matters. His power and his desire to injure us had increased -with his hatred, since he had read our letters and seen them in all the -papers of Chicago. - -The first thing he did was to reconcile himself to the priest LeBelle, -whom he had turned out ignominiously from his diocese some time before. -That priest had since that obtained a fine situation in the diocese of -Michigan. He invited him to his palace, and petted him several days. I -felt that the reconciliation of those two men meant nothing good for me. -But my hope was, more than ever, that the merciful God who had protected -me so many times against them, would save me again from their -machinations. The air was, however, filled with the strangest rumors -against me. It was said everywhere that Mr. LeBelle was to bring such -charges against my character that I would be sent to the penitentiary. - -What were the new iniquities to be laid to my charge? No one could tell. -But the few partisans and friends of the bishop, Messrs. LeBelle and -Spink, were jubilant and sure that I was to be forever destroyed. - -At last, the time arrived when the Sheriff of Kankakee had to drag me -again as a criminal and a prisoner to Urbana, and deliver me into the -hands of the sheriff of that city. I arrived here on the 20th of -October, with my lawyers, Messrs. Osgood and Paddock, and a dozen -witnesses. Mr. Abraham Lincoln had preceded me only by a few minutes -from Springfield. He was in the company of Judge David Davis, since -Vice-President of the United States, when I met him. - -The jury having been selected and sworn, the Rev. Mr. LeBelle was the -first witness called to testify and say what he knew against my -character. - -Mr. Lincoln objected to that kind of testimony, and tried to prove that -Mr. Spink had no right to bring his new suit against me by attacking my -character. But Judge Davis ruled that the prosecution had that right in -the case that was before him. Mr. LeBelle had, then, full liberty to say -anything he wanted, and he availed himself of his privilege. His -testimony lasted nearly an hour, and was too long to be given here. I -will only say that he began by declaring that “Chiniquy was one of the -vilest men of the day—that every kind of bad rumors were constantly -circulating against him.” He gave a good number of those rumors, though -he could not positively swear if they were founded on truth or not, for -he had not investigated them. But he said there was one of which he was -sure, for he had authenticated it thoroughly. He expressed a great deal -of apparent regret that he was forced to reveal to the world such things -which were not only against the honor of Chiniquy, but, to some extent, -involved the good name of a dear sister, Madame Bosse. But as he was to -speak the truth before God, he could not help it—the sad truth must be -told. “_Mr. Chiniquy_,” he said, “_had attempted to do the most infamous -things with my own sister, Madame Bosse_. She herself has told me the -whole story under oath, and she would be here to unmask the wicked man -to-day before the whole world, if she were not forced to silence, at -home, from a severe illness.” - -Though every word of that story was a perjury, there was such a color of -truth and sincerity in my accuser, that his testimony fell upon me and -my lawyers and all my friends as a thunderbolt. A man who has never -heard such a calumny brought against him before a jury in a court-house -packed with people, composed of friends and foes, will never understand -what I felt in this the darkest hour of my life. My God only knows the -weight and the bitterness of the waves of desolation which then passed -over my soul. - -After that testimony was given, there was a lull, and a most profound -silence in the court-room. All the eyes were turned upon me, and I heard -many voices speaking of me, whispering, “The villain!” Those voices -passed through my soul as poisoned arrows. Though innocent, I wished -that the ground would open under my feet and bring me down to the -darkest abysses, to conceal me from the eyes of my friends and the whole -world. - -However, Mr. Lincoln soon interrupted the silence by addressing to -LeBelle such cross-questions that his testimony, in the minds of many, -soon lost much of its power. And he did still more destroy the effect of -his (LeBelle’s) false oath, when, he brought my twelve witnesses, who -were among the most respectable citizens of Bourbonnais, formerly the -parishioners of Mr. LeBelle. Those twelve gentlemen swore that Mr. -LeBelle was such a drunkard and vicious man, that he was so publicly my -enemy on account of the many rebukes I had given to his private and -public vices, that they would not believe a word of what he said, even -upon his oath. - -At ten P. M., the court was adjourned, to meet again the next morning, -and I went to the room of Mr. Lincoln with my two other lawyers, to -confer about the morning’s work. My mind was unspeakably sad. Life had -never been such a burden to me as in that hour. I was tempted, like Job, -to curse the hour when I was born. I could see in the faces of my -lawyers, though they tried to conceal it, that they were also full of -anxiety. - -“My dear Mr. Chiniquy,” said Mr. Lincoln, “though I hope, to-morrow, to -destroy the testimony of Mr. LeBelle against you, I must concede that I -see great dangers ahead. There is not the least doubt in my mind that -every word he has said is a sworn lie; but my fear is that the jury -thinks differently. I am a pretty good judge in these matters. I feel -that our jurymen think that you are guilty. There is only one way to -perfectly destroy the power of a false witness—it is by another direct -testimony against what he has said, or by showing from his very lips -that he has perjured himself. I failed to do that last night, though I -have diminished, to a great extent, the force of his testimony. Can you -not prove an alibi, or can you not bring witnesses who were there in the -same house that day, who would flatly and directly contradict what your -remorseless enemy has said against you?” - -I answered him: “How can I try to do such a thing when they have been -shrewd enough not to fix the very date of the alleged crime against me?” - -“You are correct, you are perfectly correct, Mr. Chiniquy,” answered Mr. -Lincoln, “as they have refused to specify the date, we cannot try that. -I have never seen two such skillful rogues as those two priests! There -is really a diabolical skill in the plan they have concocted for your -destruction. It is evident that the bishop is at the bottom of the plot. -You remember how I have forced LeBelle to confess that he was now on the -most friendly terms with the Bishop of Chicago, since he has become the -chief of your accusers. Though I do not give up the hope of rescuing you -from the hands of your enemies, I do not like to conceal from you that I -have several reasons to fear that you will be declared guilty and -condemned to a heavy penalty, or to the penitentiary, though I am sure -you are perfectly innocent. It is very probable that we will have to -confront that sister of LeBelle tomorrow. Her sickness is probably a -feint, in order not to appear here except after the brother will have -prepared the public mind in her favor. At all events, if she does not -come, they will send some justice of the peace to get her sworn -testimony, which will be more difficult to rebut than her own verbal -declarations. That woman is evidently in the hands of the bishop and her -brother priest, ready to swear anything they order her, and I know -nothing so difficult as to refute such female testimonies, particularly -when they are absent from the court. The only way to be sure of a -favorable verdict to-morrow is, that God Almighty would take our part -and show your innocence! Go to Him and pray, for He alone can save you.” - -Mr. Lincoln was exceedingly solemn when he addressed those words to me, -and they went very deep into my soul. - -I have often been asked if Abraham Lincoln had any religion but I have -never had any doubt about his profound confidence in God, since I heard -those words falling from his lips in that hour of anxiety. I had not -been able to conceal my deep distress. Burning tears were rolling on my -cheeks when he was speaking, and there was on his face the expression of -friendly sympathy which I shall never forget. Without being able to say -a word, I left him to go to my little room. It was nearly eleven -o’clock. I locked the door and fell on my knees to pray, but I was -unable to say a single word. The horrible sworn calumnies thrown at my -face by a priest of my own church were ringing in my ears! my honor and -my good name so cruelly and forever destroyed! all my friends and my -dear people covered with an eternal confusion! and more than that, the -sentence of condemnation which was probably to be hurled against me the -next day in the presence of the whole country, whose eyes were upon me! -All those things were before me, not only as horrible phantoms, but as -heavy mountains, under the burdens of which I could not breathe. At last -the fountains of tears were opened, and it relieved me to weep; I could -then speak and cry: “Oh! my God! have mercy upon me! thou knowest my -innocence! hast thou not promised that those who trust in thee cannot -perish! Oh! do not let me perish, when Thou art the only One in whom I -trust! Come to my help! Save me!” - -From eleven P. M., to three in the morning I cried to God, and raised my -supplicating hands to his throne of mercy. But I confess to my -confusion, it seemed to me in certain moments, that it was useless to -pray and to cry, for though innocent, I was doomed to perish. I was in -the hands of my enemies. My God had forsaken me! - -What an awful night I spent! I hope none of my readers will ever know by -their own experience the agony of spirit I endured. I had no other -expectation than to be forever dishonored, and sent to the penitentiary -next morning! - -But God had not forsaken me! He had again heard my cries, and was, once -more, to show me His infinite mercy! - -At three o’clock A. M., I heard three knocks at my door, and I quickly -went to open it. “Who was there? Abraham Lincoln, with a face beaming -with joy!” - -I could hardly believe my eyes. But I was not mistaken. It was my -noble-hearted friend, the most honest lawyer of Illinois!—one of the -noblest men Heaven has ever given to earth! It was Abraham Lincoln, who -had been given me as my Saviour! On seeing me bathed with tears, he -exclaimed, “Cheer up, Mr. Chiniquy, I have the perjured priests in my -hands. Their diabolical plot is all known, and if they do not fly away -before the dawn of day, they will surely be lynched. Bless the Lord, you -are saved!” - -The sudden passage of extreme desolation to an extreme joy came near -killing me. I felt as suffocated, and unable to utter a single word. I -took his hand, pressed it to my lips, and bathed it with tears of joy. I -said: “May God forever bless you, dear Mr. Lincoln. But please tell me -how you can bring me such glorious news!” - -Here is the simple but marvellous story, as told me by that great and -good man, whom God had made the messenger of his mercies towards me: - -“As soon as LeBelle had given his perjured testimony against you -yesterday,” said Mr. Lincoln, “one of the agents of the Chicago press -telegraphed to some of the principal papers of Chicago: ‘It is probable -that Mr. Chiniquy will be condemned; for the testimony of the Rev. Mr. -LeBelle seems to leave no doubt that he is guilty.’ And the little Irish -boys, to sell their papers, filled the streets with the cries: ‘Chiniquy -will be hung! Chiniquy will be hung!’ The Roman Catholics were so glad -to hear that, that ten thousand extra copies have been sold. Among those -who bought those papers was a friend of yours, called Terrien, who went -to his wife and told her that you were to be condemned, and when the -woman heard that, she said, ‘It is too bad, for I know Mr. Chiniquy is -not guilty.’ - -“‘How do you know that?’ said her husband. She answered: ‘I was there -when the priest LeBelle made the plot, and promised to give his sister -two-eighties of good land if she would swear a false oath—and accuse him -of a crime which that woman said he had not even thought of with her.’ - -“‘If it be so,’ said Terrien, ‘we cannot allow Mr. Chiniquy to be -condemned. Come with me to Urbana.’ - -“But that woman being quite unwell, said to her husband, ‘You know well -I cannot go; but Miss Philomene Moffat was with me then. She knows every -particular of that wicked plot as well as I do. She is well; go and take -her to Urbana. There is no doubt that her testimony will prevent the -condemnation of Mr. Chiniquy.’ - -“Narcisse Terrien started immediately: and when you were praying God to -come to your help, He was sending your deliverer at the full speed of -the railroad cars. Miss Moffat has just given me the details of that -diabolical plot. I have advised her not to show herself before the Court -is opened. I will, then, send for her, and when she will have given, -under oath, before the Court, the details she has just given me, I pity -Spink with his perjured priests. As I told you, I would not be surprised -if they were lynched: for there is a terrible excitement in town among -many people who from the beginning, suspect that the priests have -perjured themselves to destroy you. - -“Now your suit is gained, and to-morrow, you will have the greatest -triumph a man ever got over his confounded foes. But you are in need of -a rest as well as myself. Good-bye.” - -After thanking God for that marvellous deliverance, I went to bed and -took the needed rest. - -But what was the priest LeBelle doing in that very moment? Unable to -sleep after the awful perjury he had just made, he had watched the -arrival of the trains from Chicago with an anxious mind, for he was -aware through the confessions he had heard, that there were two persons -in that city who knew his plot and his false oath; and though he had the -promises from them that they would never reveal it to anybody, he was -not without some fearful apprehensions that I might, by some way or -other, become acquainted with his abominable conspiracy. Not long after -the arrival of the trains from Chicago, he came down from his room to -see in the book where travelers register their names, if there was any -newcomers from Chicago, and what was his dismay when he saw the first -name entered was “_Philomene Moffat_!” That very name, Philomene Moffat, -who some time before, had gone to confess to him that she had heard the -whole plot from his own lips, when he had promised 160 acres of land to -persuade his sister to perjure herself in order to destroy me. A deadly -presentiment chilled the blood in his veins! “Would it be possible that -this girl is here to reveal and prove my perjury before the world?” - -He immediately sent for her, when she was just coming from meeting Mr. -Lincoln. - -“Miss Philomene Moffat here!” he exclaimed, when he saw her. “What are -you coming here for, this night?” he said. - -“You will know it, sir, to-morrow morning,” she answered - -“Ah! wretched girl! you come to destroy me?” he exclaimed. - -She replied: “I do not come to destroy you, for you are already -destroyed. Mr. Lincoln knows everything.” - -“Oh! my God! my God!” he exclaimed, striking his forehead with his -hands. Then taking a big bundle of bank notes, from his pocket-book, he -said: “Here are one hundred dollars for you, if you take the morning -train and go back to Chicago.” - -“If you would offer me as much gold as this house could contain, I would -not go,” she replied. - -He then left her abruptly, ran to the sleeping-room of Spink, and told -him: “Withdraw your suit against Chiniquy; we are lost; he knows all.” - -Without losing a moment, he went to the sleeping-room of his co-priest, -and told him: “Make haste—dress yourself and let us take the morning -train; we have no business here, Chiniquy knows all our secrets.” - -When the hour of opening the court came, there was an immense crowd, not -only inside, but outside its walls. Mr. Spink, pale as a man condemned -to death, rose before the Judge, and said: “Please the court, allow me -to withdraw my prosecution against Mr. Chiniquy. I am now persuaded that -he is not guilty of the faults brought against him before this -tribunal.” - -Abraham Lincoln, having accepted that reparation in my name, made a -short, but one of the most admirable speeches I had ever heard, on the -cruel injustices I had suffered from my merciless persecutors, and -denounced the rascality of the priests who had perjured themselves, with -such terrible colors, that it had been very wise on their part to fly -away and disappear before the opening of the court. For the whole city -was ransacked for them by hundreds, who blamed me for forgiving them and -refusing to have my revenge for the wrong they had done me. But I -thought that my enemies were sufficiently punished by the awful public -disclosures of their infernal plot. It seemed that the dear Saviour who -had so visibly protected me, was to be obeyed, when he was whispering in -my soul, “Forgive them and love them as thyself.” - -Was not Spink sufficiently punished by the complete ruin which was -brought upon him by the loss of the suit? For having gone to Bishop -O’Regan to be indemnified for the enormous expenses of such a long -prosecution, at such a distance, the bishop coldly answered him: “I had -promised to indemnify you if you would put Chiniquy down, as you -promised me. But as it is Chiniquy who has put you down, I have not a -cent to give you.” - -Abraham Lincoln had not only defended me with the zeal and talent of the -ablest lawyer I have ever known, but as the most devoted and noblest -friend I ever had. After giving more than a year of his precious time to -my defense, when he had pleaded during two long sessions of the Court of -Urbana, without receiving a cent from me, I considered that I was owing -him a great sum of money. My other two lawyers, who had not done the -half of his work, asked me a thousand dollars each, and I had not -thought that too much. After thanking him for the inappreciable services -he had rendered me, I requested him to show me his bill, assuring him -that, though I would not be able to pay the whole cash, I would pay him -to the last cent, if he had the kindness to wait a little for the -balance. - -He answered me with a smile and an air of inimitable kindness, which was -peculiar to him: - -“My dear Mr. Chiniquy, I feel proud and honored to have been called to -defend you. But I have done it less as a lawyer than as a friend. The -money I should receive from you would take away the pleasure I feel at -having fought your battle. Your case is unique in my whole practice. I -have never met a man so cruelly persecuted as you have been, and who -deserves it so little. Your enemies are devils incarnate. The plot they -had concocted against you is the most hellish one I ever knew. But the -way you have been saved from their hand, the appearance of that young -and intelligent Miss Moffat, who was really sent by God in the very hour -of need, when, I confess it again, I thought everything was nearly lost, -is one of the most extraordinary occurrences I ever saw. It makes me -remember what I have too often forgotten, and what my mother often told -me when young—that our God is a prayer-hearing God. This good thought, -sown into my young heart by that dear mother’s hand, was just in my mind -when I told you, ‘Go and pray, God alone can save you.’ But I confess to -you that I had not faith enough to believe that your prayer would be so -quickly and so marvellously answered by the sudden appearance of that -interesting young lady, last night. Now let us speak of what you owe me. -Well!—Well!—how much do you owe me? You owe me nothing! for I suppose -you are quite ruined. The expenses of such a suit, I know, must be -enormous. Your enemies want to ruin you. Will I help them to finish your -ruin, when I hope I have the right to be put among the most sincere and -devoted of your friends?” - -“You are right,” I answered him; “you are the most devoted and noblest -friend God ever gave me, and I am nearly ruined by my enemies. But you -are the father of a pretty large family; you must support them. Your -traveling expenses in coming, twice, here for me from Springfield; your -hotel bills during the two terms you have defended me, must be very -considerable. It is not just that you should receive nothing in return -for such work and expenses.” - -“Well! well!” he answered, “I will give you a promissory note which you -will sign.” Taking then a small piece of paper, he wrote: - -He handed me the note, saying, “Can you sign that?” - -[Illustration: IOU] - -After reading it, I said, “Dear Mr. Lincoln, this is a joke. It is not -possible that you ask only fifty dollars for services which are worth at -least two thousand dollars.” - -He then tapped me with the right hand on the shoulders and said: “Sign -that; it is enough. I will pinch some rich man for that and make them -pay the rest of the bill,” and he laughed outright. - -When Abraham Lincoln was writing the due-bill, the relaxation of the -great strain upon my mind, and the great kindness of my benefactor and -defender in charging me so little for such a service, and the terrible -presentiment that he would pay with his life what he had done for me, -caused me to break into sobs and tears. - -As Mr. Lincoln had finished writing the due bill, he turned round to me, -and said, “Father Chiniquy, what are you crying for? ought you not to be -the most happy man alive? you have beaten your enemies and gained the -most glorious victory, and you will come out of all your troubles in -triumph.” - -“Dear Mr. Lincoln,” I answered, “allow me to tell you that the joy I -should naturally feel for such a victory is destroyed in my mind by the -fear of what it may cost you. There were, then, in the crowd, not less -than ten or twelve Jesuits from Chicago and St. Louis, who came to hear -my sentence of condemnation to the penitentiary. But it was on their -heads that you have brought the thunders of heaven and earth! nothing -can be compared to the expression of their rage against you, when you -not only wrenched me from their cruel hands, but you were making the -walls of the court-house tremble under the awful and superhumanly -eloquent denunciation of their infamy, diabolical malice, and total want -of Christian and human principle, in the plot they had formed for my -destruction. What troubles my soul, just now, and draws my tears, is -that it seems to me that I have read your sentence of death in their -bloody eyes. How many other noble victims have already fallen at their -feet!” - -He tried to divert my mind, at first, with a joke, “Sign this,” said he, -“It will be my warrant of death.” - -But after I had signed, he became more solemn, and said, “I know that -Jesuits never forget nor forsake. But man must not care how and where he -dies, provided he dies at the post of honor and duty,” and he left me. - -Here is the sworn declaration of Miss Philomene Moffat, now Mrs. -Philomene Schwartz: - -State of Illinois,} s.s. -Cook County } - -“Philomene Schwartz being first duly sworn, deposes and says: That she -is of the age of forty-three years, and resides at 484 Milwaukee Avenue, -Chicago; that her maiden name was Philomene Moffat, that she knew Father -LeBelle, the Roman Catholic priest of the French Catholics of Chicago -during his lifetime, and knows Rev. Father Chiniquy; that about the -month of May, A. D. 1854, in company with Miss Eugenia Bossey, the -housekeeper of her uncle, the Rev’d Mr. LeBelle, who was then living at -the parsonage on Clark street, Chicago, while we were sitting in the -room of Miss Bossey, the Rev. Mr. LeBelle was talking with his sister, -Mrs. Bossey, in the adjoining room, not suspecting that we were there -hearing his conversation, through the door, which was partly opened; -though we could neither see him nor his sister, we heard every word of -what they said together, the substance of which is as follows—Rev. Mr. -LeBelle said in substance, to Mrs. Bossey, his sister: - -“‘You know that Mr. Chiniquy is a dangerous man, and he is my enemy, -having already persuaded several of my congregation to settle in his -colony. You must help me to put him down, by accusing him of having -tried to do a criminal action with you.’ - -“Madame Bossey answered: ‘I cannot say such a thing against Mr. -Chiniquy, when I know it is absolutely false.’ - -“Rev. M. LeBelle replied: ‘If you refuse to comply with my request, I -will not give you the one hundred and sixty acres of land I intended to -give you; you will live and die poor.’ - -“Madame Bossey answered: ‘I prefer never to have that land, and I like -better to live and die poor, than to perjure myself to please you.’ - -“The Rev. Mr. LeBelle, several times, urged his sister, Mrs. Bossey, to -comply with his desires, but she refused. At last, weeping and crying, -she said: ‘I prefer never to have an inch of land than to damn my soul -for swearing to a falsehood.’ - -“The Rev. Mr. LeBelle then said: - -“‘Mr. Chiniquy will destroy our holy religion and our people if we do -not destroy him. If you think that the swearing I ask you to do is a -sin, you will come to confess to me, and I will pardon it in the -absolution I will give you.’ - -“‘Have you the power to forgive a false oath?’ replied Mrs. Bossey to -her brother, the priest. - -“‘Yes,’ he answered, ‘I have that power; for Christ has said to all his -priests, “What you shall bind on earth shall be bound in heaven, and -what you shall loose on earth shall be loosed in heaven.”’ - -“Mrs. Bossey then said: ‘If you promise that you will forgive that false -oath, and if you give me the one hundred and sixty acres of land you -promised, I will do what you want.’ - -“The Rev’d Mr. LeBelle then said: ‘All right!’ I could not hear any more -of that conversation, for in that instant Miss Eugenia Bossey, who had -kept still and silent with us, made some noise and shut the door. - -“Affiant further states: That some time later I went to confess to Rev. -Mr. LeBelle, and I told him that I had lost confidence in him, He asked -me why? I answered: ‘I lost my confidence in you since I heard your -conversation with your sister, when you tried to persuade her to perjure -herself in order to destroy Father Chiniquy.’ - -“Affiant further says: “That in the month of October, A. D. 1856, the -Rev’d Mr. Chiniquy had to defend himself, before the civil and criminal -court of Urbana, Illinois, in an action brought against him by Peter -Spink; some one wrote from Urbana to a paper of Chicago, that Father -Chiniquy was probably to be condemned. The paper which published that -letter was much read by the Roman Catholics, who were glad to hear that -that priest was to be punished. Among those who read that paper was -Narcisse Terrien. He had lately been married to Miss Sara Chaussey, who -told him that Father Chiniquy was innocent; that she was present with me -when Rev’d LeBelle prepared the plot with his sister, Mrs. Bossey, and -had promised her a large piece of land if she would swear falsely -against Father Chiniquy. Mr. Narcisse Terrien wanted to go with his wife -to the help of Father Chiniquy, but she was unwell and could not go. He -came to ask me if I remembered well the conversation of Rev’d Mr. -LeBelle, and if I would consent to go to Urbana to expose the whole plot -before the court, and I consented. - -“We started that same evening for Urbana, where we arrived late at -night. I immediately met Mr. Abraham Lincoln, one of the lawyers of -Father Chiniquy, and told him all that I knew about the plot. - -“That very same night the Rev’d Mr. LeBelle, having seen my name on the -hotel register, came to me much excited and troubled, and said, -‘Philomene, what are you here for?’ - -“I answered him, ‘I cannot exactly tell you that; but you will probably -know it tomorrow at the court-house!’ - -“‘Oh, wretched girl!’ he exclaimed, ‘you have come to destroy me.’ - -“‘I do not come to destroy you,’ I replied, ‘for you are already -destroyed!’ - -“Then drawing from his portmonnaie-book a big bundle of bank-notes, -which he said was worth one hundred dollars, he said: ‘I will give you -all this money if you will leave by the morning train and go back to -Chicago.’ - -“I answered him: ‘Though you would offer me as much gold as this room -can contain, I cannot do what you ask.’ - -“He then seemed exceedingly distressed, and he disappeared. The next -morning Peter Spink requested the court to allow him to withdraw his -accusations against Father Chiniquy, and to stop his prosecutions, -having, he said, found out that he, Father Chiniquy, was innocent of the -things brought against him, and his request was granted. Then the -innocence and honesty of Father Chiniquy was acknowledged by the court -after it had been proclaimed by Abraham Lincoln, who was afterwards -elected President of the United States. - - “(Signed) PHILOMENE SCHWARTZ.[F] - -“I, Stephen R. Moore, a Notary Public in the County of Kankakee, in the -State of Illinois, and duly authorized by law to administer oaths, do -hereby certify that, on this 21st day of October, A. D. 1881, Philomene -Schwartz personally appeared before me, and made oath that the above -affidavit by her subscribed is true, as therein stated. In witness -whereto, I have hereunto set my hand and notarial seal. - - “STEPHEN R. MOORE, - - “Notary Public.” - ------ - -Footnote F: - - That lady is still living, 1886, and at the head of one of the most - respectable families of Chicago, residing at 482 Milwaukee Avenue. - ------ - - - - - CHAPTER LIX. - -MOMENT OF INTERRUPTION IN THE THREAD OF MY “FIFTY YEARS IN THE CHURCH OF - ROME,” TO SEE HOW MY SAD PREVISIONS ABOUT MY DEFENDER, ABRAHAM - LINCOLN, WERE TO BE REALIZED—ROME THE IMPLACABLE ENEMY OF THE UNITED - STATES—SHE WANTS TO CONQUER AND RULE THEM, IN ORDER TO DESTROY ALL - THEIR RIGHTS, PRIVILEGES AND LIBERTIES. - - -When it became evident, in 1851, that my plan of forming a grand colony -of Roman Catholic French-speaking people on the prairies of Illinois was -to be a success, D’Arcy McGee, then editor of _The Freeman’s Journal_, -official journal of the Bishop of New York, wrote me to know my views, -and immediately determined to put himself at the head of a similar -enterprise in behalf of the Irish Roman Catholics. He published several -able articles to show that the Irish people, with very few exceptions, -were demoralized, degraded and kept poor, around their groggeries, and -showed how they would thrive, become respectable and rich, if they could -be induced to exchange their grog shops for the fertile lands of the -west. Through his influence, a large assembly, principally composed of -priests, to which I was invited, met at Buffalo, in the spring of 1852. -But what was his disappointment, when he saw that the greatest part of -those priests were sent by the Bishops of the United States to oppose -and defeat his plans! - -He vainly spoke with a burning eloquence for his pet scheme. The -majority coldly answered him: “We are determined, like you, to take -possession of the United States and rule them; but we cannot do that -without acting secretly and with the utmost wisdom. If our plans are -known, they will surely be defeated. What does a skillful general do -when he wants to conquer a country? Does he scatter his soldiers over -the farm lands, and spend their time and energy in ploughing the fields -and sowing grain? No! He keeps them well united around his banners, and -marches at their head, to the conquest of the strongholds, the rich and -powerful cities. The farming countries then submit and become the price -of his victory, without moving a finger to subdue them. So it is with -us. Silently and patiently, we must mass our Roman Catholics in the -great cities of the United States, remembering that the vote of a poor -journeyman, though he be covered with rags, has as much weight in the -scale of power as the millionaire Astor, and that if we have two votes -against his one, he will become as powerless as an oyster. Let us, then, -multiply our votes; let us call our poor but faithful Irish Catholics -from every corner of the world, and gather them into the very hearts of -those proud citadels which the Yankees are so rapidly building under the -names of Washington, New York, Boston, Chicago, Buffalo, Albany, Troy, -Cincinnati, etc. Under the shadows of those great cities, the Americans -consider themselves as a giant and unconquerable race. They look upon -the poor Irish Catholic people with supreme contempt, as only fit to dig -their canals, sweep their streets and work in their kitchens. Let no one -awake those sleeping lions, to-day. Let us pray God that they may sleep -and dream their sweet dreams, a few years more. How sad will their -awakening be, when with our outnumbering votes, we will turn them, -forever, from every position of honor, power and profit! What will those -hypocritical and godless sons and daughters of the fanatical Pilgrim -Fathers say, when not a single judge, not a single teacher, not a single -policeman, will be elected if he be not a devoted Irish Roman Catholic? -What will those so-called giants think of their matchless shrewdness and -ability, when not a single Senator or member of Congress will be chosen, -if he be not submitted to our holy father, the Pope? What a sad figure -those Protestant Yankees will cut when we will not only elect the -President, but fill and command the armies, man the navies, and hold the -keys of the public treasury? It will then be time for our faithful Irish -people to give up their grog-shops, in order to become the judges and -governors of the land. Then our poor and humble mechanics will leave -their damp ditches and muddy streets, to rule the cities in all their -departments, from the stately mansion of Mayor of New York, to the -humble, though not less noble position of teacher. - -“Then, yes! then, we will rule the United States, and lay them at the -feet of the Vicar of Jesus Christ, that he may put an end to their -godless system of education, and sweep away those impious laws of -liberty of conscience, which are an insult to God and man!” - -D’Arcy McGee was left almost alone when the votes were taken. From that -time, the Catholic priests, with the most admirable ability and success, -have gathered their Irish legions into the great cities of the United -States, and the American people must be very blind indeed, if they do -not see that if they do nothing to prevent it, the day is very near when -the Jesuits will rule their country, from the magnificent White House at -Washington, to the humblest civil and military department of this vast -Republic. They are already the masters of New York, Baltimore, Chicago, -St. Paul, New Orleans, Mobile, Savannah, Cincinnati, Albany, Troy, -Milwaukee, St. Louis, San Francisco, etc. Yes! San Francisco, the rich, -the great queen of the Pacific, is in the hands of the Jesuits! - -From the very first days of the discovery of the gold mines of -California, the Jesuits had the hopes of becoming masters of these -inexhaustible treasures, and they secretly laid their plans, with the -most profound ability and success. They saw, at once, that the great -majority of the lucky miners, of every creed and nation, were going back -home, as soon as they had enough to secure an honorable competence to -their families. It became then evident, that of those multitudes which -the thirst of gold had brought from every corner of the world, not one -out of fifty would fix their homes in San Francisco. The Jesuits saw at -a glance, that if they could persuade the Irish Catholics to settle and -remain there, they would soon be the masters and rulers of that golden -city, whose future is so bright and so great! And that scheme, worked -day and night with the utmost perseverance, has been crowned with -perfect success. - -The consequence is, that while you find only a few Americans, Germans, -Scotch and English millionaires in San Francisco, you find more than -fifty Catholic Irish millionaires in that city. Its richest bank (Nevada -Bank) is in their hands, and so are all the street railways. The -principal offices of the city are filled with Irish Roman Catholics. -Almost all the police are composed of the same class, as well as the -volunteer military associations. Their compact unity, in the hands of -the Jesuits, with their enormous wealth, make them almost supreme -masters of the mines of California and Nevada. - -When one knows the absolute, abject submission of the Irish Roman -Catholics, rich or poor, to their priests; how the mind, the soul, the -will, the conscience are firmly and irrevocably tied to the feet of the -priests, he can easily understand that the Jesuits of the United States -form one of the richest and most powerful corporations the world ever -saw. - -It is well known that those fifty Catholic millionaires, with their -myriads of employees, are, through their wives, and by themselves, -continually at the feet of the Jesuits, who swim in a golden sea. - -No one, if he be not a Roman Catholic, or one of those so-called -Protestants who give their daughters to the nuns, and their sons to the -Jesuits to be educated, has much hopes, where the Jesuits rule, of -having a lucrative office in the San Francisco to-day. - -The Americans, with few exceptions, do not pay any attention to the dark -cloud which is rising at their horizon, from Rome. Though that cloud is -filled with rivers of tears and blood, they let it grow and rise without -even caring how they will escape from the impending hurricane. - -It is to San Francisco that you must go to have an idea of the number of -secret and powerful organizations with which the Church of Rome prepares -herself for the impending conflict, through which she hopes to destroy -the schools and every vestige of human rights and liberties in the -United States. - -In order to more easily drill the Roman Catholics and prepare them for -the irrepressible struggle, the Jesuits have organized them into a great -number of secret societies, the principal of which are: Ancient Order of -Hibernians, Irish American Society, Knights of St. Patrick, St. -Patrick’s Cadets, St. Patrick Mutual Alliance, Apostles of Liberty, -Benevolent Sons of the Emerald Isle, Knights of St. Peter, Knights of -the Red Branch, Knights of the Columskill, The Sacred Heart, etc., etc. - -Almost all these secret associations are military ones. They have their -headquarters at San Francisco; but their rank and file are scattered all -over the United States. They number 700,000 soldiers, who, under the -name of United States Volunteer Militia, are officered by some of the -most skillful generals and officers of this Republic. - -Another fact, to which the American Protestants do not sufficiently pay -attention, is that the Jesuits have been shrewd enough to have a vast -majority of Roman Catholic generals and officers, to command the army -and man the navy of the United States. - -Rome is in constant conspiracy against the rights and liberties of man -all over the world; but she is particularly so in the United States. - -Long before I was ordained a priest, I knew that my church was the most -implacable enemy of this Republic. My professors of philosophy, history -and theology had been unanimous in telling me that the principles and -laws of the Church of Rome were absolutely antagonistic to the laws and -principles which are the foundation-stones of the Constitution of the -United States. - -1st. The most sacred principle of the United States Constitution is the -equality of every citizen before the law. But the fundamental principle -of the Church of Rome, is the denial of that equality. - -2nd. Liberty of conscience is proclaimed by the United States, a most -sacred principle which every citizen must uphold, even at the price of -his blood. But liberty of conscience is declared by all the Popes and -Councils of Rome, a most godless, unholy and diabolical thing, which -every good Catholic must abhor and destroy, at any cost. - -3rd. The American Constitution assures the absolute independence of the -civil from the ecclesiastical or church power; but the Church of Rome -declares, through all her Pontiffs and Councils, that such independence -is an impiety and a revolt against God. - -4th. The American Constitution leaves every man free to serve God -according to the dictates of his conscience; but the Church of Rome -declares that no man has ever had such a right, and that the Pope alone -can know and say what man must believe and do. - -5th. The Constitution of the United States denies the right in any body -to punish any other for differing from him in religion. But the Church -of Rome says that she has a right to punish with the confiscation of -their goods, or the penalty of death, those who differ in faith from the -Pope. - -6th. The United States have established schools all over their immense -territories, where they invite the people to send their children, that -they may cultivate their intelligence and become good and useful -citizens. But the Church of Rome has publicly cursed all these schools, -and forbidden their children to attend them, under pain of -excommunication in this world and damnation in the next. - -7th. The Constitution of the United States is based on the principle -that the people are the primary source of all civil power. But hundreds -of times, the Church of Rome has proclaimed that this principle is -impious and heretical. She says that “all government must rest upon the -foundation of the Catholic faith; with the Pope alone as the legitimate -and infallible source and interpreter of the law.” - -I could cite many other things, proving that the Church of Rome is an -absolute and irreconcilable enemy of the United States; but it would be -too long. These are sufficient to show to the American people that Rome -is a viper, which they feed and press upon their bosom. Sooner or later, -that viper will bite to death and kill this Republic. - -This was foretold by Lafayette, and is now promulgated by the greatest -thinkers of our time. - -The greatest inventor, or rather the immortal father of electric -telegraphy, Samuel Morse, found it out when in Rome, and published it in -1834, in his remarkable work, “Conspiracies Against the Liberties of the -United States.” The learned Dr. S. Irenæus Prime, in his life of Prof. -Morse, says: “When Mr. Morse was in Italy, he became acquainted with -several ecclesiastics of the Church of Rome, and he was led to believe, -from what he learned from them, that a political conspiracy, under the -cloak of a religious mission, was formed against the United States. When -he came to Paris and enjoyed the confidence and friendship of Lafayette, -he stated his convictions to the General, who fully concurred with him -in the reality of such a conspiracy.” - -That great statesman and patriot, the late Richard W. Thompson, -Secretary of the Navy, in his admirable work, “The Papacy and the Civil -Power,” says: “Nothing is plainer than that, if the principles of the -Church of Rome prevail here, our constitution would necessarily fall. -The two cannot exist together. They are in open and direct antagonism -with the fundamental theory of our government and of all popular -government everywhere.” - -The eloquent Spanish orator, Castelar, speaking of his own Church of -Rome, said, in 1869, “There is not a single progressive principle that -has not been cursed by the Catholic Church. This is true of England and -Germany, as well as all Catholic countries. The Church cursed the French -Revolution, the Belgian Constitution and the Italian Independence. Not a -Constitution has been born, not a step of progress made, not a solitary -reform effected, which has not been under the terrific anathemas of the -Church.” - -But why ask the testimony of Protestants or Liberals to warn the -American people against that conspiracy, when we have the public -testimony of all the bishops and priests to prove it? With the most -daring impudence, the Church of Rome, through her leading men, is -boasting of her stern determination to destroy all the rights and -privileges which have cost so much blood to the American people. Let the -Americans, who have eyes to see and intelligence to understand, read the -following unimpeachable documents, and judge for themselves of what will -become of this country, if Rome is allowed to grow strong enough to -execute her threats. - -“The church is of necessity intolerant. Heresy, she endures when and -where she must, but she hates it, and directs all her energies to -destroy it. - -“If Catholics ever gain a sufficient numerical majority in this country, -religious freedom is at an end. So our enemies say, so we believe.”—_The -Shepherd of the Valley_, official journal of the Bishop of St. Louis, -Nov. 23, 1851. - -“No man has a right to chose his religion. Catholicism is the most -intolerant of creeds. It is intolerance itself. We might as rationally -maintain that two and two does not make four, as the theory of Religious -Liberty. Its impiety is only equalled by its absurdity.”—_New York -Freeman_, official journal of Bishop Hughes, Jan. 26, 1852. - -“The Church is instituted, as every Catholic who understands his -religion believes, to guard and defend the right of God, against any and -every enemy, at all times, in all places. She, therefore, does not, and -cannot accept, or in any degree favor liberty, in the Protestant sense -of liberty.”—_Catholic World_, April, 1870. - -“The Catholic Church is the medium and channel through which the will of -God is expressed. While the state has rights, she has them only in -virtue and by permission of the Superior Authority, and that authority -can be expressed only through the church.”—_Catholic World_, July, 1870. - -“Protestantism has not, and never can have, any right, where Catholicity -has triumphed. Therefore, we lose the breath we expend in declaiming -against bigotry and intolerance and in favor of Religious Liberty, or -the right of man to be of any religion as best pleases him.”—_Catholic -Review_, June, 1865. - -“Religious Liberty is merely endured until the opposite can be carried -into effect without peril to the Catholic Church.”—Rt. Rev. O’Connor, -Bishop of Pittsburgh. - -“The Catholic Church numbers one-third the American population; and if -its membership shall increase, for the next thirty years, as it has the -thirty years past, in 1900, Rome will have a majority, and be bound to -take this country and keep it. There is, ere long, to be a state -religion in this country, and that state religion is to be the Roman -Catholic. - -“1st. The Roman Catholic is to wield his vote for the purpose of -securing Catholic ascendancy in this country. - -“2nd. All legislation must be governed by the will of God, unerringly -indicated by the Pope. - -“3rd. Education must be controlled by Catholic authorities, and under -education, the opinions of the individual, and the utterances of the -press are included, and many opinions are to be forbidden by the secular -arm, under the authority of the church, even to war and -bloodshed.”—Father Hecker, _Catholic World_, July, 1870. - -“It was proposed that all religious persuasions should be free and their -worship publicly exercised. But we have rejected this article as -contrary to the canons and councils of the Catholic church.”—Pope Pius -VII., _Encyclical_, 1808. - -Every one knows that one of the first and most solemn acts of the -present Pope Leo XIII., was to order that the theology of St. Thomas -Aquinas should be taught in all the colleges, seminaries and -universities of the Church of Rome throughout the whole world, as the -most accurate teachings of the doctrines of his church. Well, on the -30th of Dec., 1870, I forced the Rt. Rev. Foley, Bishop of Chicago, to -translate from Latin into English, before the court of Kankakee, and to -swear that the following law was among those promulgated by St. Thomas -as one of the present and unchangeable laws of the Church of Rome: - -“Though heretics must not be tolerated because they deserve it, we must -bear with them, till, by a second admonition, they may be brought back -to the faith of the church. But those who after a second admonition, -remain obstinate in their errors, must not only be excommunicated, but -they must be delivered to the secular power to be exterminated.”—St. -Thomas Acquinas _Summa Theologia_, vol. 4, p. 90. - -[Illustration: LEO XIII.] - -After the Bishop had sworn that this was the true doctrine of the Church -of Rome, expressed by St. Thomas, and taught in all the colleges, -seminaries and universities of the Church of Rome, I forced him to -declare, under oath, that he, and every priest of Rome, once a year, -under pain of eternal damnation, is obliged to say, in the presence of -God, in his Breviarum (his official prayer-book) that that doctrine was -so good and holy, that every word of it has been inspired by the Holy -Ghost to St. Thomas. - -The same Bishop Foley was again forced by me, before the same court of -Kankakee, to translate from Latin into English, the following decree of -the council of Lateran, and to acknowledge, under oath, that it was as -much the law of the Church of Rome to-day, as on the day it was passed, -in the year 1215: - -“We excommunicate and anathematize every heresy that exalts itself -against the holy orthodox and Catholic faith, condemning all heretics, -by whatever name they may be known, for though their faces differ, they -are tied together by their tails. Such as are condemned are to be -delivered over to the existing secular powers to receive due punishment. -If laymen, their goods must be confiscated. If priests, they shall be -degraded from their respective orders, and their property applied to the -church in which they officiated. Secular powers of all ranks and degrees -are to be warned, induced, and, if necessary, compelled by -ecclesiastical censure, to swear that they will exert themselves to the -utmost in the defence of the faith, and extirpate all heretics denounced -by the church, who shall be found in their territories. And whenever any -person shall assume government, whether it be spiritual or temporal, he -shall be bound to abide by this decree. - -“If any temporal lord, after having been admonished and required by the -church, shall neglect to clear his territory of heretical depravity, the -Metropolitan and Bishop of the Province shall unite in excommunicating -him. Should he remain contumacious a whole year, the fact shall be -signified to the Supreme Pontiff, who will declare his vassals released -from their allegiance from that time, and will bestow his territory on -Catholics, to be occupied by them, on condition of exterminating the -heretics and preserving the said territory in the faith.” - -“Catholics who shall assume the cross for the extermination of heretics, -shall enjoy the same indulgence, and be protected by the same privileges -as are granted to those who go to the help of the Holy Land. We decree -further that all those who have dealings with heretics, and especially -such as receive, defend and encourage them, shall be excommunicated. He -shall not be eligible to any public office. He shall not be admitted as -a witness. He shall neither have the power to bequeath his property by -will, nor to succeed to any inheritance. He shall not bring any action -against any person, but any one can bring action against him. Should he -be a judge, his decision shall have no force, nor shall any cause be -brought before him. Should he be a lawyer, no instruments made by him -shall be held valid, but shall be condemned with their authors.” - -Cardinal Manning, speaking in the name of the Pope, said: “I acknowledge -no civil power; I am the subject of no prince; and I claim more than -this. I claim to be the supreme judge and director of the consciences of -men. Of the peasants that till the fields, and of the prince that sits -upon the throne; of the household that lives in the shade of privacy, -and the legislator that makes laws for kingdoms. I am sole, last, -supreme judge of what is right and wrong. Moreover, we declare, affirm, -define and pronounce it to be necessary to salvation to every human -creature to be subject to the Roman Pontiff!!”—_Tablet_, Oct. 9, 1864. - -“Undoubtedly it is the intention of the Pope to possess this country. In -this intention he is aided by the Jesuits, and all the Catholic prelates -and priests.”—_Brownson’s Review_, May, 1864. - -“For our own part, we take this opportunity to express our hearty -delight at the suppression of the Protestant Chapel in Rome. This may be -thought intolerant; but when, we ask, did we profess to be tolerant of -Protestantism, or to favor the question that Protestantism ought to be -tolerated. On the contrary, we hate Protestantism. We detest it with our -whole heart and soul, and we pray our aversion for it may never -decrease.”—_Pittsburgh Catholic Visitor_, July, 1848, official journal -of the Bishop. - -“No good government can exist without religion, and there can be no -religion without an inquisition, which is wisely designed for the -protection and promotion of the true faith.”—_Boston Pilot_, official -journal of the Bishop. - -“The Pope has the right to pronounce sentence of deposition against -any sovereign, when required by the good of the Spiritual -Order.”—_Brownson’s Review_, 1849. - -“The power of the church exercised over sovereigns in the middle ages -was not a usurpation, was not derived from the concessions of princes or -the consent of the people, but was and is held by divine right, and -whoso resists it, rebels against the King of Kings and Lord of -Lords.”—_Brownson’s Review_, June 1851. - -The council of Constance, held in 1414, declared: “That any person who -has promised security to heretics shall not be obliged to keep his -promise, by whatever he may be engaged. - -“It is in consequence of that principle that _no faith must be kept with -heretics_, that John Huss was publicly burned on the scaffold, the 6th -of July, 1415, in the city of Constance, though he had a safe passport -from the Emperor.” - -“Negroes have no rights which the white man is bound to respect.”—_Roman -Catholic Chief-justice Tany_, in his Dred-Scot Decision. - -“If the liberties of the American people are ever destroyed, they will -fall by the hands of the Catholic clergy.”—_Lafayette._ - -“If your son or daughter is attending a State School, you are violating -your duty as a Catholic parent, and conducing to the everlasting anguish -and despair of your child. Take him away. Take him away, if you do not -wish your deathbed to be tormented with the spectre of a soul which God -has given you as a sacred trust, surrendered to the great enemy of -mankind. Take him away, rather than incur the wrath of his God, and the -loss of his soul.”—_Western Tablet_, official paper of the Bishop of -Chicago. - -All the echoes of the United States, are still repeating the same -denunciations against our public schools made by Mgr. Capel, a prelate -attached to the household of the Pope. That Roman Catholic dignitary has -not only passed again the sentence of death against the schools of the -United States; but he has warned the Americans that the time is not far -away when the Roman Catholics, at the order of the Pope, will refuse to -pay their school tax, and will send bullets to the breasts of the -government agents, rather than pay it. “The order can come any day from -Rome,” said the prelate. “It will come as quickly as the click of the -trigger, and it will be obeyed, of course, as coming from God Almighty, -himself!” - -The _Catholic Columbian_, edited under the immediate supervision of the -Rt. Rev. Bishop of Columbus, Ohio, says: “Secular (government) schools -are unfit for Catholic children. Catholic parents cannot be allowed the -sacraments, who choose to send their children to them, when they could -make use of the Catholic schools.” - -“The absurd and erroneous doctrines, or ravings, in defense of liberty -of conscience, are a most pestilential error, a pest of all others, to -be dreaded in the State.”—_Encyclical Letters of Pope Pius IX._, Aug. -15, 1854. - -“You should do all in your power to carry out the intentions of his -holiness, the Pope. Where you have the electoral franchise, give your -votes to none but those who assist you in so holy a struggle.”—_Daniel -O’Connell._ - -“Catholic votes should be cast solidly for the democracy at the next -election. It is the only possible hope to break down the school -system.”—_Toledo Catholic Review._ - -“It is of faith that the Pope has the right of deposing heretical and -rebel kings. Monarchs, so deposed by the Pope, are converted into -notorious tyrants, and may be killed by the first who can reach them. - -“If the public cause cannot meet with its defence in the death of a -tyrant, it is lawful for the first who arrives, to assassinate -him.”—Suarez, _Defensio Fidei_; Book VI., chap. 4, Nos. 13-14. - -“See, sir, from this chamber, I govern, not only to Paris, but to China; -not only to China, but to all the world, without any one knowing how I -do it.”—_Tambriorini_, General of the Jesuits. - -“A man who has been excommunicated by the Pope, may be killed anywhere, -as Escobar and Deaux teach, because the Pope has an indirect -jurisdiction over the whole world, even in temporal things, as all the -Catholics maintain, and as Suarez proves against the King of -England.”—Bussambaum—Lacroi, _Theologica Moralis_, 1757. - -The Roman Catholic historian of the Jesuits, Cratineau Joly, in his Vol. -II., page 435, approvingly says: “Father Guivard, writing about Henry -IV., King of France, says: ‘If he cannot be deposed, let us make war; -and if we cannot make war, let him be killed.’” - -The great Roman Catholic theologian, Dens, puts to himself, the -question: “Are heretics justly punished with death? He answers: ‘St. -Thomas says: Yes! 22, question 11, Art. 3. Because forgers of money, or -other disturbers of the state, are justly punished with death; -therefore, all heretics who are forgers of faith, and, as experience -testifies, grievously disturb the State.’ - -“This is confirmed, because God, in the Old Testament, ordered the false -prophets to be slain, and in Deuteronomy it is decreed that if any one -will act proudly, and will not obey the commands of the priests, let him -be put to death. - -“The same is proved from the condemnation of the 14th article of John -Huss, in the Council of Constance.”—Dens, p. 88, Tome II., Dublin, 1834. - -“That we may, in all things, attain the truth. That we may not err in -anything, we ought ever to hold, as a fixed principle, that what I see -white, I believe to be black, if the superior authorities of the church -define it to be so.”—_Spiritual Exercise_, by Ignatius Loyola, founder -of the Jesuits. - -“As for holy obedience, this virtue must be perfect in every point, in -execution, in will, in intellect, doing which is enjoined with all -celerity, spiritual joy, and perseverance; persuading ourselves that -everything is just, suppressing every repugnant thought and judgment of -one’s own, in a certain obedience, should be moved and directed under -Divine Providence, by his superior, just as if he were a corpse -(_Perindi acsi cadaver esset_) which allows itself to be moved and led -in every direction.”—Ignatius Loyola, _Spiritual Exercise_. - -“If the Holy Church so requires, let us sacrifice our own opinions, our -knowledge, our intelligence, the splendid dreams of our imagination and -the sublime attainments of human understanding.”—Pope Gregory XVI., -_Encyclical_, Aug. 15th, 1832. - -“No more cunning plot was ever devised against the intelligence, the -freedom, the happiness and virtue of mankind, than Romanism.”—Gladstone, -_Letter to Aberdeen_. - -“The principal and most efficacious means of practicing obedience due to -superiors, and of rendering it meritorious before God, is to consider -that, in obeying them, we obey God Himself, and that by despising their -commands, we despise the authority of the Divine Master. - -“When, thus, a Religious receives a precept from her prelate, superior -or confessor, she should immediately execute it, not only to please -them, but principally to please God, whose will is known by their -command. - -“If, then, you receive a command from one who holds the place of God, -you should observe it as if it came from God Himself. It may be added -that there is more certainty of doing the will of God by obedience to -our superiors than by obedience to Jesus Christ, should He appear in -person and give His command. - -“St. Philip used to say that the Religious shall be most certain of not -having to render an account of the actions performed through obedience, -for these, the superiors only, who command them shall be -accountable.”—Saint Ligouri, _The Nun Sanctified_. - -“In the name and by the authority of Jesus Christ, the plenitude of -which resides in His Vicar, the Pope, we declare that the teaching that -the earth is not the centre of the world, and that it moves with a -diurnal motion, is absurd, philosophically false, and erroneous in -faith.”—Decree of Pope Urbain XIII. (signed) by Cardinals Felia, Guido, -Desiderio, Antonio, Belligero, and Fabricius. - -In consequence of that infallible decree of the infallible Pope, -Galileo, in order to escape death, was obliged to fall on his knees and -perjure himself, by signing the following declaration on the 22nd of -June, 1663: - -“I abjure, curse and detest the error and heresy of the motion of the -earth around the sun.” - -In obedience to that decree, the two learned Jesuit astronomers, Lesueur -and Jacquier, in Rome, only a few years ago, made the following -declaration: “Newton assumes, in his third book, the hypothesis of the -earth moving around the sun. The proposition of that author could not be -explained, except through the same hypothesis; we have, therefore, been -forced to act a character not our own. But we declare our entire -submission to the decrees of the supreme Pontiff of Rome against the -motion of the earth.”—_Newton’s Principia_, by Fathers Lesueur and -Jacquier, vol. iii., page 450. - -“A Catholic should never attach himself to any political party composed -of heretics. No one who is truly, at heart, a thorough and complete -Catholic, can give his entire adhesion to a Protestant leader; for in so -doing, he divides his allegiance, which he owes entirely to the -church.”—_Univers_, the official Catholic paper of the Bishops of -France, Mar. 28th, 1868. - -“Would he (the priest) be warranted in withholding any sacrament of the -church from a man by reason of his preferring one candidate to the -other! Absolutely speaking, he would; because a priest is not only -warranted, but bound to withhold, the sacraments from a man who is -disposed to commit a mortal sin!!”—Bishop Vaughan’s address to the -Catholic Club at Salford, England, Jan. 2nd, 1873. - -“Our business is to contrive: - -“1st. That the Catholics be imbued with hatred for the heretics, whoever -they may be, and that this hatred shall constantly increase, and bind -them closely to each other. - -“2nd. That it be, nevertheless, _dissembled_, so as not to transpire -until the day when _it shall be appointed to break forth_. - -“3rd. That this secret hate be combined with great activity in -endeavoring to detach the faithful from every government inimical to us, -and employ them, when they shall form a detached body, to strike deadly -blows at heresy.”—_Secret Plans of the Jesuits, revealed by Albate -Leon_, p. 127. - -Henry IV., King of France, after being wounded by an assassin sent by -the Jesuits, said: “I am compelled to do one of these two things: Either -recall the Jesuits, free them from the infamy and disgrace with which -they are covered, or to expel them in a more absolute manner, and -prevent them from approaching either my person or my kingdom. - -“But, then, we will drive them to despair and to the resolution of -attempting my life again, which would render it so miserable to me, -being always under the apprehension of being murdered, or poisoned. For -these people have correspondence everywhere, and are so very skillful in -disposing the minds of men to whatever they wish, that I think it would -be better that I should be already dead.”—_Sully’s Memoirs_, tome ii., -chap. iii. - -“Let us bring all our skill to bear upon this part of our plan. Our -chief concern must be to mould the people to our purposes. Doubtless, -the first generation will not be wholly ours; but the second will nearly -belong to us: and the third entirely.”—_The Secret Plan_, page 127-128. - -“The state is, therefore, only an inferior court, bound to receive the -law from the superior court (the church) and liable to have its decrees -reversed on appeal.”—_Brownson’s Essays_, pages 282-284. - -“The Jesuits are a _military organization_, not a religious order. Their -chief is a general of an army, not the mere father abbot of a monastery. -And the aim of this organization is: POWER. Power in the most despotic -exercise. Absolute power, universal power, power to control the world by -the volition of a single man. Jesuitism is the most absolute of -despotisms; and at the same time the greatest and the most enormous of -abuses.”—_Memorial of the Captivity of Napoleon at St. Helena_, by -General Montholon, vol. ii., p. 62. - -“The general of the Jesuits insists on being master, sovereign, over the -sovereign. Wherever the Jesuits are admitted they will be masters, cost -what it may. Their society is by nature dictatorial, and therefore it is -the irreconcilable enemy of all constituted authority. Every act, every -crime, however atrocious, is a meritorious work, if committed for the -interest of the Society of the Jesuits, or by the order of its -general.”—_Memorial of the Captivity of Napoleon at St. Helena_, vol. -ii., p. 174. - -In the allocution of Sept. 1851, Pope Pius IX. said: - -“That he had taken that principle for basis: That the Catholic religion, -with all its votes, ought to be exclusively dominant in such sort that -every other worship shall be banished and interdicted! - -“You ask if the Pope were lord of this land and you were in a minority, -what he would do to you? That, we say, would entirely depend on -circumstances. If it would benefit the cause of Catholicism, he would -tolerate you; if expedient, he would imprison, banish you, probably he -might even hang you. But be assured of one thing, he would never -tolerate you for the sake of your glorious principles of civil and -religious liberty.”—_Rambler_, one of the most prominent Catholic papers -of England, Sept. 1851. - -Lord Acton, one of the Roman Catholic peers of England, reproaching her -bloody and anti-social laws to his own church, wrote: “Pope Gregory VII. -decided it was no murder to kill excommunicated persons. This rule was -incorporated in _the canon law_. During the revision of the code, which -took place in the 16th century, and which produced a whole volume of -corrections, the passage was allowed to stand. It appears in every -reprint of the _Corpus Juris_. It has been for 700 years, and continues -to be, part of the ecclesiastical law. Far from being a dead letter, it -obtained a new application in the days of the Inquisition; and one of -the later Popes has declared that the murder of a Protestant is so good -a deed that it atones, and more than atones, for the murder of a -Catholic.”—_The London Times_, July 20th, 1872. - -In the last council of the Vatican, has the Church of Rome expressed any -regret for having promulgated and executed such bloody laws? No! On the -contrary, she has anathematized all those who think or say that she was -wrong when she deluged the world with the blood of the millions she -ordered to be slaughtered to quench her thirst for blood; she positively -said that she had a right to punish those heretics by tortures and -death. - -Those bloody and anti-social laws, were written on the banners of the -Roman Catholics, when slaughtering 100,000 Waldenses in the mountains of -Piedmont, and more than 50,000 defenceless men, women and children in -the city of Bezieres. It is under the inspiration of those diabolical -laws of Rome, that 75,000 Protestants were massacred, the night and -following week of St. Bartholomew. - -It was to obey those bloody laws that Louis XIV. revoked the Edict of -Nantes, caused the death of half a million of men, women and children, -who perished in all the highways of France, and caused twice that number -to die in the land of exile, where they had found a refuge. - -Those anti-social laws, to-day, are written on her banners with the -blood of ten millions of martyrs. It is under those bloody banners that -6,000 Roman Catholic priests, Jesuits and bishops, in the United States, -are marching to the conquest of this Republic, backed by their seven -millions of blind and obedient slaves. - -Those laws, which are still the ruling laws of Rome, were the main cause -of the last rebellion of the Southern States. - -Yes! without Romanism, the last awful civil war would have been -impossible. Jeff Davis would never have dared to attack the North, had -he not had assurance from the Pope, that the Jesuits, the bishops, the -priests and the whole people of the Church of Rome, under the name and -mask of _Democracy_, would help him. - -These diabolical and anti-social laws of Rome caused a Roman Catholic -(Beauregard) to be the man chosen to fire the first gun at Fort Sumter, -against the flag of Liberty, on the 12th of April, 1861. Those -antichristian and anti-social laws caused the Pope of Rome to be the -only crowned prince in the whole world, so depraved as to publicly shake -hands with Jeff Davis, and proclaim him President of a legitimate -government. - -These are the laws which led the assassins of Abraham Lincoln to the -house of a rabid Roman Catholic woman, Mary Surratt, which was not only -the rendezvous of the priests of Washington, but the very dwelling-house -of some of them. - -That woman, gifted by God to be an angel of peace and mercy on earth, -was changed by those laws into a bloodthirsty tigress; for she had smelt -the blood which, everywhere, comes from the robe, the hands and the lips -of the priest of Rome. - -Those bloody and infernal laws of Rome nerved the arm of the Roman -Catholic, Booth, when he slaughtered one of the noblest men God has ever -given to the world. - -Those bloody and anti-social laws of Rome, after having covered Europe -with ruins, tears and blood, for ten centuries, have crossed the oceans -to continue their work of slavery and desolation, blood and tears, -ignorance and demoralization, on this continent. Under the mask and name -of Democracy, they have raised the standard of rebellion of the South -against the North, and caused more than a half million of the most -heroic sons of America to fall on the fields of carnage. - -In a very near future, if God does not miraculously prevent it, those -laws of dark deeds and blood will cause the prosperity, the rights, the -education, and the liberties of this too confident nation, to be buried -under a mountain of smoking and bloody ruins. On the top of that -mountain, Rome will raise her throne and plant her victorious banners. - -Then she will sing her Te Deums and shout her shouts of joy, as she did, -when she heard the lamentations and cries of desolation of the millions -of martyrs burning in the five thousand auto-da-fes she had raised in -all the capitals and great cities of Europe. - - - - - CHAPTER LX. - -FUNDAMENTAL PRINCIPLES OF THE CONSTITUTION OF THE UNITED STATES, DRAWN - FROM THE GOSPEL OF CHRIST—ROME CANNOT THRIVE AND STAND IN THE UNITED - STATES WITHOUT DESTROYING THEIR PRINCIPLES OF FRATERNITY, EQUALITY AND - LIBERTY, WHICH ARE THE FOUNDATION OF THE REPUBLIC—MY FIRST VISIT TO - ABRAHAM LINCOLN TO WARN HIM OF PLOTS I KNEW AGAINST HIM—ROMISH PRIESTS - CIRCULATE THE NEWS THAT HE WAS BORN IN THE CHURCH OF ROME—LETTER OF - THE POPE TO JEFF DAVIS—MY LAST VISIT TO THE PRESIDENT—HIS ADMIRABLE - REFERENCE TO MOSES—WILLING TO DIE FOR HIS NATION’S SAKE. - - - EQUALITY AND FRATERNITY OF MEN PROCLAIMED - BY CHRIST. - -“Be ye not called Rabbi. For one is your Master, even Christ. And all ye -are brethren.” (Math. 23:8.) - -“God is no respecter of persons. But in every nation, he that feareth -Him and worketh righteousness is accepted with Him.” (Acts 10:34-35.) - -“Jesus called them unto him and said: Ye know that the princes of the -Gentiles exercise dominion over them, and they that are great exercise -authority upon them: - -“But it shall not be so among you. But whosoever will be great among -you, let him be your minister: And whosoever will be chief among you, -let him be your servant. - -“Even as the Son of Man came not to be ministered unto, but to minister, -and give his life a ransom for many.” (Math. 20:25-28.) - - PRINCIPLES OF LIBERTY PROCLAIMED BY - CHRIST. - -“If ye continue in my word, then are ye my disciples indeed, and ye -shall know the truth, and the truth shall make you free. If the Son -shall make you free, you shall be free indeed.” (John 8:32.) - -“The spirit of the Lord is upon me, because he hath anointed me to -preach the Gospel to the poor; he hath sent me to heal the -broken-hearted, to preach deliverance to the captives, and recovering of -sight to the blind, to set at liberty them that are bruised.” (Luke -4:18.) - -“Where the Spirit of God is, there is liberty.” (2 Cor. 3:17.) - - TOLERANCE AND LIBERTY OF CONSCIENCE - PROCLAIMED BY CHRIST. - -“And they did not receive him (Christ) because his face was as though he -would go to Jerusalem. And when his disciples James, and John, saw this, -they said: Wilt thou that we command fire to come down from heaven and -consume them, even as Elias did? - -“But he turned and rebuked them, and said: Ye know not what spirit ye -are of. - -“For the Son of Man is not come to destroy man’s life, but to save -them.” (Luke 9:53-56.) - -“Then Simon Peter, having a sword, drew it, and smote the high priest’s -servant, and cut off his right ear. The servant’s name was Malchus. - -“Then said Jesus unto Peter, put up thy sword into the sheath: the cup -which my Father hath given me, shall I not drink it? For all they that -take the sword, shall perish with the sword.” (Matt. 26:52. John 18:10.) - -It is no wonder that the people of Judea, filled with admiration at -these sublime doctrines of equality, fraternity, liberty and tolerance, -should exclaim. “Never man spake like this man!” - -Is it on those admirable principles that the Church of Rome is founded? -No! for she has, thousands of times, proclaimed that her mission was to -destroy them all, even if she had to wade in the blood of those who -support them. - -But just as the Catholic Church is not only the very antipodes and the -most implacable enemy of those admirable doctrines and principles, so -the constitution of the United States, is the ripe fruit of this divine -seed, sown by the Son of God himself in the bosom of humanity, eighteen -hundred years ago, to save the world. - -Yes, in reference to those principles of fraternity, equality, liberty -and tolerance, the constitution of the United States is to the Gospel of -Christ what the fruit is to the tree which has given it. And this is the -verdict given by the whole world, the Church of Rome excepted. - -Why is it that the poor, the bruised, the wounded and the oppressed from -every land, turn their eyes, their hearts and their steps, towards this -country? It is because all the echoes of heaven and earth have told them -that the United States Republic is, _par excellence_, the land of -fraternity, fair-play, equality and liberty, as the Saviour of the world -has revealed them. - -The Pope of Rome and his Jesuits know this better than any one. Hence, -their constant and supreme efforts to destroy this Republic. Believing -and preaching that it is their duty to exterminate the individuals who -differ from them in religion, they assume that it is their duty to -destroy the governments and the nations who refuse to submit to their -yoke, when they can do it safely. - -The mission of Rome being, to teach that the inferior, the people, must -obey his superior, just as the corpse obeys the hand which moves it, or -as the stick obeys the arm which directs it, she knows well that she -cannot fulfill her mission, and attain her object so long as this -government of a free, sovereign people, stands; she is, then, bound to -oppose, paralyze and destroy that government when she finds her -opportunity. - -With lynx’s eye, she watched that opportunity: and with anxiety and rage -she spied from her cradle the onward march of this young giant Republic. -She knew that it was in the bosom of every true citizen of the United -States to propagate those accursed, (by her) principles of equality, -fraternity and liberty, all over the world. She saw that the -irresistible influence of those principles were felt on the most distant -nations, as well as on the poor, miserable, Irish people, she was -keeping under her heavy and ignominious yoke; she understood that there -was a real danger for her very existence, if those principles would -continue to spread; that her slavery star would go down as the liberty -star would rise on the horizon. In a word, Rome saw at once that the -very existence of the United States was a formal menace to her own life. -Already she had seen the chains of two millions of her Irish slaves -melted at the simple touch of the warm rays of liberty which had fallen -from the stars and stripes banners. From the very beginning, she -perfidiously sowed the germs of division and hatred between the two -great sections of this country, and she felt an unspeakable joy when she -saw that she had succeeded in dividing its South from the North, on the -burning question of slavery. She looked upon that division as her golden -opportunity. To crush one party by the other, and reign over the bloody -ruins of both, has invariably been her policy. She hoped that the hour -of her supreme triumph over this continent was come. She ordered her -elder son, the Emperor of France, to keep himself ready to help her -crush the North, by having an army in Mexico ready to support the South, -and she bade all the Roman Catholic bishops, priests and people to -enroll themselves under the banners of slavery, by joining themselves to -the party of Democracy. And everybody knows how the Roman Catholic -bishops and priests, almost to a man, obeyed that order. Only one bishop -dared to disobey. Above everything, it was ordered to oppose the -election of Lincoln at any cost. For, from the very first day his -eloquent voice had been heard, a thrill of terror had gone through the -hearts of the partisans of slavery. The Democratic press, which was -then, and is still now, almost entirely under the control of the Roman -Catholics, and the devoted tool of the Jesuits, deluged the country with -the most fearful denunciations against him. They called him an ape; a -stupid brute, a most dangerous lunatic, a bloody monster, a merciless -tyrant, etc., etc. In a word, Rome exhausted all her resources of -language, she ransacked the English dictionary to find the most suitable -expressions to fill the people with contempt, hatred and horror against -him. But it was written in the decrees of God that the honest Abraham -Lincoln should be proclaimed President of the United States, the 4th of -March, 1861. - -At the end of August, having known from a Roman Catholic priest, whom, -by the mercy of God, I had persuaded to leave the errors of Popery, that -there was a plot among them to assassinate the President, I thought it -was my duty to go and tell him what I knew, at the same time giving him -a new assurance of gratitude for what he had done for me. - -Knowing that I was among those who were waiting in the ante-chamber, he -sent immediately for me, and received me with greater cordiality and -marks of kindness than I could expect. - -“I am so glad to meet you again,” he said: “you see that your friends, -the Jesuits, have not yet killed me. But they would have surely done it, -when I passed through their most devoted city, Baltimore, had I not -defeated their plans, by passing incognito, a few hours before they -expected me. We have the proof that the company which had been selected -and organized to murder me, was lead by a rabid Roman Catholic, called -Byrne; it was almost entirely composed of Roman Catholics; more than -that, there were two disguised priests among them, to lead and encourage -them. I am sorry to have so little time to see you; but I will not let -you go before telling you that, a few days ago, I saw Mr. Morse, the -learned inventor of electric telegraphy; he told me that, when he was in -Rome, not long ago, he found out the proofs of a most formidable -conspiracy against this country and all its institutions. It is evident -that it is to the intrigues and emissaries of the pope, that we owe, in -great part, the horrible civil war which is threatening to cover the -country with blood and ruins. - -“I am sorry that Prof. Morse had to leave Rome before he could know more -about the secret plans of the Jesuits against the liberties and the very -existence of this country. But do you know that I want you to take his -place and continue that investigation? My plan is to attach you to my -ambassador of France, as one of the secretaries. In that honorable -position, you would go from Paris to Rome, where you might find, through -the directions of Mr. Morse, an opportunity of reuniting the broken -threads of his researches. ‘It takes a Greek to fight a Greek.’ As you -have been twenty-five years a priest of Rome, I do not know any man in -the United States so well acquainted as you are with the tricks of the -Jesuits, and on the devotedness of whom I could better rely. And, when -once on the staff of my ambassador, even as one of the secretaries, -might you not soon yourself become the ambassador? I am in need of -Christian men in every department of the public service, but more in -those high positions. What do you think of that?” - -[Illustration] - -“My dear President,” I answered, “I feel overwhelmed by your kindness. -Surely nothing could be more pleasant to me than to grant your request. -The honor you want to confer upon me is much above my merit; but my -conscience tells me that I cannot give up the preaching of the Gospel to -my poor French-Canadian countrymen, who are still in the errors of -Popery. For I am about the only one who, by the Providence of God, has -any real influence over them. I am, surely, the only one the bishops and -priests seem to fear in that work. The many attempts they have made to -take away my life are a proof of it. Besides that, though I consider the -present President of the United States much above the Emperors of -France, Russia, and Austria, much above the greatest kings of the world, -I feel that I am the servant, the ambassador of One who is as much above -even the good and great President of the United States, as the heavens -are above the earth. I appeal to your own Christian and honorable -feelings to know if I can forsake the one for the other.” - -The President became very solemn, and replied: - -“You are right! you are right! There is nothing so great under heaven, -as to be the ambassador of Christ.” - -But, then, coming back to himself, with one of his fine jokes, which he -had always ready, he added: - -“Yes! yes! You are the ambassador of a greater Prince than I am; but he -does not pay you with as good cash as I would do.” - -He then added: “I am exceedingly pleased to see you. However, I am so -pressed, just now, by most important affairs, that you must excuse me if -I ask you to give your place to one of my generals who is, there, -waiting for me. Please come again, to-morrow, at ten o’clock, I have a -very important question to ask you, on a matter which has been -constantly before my mind, these last few weeks.” - -The next day, I was there, at the appointed hour, with my noble friend, -who said: - -“I could not give you more than ten minutes, yesterday, but I will give -you twenty, to-day; I want your views about a thing which is exceedingly -puzzling to me, and you are the only one to whom I like to speak on that -subject. A great number of Democratic papers have been sent to me, -lately, evidently written by Roman Catholics, publishing that I was born -a Roman Catholic, and baptized by a priest. They call me a renegade, an -apostate, on account of that; and they heap upon my head mountains of -abuse. At first, I laughed at that, for it is a lie. Thanks be to God, I -have never been a Roman Catholic. No priest of Rome has ever laid his -hand on my head. But the persistency of the Romish press to present this -falsehood to their readers as a gospel truth, must have a meaning. -Please tell me, as briefly as possible, what you think about that.” - -“My dear President,” I answered, “it was just this strange story -published about you, which brought me here, yesterday. I wanted to say a -word about it; but you were too busy. - -“Let me tell you that I wept as a child when I read that story for the -first time. For, not only my impression is, that it is your sentence of -death; but I have from the lips of a converted priest, that it is in -order to excite the fanaticism of the Roman Catholic murderers, whom -they hope to find, sooner or later, to strike you down, they have -invented that false story of your being born in the Church of Rome, and -of your being baptized by a priest. They want by that to brand your face -with the ignominious mark of apostacy. Do not forget that, in the Church -of Rome, an apostate is an outcast, who has no place in society, and who -has no right to live. - -“The Jesuits want the Roman Catholics to believe that you are a monster, -an open enemy of God and of his Church, that you are an excommunicated -man. For, every apostate is, _ipso facto_ (by that very fact) -excommunicated. I have brought to you the theology of one of the most -learned and approved of the Jesuits of his time, Bussambaum, who, with -many others, say that the man who will kill you will do a good and holy -work. More than that, here is a copy of a decree of Gregory VII., -proclaiming that the killing of an apostate, or an heretic and an -excommunicated man, as you are declared to be, is not murder; nay, that -it is a good, a Christian action. That decree is incorporated in the -canon law, which every priest must study, and which every good Catholic -must follow. - -“My dear President, I must repeat to you here what I said when in -Urbana, in 1856. My fear is that you will fall under the blows of a -Jesuit assassin, if you do not pay more attention than you have done, -till now, to protect yourself. Remember that because Coligny was an -heretic, as you are, he was brutally murdered in the St. Bartholomew -night; that Henry IV. was stabbed by the Jesuit assassin, Revaillac, the -14th of May, 1610, for having given liberty of conscience to his people, -and that William the Taciturn was shot dead by another Jesuit murderer, -called Girard, for having broken the yoke of the Pope. The Church of -Rome is absolutely the same to-day, as she was then; she does believe -and teach, to-day, as then, that she has the right and that it is her -duty to punish by death any heretic who is in her way as an obstacle to -her designs. The unanimity with which the Catholic hierarchy of the -United States is on the side of the rebels, is an incontrovertible -evidence that Rome wants to destroy this republic, and as you are, by -your personal virtues, your popularity, your love for liberty, your -position, the greatest obstacle to their diabolical scheme, their hatred -is concentrated upon you; you are the daily object of their -maledictions; it is at your breast they will direct their blows. My -blood chills in my veins, when I contemplate the day which may come, -sooner, or later, when Rome will add to all her other iniquities, the -murder of Abraham Lincoln.” - -When saying these things to the President, I was exceedingly moved, my -voice was as choked, and I could hardly retain my tears. But the -President was perfectly calm. When I had finished speaking, he took the -volume of Bussambaum from my hands, read the lines which I had marked -with red ink, and I helped him to translate them into English. He, then, -gave me back the book, and said: - -“I will repeat to you what I said at Urbana, when for the first time you -told me your fears lest I would be assassinated by the Jesuits. ‘Man -must not care where and when he will die, provided he dies at the post -of honor and duty.’ But I may add, to-day, that I have a presentiment -that God will call me to him through the hand of an assassin. Let His -will, and not mine, be done!” He then looked at his watch, and said: “I -am sorry that the twenty minutes I had consecrated to our interview have -almost passed away; I will be forever grateful for the warning words you -have addressed to me about the dangers ahead to my life, from Rome. I -know that they are not imaginary dangers. If I were fighting against a -Protestant South, as a nation, there would be no danger of -assassination. The nations who read the Bible, fight bravely on the -battle-fields, but they do not assassinate their enemies. The Pope and -the Jesuits, with their infernal Inquisition, are the only organized -power in the world which have recourse to the dagger of the assassin to -murder those whom they cannot convince with their arguments, or conquer -with the sword. - -“Unfortunately, I feel more and more, every day, that it is not against -the Americans of the South, alone, I am fighting, it is more against the -Pope of Rome, his perfidious Jesuits and their blind and blood-thirsty -slaves, than against the real American Protestants, that we have to -defend ourselves. Here is the real danger of our position. So long as -they will hope to conquer the North, they will spare me; but the day we -will rout their armies (and the day will surely come, with the help of -God), take their cities, and force them to submit; then, it is my -impression that the Jesuits, who are the principal rulers of the South, -will do what they have almost invariably done in the past. The dagger or -the pistol of one of their adepts, will do what the strong hands of the -warriors could not achieve. This civil war seems to be nothing but a -political affair to those who do not see, as I do, the secret springs of -that terrible drama. But it is more a religious than a civil war. It is -Rome who wants to rule and degrade the North, as she has ruled and -degraded the South, from the very day of its discovery. There are only -very few of the Southern leaders who are not more or less under the -influence of the Jesuits, through their wives, family relations and -their friends. Several members of the family of Jeff Davis belong to the -Church of Rome. Even the Protestant ministers are under the influence of -the Jesuits without suspecting it. To keep her ascendency in the North, -as she does in the South, Rome is doing here what she has done in -Mexico, and in all the South American Republics; she is paralyzing, by a -civil war, the arms of the soldiers of Liberty. She divides our nation, -in order to weaken, subdue and rule it. - -“Surely we have some brave and reliable Roman Catholic officers and -soldiers in our armies, but they form an insignificant minority when -compared with the Roman Catholic traitors against whom we have to guard -ourselves, day and night. The fact is, that the immense majority of the -Roman Catholic bishops, priests and laymen, are rebels in heart, when -they cannot be in fact; with very few exceptions, they are publicly in -favor of slavery. I understand, now, why the patriots of France, who -determined to see the colors of Liberty floating over their great and -beautiful country, were forced to hang or shoot almost all the priests -and the monks as the irreconcilable enemies of Liberty. For it is a -fact, which is now evident to me, that, with very few exceptions, every -priest and every true Roman Catholic is a determined enemy of Liberty. -Their extermination, in France, was one of those terrible necessities -which no human wisdom could avoid; it looks to me now as an order from -heaven to save France. May God grant that the same terrible necessity be -never felt in the United States! But there is a thing which is very -certain; it is, that if the American people could learn what I know of -the fierce hatred of the generality of the priests of Rome against our -institutions, our schools, our most sacred rights, and our so dearly -bought liberties, they would drive them away, to-morrow, from among us, -or they would shoot them as traitors. But I keep those sad secrets in my -heart; you are the only one to whom I reveal them, for I know that you -learned them before me. The history of these last thousand years tells -us that wherever the Church of Rome is not a dagger to pierce the bosom -of a free nation, she is a stone to her neck, and a ball to her feet, to -paralyze her and prevent her advance in the ways of civilization, -science, intelligence, happiness and liberty. But I forget that my -twenty minutes are gone long ago. - -“Please accept my sincere thanks for the new lights you have given me on -the dangers of my position, and come again, I will always see you with a -new pleasure.” - -My second visit to Abraham Lincoln was at the beginning of June, 1862. -The grand victory of the Monitor over the Merrimac, and the conquest of -New Orleans, by the brave and Christian Farragut, had filled every heart -with joy; I wanted to unite my feeble voice to that of the whole -country, to tell him how I blessed God for that glorious success. But I -found him so busy that I could only shake hands with him. - -The third and last time I went to pay my respects to the doomed -President, and to warn him against the impending dangers which I knew -were threatening him, was on the morning of June 8th, 1864, when he was -absolutely besieged by people who wanted to see him. After a kind and -warm shaking of hands, he said: - -“I am much pleased to see you again. But it is impossible, to-day, to -say anything more than this. To-morrow afternoon, I will receive the -delegation of the deputies of all the loyal states, sent to officially -announce the desire of the country that I should remain the President -four years more. I invite you to be present with them at that -interesting meeting. You will see some of the most prominent men of our -Republic, and I will be glad to introduce you to them. You will not -present yourself as a delegate of the people, but only as the guest of -the President; and that there may be no trouble, I will give you this -card, with a permit to enter with the delegation. But do not leave -Washington before I see you again; I have some important matters on -which I want to know your mind.” - -The next day, it was my privilege to have the greatest honor ever -received by me. The good President wanted me to stand at his right hand, -when he received the delegation, and hear the address presented by -Governor Dennison, the President of the convention, to which he replied -in his own admirable simplicity and eloquence; finishing by one of his -most witty anecdotes. “I am reminded in this convention of a story of an -old Dutch farmer, who remarked to a companion, wisely, ‘that it was not -best to swap horses when crossing a stream.’” - -The next day, he kindly took me with him in his carriage, when visiting -the 30,000 wounded soldiers picked up on the battle-fields of the seven -days battle of the Wilderness, and the thirty days battle around -Richmond, where Grant was just breaking the backbone of the rebellion. -On the way to and from the hospitals, I could not talk much. The noise -of the carriage rapidly drawn on the pavement was too great. Besides -that, my soul was so much distressed, and my heart so much broken by the -sight of the horrors of that fracticidal war, that my voice was as -stifled. The only thought which seemed to occupy the mind of the -President was the part which Rome had in that horrible struggle. Many -times he repeated: - -“This war would never have been possible without the sinister influence -of the Jesuits. We owe it to Popery that we now see our land reddened -with the blood of her noblest sons. Though there were great differences -of opinion between the South and the North, on the question of slavery; -neither Jeff Davis nor any one of the leading men of the Confederacy -would have dared to attack the North, had they not relied on the -promises of the Jesuits, that, under the mask of Democracy, the money -and the arms of the Roman Catholics, even the arms of France, were at -their disposal, if they would attack us. I pity the priests, the bishops -and the monks of Rome in the United States, when the people realize that -they are, in great part, responsible for the tears and the blood shed in -this war; the later the more terrible will the retribution be. I conceal -what I know, on that subject, from the knowledge of the nation; for if -the people knew the whole truth, this war would turn into a religious -war, and it would, at once, take a tenfold more savage and bloody -character. It would become merciless as all religious wars are. It would -become a war of extermination on both sides. The Protestants of both the -North and the South would surely unite to exterminate the priests and -the Jesuits, if they could hear what Professor Morse has said to me of -the plots made in the very city of Rome to destroy this Republic, and if -they could learn how the priests, the nuns, and the monks, who daily -land on our shores, under the pretext of preaching their religion, -instructing the people in their schools, taking care of the sick in the -hospitals, are nothing else but the emissaries of the Pope, of Napoleon, -and the other despots of Europe, to undermine our institutions, alienate -the hearts of our people from our constitution, and our laws, destroy -our schools, and prepare a reign of anarchy here as they have done in -Ireland, in Mexico, in Spain, and wherever there are any people who want -to be free, etc.” - -When the President was speaking thus, we arrived at the door of his -mansion. He invited me to go with him to his study, and said: - -“Though I am very busy, I must rest an hour with you. I am in need of -that rest. My head is aching, I feel as crushed under the burden of -affairs which are on my shoulders. There are many important things about -the plots of the Jesuits that I can learn only from you. Please wait -just a moment, I have just received some dispatches from General Grant, -to which I must give an answer. My secretary is waiting for me. I go to -him. Please amuse yourself with those books, during my short absence.” - -Twenty-five minutes later, the President had returned, with his face -flushed with joy. - -“Glorious news! General Grant has again beaten Lee, and forced him to -retreat towards Richmond, where he will have to surrender before long. -Grant is a real hero. But let us come to the question I want to put to -you. Have you read the letter of the Pope to Jeff Davis, and what do you -think of it?” - -“My dear President,” I answered, “it is just that letter which brought -me to your presence again, day before yesterday. I wanted to come and -see you, from the very day I read it. But I knew you were so overwhelmed -with the affairs of your government, that I would not be able to see -you. However, the anxieties of my mind were so, that I determined to go -over every barrier to warn you again against the new dangers and plots -which I knew would come out from that perfidious letter, against your -life. - -“That letter is a poisoned arrow thrown by the Pope, at you personally; -and it will be more than a miracle if it be not your irrevocable warrant -of death. Before reading it, it is true that every Catholic could see by -the unanimity of the bishops siding with rebel cause, that their church, -as a whole, was against this free Republican government. However, a good -number of liberty-loving Irish, German and French Catholics, following -more the instincts of their noble nature, than the degrading principles -of their church, enrolled themselves under the banners of Liberty, and -they have fought like heroes. To detach these men from the rank and file -of the Northern armies, and force them to help the cause of the -rebellion, became the object of the intrigues of the Jesuits. Secret and -pressing letters were addressed from Rome to the bishops, ordering them -to weaken your armies by detaching those men from you. The bishops -answered, that they could not do that without exposing themselves to be -shot. But they advised the Pope to acknowledge, at once, the legitimacy -of the Southern Republic, and to take Jeff Davis under his supreme -protection, by a letter, which would be read everywhere. - -“That letter, then, tells logically the Roman Catholics that you are a -bloody tyrant! a most execrable being when fighting against a government -which the infallible and holy Pope of Rome recognizes as legitimate. The -Pope, by this letter, tells his blind slaves that you are an infamous -usurper, when considering yourself the President of the Southern States; -that you are outraging the God of heaven and earth, by continuing such a -bloody war to subdue a nation over whom God Almighty has declared, -through his infallible pontiff, the Pope, that you have not the least -right; that letter means that you will give an account to God and man -for the blood and tears you cause to flow in order to satisfy your -ambition. - -“By this letter of the Pope to Jeff Davis you are not only an apostate, -as you were thought before, whom every man had the right to kill, -according to the canonical laws of Rome; but you are more vile, criminal -and cruel than the horse thief, the public bandit, and the lawless -brigand, robber and murderer, whom it is a duty to stop and kill, when -we take them in their acts of blood, and that there is no other way to -put an end to their plunders and murders. - -“And, my dear President, the meaning I give you of this perfidious -letter of the Pope to Jeff Davis, is not a fancy imagination on my part, -it is the unanimous explanation given me by a great number of the -priests of Rome, with whom I have had occasion to speak on that subject. -In the name of God, and in the name of our dear country, which is so -much in need of your services, I conjure you to pay more attention to -protect your precious life, and not continue to expose it as you have -done till now.” - -The President listened to my words with breathless attention. He -replied: - -“You confirm me in the views I had taken of the letter of the Pope. -Professor Morse is of the same mind with you. It is, indeed, the most -perfidious act which could occur under present circumstances. You are -perfectly correct when you say that it was to detach the Roman Catholics -who had enrolled themselves in our armies. Since the publication of that -letter, a great number of them have deserted their banners and turned -traitors; very few, comparatively, have remained true to their oath of -fidelity. It is, however, very lucky that one of those few, Sheridan, is -worth a whole army by his ability, his patriotism and his heroic -courage. It is true, also, that Meade has remained with us, and gained -the bloody battle of Gettysburgh. But how could he lose it, when he was -surrounded by such heroes as Howard, Reynolds, Buford, Wadsworth, -Cutler, Slocum, Sickles, Hancock, Barnes, etc. But it is evident that -his Romanism superseded his patriotism after the battle. He let the army -of Lee escape, when it was so easy to cut his retreat and force him to -surrender, after having lost nearly the half of his soldiers in the last -three days’ carnage. - -“When Meade was to order the pursuit, after the battle, a stranger came, -in haste, to the headquarters, and that stranger was a disguised Jesuit. -After a ten minutes’ conversation with him, Meade made such arrangements -for the pursuit of the enemy, that he escaped almost untouched, with the -loss of only two guns! - -“You are right,” continued the President, “when you say that this letter -of the Pope has entirely changed the nature and the ground of the war. -Before they read it, the Roman Catholics could see that I was fighting -against Jeff Davis and his Southern Confederacy. But now, they must -believe that it is against Christ and his holy vicar, the Pope, that I -am raising my sacrilegious hands; we have the daily proofs that their -indignation, their hatred, their malice, against me, are an hundredfold -intensified. New projects of assassination are detected almost every -day, accompanied with such savage circumstances that they bring to my -memory the massacres of the St. Bartholomew and the gunpowder plot. We -feel, at their investigation, that they come from the same masters in -the art of murder, the Jesuits. - -“The New York riots were evidently a Romish plot from beginning to end. -We have the proofs in hand, that they were the work of Bishop Hughes and -his emissaries. No doubt can remain in the minds of the most incredulous -about that bloody attempt of Rome to destroy New York, when he knows the -easy way it was stopped. I wrote to Bishop Hughes, telling him that the -whole country would hold him responsible for it, if he would not stop it -at once. He, then, gathered the rioters around his palace, called them -his ‘dear friends,’ invited them to go back home peacefully, and all was -finished! so Jupiter of old used to raise a storm, and stop it with a -nod of his head! - -“From the beginning of our civil war, there has been, not a secret, but -a public alliance, between the Pope of Rome and Jeff Davis; and that -alliance has followed the common laws of this world’s affairs. The -greater has led the smaller, the stronger has guided the weaker. The -Pope and his Jesuits, have advised, supported, and directed Jeff Davis -on the land, from the first gun shot, at Fort Sumter, by the rabid Roman -Catholic, Beauregard. They are helping him on the sea, by guiding and -supporting the other rabid Roman Catholic pirate, Semmes, on the ocean. -And they will help the rebellion when firing their last gun to shed the -blood of the last soldier of Liberty, who will fall in this fratricidal -war. In my interview with Bishop Hughes, I told him, ‘that every -stranger who had sworn allegiance to our government by becoming a United -States citizen, as himself, was liable to be shot or hung as a perjured -traitor, and an armed spy, as the sentence of the court martial may -direct. And he will be so shot and hanged accordingly, as there will be -no exchange of such prisoners.’ After I had put this flea in the ears of -the Romish bishop, I requested him to go and report my words to the -Pope. Seeing the dangerous position of his bishops and priests when -siding with the rebels, my hope was that he would advise them, for their -own interests, to become loyal and true to their allegiance and help us -through the remaining part of the war. But the result has been the very -contrary. The Pope has thrown away the mask, and shown himself the -public partisan and the protector of the rebellion, by taking Jeff Davis -by the hand, and impudently recognizing the Southern States as a -legitimate government. Now, I have the proof in hand that that very -Bishop Hughes, whom I had sent to Rome that he might induce the Pope to -urge the Roman Catholics of the North at least, to be true to their oath -of allegiance, and whom I thanked publicly, when, under the impression -that he had acted honestly, according to the promise he had given me, is -the very man who advised the Pope to recognize the legitimacy of the -Southern Republic, and put the whole weight of his tiara in the balance -against us, in favor of our enemies! Such is the perfidy of those -Jesuits. Two cankers are biting the very entrails of the United States, -to-day: the Romish and the Mormon priests. Both are quietly at work to -form a people of the most abject, ignorant and fanatical slaves, who -will recognize no other authority but their supreme pontiffs. Both are -aiming at the destruction of our schools, to raise themselves upon our -ruins. Both shelter themselves under our grand and holy principles of -liberty of conscience, to destroy that very liberty of conscience, and -bind the world before their heavy and ignominious yoke. The Mormon and -the Jesuit priests are equally the uncompromising enemies of our -constitution and our laws; but the more dangerous of the two is the -Jesuit—the Romish priest, for he knows better how to conceal his hatred -under the mask of friendship and public good; he is better trained to -commit the most cruel and diabolical deeds for the glory of God. - -“Till lately, I was in favor of the unlimited liberty of conscience, as -our constitution gives it to the Roman Catholics. But now, it seems to -me that, sooner or later, the people will be forced to put a restriction -to that clause towards the Papists. Is it not an act of folly to give -absolute liberty of conscience to a set of men who are publicly sworn to -cut our throats the very day they have their opportunity for doing it? -Is it right to give the privilege of citizenship to men who are the -sworn and public enemies of our constitution, our laws, our liberties, -and our lives? - -“The very moment that Popery assumed the right of life and death on a -citizen of France, Spain, Germany, England, or the United States, it -assumed to be the power, in the government of France, Spain, England, -Germany, and the United States. Those states then committed a suicidal -act by allowing Popery to put a foot on their territory with the -privilege of citizenship. The power of life and death is the _supreme -power_, and two _supreme powers_ cannot exist on the same territory -without _anarchy_, riots, bloodshed and civil wars without end. When -Popery will give up the power of life and death which it proclaims as -its own divine power, in all its theological books and canon laws, then, -alone, it can be tolerated and can receive the privileges of -citizenship, in a free country. - -“Is it not an absurdity to give to a man a thing which he is sworn to -hate, curse and destroy? And does not the Church of Rome hate, curse and -destroy liberty of conscience, whenever she can do it safely? - -“I am for liberty of conscience in its noblest, broadest, highest sense. -But I cannot give liberty of conscience to the Pope and to his -followers, the papists, so long as they tell me, through all their -councils, theologians and canon laws, that their conscience orders them -to burn my wife, strangle my children, and cut my throat when they find -the opportunity! - -“This does not seem to be understood by the people, to-day. But sooner -or later, the light of common sense will make it clear to every one, -that no liberty of conscience can be granted to men who are sworn to -obey a Pope, who pretends to have the right to put to death those who -differ from him in religion. - -You are not the first to warn me against the dangers of assassination. -My ambassadors in Italy, France and England, as well as Professor Morse, -have, many times, warned me against the plots of the murderers whom they -have detected in those different countries. But I see no other safeguard -against those murderers, but to be always ready to die, as Christ -advises it. As we must all die sooner or later, it makes very little -difference to me whether I die from a dagger plunged through the heart -or from an inflammation of the lungs. Let me tell you that I have, -lately, read a passage in the Old Testament which has made a profound, -and, I hope, a salutary impression on me. Here is that passage.” - -The President took his Bible, opened it at the third chapter of -Deuteronomy, and read from the 22nd to the 28th verse. - -“22. Ye shall not fear them; for the Lord your God shall fight for you. - -“23. And I besought the Lord at that time, saying: - -“24. O Lord God, thou hast begun to show thy servant thy greatness, and -thy mighty hand; for what God is there, in heaven or in earth, that can -do according to thy words, and according to thy might! - -“25. I pray thee, let me go over and see the good land that is beyond -Jordan, that goodly mountain, and Lebanon. - -“26. But God was wroth with me for your sakes, and would not hear me: -and the Lord said unto me, let it suffice thee: speak no more unto me of -this matter: - -“27. Get thee up unto the top of Pisgah, and lift up thine eyes westward -and northward, and southward and eastward, and behold it with thine -eyes: for thou shalt not go over this Jordan.” - -After the President had read these words with great solemnity, he added: - -“My Dear Father Chiniquy, let me tell you that I have read these strange -and beautiful words several times, these last five or six weeks. The -more I read them, the more, it seems to me that God has written them for -me as well as for Moses. - -“Has he not taken me from my poor log cabin by the hand, as he did of -Moses in the reeds of the Nile, to put me at the head of the greatest -and the most blessed of modern nations, just as he put that prophet at -the head of the most blessed nation of ancient times? Has not God -granted me a privilege, which was not granted to any living man, when I -broke the fetters of 4,000,000 of men, and made them free? Has not our -God given me the most glorious victories over our enemies? Are not the -armies of the Confederacy so reduced to a handful of men, when compared -to what they were two years ago; that the day is fast approaching when -they will have to surrender. - -“Now, I see the end of this terrible conflict, with the same joy of -Moses, when at the end of his trying forty years in the wilderness; and -I pray my God to grant me to see the days of peace and untold -prosperity, which will follow this cruel war, as Moses asked God to see -the other side of Jordan and enter the Promised Land. But, do you know -that I hear in my soul, as the voice of God, giving me the rebuke which -was given to Moses? - -“Yes! every time that my soul goes to God to ask the favor of seeing the -other side of Jordan, and eating the fruits of that peace, after which I -am longing with such an unspeakable desire, do you know that there is a -still but solemn voice, which tells me that I will see those things only -from a long distance, and that I will be among the dead, when the -nation, which God granted me to lead through those awful trials, will -cross the Jordan, and dwell in that Land of Promise, where peace, -industry, happiness and liberty will make everyone happy, and why so? -Because he has already given me favors which he never gave, I dare say, -to any man in these latter days. - -“Why did God Almighty refuse to Moses the favor of crossing the Jordan, -and 'entering the Promised Land? It was on account of his own nation’s -sins! That law of divine retribution and justice, by which one must -suffer for another, is surely a terrible mystery. But it is a fact which -no man who has any intelligence and knowledge can deny. Moses, who knew -that law, though he probably did not understand it better than we do, -calmly says to his people: ‘God was wroth with me for your sakes.’ - -“But, though we do not understand that mysterious and terrible law, we -find it written in letters of tears and blood wherever we go. We do not -read a single page of history, without finding undeniable traces of its -existence. - -“Where is the mother who has not shed tears and suffered real tortures, -for her children’s sake? - -“Who is the good king, the worthy emperor, the gifted chieftain, who -have not suffered unspeakable mental agonies, or even death, for their -people’s sake? - -“Is not our Christian religion the highest expression of the wisdom, -mercy and love of God! But what is Christianity if not the very -incarnation of that eternal law of divine justice in our humanity? - -“When I look on Moses, alone, silently dying on the Mount Pisgah, I see -that law, in one of its most sublime human manifestations, and I am -filled with admiration and awe. - -“But when I consider that law of justice, and expiation in the death of -the Just, the divine Son of Mary, on the mountain of Calvary, I remain -mute in my adoration. The spectacle of the crucified one which is before -my eyes, is more than sublime, it is divine! Moses died for his people’s -sake, but Christ died for the whole world’s sake! Both died to fulfill -the same eternal law of the divine justice, though in a different -measure. - -“Now, would it not be the greatest of honors and privileges bestowed -upon me, if God, in his infinite love, mercy and wisdom, would put me -between his faithful servant, Moses, and his eternal Son, Jesus, that I -might die as they did, for my nation’s sake! - -“My God alone knows what I have already suffered for my dear country’s -sake. But my fear is that the justice of God is not yet paid: When I -look upon the rivers of tears and blood drawn by the lashes of the -merciless masters from the veins of the very heart of those millions of -defenceless slaves, these two hundred years: When I remember the -agonies, the cries, the unspeakable tortures of those unfortunate people -to which I have, to some extent, connived with so many others, a part of -my life, I fear that we are still far from the complete expiation. For -the judgments of God are true and righteous. - -“It seems to me that the Lord wants, to-day, as he wanted in the days of -Moses, another victim—a victim which he has himself chosen, anointed and -prepared for the sacrifice, by raising it above the rest of his people. -I cannot conceal from you that my impression is that I am the victim. So -many plots have already been made against my life, that it is a real -miracle that they have all failed, when we consider that the great -majority of them were in the hands of skillful Roman Catholic murderers, -evidently trained by Jesuits. But can we expect that God will make a -perpetual miracle to save my life? I believe not. The Jesuits are so -expert in those deeds of blood, that Henry IV. said that it was -impossible to escape them, and he became their victim, though he did all -that could be done to protect himself. My escape from their hands, since -the letter of the Pope to Jeff Davis has sharpened a million of daggers -to pierce my breast, would be more than a miracle. - -“But just as the Lord heard no murmur from the lips of Moses, when he -told him that he had to die, before crossing the Jordan, for the sins of -his people, so I hope and pray that he will hear no murmur from me when -I fall for my nation’s sake. - -“The only two favors I ask of the Lord, are, first, that I may die for -the sacred cause in which I am engaged, and when I am the -standard-bearer of the rights and liberties of my country. - -“The second favor I ask from God, is that my dear son, Robert, when I am -gone, will be one of those who lift up that flag of Liberty which will -cover my tomb, and carry it with honor and fidelity, to the end of his -life, as his father did, surrounded by the millions who will be called -with him to fight and die for the defence and honor of our country.” - -Never had I heard such sublime words. Never had I seen a human face so -solemn and so prophet-like as the face of the President, when uttering -these things. Every sentence had come to me as a hymn from heaven, -reverberated by the echoes of the mountains of Pisgah and Calvary. I was -beside myself. Bathed in tears, I tried to say something, but I could -not utter a word. - -I knew the hour to leave had come, I asked from the President permission -to fall on my knees, and pray with him that his life might be spared; -and he knelt with me. But I prayed more with my tears and sobs than with -my words. - -Then I pressed his hand on my lips and bathed it with my tears, and with -a heart filled with an unspeakable desolation, I bade him Adieu! It was -for the last time! - -For the hour was fast approaching when he was to fall by the hand of a -Jesuit assassin, for his nation’s sake. - - - - - CHAPTER LXI. - -ABRAHAM LINCOLN A TRUE MAN OF GOD, AND A TRUE DISCIPLE OF THE GOSPEL—HIS - ASSASSINATION BY BOOTH—THE TOOL OF THE PRIESTS—MARY SURRATT’S - HOUSE—THE RENDEZVOUS AND DWELLING PLACE OF THE PRIESTS—JOHN SURRATT - SECRETED BY THE PRIESTS AFTER THE MURDER OF LINCOLN—THE ASSASSINATION - OF LINCOLN KNOWN AND PUBLISHED IN THE TOWN THREE HOURS BEFORE ITS - OCCURRENCE. - - -Every time I met President Lincoln, I wondered how such elevation of -thought and such childish simplicity could be found in the same man. -After my interviews with him, many times, I said to myself: “How can -this rail-splitter have so easily raised himself to the highest range of -human thought and philosophy?” - -The secret of this was, that Lincoln had spent a great part of his life -at the school of Christ, and that he had meditated his sublime teachings -to an extent unsuspected by the world. I found in him, the most perfect -type of Christianity I ever met. - -Professedly, he was neither a strict Presbyterian, nor a Baptist, or a -Methodist; but he was the embodiment of all which is more perfect and -Christian in them. His religion was the very essence of what God wants -in man. It was from Christ himself, he had learned to love his God and -his neighbor, as it was from Christ he had learned the dignity and the -value of man. “Ye are all brethren, the children of God,” was his great -motto. - -It was from the Gospel that he had learned his principles of equality, -fraternity and liberty, as it was from the Gospel he had learned that -sublime, childish simplicity, which, alone, and forever, won the -admiration and affection of all those who approached him. I could cite -many facts to illustrate this, but I will give only one, not to be too -long: It is taken from the memoirs of Mr. Bateman, Superintendent of -Public Instruction for the State of Illinois. - -“Mr. Lincoln paused; for long minutes, his features surcharged with -emotion. Then, he rose and walked up and down the reception-room, in the -effort to retain, or regain his self-possession. Stopping, at last, he -said, with a trembling voice, and his cheeks wet with tears: - -“‘I know there is a God, and that He hates injustice and slavery. I see -the storm coming, and I know that His hand is in it. If He has a place -and work for me, and I think He has, I believe I am ready! I am nothing, -but truth is everything! I know I am right, because I know that liberty -is right; for Christ teaches it, and Christ is God. I have told them -that a house divided against itself cannot stand, and that Christ and -reason say the same thing, and they will find it so. - -“‘Douglas does not care whether slavery is voted up or down. But God -cares, and humanity cares, and I care. And with God’s help, I will not -fail. I may not see the end, but it will come, and I shall be -vindicated; and those men will see that they have not read their Bible -right! - -“‘Does it not appear strange that men can ignore the _moral aspect_ of -this contest. A revelation could not make it plainer to me that slavery, -or the Government, must be destroyed. The future would be something -awful, as I look at it, but for this ROCK on which I stand (alluding to -the Gospel book he still held in his hand). It seems as if God had borne -with slavery until the very teachers of religion had come to defend it -from the Bible, and to claim for it a divine character and sanction. And -now the cup of iniquity is full, and the vials of wrath will be poured -out.’” - -Mr. Bateman adds: “After this, the conversation was continued for a long -time. Everything he said was of a very deep, tender and religious tone, -and all was tinged with a touching melancholy. He repeatedly referred to -his conviction ‘that the day of wrath was at hand,’ and that he was to -be an actor in the struggle which would end in the overthrow of slavery, -though he might not live to see the end. - -“After further reference to a belief in Divine Providence, and the fact -of God, in history, the conversation turned upon prayer. He freely -stated his belief in the duty, privilege and efficacy of prayer; and he -intimated, in no unmistakable terms, that he had sought, in that way, -the divine guidance and favor.” - -The effect of this conversation upon the mind of Mr. Bateman, a -Christian gentleman, whom Mr. Lincoln profoundly respected, was to -convince him that Mr. Lincoln had, in his quiet way, found a path to the -Christian stand-point; that he had found God, and rested on the eternal -truth of God. As the two men were about to separate, Mr. Bateman -remarked: - -“I had not supposed that you were accustomed to think so much upon this -class of subjects; certainly your friends, generally, are ignorant of -the sentiments you have expressed to me.” - -He quickly replied: “I know they are, but I think more on these subjects -than upon all others, and I have done so for years; and I am willing you -should know it.”—_The Inner Life of Lincoln_, by Carpenter, pages -193-195. - -More than once, I felt as if I were in the presence of on old prophet, -when listening to his views about the future destinies of the United -States. In one of my last interviews with him, I was filled with an -admiration which it would be difficult to express, when I heard the -following views and predictions: - -“It is with the southern leaders of this civil war, as with the big and -small wheels of our railroad cars. Those who ignore the laws of -mechanics are apt to think that the large, strong and noisy wheels that -they see, are the motive power, but they are mistaken. The real motive -power is not seen; it is noiseless and well concealed in the dark, -behind its iron walls. The motive power are the few well concealed pails -of water heated into steam, which is itself directed by the noiseless, -small, but unerring engineer’s finger. - -“The common people see and hear the big, noisy wheels of the Southern -Confederacy’s cars, they call them Jeff Davis, Lee, Toombs, Beauregard, -Semmes, etc., and they honestly think that they are the motive power, -the first cause of our troubles. But it is a mistake. The true motive -power is secreted behind the thick walls of the Vatican, the colleges -and schools of the Jesuits, the convents of the nuns and the -confessional boxes of Rome. - -“There is a fact which is too much ignored by the American people, and -with which I am acquainted only since I became President; it is that the -best, the leading families of the South, have received their education -in great part, if not in whole, from the Jesuits and the nuns. Hence -those degrading principles of slavery, pride, cruelty, which are as a -second nature among so many of those people. Hence that strange want of -fair play, humanity; that implacable hatred against the ideas of -equality and liberty, as we find them in the Gospel of Christ. You do -not ignore that the first settlers of Louisiana, Florida, New Mexico, -Texas, South California and Missouri, were Roman Catholics, and that -their first teachers were Jesuits. It is true that those states have -been conquered or bought by us since. But Rome had put the deadly virus -of her anti-social and anti-christian maxims into the veins of the -people before they became American citizens. Unfortunately the Jesuits -and the nuns have in great part remained the teachers of those people -since. They have continued, in a silent, but most efficacious way, to -spread their hatred against our institutions, our laws, our schools, our -rights and our liberties, in such a way, that this terrible conflict -became unavoidable, between the North and the South. As I told you -before, it is to Popery that we owe this terrible civil war. - -“I would have laughed at the man who would have told me that, before I -became the President. But Professor Morse has opened my eyes on that -subject. And, now, I see that mystery; I understand that engineering of -hell which, though not seen, nor even suspected by the country, is -putting in motion the large, heavy and noisy wheels of the state cars of -the Southern Confederacy. - -“Our people is not yet ready to learn and believe those things, and -perhaps it is not the proper time to initiate them to those dark -mysteries of hell; it would throw oil on a fire which is already -sufficiently destructive. - -“You are almost the only one with whom I speak freely on that subject. -But sooner or later, the nation will know the real origin of those -rivers of blood and tears, which are spreading desolation and death -everywhere. And, then, those who have caused those desolations and -disasters will be called to give an account of them. - -“I do not pretend to be a prophet. But though not a prophet, I see a -very dark cloud on our horizon. And that dark cloud is coming from Rome. -It is filled with tears of blood. It will rise and increase, till its -flanks will be torn by a flash of lightning, followed by a fearful peal -of thunder. Then a cyclone such as the world has never seen, will pass -over this country, spreading ruin and desolation from north to south. -After it is over, there will be long days of peace and prosperity: for -Popery, with its Jesuits and merciless Inquisition, will have been -forever swept away from our country. Neither I nor you, but our -children, will see those things.” - -Many of those who approached Abraham Lincoln felt that there was a -prophetic spirit in him, and that he was continually walking and acting -with the thought of God in his mind, and had only in view to do his will -and work for his glory. Speaking of the slaves, he said, one day, before -the members of his cabinet: - -“I have not decided against a proclamation of liberty to the slaves, but -I hold the matter under advisement. And I can assure you that the -subject is on my mind, by day and by night, more than any other. -Whatever shall appear to be God’s will, I will do.”—_Six Months in the -White House_, by Carpenter, page 86. - -A few days before that proclamation, he said, before several of his -counsellors: - -“I made a solemn vow before God, that if General Lee was driven back -from Pennsylvania, I would crown the result by the declaration of -freedom to the slaves.”—_Six Months in the White House._ - -But I would have volumes to write, instead of a short chapter, were I to -give all the facts I have collected of the sincere and profound piety of -Abraham Lincoln. - -I cannot, however, omit his admirable and solemn act of faith in the -eternal justice of God, as expressed in the closing words of his last -inaugural address of the 4th of March, 1865. - -“Fondly do we hope, fervently do we pray, that this mighty scourge of -war may speedily pass away. Yet, if God wills that it continue until all -the wealth piled by the bondman’s 250 years of unrequited toil shall be -sunk, and until every drop of blood drawn by the lash shall be paid by -another drawn by the sword, as was said 3,000 years ago, so, still, it -must be said: ‘The judgments of the Lord are true and righteous -altogether.’” - -These sublime words, falling from the lips of the greatest Christian -whom God ever put at the head of a nation, only a few days before his -martyrdom, sent a thrill of wonder through the whole world. The -God-fearing people and the upright of every nation listened to them as -if they had just come from the golden harp of David. Even the infidels -remained mute with admiration and awe. It seemed to all that the echoes -of heaven and earth were repeating that last hymn, falling from the -heart of the noblest and truest Gospel man of our days: “The judgments -of the Lord are true and righteous altogether.” - -The 6th of April, 1865, President Lincoln was invited by General Grant -to enter Richmond, the capital of the rebel states, which he had just -captured. The ninth, the beaten army of Lee, surrounded by the -victorious legions of the soldiers of Liberty, were forced to lay down -their arms and their banners at the feet of the generals of Lincoln. The -tenth, the victorious President addressed an immense multitude of the -citizens of Washington, to invite them to thank God and the armies for -the glorious victories of the last few days, and for the blessed peace -which was to follow these five years of slaughter. - -But he was on the top of the mountain Pisgah, and though he had -fervently prayed that he might cross the Jordan, and enter with his -people into the Land of Promise, after which he had so often sighed, he -was not to see his request granted. The answer had come from heaven: -“You will not cross the Jordan, and you will not enter that Promised -Land, which is there, so near. You must die for your nation’s sake!” the -lips, the heart and soul of the New Moses were still repeating the -sublime words: “The judgments of the Lord are true and righteous -altogether,” when the Jesuit assassin, Booth, murdered him, the 14th of -April, 1865, at 10 o’clock P. M. - -Let us hear the eloquent historian, Abbott, on that sad event: - -“In the midst of unparalleled success, and while all the bells of the -land were ringing with joy, a calamity fell upon us which overwhelmed -the country in consternation and awe. On Friday evening, April 14th, -President Lincoln attended Ford’s Theatre, in Washington. He was sitting -quietly in his box, listening to the drama, when a man entered the door -of the lobby leading to the box, closing the door behind him. Drawing -near to the President, he drew from his pocket a small pistol, and shot -him in the back of the head. As the President fell, senseless and -mortally wounded, and the shriek of his wife, who was seated at his -side, pierced every ear, the assassin leaped from the box, a -perpendicular height of nine feet, and, as he rushed across the stage, -bare-headed, brandished a dagger, exclaiming, ‘_sic semper tyrannis!_’ -and disappeared behind the side scenes. There was a moment of silent -consternation. Then ensued a scene of confusion which it is in vain to -attempt to describe. - -“The dying President was taken into a house near by, and placed upon a -bed. What a scene did that room present! The chief of a mighty nation -lay, there, senseless, drenched in blood, his brains oozing from his -wounds! Sumner, Farwell and Colfax and Stanton, and many others were -there, filled with grief and consternation. - -“The surgeon, General Barnes, solemnly examined the wound. There was -silence as of the grave, the life and death of the nation seemed -dependent on the result. General Barnes looked up sadly and said: ‘The -wound is mortal!’ - -'“‘Oh! No! General, no! no!’ cried out Secretary Stanton, and sinking -into a chair, he covered his face, and wept like a child. Senator Sumner -tenderly held the head of the unconscious martyr. - -“Though all unused to weep, he sobs as though his great heart would -break. In his anguish, his head falls upon the bloodstained pillow, and -his black locks blend with those of the dying victim, which care and -toil has rendered gray, and which blood has crimsoned. What a scene! -Sumner, who had lingered through months of agony, having himself been -stricken down by the bludgeon of slavery, now sobbing and fainting in -anguish over the prostrate form of his friend, whom slavery had slain! -This vile rebellion, after deluging the land with blood, has culminated -in a crime which appalls all nations. - -“Noble Abraham, true descendant of the father of the faithful; honest in -every trust, humble as a child, tender-hearted as a woman, who could not -bear to injure even his most envenomed foes; who in the hour of triumph, -was saddened lest the feelings of his adversaries should be wounded by -their defeat, with ‘charity for all, malice towards none,’ endowed with -‘common sense,’ intelligence never surpassed, and with power of -intellect which enabled him to grapple with the most gigantic opponents -in debates, developing abilities as a statesman, which won the gratitude -of his country and the admiration of the world, and with graces and -amiabilities which drew to him all generous hearts; dies by the bullet -of the assassin!”—_History of the Civil War_, by Abbott, vol. ii., page -594. - -But who was that assassin? Booth was nothing but the tool of the -Jesuits. It was Rome who directed his arm, after corrupting his heart -and damning his soul. - -After I had mixed my tears with those of the grand country of my -adoption, I fell on my knees and asked my God to grant me to show to the -world what I knew to be the truth, viz.: that that horrible crime was -the work of Popery. And, after twenty years of constant and most -difficult researches, I come fearlessly, to-day, before the American -people, to say and prove that the President, Abraham Lincoln, was -assassinated by the priests and the Jesuits of Rome. - -In the book of the testimonies given in the prosecution of the assassin -of Lincoln, published by Ben. Pitman, and in the two volumes of the -trial of John Surratt in 1867, we have the legal and irrefutable proof -that the plot of the assassins of Lincoln was matured, if not started, -in the house of Mary Surratt, No. 561 H Street, Washington City, D. C. -But who were living in that house, and who were visiting that family? -The legal answer says: “The most devoted Catholics in the city!” The -sworn testimonies show more than that. They show that it was the common -rendezvous of the priests of Washington. Several priests swear that they -were going there “some times,” and when pressed to answer what they -meant by “some times,” they were not sure if it was not once a week, or -once a month. One of them, less on his guard, swore that he seldom -passed before that house without entering; and he said he never passed -less than once a week. The devoted Roman Catholic (an apostate from -Protestantism) called L. J. Weichman, who was himself living in that -house, swears that Father Wiget was _very often_ in that house, and -Father Lahiman swears that he was living with Mrs. Surratt, in the same -house! * * * * - -What does the presence of so many priests, in that house, reveal to the -world? No man of common sense, who knows anything about the priests of -Rome, can entertain any doubt that, not only they knew all that was -going on inside those walls, but that they were the advisers, the -counselors, the very soul of that infernal plot. Why did Rome keep one -of her priests under that roof, from morning till night, and from night -till morning? Why did she send many others, almost every day of the -week, into that dark nest of plotters against the very existence of the -great republic, and against the life of her President, her principal -generals and leading men, if it were not to be the advisers, the rulers, -the secret motive power of the infernal plot. - -No one, if he is not an idiot, will think and say that those priests, -who were the personal friends and the father confessors of Booth, John -Surratt, Mrs. and Misses Surratt, could be constantly there without -knowing what was going on, particularly when we know that every one of -those priests, was a rabid rebel in heart. Every one of those priests, -knowing that his infallible Pope had called Jeff Davis his dear son, and -had taken the Southern Confederacy under his protection, was bound to -believe that the most holy thing a man could do, was to fight for the -Southern cause, by destroying those who were its enemies. - -Read the history of the assassination of Admiral Coligny, Henry III. and -Henry IV., and William the Taciturn, by the hired assassins of the -Jesuits; compare them with the assassination of Abraham Lincoln, and you -will find that one resembles the other as one drop of water resembles -another. You will understand that they all come from the same source, -Rome! - -In all those murders, you will find that the murderers, selected and -trained by the Jesuits, were of the most exalted Roman Catholic piety, -living in the company of priests, going to confess very often, receiving -the communion the day before, if not the very day of the murder. You -will see in all those horrible deeds of hell, prepared behind the dark -walls of the holy inquisition, that the assassins were considering -themselves as the chosen instruments of God, to save the nation by -striking its tyrant; that they firmly believed that there was no sin in -killing the enemy of the people, of the holy church, and of the -infallible Pope! - -Compare the last hours of the Jesuit Ravaillac, the assassin of Henry -VI., who absolutely refuses to repent, though suffering the most -horrible tortures on the rack, with Booth, who, suffering also the most -horrible tortures from his broken leg, writes in his daily memorandum, -the very day before his death: “I can never repent, though we hated to -kill. Our country owed all our troubles to him (Lincoln), and God simply -made me the instrument of his punishment.”—_Trial of Surratt_, vol. i., -page 310. - -Yes! Compare the bloody deeds of those two assassins, and you will see -that they had been trained in the same school; they had been taught by -the same teachers. Evidently the Jesuit Ravaillac, calling all the -saints of heaven to his help, at his last hour; and Booth pressing the -medal of the Virgin Mary on his breast, when falling mortally wounded -(_Trial of Surratt_, page 310), both came from the same Jesuit mould. - -Who has lost his common sense enough to suppose that it was Jeff Davis -who had filled the mind and the heart of Booth with that religious and -so exalted fanaticism! Surely Jeff Davis could have promised the money -to reward the assassins and nerve their arms by the hope of becoming -rich. The testimonies on that account says that one million dollars had -been asked from him. (_Assassination of Abraham Lincoln_, p. 51-52.) - -The arch-rebel could give the money; but the Jesuits alone could select -the assassins, train them, and show them a crown of glory in heaven, if -they would kill the author of the bloodshed, the famous renegade and -apostate—the enemy of the Pope and of the Church—Lincoln. - -Who does not see the lessons given by the Jesuits to Booth, in their -daily intercourse in Mary Surratt’s house, when he reads those lines -written by Booth a few hours before his death: “I can never repent, God -made me the instrument of his punishment!” Compare these words with the -doctrines and principles taught by the councils, the decrees of the -Pope, and the laws of holy inquisition, as you find them in chapter 55 -of this volume, and you will find that the sentiments and belief of -Booth flow from those principles, as the river flows from its source. - -And that pious Miss Surratt who, the very next day after the murder of -Lincoln, said, without being rebuked, in the presence of several other -witnesses: “The death of Abraham Lincoln is no more than the death of -any nigger in the army,” where did she get that maxim, if not from her -church! Had not that church recently proclaimed, through her highest -legal and civil authority, the devoted Roman Catholic, Judge Taney, in -his Dred-Scott decision, that negroes have no right, which the white is -bound to respect! By bringing the President on a level with the lowest -nigger, Rome was saying that he had no right, even to his life; for this -was the maxim of the rebel priests, who, everywhere, had made themselves -the echoes of the sentence of their distinguished co-religionist—Taney. - -It was from the very lips of the priests, who were constantly coming in -and going out of their house, that those young ladies had learned those -anti-social and anti-christian doctrines. Read in the testimony -concerning Mrs. Mary E. Surratt, (p. 122-123) how the Jesuits had -perfectly drilled her in the art of perjuring herself. In the very -moment when the government officer orders her to prepare herself, with -her daughter, to follow him as prisoners, at about 10 P. M., Payne, the -would-be murderer of Seward, knocks at the door and wants to see Mrs. -Surratt. But instead of having Mrs. Surratt to open the door, he finds -himself confronted, face to face, with the government detective, Major -Smith, who swears: - -“I questioned him in regard to his occupation, and what business he had -at the house, at this late hour of the night. He stated that he was a -laborer, and had come to dig a gutter, at the request of Mrs. Surratt. - -“I went to the parlor door, and said: ‘Mrs. Surratt, will you step here -a minute?’ She came out, and I asked her: ‘Do you know this man, and did -you hire him to come and dig a gutter for you?’ She answered,raising her -right hand; ‘Before God, sir, I do not know this man, I have never seen -him, and I did not hire him to dig a gutter for me.’—_Assassination of -Lincoln_, p. 122. - -But it was proved after, by several unimpeachable witnesses, that she -knew very well that Payne was a personal friend of her son, who, many -times, had come to her house, in company of his friend and pet, Booth. -She had received the communion just two or three days before that public -perjury. Just a moment after making it, the officer ordered her to step -out into the carriage. Before doing it, she asked permission to kneel -down and pray; which was granted (page 123.) - -I ask it from any man of common sense, could Jeff Davis have imparted -such a religious calm, and self-possession to that woman, when her hands -were just reddened with the blood of the President, and she was on her -way to trial! - -No! such _sang froid_, such calm in that soul, in such a terrible -and solemn hour, could only come from the teachings of those Jesuits -who, for more than six months, were in her house, showing her a -crown of eternal glory, if she would help to kill the monster -apostate—Lincoln—the only cause of that horrible civil war! There is -not the least doubt that the priests had perfectly succeeded in -persuading Mary Surratt and Booth that the killing of Lincoln was a -most holy and deserving work, for which God had an eternal reward in -store. - -There is a fact to which the American people have not yet given a -sufficient attention. It is, that, without a single exception, the -conspirators were Roman Catholics. The learned and great patriot, -General Baker, in his admirable report, struck and bewildered by that -strange, mysterious and portentous fact, said: - -“I mention, as an exceptional and remarkable fact, that every -conspirator in custody, is, by education, a Catholic.” - -But those words which, if well understood by the United States, would -have thrown so much light on the true causes of their untold and -unspeakable disasters, fell as if on the ears of deaf men. Very few, if -any, paid attention to them. As General Baker says, all the conspirators -were attending Catholic Church services, and were educated Roman -Catholics. It is true that some of them, as Atzeroth, Payne and Harold, -asked for Protestant ministers, when they were to be hung. But they had -been considered, till then, as converts to Romanism. At page 436, of -_The Trial of John Surratt_, Louis Weichman tells us that he was going -to St. Aloysin’s Church with Atzeroth, and that it was there that he -introduced him to Mr. Brothy (another Roman Catholic). - -It is a well authenticated fact, that Booth and Weichman, who were -themselves Protestant perverts to Romanism, had proselytized a good -number of semi-Protestants and infidels who, either from conviction, or -from hope of the fortunes promised to the successful murderers, were -themselves very zealous for the Church of Rome. Payne, Atzeroth and -Harold were among those proselytes. But when those murderers were to -appear before the country, and receive the just punishment of their -crime, the Jesuits were too shrewd to ignore that if they were all -coming on the scaffold as Roman Catholics, and accompanied by their -father confessors, it would, at once, open the eyes of the American -people, and clearly show that this was a Roman Catholic plot. They -persuaded three of their proselytes to avail themselves of the -theological principles of the Church of Rome, that a man is allowed to -conceal his religion, nay, that he may say that he is an heretic, a -Protestant, though he is a Roman Catholic, when it is for his own -interest or the best interests of his church to conceal the truth and -deceive the people. Here is the doctrine of Rome on that subject: - -“Soepe melius est ad dei honorem, et utiliatatem proximi, tegere fidem -quam frateri, ut si latens inter herticos, plus boni facis; vel si ex -confessione fidei, plus mali sequeretur, verbi gratia turbatio, neces, -exacerbotio tyrannis.”—_Ligouri Theologia_, b. ii., chap. iii., p. 6. - -“It is often more to the glory of God and the good of our neighbor to -conceal our religious faith, as when we live among heretics, we can more -easily do them good in that way; or if by declaring our religion, we -cause some disturbances, or deaths, or even the wrath of the tyrant.” - -It is evident that the Jesuits had never had better reasons to suspect -that the declaration of their religion would damage them and excite the -wrath of their tyrant, viz: the American people. - -Lloyd’s, in whose house Mrs. Surratt concealed the carbine which Booth -wanted for protection, when just after the murder he was to flee towards -the Southern States, was a firm Roman Catholic. - -Dr. Nudd, at whose place Booth stopped, to have his broken leg dressed, -was a Roman Catholic, and so was Garrett, in whose barn Booth was caught -and killed. Why so? Because, as Jeff Davis was the only man to pay one -million dollars to those who would kill Abraham Lincoln, the Jesuits -were the only men to select the murderers and prepare everything to -protect them after their diabolical deed, and such murderers could not -be found except among their blind and fanatical slaves. - -The great, the fatal mistake of the American Government in the -prosecution of the assassins of Abraham Lincoln was to constantly keep -out of sight the religious element of that terrible drama. Nothing would -have been more easy, then, than to find out the complicity of the -priests, who were not only coming every week and every day, but who were -even living in that den of murderers. But this was carefully avoided -from the beginning to the end of the trial. When, not long after the -execution of the murderers, I went, incognito, to Washington to begin my -investigation about its real and true authors, I was not a little -surprised to see that not a single one of the government men, to whom I -addressed myself, would consent to have any talk with me on that matter, -except after I had given my word of honor that I would never mention -their names in connection with the result of my investigation. I saw, -with a profound distress, that the influence of Rome was almost supreme -in Washington. I could not find a single statesman who would dare to -face that nefarious influence and fight it down, except General Baker. - -Several of the government men, in whom I had more confidence, told me: - -“We had not the least doubt that the Jesuits were at the bottom of that -great iniquity; we even feared, sometimes, that this would come out so -clearly before the military tribunal, that there would be no possibility -of keeping it out of the public sight. This was not through cowardice, -as you think, but through a wisdom which you ought to approve, if you -can not admire it. Had we been in days of peace, we know that with a -little more pressure on the witnesses, many priests would have been -compromised; for Mrs. Surratt’s house was their common rendezvous; it is -more than probable that several of them might have been hung. But the -civil war was hardly over. The Confederacy, though broken down, was -still living in millions of hearts; murderers and formidable elements of -discord were still seen everywhere, to which the hanging or exiling of -those priests would have given a new life. Riots after riots would have -accompanied and followed their execution. We thought we had had enough -of blood, fires, devastations and bad feelings. We were all longing -after days of peace; the country was in need of them. We concluded that -the best interests of humanity was to punish only those who were -publicly and visibly guilty; that the verdict might receive the -approbation of all, without creating any new bad feelings. Allow us also -to tell you that this policy was that of our late President. For you -know it well, there was nothing which that great and good man feared so -much as to arm the Protestants against the Catholics and the Catholics -against the Protestants.” - -But if any one has still any doubts of the complicity of the Jesuits, in -the murder of Abraham Lincoln, let them give a moment of attention to -the following facts, and their doubts will be forever removed. It is -only from the very Jesuit accomplice’s lips that I take my sworn -testimonies. - -It is evident that a very elaborate plan of escape had been prepared by -the priests of Rome, to save the lives of the assassins and the -conspirators. It would be too long to follow all the murderers when, -Cain-like, they were fleeing in every direction to escape the vengeance -of God and man. Let us fix our eyes on John Surratt, who was in -Washington on the 14th of April, helping Booth in the perpetration of -the assassination. Who will take care of him? Who will protect and -conceal him? Who will press him on their bosoms, put their mantles on -his shoulders to conceal him from the just vengeance of the human and -divine laws? The priest, Charles Boucher (_Trial of John Surratt_, vol. -ii., page 904-912), swears that only a few days after the murder, John -Surratt was sent to him by Father Lapierre, of Montreal; that he kept -him concealed in his parsonage of St. Liboire, from the end of April to -the end of July, then he took him back, secretly, to Father Lapierre, -who kept him secreted in his own father’s house, under the very shadow -of the Montreal bishop’s palace. He swears (p. 905-914) that Father -Lapierre visited him (Surratt) often, when secreted at St. Liboire, and -that he (Father Boucher) visited him, at least twice a week, from the -end of July to September, when concealed in Father Lapierre’s house in -Montreal. - -That same Father Charles Boucher swears that he accompanied John Surratt -in a carriage, in the company of Father Lapierre, to the steamer -“Montreal,” when starting for Quebec. That Father Lapierre kept him -(John Surratt) under lock, during the voyage from Montreal to Quebec, -and that he accompanied him, disguised, from the Montreal steamer to the -ocean steamer, “Peruvian.”—_Trial of John Surratt_, p. 910. - -The doctor of the steamer “Peruvian,” L. I. A. McMillan, swears (vol. -i., p. 460) that Father Lapierre introduced him to John Surratt, under -the false name of McCarthy, whom he was keeping locked in his state -room, and whom he conducted disguised to the ocean steamer “Peruvian,” -and with whom he remained till he left Quebec for Europe, the 15th of -September, 1865. - -But who is that Father Lapierre who takes such a tender, I dare say a -paternal care of Surratt? It is not less a personage than the canon of -Bishop Bourget, of Montreal. He is the confidential man of the bishop. -He lives with the bishop, eats at his table, assists him with his -counsel, and has to receive his advice in every step of life. According -to the laws of Rome, the canons are to the bishop what the arms are to -the body. - -Now, I ask: Is it not evident that the bishops and the priests of -Washington have trusted this murderer to the tender care of the bishops -and priests of Montreal, that they might conceal, feed and protect him -for nearly six months, under the very shadow of the bishop’s palace? -Would they have done that if they were not his accomplices? Why did they -so continually remain with him, day and night, if they were not in fear -that he might compromise them by an indiscreet word? Why do we see those -priests (I ought to say, those two ambassadors and appointed -representatives of the Pope) alone in the carriage, which takes that -great culprit from his house of concealment to the steamer? Why do they -keep him there, under lock, till they transfer him, under a disguised -name, to the oceanic steamer, the “Peruvian,” the 15th of July, 1865? -Why such tender sympathies for that stranger? Why go through such -trouble and expense for that young American, among the bishops and -priests of Canada? There is only one answer. He was one of their tools, -one of their selected men to strike the great Republic of Equality and -Liberty to the heart. For more than six months before the murder, the -priests had lodged, eaten, conversed, slept with him under the same roof -in Washington. They had trained him to his deed of blood, by promising -him protection on earth, and a crown of glory in heaven, if he would -only be true to their designs to the end. And he had been true to the -end. - -Now the great crime is accomplished! Lincoln is murdered! Jeff Davis, -the dear son of the Pope, is avenged! The great republic has been struck -to the heart! The soldiers of Liberty all over the world are weeping -over the dead form of the one who had led them to victory; a cry of -desolation goes from earth to heaven. - -It seems as if we heard the death-knell of the cause of freedom, -equality and fraternity among men. It was many centuries since the -implacable enemies of the rights and liberties of men had struck such a -giant foe: their joy was as great as their victory complete. - -But do you see that man fleeing from Washington toward the north? He has -the mark of Cain on his forehead, his hands are reddened with blood, he -is pale and trembling, for he knows it; a whole outraged nation is after -him for her just vengeance; he hears the thundering voice of God: “Where -is thy brother?” Where will he find a refuge? Where, outside of hell, -will he meet friends to shelter and save him from the just vengeance of -God and men? - -Oh! He has sure refuge in the arms of that church which, for more than a -thousand years, is crying: “Death to all heretics! death to all the -soldiers of Liberty!” He has devoted friends among the very men who, -after having prepared the massacre of Admiral Coligny and his 75,000 -Protestant countrymen, rang the bells of Rome to express their joy when -they heard that, at last, the King of France had slaughtered them all. - -But where will those bishops and priests of Canada send John Surratt, -when they find it impossible to conceal him any longer from the -thousands of detectives of the United States, who are ransacking Canada -to find out his retreat? Who will conceal, feed, lodge and protect him -after the priests of Canada pressed his hand for the last time, on board -of the “Peruvian,” the 15th of September, 1865. - -Who can have any doubt about that? Who can suppose that any one but the -Pope himself and his Jesuits will protect the murderer of Abraham -Lincoln in Europe? - -If you want to see him, after he has crossed the ocean, go to Vitry, at -the door of Rome, and there, you will find him enrolled under the -banners of the Pope, in the 9th company of his Zouaves, under the false -name of Watson (_Trial of John Surratt_, vol. i., p. 492). Of course, -the Pope was forced to withdraw his protection over him, after the -government of the United States had found him there, and he was brought -back to Washington to be tried. - -But on his arrival as a prisoner in the United States, his Jesuit father -confessor whispered in his ear: “Fear not, you will not be condemned! -Through the influence of a high Roman Catholic lady, two or three of the -jurymen will be Roman Catholics, and you will be safe.” - -Those who have read the two volumes of the trial of John Surratt, know, -that never more evident proofs of guilt were brought against a murderer -than in that case. But the Roman Catholic jurymen had read the Theology -of St. Thomas, a book which the Pope had ordered to be taught in every -college, academy and university of Rome, they had learned that it is the -duty of the Roman Catholics to exterminate all the heretics.—_St. -Thomas’ Theology_, vol. iv., p. 90. - -They had read the decree of the councils of Constance, that no faith was -to be kept with heretics. They had read in the council of Lateran, that -the Catholics who arm themselves for the extermination of heretics have -all their sins forgiven, and receive the same blessings as those who go -and fight for the rescue of the Holy Land. - -Those jurymen were told by their father confessors that the most holy -Father, the Pope Gregory VII., had solemnly and infallibly declared that -“the killing of an heretic was no murder.”—_Jure Canonico._ - -After such teachings, how could the Roman Catholic jurymen find John -Surratt guilty of murder, for killing the heretic Lincoln? The jury -having disagreed, no verdict could be given. The government was forced -to let the murderer go unpunished. - -But when the irreconcilable enemies of all the rights and liberties of -men were congratulating themselves on their successful efforts to save -the life of John Surratt, the God of heaven was stamping again on their -faces, the mark of murder, in such a way that all eyes will see it. - -“Murder will out,” is a truth repeated by all nations from the beginning -of the world. It is the knowledge of that truth which has sustained me -in my long and difficult researches of the true authors of the -assassination of Lincoln, and which enables me to-day, to present to the -world a fact, which seems almost miraculous, to show the complicity of -the priests of Rome in the murder of the martyred President. - -Some time ago, I providentially met the Rev. Mr. F. A. Conwell, at -Chicago. Having known that I was in search of facts about the -assassination of Abraham Lincoln, he told me he knew one of those facts, -which might perhaps throw some light on the subject of my researches. - -“The very day of the murder,” he said, “he was in the Roman Catholic -village of St. Joseph, Minnesota State, when, at about six o’clock, in -the afternoon, he was told by a Roman Catholic of the place, who was a -purveyor of a great number of priests who lived in that town, where they -have a monastery, that the State Secretary Seward and the President -Lincoln had just been killed. This was told me,” he said, “in the -presence of a most respectable gentleman, called Bennett, who was not -less puzzled than me. As there were no railroad lines nearer than 40 -miles, nor telegraph offices nearer than 80 miles, from that place, we -could not see how such news was spread in that town. The next day, the -15th of April, I was at St. Cloud, a town about twelve miles distant, -where there are neither railroad nor telegraph, I said to several people -that I had been told in the priestly village of St. Joseph, by a Roman -Catholic, that Abraham Lincoln and the Secretary Seward had been -assassinated. They answered me that they had heard nothing about it. But -the next Sabbath, the 16th of April, when going to the church of St. -Cloud, to preach, a friend gave me a copy of a telegram sent to him on -the Saturday, reporting that Abraham Lincoln and Secretary Seward had -been assassinated, the very day before, which was Friday, the 14th, at -10 P. M. But how could the Roman Catholic purveyor of the priests of St. -Joseph, have told me the same thing, before several witnesses, just four -hours before its occurrence? I spoke of that strange thing to many, the -same day, and the very next day, I wrote to the ‘St. Paul Press,’ under -the heading of ‘A Strange Coincidence.’ Sometime later, the editor of -‘The St. Paul Pioneer,’ having denied what I had written on that -subject, I addressed him the following note, which he had printed, and -which I have kept. Here it is, you may keep it as an infallible proof of -my veracity:” - - “TO THE EDITOR OF THE ST. PAUL PIONEER. - -“You assume the non-truth of a short paragraph addressed by me to the -St. Paul ‘Press,’ viz: - - “A STRANGE COINCIDENCE! - -“At 6:30 P. M., Friday last, April 14th, I was told as an item of news, -8 miles west of this place, that Lincoln and Seward had been -assassinated. This was three hours after I had heard the news.” - - “ST. CLOUD, 17th of April, 1865. - -“The integrity of history requires that the above coincidence be -established. And if anyone calls it in question, then proofs more ample -than reared their sanguinary shadows to comfort a traitor can now be -given. - - “Respectfully, - - “F. A. CONWELL.” - -I asked that gentleman if he would be kind enough to give me the fact -under oath, that I might make use of it in the report I intended to -publish about the assassination of Lincoln. And he kindly granted my -request in the following form: - -State of Illinois,} s.s. -Cook County } - -Rev. F. A. Conwell, being sworn, deposes and says that he is seventy-one -years old, that he is a resident of North Evanston, in Cook County, -State of Illinois, that he has been in the ministry for fifty-six years, -and is now one of the chaplains of the “Seamen’s Bethel Home,” in -Chicago; that he was chaplain of the First Minnesota Regiment, in the -war of the rebellion. That, on the 14th day of April, A. D., 1865, he -was in St. Joseph, Minnesota, and reached there as early as six o’clock -in the evening in company with Mr. Bennett, who, then and now, is a -resident of St Cloud, Minnesota. That on that date, there was no -telegraph nearer than Minneapolis. about 80 miles from St. Joseph; and -there was no railroad communication nearer than Avoka, Minnesota, about -40 miles distant. That when he reached St. Joseph, on the 14th day of -April, 1865, one Mr. Linneman, who, then, kept the hotel of St. Joseph, -told affiant that President Lincoln and Secretary Seward were -assassinated, that it was not later than half-past six o’clock, on -Friday, April 14th, 1865, when Mr. Linneman told me this. Shortly -thereafter, Mr. Bennett came in the hotel, and I told him that Mr. -Linneman said the President Lincoln and Secretary Seward were -assassinated; and then the same Mr. Linneman reported the same -conversation to Mr. Bennett in my presence. That during that time, Mr. -Linneman told me that he had the charge of the friary or college for -young men, under the priests, who were studying for the priesthood at -St. Joseph. That there was a large multitude of this kind at St. Joseph, -at this time. Affiant says that, on Saturday morning, April 15th, 1865, -he went to St. Cloud, a distance of about 10 miles, and reached there -about eight o’clock in the morning. That there was no railroad nor -telegraph communication to St. Cloud. When he arrived at St. Cloud he -told Mr. Haworth, the hotel-keeper, that he had been told that President -Lincoln and Secretary Seward had been assassinated, and asked if it was -true. He further told Henry Clay, Wait, Charles Gilman, who was -afterwards Lieutenant Governor of Minnesota, and Rev. Mr. Tice, the same -thing, and inquired of them if they had any such views; and they replied -that they had not heard anything of the kind. - -Affiant says that, on Sunday morning, April 16th, 1865, he preached in -St. Cloud, and on the way to the church, a copy of a telegram was handed -him, stating that the President and Secretary were assassinated Friday -evening, at about 9 o’clock. This telegram had been brought to St. Cloud -by Mr. Gorton, who had reached St. Cloud by stage; and this was the -first intelligence that had reached St. Cloud of the event. - -Affiant says further that, on Monday morning, April 17th, 1865, he -furnished the “Press,” a paper of St. Paul, a statement that three hours -before the event took place, he had been informed at St. Joseph, -Minnesota, that the President had been assassinated, and this was -published in the “Press.” - - FRANCIS ASBURY CONWELL. - -Subscribed and sworn to by Francis A. Conwell, before me, a Notary -Public of Kankakee County, Illinois, at Chicago, Cook County, the 6th -day of September, 1883. - - STEPHEN R. MOORE, Notary Public. - -Though this document was very important and precious to me, I felt that -it would be much more valuable if it could be corroborated by the -testimonies of Messrs. Bennett and Linneman, themselves, and I -immediately sent a magistrate to find out if they were still living, and -if they remembered the facts of the sworn declaration of Rev. Mr. -Conwell. By the good providence of God, both of these gentlemen were -found living, and both gave the following testimonies: - -State of Minnesota, } Sterns County, City } of St. Cloud. } - -Horace B. Bennett, being sworn, deposes and says that he is aged -sixty-four years; that he is a resident of St. Cloud, Minnesota, and has -resided in this county since 1856; that he is acquainted with the Rev. -F. A. Conwell, who was chaplain of the First Minnesota Regiment in the -war of the rebellion; that on the 14th of April, 1865, he was in St. -Joseph, Minnesota, in company with Mr. Francis A. Conwell; that they -reached St. Joseph about sundown of said April 14th; that there was no -railroad or telegraph communication with St. Joseph at that time, nor -nearer than Avoka, about 40 miles distant. That affiant, on reaching the -hotel kept by Mr. Linneman, went to the barn, while Rev. F. Conwell -entered the hotel; and shortly afterward, affiant had returned to the -hotel, Mr. Conwell told him that Mr. Linneman had reported to him the -assassination of President Lincoln; that Linneman was present and -substantiated the statement. - -That on Saturday morning, April 15th, affiant and Rev. Conwell came to -St. Cloud, and reported that they had been told at St. Joseph, about the -assassination of President Lincoln, that no one at St. Cloud had heard -of the event at this time, that the first news of the event which -reached St. Cloud was on Sunday morning, April 16th, when the news was -brought by Leander Gorton, who had just come up from Avoka, Minnesota; -that they spoke to several persons of St. Cloud concerning the matter, -when they reached there, on Sunday morning, but affiant does not now -remember who those different persons were, and further affiant says not. - - HORACE P. BENNETT. - -Sworn before me, and subscribed in my presence, this 18th of October A. -D., 1883. - - ANDREW C. ROBERTSON, Notary Public. - -Mr. Linneman having refused to swear on his written declaration, which I -have in my possession, I take only from it what refers to the principal -fact, viz: that three or four hours before Lincoln was assassinated at -Washington, the 14th of April, 1865, the fact was told as already -accomplished, in the priestly village of St. Joseph, Minnesota. - -“He (Linneman) remembers the time that Messrs. Conwell and Bennett came -to this place (St. Joseph, Minnesota) on Friday evening, before the -President was killed, and he asked them if they had heard he was dead, -and they replied they had not. He heard this rumor in his store from -people who came in and out. But he cannot remember from whom. - - October 20th, 1883. - - J. H. LINNEMAN. - -I present here to the world a fact of the greatest gravity, and that -fact is so well authenticated that it cannot allow even the possibility -of a doubt. - -Three or four hours before Lincoln was murdered in Washington, the 14th -of April, 1865, that murder was not only known by some one, but it was -circulated and talked of in the streets, and in the houses of the -priestly and Romish town of St. Joseph, Minnesota. The fact is -undeniable; the testimonies are unchallengeable, and there were no -railroad nor any telegraph communication nearer than 40 or 80 miles from -the nearest station to St. Joseph. - -Naturally every one asked: “How could such news spread? Where is the -source of such a rumor?” Mr. Linneman, who is a Roman Catholic, tells us -that though he heard this from many in his store, and in the streets, he -does not remember the name of a single one who told him that. And when -we hear this from him, we understand why he did not dare to swear upon -it, and shrunk from the idea of perjuring himself. - -For everyone feels that his memory cannot be so poor as that, when he -remembers so well the name of the two strangers, Messrs. Conwell and -Bennett, to whom he had announced the assassination of Lincoln, just -seventeen years before. But if the memory of Mr. Linneman is so -deficient on that subject, we can help him, and tell him with -mathematical accuracy: - -“You got the news from your priests of St. Joseph! The conspiracy which -cost the life of the martyred President was prepared by the priests of -Washington in the house of Mary Surratt, No. 541 H. Street. The priests -of St. Joseph were often visiting Washington, and boarding, probably, at -Mrs. Surratt’s as the priests of Washington were often visiting their -brother priests at St. Joseph. - -“Those priests of Washington were in daily communication with their -co-rebel priests of St. Joseph; they were their intimate friends. There -were no secrets among them, as there are no secrets among priests. They -are the members of the same body, the branches of the same tree. The -details of the murder, as the day selected for its commission were as -well known among the priests of St. Joseph, as they were among those of -Washington. The death of Lincoln was such a glorious event for those -priests! That infamous apostate, Lincoln, who, baptized in the Holy -Church, had rebelled against her, broken his oath of allegiance to the -Pope, taken the very day of his baptism, and lived the life of an -apostate! That infamous Lincoln, who had dared to fight against the -Confederacy of the South after the Vicar of Christ had solemnly declared -that their cause was just, legitimate and holy! That bloody tyrant, that -godless and infamous man was to receive, at last, the just chastisement -of his crimes, the 14th of April! What glorious news! How could the -priests conceal such a joyful event from their bosom friend, Mr. -Linneman? He was their confidential man: he was their purveyor: he was -their right hand man among the faithful of St. Joseph. They thought that -they would be guilty of a want of confidence in their bosom friend, if -they did not tell him all about the glorious event of that great day. -But, of course, they requested him not to mention their names, if he -would spread the joyful news among the devoted Roman Catholics who, -almost exclusively, formed the people of St. Joseph. Mr. Linneman has -honorably and faithfully kept his promise never to reveal their names, -and to-day, we have, in our hand, the authentic testimonies signed by -him that, though somebody, the 14th of April, told him that President -Lincoln was assassinated, he does not know who told him that! - -But there is not a man of sound judgment who will have any doubt about -that fact. The 4th of April, 1865, the priests of Rome knew and -circulated the death of Lincoln four hours before its occurrence in -their Roman Catholic town of St. Joseph, Minnesota. But they could not -circulate it without knowing it, and they could not know it, without -belonging to the band of conspirators who assassinated President -Lincoln. - - - - - CHAPTER LXII. - -DEPUTATION OF TWO PRIESTS SENT BY THE PEOPLE AND THE BISHOPS OF CANADA - TO PERSUADE US TO SUBMIT TO THE WILL OF THE BISHOP—THE DEPUTIES - ACKNOWLEDGE PUBLICLY THAT THE BISHOP IS WRONG AND THAT WE ARE - RIGHT—FOR PEACE SAKE, I CONSENT TO WITHDRAW FROM THE CONTEST ON - CERTAIN CONDITIONS ACCEPTED BY THE DEPUTIES—ONE OF THOSE DEPUTIES - TURNS FALSE TO HIS PROMISES AND BETRAYS US, TO BE PUT AT THE HEAD OF - MY COLONY—MY LAST INTERVIEW WITH HIM AND MR. BRASSARD. - - -When alone, on my knees, in the presence of God, on the 1st of January, -1855, I took the resolution of opposing the acts of simony and tyranny -of Bishop O’Regan, I was far from understanding the logical consequences -of my struggle with that high dignitary. My only object was to force him -to be honest, just and Christian towards my people. That people, with -me, had left their country and had bid an eternal adieu to all that was -dear to them in Canada, in order to live in peace in Illinois, under -what we, then, considered the holy authority of the Church of Christ. -But we were absolutely unwilling to be slaves of any man, in the land of -Liberty. - -If any one, at that hour, could have shown me that this struggle would -lead me to a complete separation from the Church of Rome, I would have -shrank from the task. My only ambition was to purify my church from the -abuses which, one after the other, had crept everywhere about her, as -noxious weeds. I felt that those abuses were destroying the precious -truths which Jesus Christ and his apostles have revealed to us. It -seemed to me that was a duty imposed upon every priest to do all in his -power to blot from the face of our church the scandals which were the -fruits of the iniquities and tyranny of the bishops. I had most -sincerely offered myself to God for this work. - -From the beginning, however, I had a presentiment that the power of the -bishops would be too much for me, and that, sooner or later, they would -crush me. But my hope was that when I should have fallen, others would -take my place and fight the battles of the Lord, till a final victory -would bring the church back to the blessed days when she was the -spotless spouse of the Lamb. - -The great and providential victory I had gained at Urbana, had -strengthened my conviction that God was on my side, and that he would -protect me, so long as my only motives were in the interest of truth and -righteousness. It seemed, in a word, that I could not fail so long as I -should fight against the official lies, tyrannies, superstitions and -deceits which the bishops had everywhere in the United States and -Canada, substituted in the place of the Gospel, the primitive laws of -the church, and the teachings of the holy fathers. - -In the autumn of 1856, our struggle against the Bishop of Chicago had -taken proportions which could not have been anticipated either by me or -by the Roman Catholic hierarchy of America. The whole press of the -United States and Canada, both political and religious, were discussing -the causes and the probable results of the contest. - -At first, the bishops were indignant at the conduct of my lord O’Regan. -They had seen with pleasure, that a priest from his own diocese would -probably force him to be more cautious and less scandalous in his public -and private dealings with the clergy and the people. But, they also -hoped that I should be paralyzed by the sentence of excommunication, and -that the people, frightened by these fulminations, would withdraw the -support they had, at first, given me. They were assured by Spink, that I -would lose my suit, at Urbana, and should, when lodged in the -penitentiary, become powerless to do any mischief in the church. - -But their confidence was soon changed into dismay when they saw that the -people laughed at the excommunication; that I had gained my suit, and -that I was triumphing on that very battle-field from which no priest, -since Luther and Knox, had come out unscathed. Everywhere, the sound of -alarm was heard, and I was denounced as a rebel and schismatic. The -whole body of the bishops prepared to hurl their most terrible -fulminations at my devoted head. But before taking their last measure to -crush me, a supreme effort was made to show us what they considered our -errors. The Rev. Messrs. Brassard, curate of Longueuil, and Rev. Isaac -Desaulnier, President of St. Hyacinthe college, were sent by the people -and bishops of Canada to show me what they called the scandal of my -proceedings, and press me to submit to the will of the bishop, by -respecting the so-called sentence of excommunication. - -The choice of those two priests was very wise. They were certainly the -most influential that could be sent. Mr. Brassard had not only been my -teacher at the college of Nicolet, but my benefactor, as I have already -said. When the want of means, in 1825, had forced me to leave the -college and bid adieu to my mother and my young brothers, in order to go -to a very distant land, in search of a position; he stopped me on the -road of exile and brought me back to the college: and along with the -Rev. Mr. Leprohon, he paid all my expenses to the end of my studies. He -had loved me since, as his own child, and I cherished and respected him -as my own father. The other, Mons. I. Desaulnier, had been my class-mate -in the college, from 1822 to 1829, and we had been united during the -whole of that period, as well as since, by the bonds of the sincerest -esteem and friendship! They arrived at St. Anne on November 24th, 1856. - -I heard of their coming only a few minutes before their arrival; and -nothing can express the joy I felt at the news. The confidence I had in -their honesty and friendship, gave me, at once, the hope that they would -soon see the justice and holiness of our cause, and they would bravely -take our side against our aggressor. But they had very different -sentiments. Sincerely believing that I was an unmanageable schismatic, -who was creating an awful scandal in the church, they had not only been -forbidden by the bishops to sleep in my house, but also have any -friendly and Christian communication with me. With no hatred against me, -they were yet filled with horror at the thought that I should be so -scandalous a priest, and so daring, as to trouble the peace and destroy -the unity of the church. - -On their way from Canada to St. Anne, they had often been told that I -was not the same man as they knew me formerly to be, and that I had -become sour and gloomy, abusive, insolent and haughty; that also, I -would insult them, and perhaps advise the people to turn them away from -my premises, as men who had no business to meddle in our affairs. They -were pleasantly disappointed, however, when they saw me running to meet -them, as far as I could see them, to press them to my heart, with the -most sincere marks of affection and joy. I told them that all the -treasures of California brought to my house, would not make me half so -happy as I was made by their presence. - -I, at once, expressed my hope that they were the messengers, sent by -God, to bring us peace and put an end to the deplorable state of things -which was the cause of their long journey. Remarking that they were -covered with mud, I invited them to go to their sleeping rooms, to wash -and refresh themselves. - -“Sleeping rooms! sleeping rooms!!” said Mr. Desaulnier, “but our written -instructions from the bishops who sent us, forbid us to sleep here, on -account of your excommunication.” - -Mr. Brassard answered: “I must tell you, my dear Mr. Desaulnier, a thing -which I have kept secret till now. After reading that prohibition of -sleeping here, I said to the bishop that if he would put such a -restraint upon me, he might choose another one to come here. I requested -him to let us both act according to our conscience and common sense, -when we should be with Chiniquy. - -“And, to-day, my conscience and common sense tells me that we cannot -begin our mission of peace by insulting a man who gives us such a -friendly and Christian reception. The people of Canada have chosen us as -their deputies, because we are the most sincere friends of Chiniquy. It -is by keeping that character that we will best fulfill our sacred and -solemn duties. I accept with pleasure, the sleeping room offered me.” - -Mr. Desaulnier rejoined: “I accept it also, for I did not come here to -insult my best friend, but to save him.” - -These kind words of my guests added to the joy I experienced at their -coming. I told them: - -“If you are here to obey the voice of your conscience and the dictates -of your common sense, there is a glorious task before you. You will soon -find that the people and priest of St. Anne, have also done nothing, but -listened to the voice of their honest conscience, and followed the laws -of common sense in their conduct towards the bishop. But,” I added, -“this is not the time to explain my position, but the time to wash your -dusty faces and refresh yourselves. Here are your rooms, make yourselves -at home.” - -After supper, which had been spent in the most pleasant way, and without -any allusion to our troubles, they handed me the letters addressed to me -by the bishops of Montreal, London and Toronto, to induce me to submit -to my superior, and offer me the assurance of their most sincere -friendship and devotedness, if I would obey. - -Mr. Desaulnier then said: “Now, my dear Chiniquy, we have been sent here -by the people and bishops of Canada to take you away from the bottomless -abyss into which you have fallen with your people. We have only one day -and two nights to spend here, we must lose no time, but begin at once, -to fulfill our solemn mission.” - -I answered: “If I have fallen into a bottomless abyss as you say, and -that you will draw me out of it, not only God and men will bless you; -but I will also forever bless you for your charity. The first thing, -however, you have to do here, is to see if I am really fallen, with my -people, into that bottomless abyss of which you speak.” - -“But are you not excommunicated,” quickly rejoined Mr. Desaulnier, “and, -notwithstanding that excommunication, have you not continued to say your -mass, preach and hear the confessions of your people? Are you not then -fallen into that state of irregularity and schism which separate you -entirely from the church, and to which the Pope alone can restore you?” - -“No, my dear Desaulnier,” I answered, “I am no more excommunicated than -you are. For the simple reason that an act of excommunication which is -not signed and certified, is a public nullity, unworthy of any -attention. Here is the act of the so-called excommunication, which makes -so much noise in the world! Examine it yourself; look if it is signed by -the bishop, or any one else you know; consider with attention if it is -certified by anybody.” And I handed him the document. - -After he had examined it, and turned it every way, for more than half an -hour, with Mr. Brassard, without saying a word, he at last broke the -silence, and said: - -“If I had not seen it with my own eyes, I could never have believed that -a bishop can play such a sacrilegious comedy in the face of the world. -You have, several times, published it in the press, but I confess that -your best friends, and I among the rest, did not believe you. It could -not enter our minds that a bishop should be so devoid, I do not say of -every principle of religion, but of the most common honesty, as to have -proclaimed before the whole world that you were excommunicated, when he -had to offer us only that ridiculous piece of rag, to support his -assertion. But, in the name of common sense, why is it that he has not -signed his sentence of excommunication, or got it signed and -countersigned by some authorized people, when it is so evident that he -wanted to excommunicate you?” - -“His reason for not putting his name, nor the name of any known person -at the bottom of that so-called excommunication is very clear,” I -answered: “though our bishop is one of the most accomplished rogues of -Illinois, he is still more a coward than a rogue. I had threatened to -bring him before the civil court of the country, if he dared to destroy -my character by a sentence of interdict or excommunication; and he found -that the only way to save himself, in the same time that he was -outraging me, was not to sign that paper; he thereby took away from me -the power of prosecuting him. For, the first thing I would have to do in -a prosecution, in that case, would be to prove the signature of the -bishop. Where could I find a witness who would swear that this is his -signature? Would you swear it yourself, my dear Desaulnier?” - -“Oh! no, for surely, it is not his signature, nor that of his grand -vicar or secretary. But without going any further,” added he, “we must -confess to you that we have talked to the bishop when passing through -Chicago, asking him if he had made any public or private inquest against -you, and if he had found you guilty of any crime. As he felt embarrassed -by our questions, we told him that it was in our public character as -deputies of the bishops and people of Canada towards you, that we were -putting to him those questions. That it was necessary for us to know all -about your public and private character, when we were coming to press -you to reconcile yourself to your bishop. - -“He answered that he had never made any inquest about you, though you -had requested him, several times, to do it, for the simple reason that -he was persuaded that you were one of his best priests. Your only -defect, he said, was a spirit of stubbornness, and want of respect and -obedience to your superior, and your meddling with the dealings of his -diocesans, with which you had no business. He told us also that you -refused to go to Kahokia. But his face became so red and his tongue was -so strangely lisping when he said that, that I suspected that it was a -falsehood; and we have now, before our eyes, that document, signed by -four unimpeachable witnesses, that it was more than a falsehood—it was a -lie. He proffered another lie, also, we see it now, when he said that he -had signed himself, the act of excommunication. - -“For, surely, this is not his handwriting. Such conduct from a bishop is -very strange. If you would appeal to the Pope, and go to Rome with such -documents in hand against that bishop, you would have an easy victory -over him. For the canons of the church are clear and unanimous on that -subject. A bishop who pronounces such a grave sentence against a priest, -and makes use of false signatures to certify his sentences, is himself -suspended and excommunicated, _ipso facto_, for a whole year.” - -Mr. Brassard added: “Cannot we confess to Chiniquy that the opinion of -the bishops of Canada is, that Bishop O’Regan is a perfect rogue, and -that if he (Chiniquy) would submit, at once, under protest, to those -unjust sentences, and appeal to the Pope, he would gain his cause, and -soon be reinstated by a public decree of his holiness.” - -Our discussion about the troubles I had had; and the best way to put an -end to them, having kept us up till three o’clock in the morning without -being able to come to any satisfactory issue, we adjourned to the next -day, and went to take some rest, after a short prayer. - -The 25th of November, at 10 A. M., after breakfast and a short walk in -our public square, to breathe the pure air and enjoy the fine scenery of -our beautiful hill of St. Anne, we shut ourselves up in my study, and -resumed the discussion of the best plans of putting an end to the -existing difficulties. - -To show them my sincere desire of stopping those noisy and scandalous -struggles without compromising the sacred principles which had guided me -from the beginning of our troubles, I consented to sacrifice my position -as pastor of St. Anne, provided Mr. Brassard would be installed in my -place. It was decided, however, that I should remain with him, as his -vicar, and help in the management of the spiritual and temporal affairs -of the colony. The promise was given me that on that condition, the -bishop would withdraw his so-called sentence, give back to the -French-Canadians of Chicago the church he had taken away from them, put -a French-speaking priest at the head of the congregation, and forget and -forgive what he might consider our irregular conduct towards him, after -we should have signed the following document: - -TO HIS LORDSHIP O'REGAN, BISHOP OF CHICAGO. - -MY LORD:—As my writings and actions in opposition to your orders have, -since a few months, given some scandals, and caused some people to think -that I would rather prefer to be separated from our holy church, than to -submit to your authority, I hasten to express the regret I feel for such -acts and writings. And to show to the world, and to you, my bishop, my -firm desire to live and die a Catholic, I hasten to write to your -lordship that I submit to your sentence, and that I promise, hereafter, -to exercise the holy ministry only with your permission. In consequence, -I respectfully request your lordship to withdraw the censures and -interdicts you have pronounced against me and those who have had any -spiritual communication with me. I am, my lord, your devoted son in -Christ. - - C. CHINIQUY - -It was eleven o’clock at night, when I consented to sign this document, -which was to be handed to the bishop and have any value, only on the -above conditions. The two deputies were besides themselves with joy, at -the success of their mission, and at my readiness to sacrifice myself -for the sake of peace. Mons. Desaulnier said: - -“Now we see, evidently, that Chiniquy has been right with his people -from the beginning, that he never meant to create a schism and to put -himself at the head of a rebellious party, to defy the authority of the -church. If the bishop does not want to live in peace with the people and -pastor of St. Anne, after such a sacrifice, we will tell him that it is -not Chiniquy, but Bishop O’Regan, who wants a schism—we will appeal to -the Pope—I will go with Chiniquy, and we will easily get, there, the -removal of that Bishop from the diocese of Chicago.” - -Mr. Brassard confirmed that sentence, and added that he, also, would -accompany me to Rome to be the witness of my innocence and the bad -conduct of the bishop. He added that it would not take him a week to -raise twice the amount of money in Montreal, we would require to go to -Rome. - -After thanking them for what they had done and said, I asked Mr. -Desaulnier if he would be brave enough to repeat before my whole people -what he had just said before me and Mr. Brassard, in the presence of -God. - -“Surely, I would be most happy to repeat before your whole people, that -it is impossible to find fault with you in what you have done till now. -But you know very well, I will never have such an opportunity, for it is -now 11 o’clock at night, your people are soundly sleeping, and I must -start to-morrow morning, at six o’clock, to take the Chicago train at -Kankakee at 8 A. M. - -I answered: “All right!” - -We knelt together to make a short prayer, and I led them to their rooms, -wishing them refreshing sleep, after the hard work of the day. - -Ten minutes later I was in the village, knocking at the doors of six of -my most respectable parishioners, and telling them: - -“Please do not lose a moment, go with your fastest horse to such and -such a part of the colony; knock at every door and tell the people to be -at the church at 5 o’clock in the morning to hear with their own ears -what the deputies from Canada have to say about past struggles with the -Bishop of Chicago. Tell them to be punctual at 5 o’clock in their pews, -where the deputies will address them words which they must hear at any -cost.” - -A little before five, the next morning, Mr. Desaulnier, full of surprise -and anxiety, knocked at my door, and said: - -“Chiniquy, do you not hear the strange noise of buggies and carriages, -which seem to be coming from every quarter of the globe? What does it -mean? Has your people become crazy, to come to church at this dark hour, -so long before the dawn of day?” - -“What! what!” I answered, “I was sleeping so soundly that I have heard -nothing yet. What do you mean by this noise of carriages and buggies -around the chapel? Are you dreaming?” - -“No, I am not dreaming,” he answered, “not only do I hear the noise of a -great many carriages, wagons and buggies; but though it is pretty dark, -I see several hundred of them around the chapel. I hear the voices of a -great multitude of men, women, and even children, putting questions to -each other, and giving answers which I cannot understand. They make such -a noise by their laughing and jokes! Can you tell me what this means? I -have never been so puzzled in my life.” - -I answered him: “Do you not see that you are dreaming. Let me dress -myself that I may go and see something of that strange and awful dream!” - -Mr. Brassard, though a little more calm than Desaulnier, was not, -himself, without some anxiety at the strange noise of that multitude of -carriages, horses and people around my house and chapel, at such an -hour. Knocking at my door, he said, “Please, Chiniquy, explain that -strange mystery. Do that people come to play us some bad trick, and -punish us for intruding in their affairs?” - -“Be quiet,” I answered, “my dear friends. You have nothing to fear from -that good and intelligent people. Do you not remember that, last night, -a few minutes before 11 o’clock, Desaulnier said that he would be honest -and brave enough to repeat before my whole people what he had said -before you and me, and in the presence of God. I suppose that some of -the angels of heaven have heard those words, and have carried them, this -night, to every family, inviting them to be here at the chapel, that -they might hear from your own lips, what you think of the grand and -glorious battle they are fighting in this distant land, for the -principles of truth and justice, as the gospel secures them to every -disciple of Christ.” - -“Well! well!” said Desaulnier, “there is only one Chiniquy in the world -to take me in such a trap, and there is only one people under heaven to -do what this people is doing here. I would never have given you that -answer, had I not been morally sure that I would never have had an -opportunity to fulfill it. Who would think you would play me such a -trick? But,” he added, “though I know that this will terribly compromise -me before certain parties, it is too late to retract, and I will fulfill -my promise.” - -It is impossible to express my own joy and the joy of that noble people -when they heard, from the very lips of those deputies that, after -spending a whole day and two nights in examining all that had been done -by their pastor and by them in that solemn and fearful contest, they -declared that they had not broken any law of God, nor of his holy -church; and that they had kept themselves in the very way prescribed by -the canons. - -Tears of joy were rolling down every cheek when they heard Mr. -Desaulnier telling them, which Mr. Brassard confirmed after, that the -bishop had no possible right to interdict their pastor, since he had -told them that he was one of his best priests; and that they had done -well not to pay any attention to an act of excommunication which was a -sham and a sacrilegious comedy, not having been signed nor certified by -any known person. Both deputies said: - -“Mr. Brassard will be your pastor, and Mr. Chiniquy, as his vicar, will -remain in your midst. He has signed an act of submission, which we have -found sufficient, on the condition that the bishop will let you live in -peace, and withdraw the sentence he says he has fulminated against you. -If he does not accept those conditions, we will tell him, it is not Mr. -Chiniquy, but you, who wants a schism, and we will go with Mr. Chiniquy -to Rome, to plead his cause and prove his innocence before his -holiness.” - -After this, we all knelt to thank and bless God; and never people went -back to their homes with more cheerful hearts than the people of St. -Anne, on that morning of the 25th of November, 1856. - -At six o’clock A. M., Mr. Desaulnier was on his way back to Chicago, to -present my conditional act of submission to the bishop, and press him, -in the name of the Bishop of Canada, and in the name of all the most -sacred interests of the church, to accept the sacrifice and the -submission of the people of St. Anne, and to give them the peace they -wanted and were purchasing at such a price. The Rev. Mr. Brassard had -remained with me, waiting for a letter from the bishop to accompany me -and put the last seal to our reconciliation. - -The next day he received the following note from Mr. Desaulnier: - - BISHOPRIC OF CHICAGO, Nov. 26th, 1856. - -THE REV. MR. BRASSARD, MONSIEUR:— - -It is advisable and indispensable that you should come here, with Mr. -Chiniquy, as soon as possible. In consequence, I expect you both day -after to-morrow, in order to settle that matter definitely. - - Respectfully yours. ISAAC DESAULNIER. - -After reading that letter with Mr. Brassard, I said: - -“Do you not feel that these cold words mean nothing good? I regret that -you have not gone with Desaulnier to the bishop. You know the levity and -weakness of his character, always bold with his words, but soft as wax -at the least pressure which he feels. My fear is that the bulldog -tenacity of my lord O’Regan has frightened him, and all his courage and -bravados have melted away before the fierce temper of the Bishop of -Chicago. But let us go. Be sure, however, my dear Mr. Brassard, that if -the Bishop does not accept you to remain at the head of this colony, to -protect and guide it, no consideration whatever will induce me to betray -my people and let them become the prey of the wolves which want to -devour them.” - -We arrived at the Illinois Central depot of Chicago, the 28th, at about -10 A. M. Mr. Desaulnier was there waiting for us. He was as pale as a -dead man. The marks of Cain and Judas were on his face. Having taken him -at a short distance from the crowd, I asked him: - -“What news?” - -He answered: “The news is, that you and Mr. Brassard have nothing to do -but to take your bags and go away from St. Anne, to Canada. The bishop -is unwilling to make any arrangements with you. He wants me to be the -pastor of St. Anne, _pro tempore_, and he wants you with Mr. Brassard, -to go quietly back to Canada, and tell the bishops to mind their own -business.” - -“And what has become of the promise you have given me and to my people, -to go with me and Mr. Brassard to Rome, if the bishop refused the -proposed arrangements you had fixed yourselves?” - -“Tat! tat! tat!” answered he, “the bishop does not care a straw about -your going or not going to Rome. He has put me as his grand vicar at the -head of the colony of St. Anne, from which you must go in the shortest -time possible.” - -“Now, Desaulnier,” I answered, “you are a traitor, and a Judas, and if -you want to have the pay of Judas, I advise you to go to St. Anne. There -you will receive what you deserve. The beauty and importance of that -great colony has tempted you, and you have sold me to the bishop, in -order to become a grand vicar and eat the fruits of the vine I have -planted there. But you will soon see your mistake. If you have any pity -for yourself, I advise you never to put your feet into that place any -more.” - -Desaulnier answered: “The bishop will not make any arrangements with you -unless you retract publicly what you have written against him on account -of his taking possession of the church of the French-Canadians of -Chicago, and you must publish, in the press, that he was right and -honest in what he did in that circumstance.” - -“My dear Mr. Brassard,” I said, “can I make such a declaration -conscientiously and honorably?” That venerable man answered me: - -“You cannot consent to such a thing.” - -“Desaulnier,” I said, “do you hear? Mr. Brassard and your conscience, if -you have any, tell you the same thing. If you take sides against me with -a man whom you have yourself declared, yesterday, to be a sacrilegious -thief, you are not better than he is. Go and work with him. - -“As for me, I go back into the midst of my dear and noble people of St. -Anne.” - -“What will you do there,” answered Mr. Desaulnier, “when the bishop has -forbidden you to remain?” - -“What will I do?” I answered, “I will teach those true disciples of -Jesus Christ to shun and despise the tyrants and the traitors, even -though wearing a mitre or a square bonnet (un bonnet quarre). Go, -traitor! and finish your Judas work! Adieu!” - -I then threw myself into the arms of Mr. Brassard, who was almost -speechless, suffocated in his sobs and tears. I pressed him to my heart, -and said: - -“Adieu! my dear Mr. Brassard. Go back to Canada and tell my friends how -the cowardice and ambition of that traitor has ruined the hopes we had -of putting an end to this deplorable state of affairs. I go back among -my brethren of St. Anne, with more determination than ever to protect -them against the tyranny and impiety of our despotic rulers. It will be -more easy than ever to show them that the Son of God has not redeemed us -on the cross, that we might be the slaves of those heartless traders in -souls. - -“I will more earnestly than ever, teach my people to shun the modern -gospel of the bishops, in order to follow the old Gospel of Jesus -Christ, as the only hope and life of our poor fallen humanity.” - -Mr. Brassard wanted to say something; but his voice was suffocated by -his sobs. The only words he could utter, when pressing me to his heart, -were: “Adieu, dear friend, Adieu!” - - - - - CHAPTER LXIII. - -MR. DESAULNIER IS NAMED VICAR GENERAL OF CHICAGO TO CRUSH US—OUR PEOPLE - MORE UNITED THAN EVER TO DEFEND THEIR RIGHTS—LETTERS OF THE PEOPLE OF - CHICAGO TO THE BISHOPS AND TO THE POPE—LETTERS OF THE BISHOP OF - MONTREAL AGAINST ME, AND MY ANSWER—MR. BRASSARD FORCED, AGAINST HIS - CONSCIENCE, TO CONDEMN US—MY ANSWER TO MR. BRASSARD—HE WRITES TO BEG - MY PARDON. - - -It was evident that the betrayal of Mr. Desaulnier would be followed by -new efforts on the part of the bishop to crush us. Two new priests were -sent from Canada, Mr. Mailloux, vicar general, and Mr. Campo, to -strengthen his hands, and press the people to submit. Mr. Brassard wrote -me from Canada in December: - -“All the bishops are preparing to hurl their thunders against you, and -your people, on account of your heroic resistance to the tyranny of the -bishop of Chicago. - -“I have told them the truth, but they don’t want to know it. My lord -Bourget told me positively, that you must be forced, at any cost, to -yield to the authority of your bishop; and he has threatened to -excommunicate me, if I tell the people what I know of the shameful -conduct of Desaulnier. If I were alone I would not mind his -excommunication, and would speak the truth, but such a sentence against -me would kill my poor old mother. I hope you will not find fault with -me, if I remain absolutely mute. I pray you to consider this letter -confidential. You know very well the trouble you would put me into, by -its publication.” - -The French Canadians of Chicago saw, at once, that their bishop, -strengthened by the support of Desaulnier, would be more than ever, -obstinate in his determination to crush them. They thought that the best -way to force him to do them justice, was to publish a manifesto of their -grievances against him, and make a public appeal to all the Bishops of -the United States and even to the Pope. - -On the 22nd of January, 1857, _The Chicago Tribune_ was requested by -them to publish the following document: - -At a public meeting of the French and Canadian Catholics of Chicago held -in the hall of Mr. Bodicar, on the 22nd of January, 1857, Mr. Rofinot -being called to preside, and Mr. Franchere,[G] acting as a Secretary, -the following addresses and resolutions, being read, have been -unanimously approved: - ------ - -Footnote G: - - These two gentlemen are still living in Chicago, 1886. - ------ - -“EDITORS OF THE TRIBUNE:—Will you allow a thousand voices from the dead -to speak to the public, through your valuable paper. - -“Everybody in Chicago knows, that a few years ago, there was a -flourishing congregation of French people coming from France and Canada -in this city. They had their priest, their church, their religious -meeting. All that is now dispersed and destroyed. The present Bishop of -Chicago has breathed his deadly breath upon us. Instead of coming to us -as a father, he came as a savage enemy: instead of helping us as a -friend, he has put us down as a revengeful foe. He has done the very -contrary to which was commanded him by the gospel. ‘The bruised reed he -shall not break, and the smoking flash he shall not extinguish.’ Instead -of guiding us with the cross of the meek Jesus, he has ruled over us -with an iron rod. - -“Every Sunday, the warm-hearted and generous Irish go to their church to -hear the voice of their priest, in their English language. The -intelligent Germans have their pastors to address them in their mother -tongue. - -“The French people are the only ones now who have no priest and no -church. They are the only ones whose beautiful language is prohibited, -and which is not heard from any pulpit in Chicago. And is it from lack -of zeal and liberality? Ah! no, we take the whole city of Chicago as a -witness of what we have done. There was not in Chicago a better-looking -little church than the French Canadian Church called St. Louis. But, -alas! we have been turned out of it by our very bishop. As he is now -publishing many stories to contradict that fact, we owe to ourselves and -to our children to raise from the tomb, where Bishop O’Regan has buried -us, a voice to tell the truth. - -“As soon as Bishop O’Regan came to Chicago, he was told that the French -priest was too popular, that his church was attended not only by his -French Canadian people, but that many Irish and Germans were going daily -to him, for their religious duties. It was whispered in the ears of his -Rt. Reverence, that on account of this, many dollars and cents were -going to the French priest, which would be better stored in his Rt. -Reverence’s purse. - -“Till that time, the bishop was not, in appearance, taking much trouble -about us. But as soon as he saw that there were dollars and cents at -stake, we had the honor to occupy his thoughts day and night. Here are -the facts, the undeniable public facts. He (the bishop) began by sending -for our priest, and telling him that he had to prepare himself to be -removed from Chicago to some other place. As soon as we knew that -determination, a deputation was sent to his Rt. Reverence, to get the -promise that we would get another French priest, and we received from -him the assurance that our just request would be granted. But the next -Sunday, an Irish priest, having been sent to officiate, instead of a -French one, we sent a deputation to ask him where the French priest was -that he had promised us? He answered: ‘That we ought to take any priest -we could get, and be satisfied.’ This short and sharp answer raised our -French blood, and we began speaking more boldly to his Reverence, who -got up and walked through the room, in a rage, saying some half dozen -times: ‘You insult me!’ But seeing that we were a fearless people, and -determined to have no other priest but one whom we could understand, he, -at last promised us again, a French priest, if we were ready to pay the -debt of our church and priest-house. We said we would pay them, but, our -verbal promise was nothing to his Reverence. He immediately wrote an -agreement, though it was Sunday, and we signed it. But to attain, sooner -or later, his object, he imposed upon that unfortunate priest, a -condition that he knew no Christian could obey. - -“This condition was that he should not receive, in his church, any one -but the French. This was utterly impossible, as many Irish, Germans and -American Catholics had been in the habit, for years past, of coming to -our church; it was impossible to turn them out at once. - -“We did everything in our power to help our priest in the matter, by -taking all the seats in the church against the will of the respectable -people of the different nations who had occupied them for years. Finding -themselves turned out of the church, and unable to conceive the reason -of so gross an insult from a fellow-Christian people, they said to us: -‘Have we not paid for our seats in your church till this day? Double the -rent if you like; we are ready to pay for it; but, for God’s sake permit -us to come and pray with you at the foot of the same altars.’ - -“We explained to them the tyrannical orders of the bishop, and they, -too, commenced cursing the bishop and the ship that brought him over. - -“They continued, however, to come to our church, though they had no -seat. They attended divine service in the aisles of the church, and we -did not like to disturb them; but our feelings were too Christian for -the bishop. He kept a watch over our priest, and, of course found out -that he was receiving many who were forbidden, by him, to attend our -religious meetings. - -“The bishop, then, thought once more of his dear French priest; so he -came in person to his house, and asked him if he had kept his orders. -The priest answered, that it was quite impossible to obey such orders, -and remain a Christian. He acknowledged that, in many instances, he had -been obliged, by the laws of charity, to give religious help to some who -were not French people. - -“‘Well then,’ answered the bishop, ‘from this very moment; I silence -you, and I forbid you the functions of priest in my diocese.’ - -“The poor trembling priest, thunderstruck, could not say a word. - -“He went to some friends to relate what had just happened him; and he -was advised by them to go back to the bishop immediately to beg the -privilege of remaining at the head of his congregation till Lent was -over. The bishop said: - -“‘I will consent to your request, if you pay me one hundred dollars.’ - -“‘I will give you the sum as soon as I can collect it, and will give you -my note for thirty days,’ answered the priest. - -“‘I want the money cash down,’ said the bishop; ‘go to some of your -friends; you can easily collect that amount.’ - -“The poor priest went away in search of the almighty dollars; but he -could not find them as soon as he wished, and did not return to his -lordship, that day. The bishop started that night for St. Louis, but he -did not forget his dear French people in his long journey. As soon as he -arrived in St. Louis, he wrote to his grand vicar, Rev. Mr. Dunn, that -the French priest pay him $100 or remain suspended. - -“This goodwill of the bishop for our spiritual welfare, and his paternal -love for our purses, did not fail to strike us. Our priest made a new -effort that very day; he went to see an old friend who had been absent -from town for some time, and related to him his sad position. This old -friend (P. F. Rofinot) seeing that he could redeem a priest for so -little a sum, (for the priest had collected part of it himself) -immediately proceeded with the priest to the house of very Reverend -Dunn, with the money in hand to satisfy the bishop. - -“But alas! that bargain did not last very long; for as soon as the -bishop returned, the watch that he had left behind him performed his -duty well and told him that the French priest was going on as before. So -the poor priest had to go again to the bishop to explain his conduct. -But this time he could not bear the idea of officiating any longer under -such a tyrant. He left us to fight the hardest battles ourselves, -against the bishop. - -“As the church and the house of our priest were on leased grounds, the -lease had to be renewed or the buildings removed. We went to the bishop, -who advised us to buy a lot and remove the church on it, and sell the -house to help pay for the lot. Suspecting nothing wrong in that advice, -we followed it. We bargained for a lot, agreed to sell the house and -went to report our progress. - -“But we were going too fast. The bishop must stop us, or he would be -frustrated in his calculations, for he had a lot himself, to put the -church on, he opposed our removing our church, by telling us that there -was another lot adjoining the one we had bargained for; and that we must -buy it also. We went immediately and bought the lot on ninety days time. -But he objected to this again, saying that he would not allow us to -touch the church, unless we had the whole lot paid for, and put the deed -in his hands, and that the deed should be made to himself personally. - -“This had the effect desired by the bishop. We had collected all the -money that could be collected then, in our small congregation; it was -impossible for us to do any more, so we concluded to give up the battle. -The bishop then, went on, took the money we had sold the house for -($1,200). A Catholic lady, whose husband had bought the house, had -subscribed one hundred dollars for removing the church, providing the -bishop would promise that it would remain in the hands of the French, -and attended by a French priest. The bishop proffered again to that lady -the lie, which he had so often uttered to us, everywhere, even from the -altar, that upon his word of bishop, it should remain a French Church, -and that they should have a French priest. (This we should call lie -number one). He then moved the church to another lot of his own, sent an -Irish priest to officiate in it, put the money in his pocket, and made -the congregation which is now Irish, pay for the lot, the moving and -repairing of the church, and he takes quarterly the revenues which are -no less than $2,000 a year. - -““This is the way we have been swindled out of our church, of the house -of our priest, and of our all, by the tyrant, Bishop O’Regan: and when a -French priest visits our city, he forbids him to address us in our -mother tongue. This is the way we, French Catholics, as a society, have -been blotted out of the book of the living! - -“And when Rev. Father Chiniquy has publicly accused Bishop O’Regan of -having deprived us most unjustly of our church, he has proffered a truth -which has as many witnesses as there are Catholics and Protestants in -Chicago. - -“We know well that Bishop O’Regan is proclaiming that he has not -deprived us of our church, that if it is in the hands of the Irish, it -is because the Irish and not the French built it. ‘This is lie number -two, which can be proven by more than a thousand witnesses.’ - -“We would like to know if he has forgotten the agreement (mentioned -above) which he made us sign in bargaining for a French priest. He has -the receipts for every cent that was due up to the time he took -possession of our church. He then proffered these words to the French -gentlemen who brought him the receipts: ‘It takes the French to collect -money quick these hard times,’ (being in the winter). - -“We must also add that we, French people, have paid for the very -vestments that the bishop uses in his Cathedral, which he has taken from -our church. But he uses them only on some high feasts, thinking too much -of stolen property, to use them on a common day. - -“Will it be out of place, here, to say that the cathedral of Chicago was -built by the French, and that the lot which it is built on was given by -a Frenchman? It is very reluctantly that we expose all these facts -before the eyes of the public; but having waited patiently, during two -long years, and having used all the influence we could command in France -and Canada, to no purpose, we must resort to the sympathy of the public -for justice, through the free press of the United States. - - “RESOLUTIONS. - -“_Resolved_, 1st. That the Right Rev. O’Regan, Bishop of Chicago, has -entirely lost the confidence of the French and Canadian population of -Chicago since he has taken away from us our church. - -“_Resolved_, 2nd. That the Right Rev. O’Regan has published a base -slander against the French and Canadian population of Chicago, when he -said he took our church from our hands on the pretence that we could not -pay for it. - -“_Resolved_, 3rd. That the Right Rev. O’Regan, having said to our -deputies, who went to inquire from him by what right he was taking our -church from us to give it to another congregation: ‘I have the right to -do what I like with your church, and your church properties; I can sell -them and put the money in my pocket, and go where I please with it,’ has -assumed a power too tyrannical to be obeyed by a Christian and a free -people. - -“_Resolved_, 4th. That the nature of the different suits which the Right -Rev. O’Regan has had before the civil courts of this state, and which he -has almost invariably lost, have proved to the whole people of Illinois -that he is quite unworthy of the position he holds in the Catholic -Church. - -“_Resolved_, 5th. That the Right Rev. O’Regan is here publicly accused -of being guilty of simony for having extorted $100 from a priest to give -him permission to officiate and administer the sacraments among us. - -“_Resolved_, 6th. That the Right Rev. O’Regan, in forbidding the Irish -and German Catholics to communicate with the French Catholic Church, and -allowing the French and Canadians to communicate with the Irish and -German Churches, has acted with a view to deprive the French Church of -religious fees and other donations, which acts we consider unjust and -against the spirit of the church, and more resembling a mercantile -transaction than a Christian work. - -“_Resolved_, 7th. That the French and Canadian people of Illinois have -seen with feelings of grief and surprise that the Rev. Mr. Desaulnier -has made himself the humble valet of the merciless and shameless -persecutor of his countrymen. - -“_Resolved_, 8th. That the Rev. Mr. Chiniquy, pastor of St. Anne, -deserves the gratitude of every Catholic of Illinois, for having the -first, put a stop to the rapacious tyranny of the bishop of Chicago. - -“_Resolved_, 9th. That the French Catholics of Chicago are determined to -give all support in their power to the Rev. Mr. Chiniquy, in his -struggle against the bishop of Chicago. - -“_Resolved_, 10th. That a printed copy of these resolutions be sent to -every bishop and archbishop of the United States and Canada, that they -may see the necessity of giving to the church of Illinois a bishop more -worthy of that high position. - -“_Resolved_, 11th. That a copy of these resolutions be sent to His -Holiness Pius IX., that he may be incited to make inquiries about the -humiliated position of the church in Illinois, since the present bishop -is among us. - -“_Resolved_, 12th. That the independence and liberty loving press of the -United States be requested to publish the above address and resolutions -all over the country. - - “P. F. ROFINOT, President. - “DAVID FRANCHERE, - Secretary.” - -That cry of more than two thousand Roman Catholics of Chicago, which was -reproduced by almost the whole press of Illinois, and the United States, -fell as a thunderbolt upon the head of my lord O’Regan and Desaulnier. -They wrote to all bishops of America, to hasten to their rescue, and for -several months the pulpits of the Roman Catholic Churches had no other -mission than to repeat the echoes of the Episcopal fulminations hurled -against my devoted head. Many bishop’s letters and mandements were -published, denouncing me and my people as infamous schismatics, whose -pride and obstinancy were troubling the peace of the church. But the -most bitter of all these, was a letter from my lord Bourget, bishop of -Montreal, who thought the best, if not the only way, to force the people -to desert me, was by forever destroying my honor. But he had the -misfortune to fall into the pit he had dug for me, in 1851. - -The miserable girl he had associated with himself, to satisfy his -implacable hatred, was dead. But, he had still in hand the lying -accusations obtained from her, against me. Having probably destroyed her -sworn recantation, written by the Jesuit Father Schneider, and not -having the least idea that I had kept three other sworn copies of the -recantations—he thought he could safely publish that I was a degraded -man, who had been driven from Canada, by him, after being convicted of -some enormous crime, and interdicted. - -This declaration was brought before the public, for the first time, by -him, with an hypocritical air of compassion and mercy for me, which -added much to the deadly effect he expected to produce by it. Here are -his own words, addressed to the people of Bourbonnais, and through them, -to the whole world: - -“I must tell you that on the 27th of September, 1851, I withdrew all his -powers, and interdicted him, for reasons which I gave him in my letter -addressed to him; a letter which he has probably kept. Let him publish -that letter if he finds that I have persecuted him unjustly.” - -I could hardly believe my eyes when I read this ignominious act of -perfidy on the part of that high dignitary: it seemed incredible, and -surpassed anything I had ever seen, even in Bishop O’Regan. I can not -say, however, that it took me entirely by surprise, for I had -anticipated it. When Father Schneider asked me why I had taken four -sworn copies of the recantation of the unfortunate girl whose tears of -regret were flowing before us, I told him that I knew so much of the -meanness and perfidy of Bishop Bourget, that I thought he might destroy -the copy we were sending him, in order to pierce me again with his -poisonous arrows, whilst, if I kept three other copies, one for him, one -for Mr. Brassard and one for myself, I would have nothing to fear. I am -convinced that my merciful God knew the malice of that bishop against -me, and gave me that wisdom to save me. - -I immediately sent him, through the press, the following answer: - -TO MONSIGNOR BOURGET: - - ST. ANNE, April 18, 1857. - -MY LORD:—In your letter of the 19th of March, you assure the public that -you have interdicted me, a few days before my leaving Canada for the -United States, and you invite me to give the reasons of that sentence. I -will satisfy you. On the 28th of September, 1851, I found a letter on my -table from you, telling me that you had suspended me from my -ecclesiastical offices, on account of a great crime that I had -committed, and of which I was accused. But the name of the accuser was -not given, nor the nature of the crime. I immediately went to see you, -and protesting my innocence, I requested you to give me the name of my -accusers, and allow me to be confronted by them, promising that I would -prove my innocence. You refused to grant my request. - -Then I fell on my knees, and with tears, in the name of God, I requested -you again to allow me to meet my accusers and prove my innocence. You -remained deaf to my prayer and unmoved by my tears; you repulsed me with -a malice and air of tyranny which I thought impossible in you. - -During the twenty-four hours after this, sentiments of an inexpressible -wrath crossed my mind. I tell it to you frankly, in that terrible hour, -I would have preferred to be at the feet of a heathen priest, whose -knife would have slaughtered me on his altars, to appease his infernal -gods, rather than be at the feet of a man who, in the name of Jesus -Christ, and under the mask of the gospel, should dare to commit such a -cruel act. You had taken away my honor—you had destroyed me with the -most infamous calumny—and you had refused me every means of -justification! You had taken under your protection the cowards who were -stabbing me in the dark! - -Though it is hard to repeat, I must tell it here publicly, I cursed you -on that horrible day. - -With a broken heart, I went to the Jesuit college, and I showed the -wounds of my bleeding soul to the noble friend who was generally my -confessor, the Rev. Father Schneider, the director of the college. - -After three days, having providentially got some reasons to suspect who -was the author of my destruction, I sent some one to ask her to come to -the college, without mentioning my name. - -When she was in the parlor, I said to Father Schneider: - -“You knew the horrible iniquity of the bishop against me; with the lying -words of a prostitute, he has tried to destroy me; but please come and -be the witness of my innocence.” - -When in the presence of that unfortunate female, I told her: - -“You are in the presence of God Almighty, and two of his priests. They -will be the witnesses of what you say! Speak the truth. Say in the -presence of God and this venerable priest, if I have ever been guilty of -what you have accused me to the bishop.” - -At these words, the unfortunate female burst into tears; she concealed -her face in her hands, and with a voice half suffocated with her sobs, -she answered: - -“No, sir, you are not guilty of that sin!” - -“Confess here another truth,” I said to her; “Is it not true you have -come to confess to me more with the desire to tempt me than to reconcile -yourself to God?” - -She said, “Yes, sir, that is the truth.” Then I said again, “Continue to -say the truth, and I will forgive you, and God also will forgive your -iniquity. Is it not through revenge for having failed in your criminal -designs, that you have tried to destroy me by false accusation to the -bishop?” - -“Yes, sir, it was the only reason which has induced me to accuse you -falsely. - -“And all I say here, at least in substance, has been heard, written and -signed by the Right Rev. Schneider, one of your priests, and the present -director of the Jesuit college. That venerable priest is still living in -Montreal; let the people of Canada go and interrogate him. Let the -people of Canada also go to the Rev. Mr. Brassard, who has in his hands -an authenticated copy of that declaration. - -“Your lordship gives the public to understand that I was disgraced by -that sentence some days before I left Canada for Illinois. Allow me to -give you my reasons for differing from you in this matter. - -There is a canon law of the church which says: - -“If a censure is unjust and unfounded, let the man against whom the -sentence has been passed pay no attention to it. For, before God and his -church, no unjust sentence can bring any injury against anyone. Let the -one against whom such unfounded and unjust judgment has been pronounced -even take no step to annul it, for it is a nullity by itself.” - -You know very well that the sentence you had passed against me was null -and void, for many good reasons; that it was founded on a false -testimony. Father Schneider is there, ready to prove it to you, if you -have any doubt. - -The second reason I have to believe that you had yourself considered -your sentence a nullity, and that I was not suspended by it from my -ecclesiastical dignity and honor, is founded on a good testimony, I -hope—the testimony of your lordship himself. - -A few hours before my leaving Canada for the United States, I went to -ask your benediction, which you gave me with every mark of kindness. I -then asked your lordship to tell me frankly if I had to leave with the -impression that I was disgraced in his mind? You gave me the assurance -of the contrary. - -Then I told you that I wanted to have a public and irrefutable testimony -of your esteem, written with your own hand, and you gave me the -following letter: - - MONTREAL, CANADA, October 13, 1851. - -SIR:—You ask me permission to leave my diocese to go and offer your -services to the bishop of Chicago. As you belong to the diocese of -Quebec, I think it belongs to my lord the archbishop to give you the -exeat you wish. As for me, I can not but thank you for your labours -among us, and I wish you in return, the most abundant blessings from -heaven. You shall ever be in my remembrance and in my heart, and I hope -that divine providence will permit me, at a future time, to testify all -the gratitude I owe you. - - Meanwhile, I remain your very humble and obedient servant, - - ✠IGNATIUS, Bishop of Montreal. - - MR. CHINIQUY, Priest. - -I then asked you to give me some other tangible token of your esteem, -which I might show everywhere I should go. - -You answered that you would be happy to give me one, and you said: “What -do you wish?” “I wish,” I said, “to have a chalice from your hands to -offer the holy sacrifice of the mass the rest of my life.” - -You answered: “I will do that with pleasure,” and you gave an order to -one of your priests to bring you a chalice, that you might give it to -me. But that priest had not the key of the box containing the sacred -vases; that key was in the hands of another priest, who was absent for a -few hours. - -I had not the time to wait; the hour of the departure of the trains had -come; I told you: “Please, my lord, send that chalice to Rev. Mr. -Brassard, of Longueuil, who will forward it to me in a few days, to -Chicago.” And the next day, one of your secretaries went to Rev. Mr. -Brassard, and gave him the chalice you had promised me, which is still -in my hands. And the Rev. Mr. Brassard is there still living, to be the -witness of what I say, and to bring that fact to your memory, if you -have forgotten it. - -Well, my lord, I do believe that a bishop will never give a chalice to a -priest to say mass, when he knows that that priest is interdicted. And -the best proof that you know very well that I was not interdicted by -your rash and unjust sentence, is that you gave me that chalice as a -token of your esteem and of my honesty, etc. - - Respectfully, - - C. CHINIQUY. - - -Ten thousand copies of this exposure of the depravity of the bishop were -published in Montreal. I asked the whole people of Canada to go to the -Rev. Mr. Schneider and to the Rev. Mr. Brassard, to know the truth, and -many went. The bishop remained confounded. It was proved that he had -committed against me a most outrageous act of tyranny and perfidy; and -that I was perfectly innocent and honest, and that he knew it, in the -very hour that he tried to destroy my character. Probably the bishop of -Montreal had destroyed the copy of the declaration of the poor girl he -had employed, and thinking that this was the only copy of her -declaration of my innocence and honesty, he thought he could speak of -the so-called interdict, after I was a Protestant. But in that he was -cruelly mistaken, for, as I have already said, by the great mercy of -God, three other authenticated copies had been kept; one by the Rev. Mr. -Schneider himself, another by the Rev. Mr. Brassard, another by one whom -it is not necessary to mention, and then he had no suspicion that the -revelation of his unchristian conduct and of his determination to -destroy me with the false oath of a prostitute, were in the hands of too -many people to be denied. - -The bishop of Chicago, whom I met a few days after, told me what I was -well aware of before: - -“That such a sentence was a perfect nullity in every way, and it was a -disgrace only for those who were blind enough to trample under their -feet the laws of God and men to satisfy their bad passions.” - -A few days after the publication of that letter in Canada, Mr. Brassard -wrote me: - -“Your last letter has completely unmasked our poor bishop, and revealed -to the world his malice, injustice and hypocrisy. He felt so confounded -by it, that he has been three days without being able to eat or drink -anything, and three nights without sleeping. Every one says that the -chastisement you have given him is a terrible one, when it is in the -face of the whole world; but he deserved it.” - -When I received that last friendly letter from Mr. Brassard, on the 1st -of April, 1857, I was far from suspecting that on the 15th of the same -month, I should read in the press of Canada, the following lines from -him: - - ST. ROCH DE L’ACHIGAN, LE 9 AUVRIL, 1857. - -MESSIEURS:—I request you to insert the following lines in your journal: -As some people suspect that I am favoring the schism of Mr. Chiniquy, I -think it is my duty to say that I have never encouraged him by my words -or writings in that schism. I must say that, last November, when I went -to St. Anne, accompanied by Mr. Desaulnier, Superior of St. Hyacinthe -College, my only object was to persuade that old friend to leave the bad -ways in which he was walking. And in Chicago I pressed him to put -himself in a canonical way. - -I, more than any one else, deplore the fall of a man whom, I confess, I -loved much, but for the sake of whom I will not sacrifice the sacred -ties of Catholic unity. I hope that all the Canadians who were attached -to Mr. Chiniquy when he was united to the church, will withdraw from him -in horror of his schism. For before anything else, we must be truly and -faithfully Catholic. - -However, we have a duty to perform towards the man who has fulfilled -such a holy mission in our midst, by establishing the society of -temperance. It is to call back, with our prayers, that stray sheep who -has left the true Pastor’s fold. - -I request all journals to reproduce this declaration. - - Truly yours, - - MOSES BRASSARD, Pastor. - -M. M., the Editors of the _Courrier du Canada_. - -I felt that there was not a line, not a sentiment of Mr. Brassard in -that letter. It smelt Bishop Bourget’s hand, from the beginning to the -end. I thought, however, it was my duty to address him the following -answer: - - ST. ANNE, KANKAKEE COUNTY, ILLINOIS, April 13, 1857. - -MY DEAR MR. BRASSARD:—I have just received your letter of the 9th inst., -but no! I will not call it a letter, it will be better named a bitter -tear, and a sad wail of a heart as good as it is noble and generous. - -You have been a witness how the people and missionary of St. Anne have -been betrayed by Mr. Desaulnier. You were at my side, as my friend and -father, when this traitor said to me, as well as to my brethren: “Sign -this act of submission to the bishop of Chicago; this act alone is -enough to make him withdraw the sentence which fills your Canadian -friends with anxiety. If the bishop does not give you the place you -want, and if he does not withdraw the excommunication after having been -presented with this act, I will tell him: - -“It is neither the pastor, nor the people of St. Anne who wish a schism, -they have done that which religion and honor commanded, to prove it; it -is you who wish it.” - -Your tears were mingled with mine, and the incense of your prayer -ascended with those of my brethren, when on the 26th of November, Mr. -Desaulnier said to the people of St. Anne: - -“You cannot be blamed for what you have done since the beginning of your -difficulties with your bishop.” - -You were a witness that our first condition to the signing of the act -which you and Mr. Desaulnier presented to us, was that you should be the -pastor of St. Anne, and that I should remain with you as long as you -would find it to the interest of my colony. You know that he gave me his -word of honor, in the presence of all the people, that if the bishop -would not give us peace after the signing of the act, he (Mr. -Desaulnier) would go with us to St. Louis, and even to Rome, to plead my -cause, and show the iniquity and unbearable tyranny of the bishop of -Chicago. Did he not assure us that, in case the bishop should refuse to -accept the act of submission, we had signed, your mission to St. Anne -was finished, and that you both would return to Canada, after your -voyage to St. Louis? Is it not true that when in Chicago, in reply to -our question: “What news?” Mr. Desaulnier said: - -“You have only to take your bags and both return to Canada at once.” - -Mr. Desaulnier denies all those facts, with an impudence of which he -alone is capable. You are my only witness before our Canada, which -wishes and has a right to know the truth in this matter. - -I took you as my witness, and you replied in many of your letters, that -you could not say the truth without compromising yourself. - -Is not this an acknowledgment that we, priests of Jesus Christ, are -groaning under the weight of the most frightful tyranny? and that we are -in the power of men who threaten our honor and life, if we dare speak -the truth in favor of an oppressed brother? And this is the system that -proclaims itself as the divine and ineffable news which the Messiah -brought to the world! And this abominable oppression, this system of -deceit, is the religion which the Son of the God of truth, justice and -mercy, has established to save the world? This is the foundation-stone -of the church of Christ!!! No! You do not believe that, my dear Mr. -Brassard. Neither do I. I never did, and never will believe it. - -They tell us it is for the greater good of the church that they act -thus; that it is to preserve the respect which is due to the Holy -Catholic Hierarchy, that they take those extreme measures against the -people of St. Anne! - -But I have carefully studied the laws of the church upon these great -questions, and I see they say precisely the contrary. I see that the -Catholic Church said to us: - -1st. “In the church there is no arbitrary power.” - -2nd. “The censures are null when they have been pronounced against sins -which have not been committed.” - -3rd. “Never receive any accusation against a priest, which has not been -proven by two or three witnesses.” - -4th. “If a sentence is visibly unjust, the condemned must not pay any -attention to it; for before God and His church, no unjust sentence can -injure any one.” - -5th. “The unjust excommunication is not binding, neither before God nor -the people, when that people know its injustice, because the Holy Ghost -can not abandon those who have not deserved it.” - -You wish me to act according to the canons of the church. I have already -told you that if I had been interdicted on the 19th of August, I would -have been able to appeal from that sentence, but I had not. I had -fifteen days to consider. How could I have appealed from a sentence -which had not been pronounced? What witness could I bring against a fact -which, I knew, had never taken place? - -But you will say: - -“The excommunication? Should it not give you some anxiety?” - -“Not the least.” - -St. Thomas said positively that no excommunication of which the -injustice is known by the people, ought not to prevent a priest from -exercising his ministry among them. - -They will perhaps say: - -“But where did the people get the right to judge in such things?” St. -Thomas must have believed that the people had that right, since he said -it. St. Thomas was neither a heretic nor a schismatic for believing -these things? - -Why, then, should I be one, for having a thought, spoken and acted -according to the doctrine of _him_ whom the church has named the angel -of the school. Besides that, you know that the excommunication was a -nullity from want of being signed. - -The reason of this surprise about the right which the people had to -exercise its judgment upon this question, is that, lately, the bishops -have not only stripped the priests, but also the people, of the holy and -just rights which Jesus Christ had given them. Those who have carefully -studied the history of the church in the first centuries know this, as -well as I do. - -But be it known, there are rights against which time does not prescribe. -There are rights which the priests and people have never renounced, and -which the church of Christ will always like to see them enjoy. - -I do not say that the bishops are not ordained to govern the Christian -people, but I say that the bishops are not appointed by the church to -govern the flock according to their caprices, but according to the -unchangeable rules of justice, equity and truth of the gospel. In the -primitive church, every time that a bishop forgot this, other bishops -reminded him of it. - -Do we not see in the gospel, that the first Christians complained -bitterly to the apostles themselves of the manner in which they had -administered the goods entrusted to them? Were they excommunicated for -that? Did they receive in answer the insolent reply that the people -receive to-day? viz: “You are but the laity, that does not concern you?” -No! The apostles listened to the complaints of the people; they found -them just, and the people were allowed to choose the administrators of -their goods. - -The people, then, were looked upon as something worthy of attention and -respect, and were not tied, as to-day, to the feet of a dignitary, and -obliged to go right and left at the good pleasure of their pretended -master. The people were not, then, bridled; were not mere machines to -pay tithes, build palaces, raise proud cathedrals; nor were they -degraded, demoralized, as to-day; obliged to believe they had minds, but -had no right to make use of them; they were not, then, as now, poor -beasts of burthen, whose only duty is to obey their master. But their -wants and wishes were consulted; their voice was heard. They had not yet -the idea that the Holy Ghost was to enlighten only a certain class of -men, and that the rest of humanity were, given up to ignorance, only to -walk in the light of a few privileged luminaries. - -But the spirit of wisdom, charity and tolerance; this respect for the -will and wishes of the people, where do you find them to-day? - -On the contrary, we find tyranny on the one side, and stern and -necessary resistance on the other; resistances which are but the -expression of the law of God. Let the tolerant conduct of the apostles, -who listened with so much humility to the complaints of the first -Christians, be compared to that of Bishop O‘Regan when questioned by the -French people of Chicago upon the right he had to deprive them of their -church, to give it to another congregation, put them out of doors, -saying: “You do not know your religion; I have the right to sell your -churches, and the grounds attached to them, put the money in my pocket, -and eat and drink where I like.” - -This is what Bishop O‘Regan has said and done; and this is what the -bishop of Canada approves and sanctions in the name of the gospel! They -try to make you believe that it is the doctrine of Jesus Christ which -these high dignitaries preach and practice. - -Let the poor people of Canada believe this, if they wish; as for us, in -St. Anne, we do not, and never will believe it. Are not these men who -cry the loudest to make us respect the canons of the church, the very -men who publicly trample the most holy laws of the people and of the -church under their feet? How easy it would be to put to those powerful -personages, questions which they would call impertinent, but which would -shed great light in the midst of the profound darkness in which a -certain corner of the world is kept to-day? - -You who overwhelm us with curses, and send us to hell if we are not -ready to say amen to all you say, what have you done with the canon of -the holy council of Nice, which forbids you to change a priest’s charge -without his permission? - -Where is the canon of a general council which allows the bishops to add -the words: “_usque ad revocationem_,” in the powers given to the -priests! While one of the canons of the church says: “It is the -authority of the canons, and the examination of the conduct of the -priests, which ought to give or take away the ecclesiastical dignities, -and not the _will of the prelates_. - -History has preserved the names of certain tyrants who forced the -trembling hand of a father to set fire to the pile which consumed his -own child. Ah! why do these bishops of Canada remind us of that -lamentable page of past centuries, in commanding you to throw burning -coals on the pile to which they have led me. - -You are more than a friend to me. I have the right to call you ‘Father.’ -When still very young, domestic misfortunes forced me to leave for a -strange country, in search of a living; you stretched out to me a -helping hand. Although poor yourself, you shared your bread with the -poor orphan. You opened to me the doors of the college where I studied. -And ever since, when a tempest threatened my fragile bark with -shipwreck, in your arms I found sure port. Every time I received a -wound, in the struggles of life, in your affection I found a remedy. - -When heaven chose your poor friend to change the face of our dear -country, it was beneath your hospitable roof that I found rest. Your -hand was the last one which pressed mine, when in 1851 I left Canada to -consecrate myself to the service of the emigrants: and lastly, when the -thunders of three deluded prelates fell upon my head, I said to myself: -‘I have, in Canada, a friend, a father. I am so sure of his heart, that -I do not even need to call him to aid; there is a voice in his soul -which cries to him; ‘Go, go to the aid of thy friend, thy child!’ - -“I was not mistaken. On the 24th of November, you pressed me to your -heart; your words of peace and charity cheered my broken heart. For the -love of God, and for your sake also, my dear Mr. Brassard, I have -consented to do all you have required of me. Ah! why did you not come -alone? How easily everything would have been settled. But without -knowing it, you had with you a traitor, who came to give the people and -pastor of St. Anne the kiss of Judas, before delivering them into the -hands of their enemies. - -“To-day you are commanded to add your efforts to those of this traitor, -to strike me. They want you to add a new thorn to that crown of shame -which the bishops have placed on my forehead. - -“But how can I be guilty for having called you as a witness of the -iniquities of my enemies? Have you forgotten with what sincerity and -promptitude I signed, as well as my brethren of St. Anne, the act of -submission to the Bishop O’Regan? Have you forgotten the desolation of -your heart and mine, when (on the conditions you well know) I declared -to my people that I would no longer be their pastor? - -“Since the bishops of Canada command you to speak in the name of the God -of truth and justice, I, also, ask you to speak. Yes, state to the -people of Canada, how shamefully Mr. Desaulnier has deceived the -generous people who surround me here. Yes! tell your surprise, your just -indignation, your bitter sorrow, when Mr. Desaulnier refused, in -Chicago, to fulfill the sacred promise he had made! Tell the nature of -the new document which he wanted me to sign at Chicago. Declare honestly -that you said to me: “My poor friend, you can not sign that act without -lying and dishonoring yourself forever.” - -“Since the bishops of Canada command you to speak, raise your voice to -say to the Canadian people what you wrote to Dr. Letourneaux and to -myself: - -“They do not wish to know the truth in Canada, more than at Chicago, -about the shameful conduct of Mr. Desaulnier in this affair!! - -“Yes, speak! Give to my dear Canada the reply which the bishop of -Chicago made when you asked: “Have you any accusation in hand against -the character of Mr. Chiniquy? - -“I need your testimony upon this question, for the bishop of Chicago, -forgetting what he confessed to you, is circulating, through my enemies, -a thousand calumnies against me, which are reproduced to-day, by the -bishop of Montreal. - -“Say to Canada that the bishop of Chicago assured you that he had -interdicted me, _only_ because I disobeyed him in refusing to leave St. -Anne, whilst, at the very time, he held a letter brought by four -witnesses, saying that I was ready to obey, and that I would prefer -going to the end of the world, rather than be interdicted. - -“If, having said all these things, you are still commanded to strike me, -do so, dear friend. Though your blows go more directly to my heart than -all the thunders of Bishop O’Regan, they will never shake my constancy, -nor make me betray my brethren; they will neither make me change my -convictions nor force me any longer to bend the knee before men who wish -us to submit to their capricious and impious commands rather than to the -laws of the God of justice, truth and mercy, whose priest I have the -honor to be. I have sworn at the foot of the altar to preach truth and -justice; nothing will make me break my oath. - -“Do you remember with what dignity you refused, one day, to bow before -one of those modern divinities who believe that everything is allowed -them on earth? - -“Do you not recollect that the bishop of Ottawa had the audacity to take -one of your letters out of the postoffice and read it, hoping the -shameful act would never be known? I shall never forget the noble -independence with which you protested against that abuse of power, and -with what indignation you threatened to drag that haughty bishop before -the courts of Justice, if he did not ask pardon for that outrage! Were -you revolting against the church of Christ then? No! for you knew that -her principles of truth and justice could not sanction such brigandage. -So I did not revolt against the church of Christ, when I resisted the -insolence and outrages of the bishop of Chicago. - -“Like St. Jerome, I know the rights of the bishops: I respect their -authority. The Catholic Hierarchy is to me a holy and venerable -institution. But when men sheltering themselves behind those holy -institutions, trample under their feet the principles of justice, truth -and holiness, which the gospel of Christ inculcates, I will fight to the -end, with my poor emigrants, for the preservation of their Christian -rights. - -“You say that before all, we must be frankly and sincerely ‘Catholics.’ -I answer, yes. But when one is wrongfully deprived of this glorious name -before men, because he opposes, as I have done, the brigandage of a -bishop who believes all is allowed him, he can remain in peace, and be -like St. Paul, who did not care what men said or thought of him. To be -anathematized, because I have devoted myself to the welfare of my -brethren, is not such a sad destiny as some people think. St. Paul said: - -“I could wish that myself were accursed from Christ for my brethren, my -kinsmen according to the flesh.” - -“The favor after which the apostle of the Gentiles sighed, has been -accorded me. I can not complain of it. Besides, does not Christ himself -say to those who labor to scatter seeds of justice and truth upon the -earth, that they ought not expect to be treated better than He? - -“From every part of Canada and the United States men of distinction -cease not to cry: ‘Courage!’ It is true that several curse us, but it is -because they are forced to do it. Many keep silent for fear of their -masters, but their prayers and sympathies are for us. The bishops will -see, sooner or later, that in order to retain their power on earth, that -power must be founded, as in heaven, upon justice and truth. - -“When the priests of Canada, to please the bishops, contrary to their -convictions, have degraded their own sacerdotal character in my person; -when they have burned the effigy of the proscribed, having no more the -glorious privilege of burning his body; when the father whom, by the -grace of God, I have snatched from an abyss, cursed me; when this dear -young man who has, so many times, blessed me, because I have shown him -the gospel, the way of honor and virtue, by removing the stumbling block -of intemperance offered to his weakness, has been forced to curse me; -when that poor woman, who, by the grace of God, owes me the bread she -eats, and the few days of holy felicity she has enjoyed upon earth, has -cursed me; when this fine little child, who has so many times blessed my -name, because God made use of me to give him back a father, has cursed -me, there will be a silence of sorrow in Canada, around my proscribed -name. - -“Then a reaction will take place. A great prestige will be destroyed. A -great power, holy and benevolent in its origin, but fallen by its -excesses, will be destroyed. God grant that, in the midst of those -ruins, there may be no tears, no blood!! - -“This is not prophecy, it is history. Yes, let the Canadian clergy open -the records of the past, and they will find where their blind and -demoralizing obedience to the bishops, leads them and their good and -generous people, if not to infidelity and atheism. - -“You advise me, dear Mr. Brassard, to put myself in the canonical ways; -but have I not already done so? Have not the bishops of Canada told you -that the letter signed by me, has already placed me in that position? - -“Has not Mr. Desaulnier said, in your presence, to my people and myself -at St. Anne. - -“Sign this act, and if the bishop does not take away his sentence of -excommunication, I will say to him: ‘It is not Mr. Chiniquy, neither his -people, who wish a schism; they have done what religion and honor -commanded them; it is the bishop of Chicago who makes the schism.’ - -“What have we gained by taking that public step? Nothing, but to be -cruelly and shamefully betrayed. - -“Was not Jesus Christ betrayed only once by Judas? Do not then expect -that we will be stronger than the Son of God. The bishops of Canada, by -their emissary, have already betrayed us, of which you have been -witness. The people and missionary of St. Anne do not feel strong enough -to present their cheek again to the smiter. - -“In spite of the clamors which rise around us, we are convinced that we -may be good Catholics, without submitting to that degradation twice. - -“The bishops of Canada want you to speak. Very well! My dear Mr. -Brassard, I, also, implore you to speak. In the name of the friendship -which has united us for forty years, I implore you to tell the truth. -Did you not, after reading the document which the bishop of Chicago -commanded me to sign, as the only condition of peace, say to me: - -“‘My dear friend, you can not sign such a writing without lying and -dishonoring yourself forever?’ And behold! to-day you cry to my brethren -to destroy and abandon me, when you know that the position in which I -stand is but the result of my refusal to sign a most infamous, lying and -degrading document. - -“These things, and many others which you know, would serve wonderfully -to open the eyes of the people upon the awful abuse of power of which -certain bishops are, every day, guilty. This would aid to unmask certain -modern divinities who pretend that we cannot go to heaven without their -permission; who preach that it is not the blood of Jesus Christ, but a -certain passport, of which they hold the patent, which assures us a -place among the elect of God. A sentence founded upon a public lie, and -which was resisted, can not constitute a schism. Christian men who, like -the Catholics of Chicago, Kankakee and St. Anne, resist iniquity, may be -condemned by men, but not by God. - -“I was not suspended on the 19th of August, and so, I could exercise the -holy functions of my ministry the following morning and after. It is the -church which assures us of this, through her greatest theologians. As it -is not enough to say: ‘My God! My God!’ to be saved; so it is not enough -to cry: ‘You are lost! you are lost!’ for one to be lost. The Son of -God, who gave his life to save man, gave us a thousand proofs, that the -salvation of our soul has a foundation more certain than the capricious -will of a sinful being. He has given to no one the power to save or -condemn, according to his pleasure. If some bishops and priests believe -this, it is not the faith of the people of Chicago, Kankakee and St. -Anne. - -“I will tell you again, my dear Mr. Brassard, that if, in order to obey -the bishop of Montreal, you should strip me of the little honor which -surrounds my name in Canada, I shall still never forget the good you -have done me. Yes! command my friends to betray me, to trample me under -their feet, to turn away from me in horror: Never will you be able to -weaken my sentiments of respect and gratitude for you! - -“I will still love and bless you; for I know the hand which forced yours -to do so. I will always know that your own heart was first struck and -wounded by the blow they commanded you to give to your friend and son in -Jesus Christ. - - “C. CHINIQUY.” - -The effect of that letter upon Mr. Brassard was still more powerful than -I had expected. It forced him to blush at his own cowardice, and to ask -me pardon for the unjust sentence he had passed upon me to obey the -bishop. Here are the parts of the letter bearing upon that subject: - - ST. ROCH, 29 MAI, 1857. - -MONCHER CHINIQUY:—“Je suis plus convainen que jamais que tu n’as jamais -ete interdit legalement, depuis que j’ai appris par Monseigneur de -Montreal, que l’eveque de Chicago t’a interdit de vive voix, dans sa -chambre; ce que Ligoury dit etre nul te de nul effet.” - -I am more than ever convinced that you have never been legally -interdicted, since Bishop Bourget told me that Bishop O’Regan had -interdicted you privately, “_viva voce_” in his private room. Ligoury -says that it is a nullity and that it can have no effect. I beg your -pardon for what I wrote against you. I have been forced to do it. -Because I had not yet sufficiently condemned you, and that my name, -which you were citing in your writings, was giving you too much power, -and a too clear condemnation of Bishop O’Regan, the Bishop of Montreal, -abusing his authority over me, forced me to sign that document against -you. I would not do it to-day if it were to be done again. Keep silence -on what I tell you in this letter. It is all confidential. You -understand it. - - Your devoted friend, - - L. M. BRASSARD. - -No priest in Canada had more deservedly enjoyed the reputation of a man -of honor, than Mr. Brassard. Not one had ever stood so high in my esteem -and respect. His sudden and unexpected fall, filled my heart with an -unspeakable sadness. I may say that it snapped the last thread which -held me to the church of Rome. Till then, it was not only my hope, but -my firm conviction, that there were many honest, upright priests in that -church, and Mr. Brassard was, to me, the very personification of -honesty. - -How can I describe the shock I felt when I saw him, there, in the mud, a -monument of the unspeakable corruption of my church! - -The perfidious Delilah had seduced and destroyed this modern Sampson, -enchained, as a trembling slave, at the feet of the new implacable -Moloch, “the authority of the bishop!” He had not only lost the fear of -God, and the respect he owed to himself, by publicly declaring that I -was guilty, when he knew that I was innocent, but he had so completely -lost every sentiment of honesty, that he wanted me to keep secret his -declaration of my innocence, at the very moment he was inviting my whole -country, through the press, to abhor and condemn me as a criminal! - -I read again and again the strange letter. Every word of it was -destroying the last illusions which had concealed from my mind, the -absolute and incurable perversity of the church of Rome. I had no hard -feelings against this last friend whom she had poisoned with the wine of -her prostitutions. I felt only a profound compassion for him. I pitied -and forgave him from the bottom of my heart. But every word of his -letter sounded in my ears as the warning voice of the angel sent to save -Lot from the doomed city of Sodom. “Escape for thy life. Look not behind -thee; neither stay thou in all the plain. Escape thou to the mountain, -lest thou be consumed!” - - - - - CHAPTER LXIV. - -I WRITE TO POPE PIUS IX. AND TO NAPOLEON, EMPEROR OF FRANCE, AND SEND - THEM THE PUBLIC DOCUMENTS PROVING THE BAD CONDUCT OF BISHOP - O’REGAN—CARDINAL BIDINI ORDERED TO INVESTIGATE—THE BISHOP CALLED TO - ROME, IS FORCED TO RESIGN, AND BECOMES A BANKER—BISHOP SMITH, OF - DUBUQUE, NAMED ADMINISTRATOR OF THE DIOCESE OF CHICAGO—GRAND VICAR - DUNN SENT TO TELL ME OF MY VICTORY AT ROME—I GO TO DUBUQUE TO OFFER MY - SUBMISSION TO THE BISHOP. - - -I had not forgotten the advice given me by Archbishop Kenrick, of St. -Louis, April 9, 1856, to address my complaints to the Pope himself. But -the terrible difficulties and trials which had constantly followed each -other, had made it impossible to follow that advice. The betrayal of -Mons. Desaulnier and the defection of Mons. Brassard, however, had so -strangely complicated my position, that I felt the only way to escape -the wreck which threatened myself and my colony, and to save the holy -cause God had entrusted me, was to strike such a blow to our haughty -persecutor that he could not survive it. I determined to send to the -Pope all the public accusations which had been legally proved and -published against the bishop, with the copy of the numerous and infamous -suits which he had sustained before the civil courts, and had almost -invariably lost, with the sentences of the judges who had condemned him. -This took me nearly two months of the hardest labors of my life. I had -gathered all those documents, which covered more than 200 pages of -foolscap. I mailed them to Pope Pius IX., accompanied by only the -following words: “Holy Father, for the sake of your precious lambs which -are slaughtered and devoured in this vast diocese by a ravening wolf, -Bishop O’Regan, and in the name of our Saviour Jesus Christ, I implore -your Holiness to see if what is contained in these documents is correct -or not. If everything is found correct, for the sake of the blood shed -on Calvary, to save our immortal souls, please take away from our midst, -the unworthy bishop whose daily scandals can no longer be tolerated by a -Christian people.” - -In order to prevent the Pope’s servants from throwing my letter with -those documents into their waste paper baskets, I sent a copy of them -all to Napoleon III., Emperor of France, respectfully requesting him to -see, through his ambassador at Washington, and his consul at Chicago, -whether these papers contained the truth or not. I told him how his -countrymen were trampled under the feet of Bishop O’Regan, and how they -were ruined and spoiled to the benefit of the Irish people; how the -churches built by the money of the French were openly stolen, and -transferred to the emigrants from Ireland. Napoleon had just sent an -army to punish the Emperor of China on account of some injustice done to -a Frenchman. I told him “the injustice done to that Frenchman in the -Chinese Empire is nothing to what is done here every day, not against -one, but hundreds of your majesty’s countrymen. A word from the Emperor -of France to His Holiness will do here what your armies have done in -China: force the unjust and merciless oppressor of the French of -Illinois to do them justice.” - -I ended my letter by saying: - -“My grandfather, though born in Spain, married a French lady, and -became, by choice and adoption, a French citizen. He became a captain in -the French navy, and for gallant service, was awarded lands in Canada, -which by the fate of war fell into the hands of Great Britain. Upon -retiring from the service of France he settled upon his estates in -Canada, where my father and myself were born. I am thus, with other -Canadians who have come to this country, a British subject by birth, an -American citizen by adoption, but French still in blood and Roman -Catholic in religion. I, therefore, on the part of a noble French -people, humbly ask your majesty to aid us by interceding with his -holiness, Pope Pius IX., to have these outrages and wrongs righted.” - -The success of this bold step was more prompt and complete than I had -expected. The Emperor was, then, all powerful at Rome. He had not only -brought the Pope from Civita Vecchia to Rome, after taking that city -from the hands of the Italian Republicans, a few years before, but he -was still the very guardian and protector of the Pope. - -A few months later, when in Chicago, the Grand Vicar Dunn showed me a -letter from Bishop O’Regan, who had been ordered to go to Rome and give -an account of his administration in which he had said: “One of the -strangest things which has occurred to me in Rome, is that the influence -of the Emperor Napoleon is against me here. I can not understand what -right he he has to meddle in the affairs of my diocese.” - -I had learned since, that it was really through the advice of Napoleon -that Cardinal Bidini, who had been previously sent to the United States -to inquire about the scandal given by Bishop O’Regan, gave his opinion -in our favor. The cardinal, having consulted the bishops of the United -States, who unanimously denounced O’Regan as unfit and unworthy of such -a high position, immediately ordered him to go to Rome, where the Pope -unceremoniously transferred him from the bishopric of Chicago to a -diocese extinct more than 1,200 years ago, called “Dora.” This was as -good as a bishopric in the moon. He consoled himself in his misfortune -by drawing the hundreds of thousands of dollars of stolen money he had -sent at different times, to be deposited in the banks of Paris, and went -to Ireland, where he established a bank, and died in 1865. - -On the 11th of March, 1858, at about 10 o’clock p. m., I was not a -little pleased and surprised to hear the voice of my devoted friend, -Rev. Mr. Dunn, grand vicar of Chicago, asking my hospitality for the -night. His first words were: - -“My visit here must be absolutely incognito. In ordering me to come and -see you, the bishop of Dubuque, who is just named administrator of -Chicago, advised me to come as secretly as possible. He said: 'Your -triumph at Rome is perfect. You have gained the greatest victory a -priest ever won over his unjust bishop; but you must thank the Emperor -Napoleon for it. It is to his advice which, under the present -circumstances, is equal to an order, that you owe the protection of the -Cardinal Bidini. His report to the Pope is, that all the documents you -sent to Rome were correct. The inquiry of the cardinal has brought facts -to the knowledge of the Pope, still more compromising than what you have -written against him. Several bishops of the United States have -unanimously denounced Bishop O’Regan as a most depraved man, entirely -unworthy of his position, and have advised the pope to take him away and -choose another bishop for Chicago. It is acknowledged, at Rome, that all -the sentences pronounced by that bishop against you, are unjust and -null. Our good administrator has been advised to put an end, at once, to -all the troubles of your colony, by treating you as a good and faithful -priest.’ - -“I come here, not only to congratulate you on your victory, but also to -thank you, in my name, and in the name of the church, for having saved -our diocese from such a plague; for Bishop O’Regan is a real plague. A -few more years of such administration would have destroyed our holy -religion in Illinois. However, as you handled the poor bishop pretty -roughly, it is suspected, at a distance, that you and your people are -more Protestants than Catholics. We know better here; for, from the -beginning, it was evident that the act of excommunication, posted at the -door of your chapel by three priests too drunk to know what they were -about, is a nullity, having never been signed by the bishop. It was a -shameful and sacrilegious comedy. But, in many distant places, that -excommunication was accepted as valid, and you are considered by many, -as a real schismatic. Bishop Smith has thought it advisable to ask you -to give him a written and canonical act of submission, which he will -publish to show the world that you are still a good Roman Catholic -priest.” - -I thanked the grand vicar for his kind words, and the good news he was -giving me, and I asked him to help me to thank God for having so visibly -protected and guided me through all these terrible difficulties. We both -knelt and repeated the sublime words of gratitude and joy of the old -prophet: “Bless the Lord, oh! my soul, and all that is within me, bless -His holy name,” etc. (Ps. ciii.) I then said that I had no objection to -give the renewed act of my faith and submission to the church, that it -might be published. I took a piece of paper, and with emotions of joy -and gratitude to God, which it would be impossible to express, I slowly -prepared to write. But as I was considering what form I should give to -that document, a sudden, strange thought struck my mind: “Is this not -the golden opportunity to put an end to the terrible temptations which -have shaken my faith and distressed me for so many years, I said to -myself: - -“Is not this a providential opportunity to silence those mysterious -voices which are troubling me almost every hour? That, in the church of -Rome, we do not follow the Word of God, but the lying traditions of -men?” - -I determined then to frame my act of submission in such a way that I -would silence those voices, and be, more than ever, sure that my faith, -the faith of my dear church, which had just given me such a glorious -victory at Rome, was based upon the Holy Word of God, on the divine -doctrines of the gospel. I then wrote down, in my own name and in the -name of my people: - -“My lord Bishop Smith, bishop of Dubuque and administrator of the -diocese of Chicago:—We want to live and die in the holy Catholic, -apostolic and Roman church, out of which there is no salvation, and to -prove this to your lordship, we promise to obey the authority of the -church according to the word and commandments of God as we find them -expressed in the gospel of Christ. - - “C. CHINIQUY.” - -I handed this writing to Mr. Dunn, and said: - -“What do you think of this act of submission?” He quickly read it and -answered: - -“It is just what we want from you.” - -“All right,” I rejoined. “But I fear the bishop will not accept it. Do -you not see that I have put a condition to our submission? I say that we -will submit ourselves to the bishop’s authority, but only according to -the Word of God and the gospel of Christ.” - -“Is not that good?” quickly replied Mr. Dunn. - -“Yes, my dear, Mr. Dunn, this is good, very good indeed,” I answered, -“But my fear is that it is too good for the bishop and the Pope!” - -“What do you mean?” he replied. - -“I mean that though this act of submission is very good, I fear lest the -Pope and the bishop reject it.” - -“Please explain yourself more clearly,” answered the grand vicar. “I do -not understand the reason for such a fear.” - -“My dear Mr. Dunn,” I continued, “I must confess to you here, a thing -which is known only to God. I must show you a bleeding wound which is in -my soul for many years: A wound which has never been healed by any of -the remedies I have applied to it. It is a wound which I never dared to -show to any man, except to my confessor, though it has often made me -suffer almost the tortures of hell. You know well that there is not a -living priest who has studied the Holy Scriptures and the Holy Fathers, -with more attention and earnestness, these last few years, than I have. -It was not only to strengthen my own faith, but also, the faith of our -people, and to be able to fight the battles of our church against her -enemies, that I spent so many hours of my days and nights in those -studies. - -“But, though I am confounded and ashamed to confess it to you, I must do -it. The more I have studied and compared the Holy Scriptures and the -Holy Fathers with the teachings of our church, the more my faith has -been shaken, and the more I have been tempted to think, in spite of -myself, that our church has, long ago, given up the Word of God and the -Holy Fathers, in order to walk in the muddy and crooked ways of human -and false traditions. Yes! the more I study, the more I am troubled by -the strange and mysterious voices which haunt me day and night, saying: - -“Do you not see that in your Church of Rome, you do not follow the Word -of God, but the lying traditions of men?” - -“What is more strange and painful is that, the more I pray to God to -silence these voices, the louder they repeat the same distressing -things. It is to put an end to those awful temptations that I have -written this conditional submission. I want to prove to myself that I -will obey the Word of God and the gospel of Christ, in our church, and I -shall be happy all the rest of my life, if the bishops accept this -submission. But I fear it will be rejected.” Mr. Dunn promptly replied: - -“You are mistaken, my dear Mr. Chiniquy. I am sure that our bishop will -accept this document as canonical, and sufficient to show your orthodoxy -to the world.” - -“If it be so,” I replied, “I will be a most happy man.” It was agreed -that on the 25th of March, I would go with him to Dubuque, to present my -act of submission to the administrator of the diocese, after the people -had signed it. Accordingly, at 7 p. m. on that day, we both took the -train at Chicago for Dubuque, where we arrived next morning. At 11 a. -m., I went to the palace of the bishop, who received me with marks of -the utmost cordiality and affection. I presented him our written act of -submission with a trembling hand, fearing he would reject it. He read it -twice, and throwing his arms around me, he pressed me to his heart. I -felt his tears of joy mixed with mine, rolling down my cheeks, as he -said: - -“How happy I am to see that submission! How happy the Pope and all the -bishops of the United States will be to hear of it, for I will not -conceal it from you; we feared that both you and your people would -separate from the church by refusing to submit to her authority.” - -I answered that I was not less happy to see an end to those painful -difficulties, and I promised him that, with the help of God, our holy -church would not have a more faithful priest than myself. - -While engaged in that pleasant conversation, the dinner hour came. He -gave me the place of honor on his right, before the two grand vicars, -and nothing could be more pleasant than the time we spent around the -table, which was served with a good and well prepared, though frugal -meal. I was happy to see that the bishop, with his priests, were -teetotalers. No wine nor beer to tempt the weak. Before the dinner was -over, the bishop said to Mr. Dunn: - -“You will accompany Mr. Chiniquy to St. Anne, in order to announce, in -my name, to the people, the restoration of peace, next Sabbath. No doubt -it will be joyful news to the colony of Father Chiniquy. - -“After so many years of hard fighting, the pastor and the people of St. -Anne will enjoy the days of peace and rest which are now secured to -them.” - -Then, addressing himself to me, the bishop said: - -“The only condition of that peace is that you will spend fifteen days in -retreat and meditation in one of the religious houses you will choose -yourself. I think that, after so much noise and exciting controversies, -it will do you good to pass those days in meditation and prayer, in some -of our beautiful and peaceful solitudes. - -I answered him: “If your lordship had not offered me the favor of those -days of perfect and Christian rest, I would have asked you to grant it. -I consider it as a crowning of all your acts of kindness to offer me -those few days of calm and meditation, after the terrible storms of -those last three years. If your lordship has no objection to my choice, -I will go to the beautiful solitude where M. Saurin has built the -celebrated Monastery, College and University of St. Joseph, Indiana. I -hope that nothing will prevent my being there next Monday. After going, -next Sabbath, in the company of Grand Vicar Dunn, to proclaim the -restoration of the blessed peace to my people of St. Anne.” - -“You cannot make a better choice,” answered the bishop. - -“But, my lord,” I rejoined, “I hope your lordship will have no objection -to give me a written assurance of the perfect restoration of that -long-sought peace. There are people who, I know, will not believe me, -when I tell them how quickly and nobly your lordship has put an end to -all those deplorable difficulties. I want to show them that I stand, -to-day, in the same relation with my superiors and the church in which I -stood previous to these unfortunate strifes.” - -“Certainly,” said the bishop, “you are in need of such a document from -your bishop, and you shall have it. I will write it at once.” - -But, he had not yet written two lines, when Mr. Dunn looked at his watch -and said: “We have not a minute to lose, if we want to be in time for -the Chicago train.” - -I then said to the bishop: “Please, my lord, address me that important -document to Chicago, where I will get it at the postoffice, on my way to -the University of St. Joseph, next Monday; your lordship will have -plenty of time to write it, this afternoon.” - -The bishop, having consented, I hastily took leave of him, with Mr. -Dunn, after having received his benediction. - -On our way back to St. Anne, the next day, we stopped at Bourbonnaise to -see the grand vicar Mailloux, one of the priests who had been sent by -the bishops of Canada to help my lord O’Regan to crush me. We found him -as he was going to his dining room to take his dinner. He was visibly -humiliated by the complete defeat of Bishop O’Regan, at Rome. - -After Mr, Dunn told him that he was sent to proclaim peace to the people -of St. Anne, he coldly asked the written proof of such strange news. - -Mr. Dunn answered him: “Do you think, sir, that I would be mean enough -to tell you a lie?” - -“I do not say that you are telling me a lie,” replied Mr. Mailloux, “I -believe what you say. But, I want to know the condition of that -unexpected peace. Has Mr. Chiniquy made his submission to the church?” - -“Yes, sir,” I replied, “here is a copy of my act of submission.” - -He read it, and coldly said: “This is not an act of submission to the -church, but only to the authority of the Gospel, which is a very -different thing. This document can be presented by a Protestant; but, it -cannot be offered by a Catholic priest to his bishop. I cannot -understand how our bishop did not see that at once.” - -Mr. Dunn answered him: “My dear grand vicar Mailloux, I have often been -told that it does not do to be more loyal than the king. My hope was -that you would rejoice with us at the news of the peace. I am sorry to -see that I was mistaken. However, I must tell you that if you want to -fight, you will have nobody to fight against; for Father Chiniquy was, -yesterday, accepted as a regular priest of our holy church by the -administrator. This ought to satisfy you.” - -I listened to the unpleasant conversation of those two grand vicars, -with painful feelings, without saying a word. For, I was troubled by -those mysterious voices which were reiterating in my mind the cry: “Do -you not see that in the Church of Rome, you do not follow the Word of -God, but only the lying traditions of men?” - -I felt much relieved, when I left the house of that so badly disposed -confrere, to come to St. Anne, where the people had gathered on the -public square, to receive us, and rend the air with their cries of joy -at the happy news of peace. - -The next day, 27th of March, was Palm Sunday, one of the grand -festivities of the Church of Rome; there was an immense concourse of -people, attracted not only by the religious solemnity of the feast; but -also by the desire to see and hear the deputy sent by their bishop to -proclaim peace. He did it in a most elegant English address, which I -translated into French. He presented me a blessed palm, and I offered -him another loaded with beautiful flowers, in the presence of the -people, as a public sign of the concord which was restored between my -colony and the authorities of the church. - -That my Christian readers may understand my blindness, and the mercies -of God towards me, I must confess here, to my shame, that I was glad to -have made my peace with those sinful men, which was not peace with my -God. But, that great God had looked down upon me in mercy. He was soon -to break that peace with the great apostate church, which is poisoning -the world with the wine of her enchantments, that I might walk in the -light of the Gospel and possess that peace and joy which passeth all -understanding. - - - - - CHAPTER LXV. - -EXCELLENT TESTIMONIAL FROM MY BISHOP—MY RETREAT—GRAND VICAR SAURIN AND - HIS ASSISTANT, REV. M. GRANGER—GRAND VICAR DUNN WRITES ME ABOUT THE - NEW STORM PREPARED BY THE JESUITS—BISHOP SMITH, ORDERS ME BACK TO - DUBUQUE—HE REJECTS THE ACTS OF SUBMISSION—THE VOICE OF GOD—THE BISHOP - REQUIRES A NEW ACT OF SUBMISSION—I REFUSE IT—VISION—CHRIST OFFERS - HIMSELF AS A GIFT—I AM FORGIVEN, RICH HAPPY AND SAVED—BACK TO MY - PEOPLE. - - -Bishop Smith had fulfilled his promise in addressing to me a testimonial -letter, which would show to both friends and foes that the most -honorable and lasting peace between us was to succeed the deplorable -years of strife through which we had just passed. I read it with grand -vicar Dunn, who was not less pleased than I with the kind expressions of -esteem towards my people and myself with which it was filled. I had -never had a document in which my private and public character were so -kindly appreciated. I put it in my portfolio as the most precious -treasure I had ever possessed, and my gratitude to the bishop who had -written such friendly lines, was boundless. I, at once, addressed a -short letter to thank and bless him: and I requested him to pray for me -during the happy days of retreat I was to spend at the monastery of St. -Joseph. - -The venerable grand vicar Saurin, and his assistant, Rev. M. Granger, -received me as two Christian gentlemen receive a brother priest, and I -may say that, during my stay in the monastery, they constantly -overwhelmed me with the most sincere marks of kindness. I found in them -both the very best types of priests of Rome. A volume, and not a -chapter, would be required, were I to tell what I saw there of the zeal, -devotedness, ability and marvellous success of their labors. Suffice it -to say, that grand vicar Saurin is justly considered one of the largest -and highest intellects Rome has ever given to the United States. There -is not, perhaps, a man who has done so much for the advancement of that -church in this country as that highly gifted priest. My esteem, respect, -I venture to say, my veneration for him, increased every time I had the -privilege of conversing with him. The only things which pained me were: - -1st. When some of his inferior monks came to speak to him, they had to -kneel and prostrate themselves as if he had been a god, and they had to -remain in that humble and degrading posture, till, with a sign of his -hand or a word from his lips, he told them to rise. - -2nd. Though he promised to the numerous Protestant parents, who -entrusted their boys and girls to his care for their education, never to -interfere with their religion, he was, nevertheless, incessantly -proselytizing them. Several of his Protestant pupils were received in -the Church of Rome, and renounced the religion of their fathers, in my -presence, on the eve of Easter of that year. - -While, as a priest, I rejoiced in the numerous conquests of my church -over her enemies, in all our colleges and nunneries, I objected to the -breach of promise, always connected with those conversions. I, however, -then thought, as I think to-day, that a Protestant who takes his -children to a Roman Catholic priest or nun for their education, had no -religion. - -It is simply an absurdity to promise that we will respect the religion -of a man who has none. How can we respect that which does not exist? - -As a general thing, there are too few people who understand the profound -meaning of our Saviour’s words to his disciples: “Come ye yourselves -apart into a desert place and rest a while.” These words, uttered after -the apostles had gathered themselves together unto Jesus, and told him -all things both what they had done and taught, ought to receive more -attention, on the part of those whom the Son of God has chosen to -continue the great work of preaching his Gospel to the world. I had -never before so well realized how good it was to be alone with Christ, -and tell him all I had done, said and thought. Those few days of rest -and communion with my Saviour were one of the greatest favors my -merciful God had ever given me. - -My principal occupation was to read and meditate on the Gospel. That -divine book had never been so precious to me as since God had directed -me to put it as the fundamental stone of my faith in the act of -submission I had just given to my bishop: and my church had never been -so dear to me as since she had accepted that conditional submission. I -felt a holy pride and joy at having finally silenced the voice of the -enemy which, so often, troubled my faith by crying to my soul: “Do you -not see that in your Church of Rome, you do not follow the Word of God, -but only the lying traditions of men.” My church, through her bishop, -had just given me what I considered an infallible assurance of the -contrary, by accepting the document signed by me and my people, where we -had clearly said that we would never obey any authority or any superior, -except when “their orders or doctrines would be based upon the Gospel of -Christ.” My soul was rejoicing in those thoughts, when, on the 5th of -April (Monday after Easter) grand vicar Saurin handed me a letter from -Mr. Dunn, telling me that a new storm, brought by the Jesuits, and more -formidable than the past ones, was about to break on me; that I had to -prepare for new and more serious conflicts than I had ever experienced. - -The next morning, Mr. Saurin handed me another letter from the Bishop of -Dubuque, and with a sympathy which I will never forget, he said: - -“I am sorry to see that you are not at the end of your troubles, as you -expected. - -“Bishop Smith orders you back to Dubuque with words which are far from -being friendly.” - -But, strange to say, such bad news, which would have saddened and -discouraged me, in other circumstances, left me perfectly calm and -cheerful on that day. In my dear Gospel, which had been my daily bread, -the last eight days, I had found the helmet for my head, the breastplate -and the shield to protect me, and the unconquerable sword with which to -fight. - -From every page, I heard my Saviour’s voice: “Fear not, I am with thee.” - -When, on my way back to Dubuque, I stopped at Chicago, to know from my -faithful friend, Mr. Dunn, the cause of the new storm. He said: - -“You remember how grand vicar Mailloux was displeased with the -conditional submission you had given to the bishop. As soon as we had -left him, he sent the young priest who is with him, to the Jesuits of -Chicago, to tell them that the authority of the church and of the bishop -would be forever lost, if Chiniquy were allowed to submit on such a -condition. He wanted them to notice that it was not to the authority of -the bishops and the church you had submitted; but only to the authority -of the Bible. The Jesuits were of the same mind. They immediately sent -to Dubuque, and said to the bishop: ‘Do you not see that Chiniquy is a -disguised Protestant; that he has deceived you by presenting you such an -act of submission. Does not your lordship see that Chiniquy has not -submitted himself to your authority, but to the authority of his Bible -alone? Do you not fear that the whole body of the bishops and the Pope -himself will condemn you for having fallen into the trap prepared by -that disguised Protestant?’ - -“Our administrator, though a good man when left to himself, is weak, and -like soft wax, can be manipulated in every way. - -“The Jesuits who want to rule the priests and the church with an iron -rod, and who are aiming to change the Pope and the bishops into the most -heartless tyrants, have advised the administrator to force you to give -an unconditional act of submission. It is not the Word of God which must -rule us now, it is the old Jupiter, who is coming back to rule us under -the name of a modern divinity, called ‘the authority of the bishops.’ -The administrator and the Jesuits themselves, have telegraphed your -submission to several bishops, who have unanimously answered that it -must be rejected, and another given, without condition, requested from -you. You were evidently too correct, when you told me the other day, -that your act of submission was too good for the bishops and the Pope. -What will you do?” - -I replied: “I do not know what I will do, but be sure of this, my dear -Mr. Dunn, I will do what our great and merciful God will tell me.” - -“Very well, very well,” he answered, “May God help you!”[H]. - ------ - -Footnote H: - - That same Mr. Dunn was also excommunicated, not long after, by his - bishop, and died after publicly refusing to be relieved from that - sentence. - ------ - -After warmly shaking hands with me, I left to take the train for -Dubuque, where I arrived, next morning. I went immediately to the -bishop’s palace. I found him in the company of a Jesuit, and I felt -myself as a poor helpless ship between two threatening icebergs. - -“Your lordship wants to see me again,” I said. - -“Yes, sir, I want to see you again,” he answered. - -“What do you want from me my lord?” I replied. - -“Have you the testimonial letter I addressed to you, at Chicago, last -week?” - -“Yes, my lord, I have it with me.” - -“Will you please show it to me,” he replied. - -“With pleasure, here it is,” and I handed him the precious document. - -As soon as he had assured himself that it was the very letter in -question, he ran to the stove and threw it into the fire. I felt so -puzzled at the action of my bishop, that I remained almost paralyzed; -but soon, coming to myself, I ran, to save from the flames, that -document which was more valuable and precious to me than all the gold of -California, but it was too late. It was in ashes. - -I turned to the bishop and said: “How can you take from me a document -which is my property, and destroy it without my permission?” - -He answered me with an impudence that cannot be expressed on paper: “I -am your superior, and have no account to give you.” - -I replied: “Yes, my lord, you are my superior indeed. You are a great -bishop in our church, and I am nothing but a poor miserable priest. - -“But, there is an Almighty God in heaven, who is as much above you as he -is above me. That great God has granted me - -rights which I will never give up to please any man. In the presence of -God, I protest against your iniquity.” - -“Have you come here to lecture me?” replied the bishop. - -“No, my lord, I did not come to lecture you; I come at your command, but -I want to know if it was to insult me as you have just done that you -requested me to come here again.” - -“I ordered you to come here again because you deceived me the last time -you were here,” he answered: “you gave me an act of submission which you -know very well is not an act of submission. I accepted it then, but I -was mistaken; I reject it to-day.” - -I answered: “How can you say that I deceived you? The document I -presented you, is written in good, plain English. It is there, on your -table, I see it: you read it twice, and understood it well. If you were -deceived by its contents, you deceived yourself. You are, then, a -self-deceiver and you cannot accuse me of having deceived you.” - -He then took the document, read it slowly: and when at the words, “we -submit ourselves to your authority, according to the Word of God as we -find it in the Gospel of Christ,” he stopped and said: “What do you mean -by this?” - -I answered, “I mean what you see there. I mean that neither I nor my -people will ever submit ourselves to anybody, except according to the -eternal laws of truth, justice and holiness of God, as we find them -expressed in the Bible.” - -He angrily answered, “Such language on your part is sheer Protestantism. -I cannot accept such a conditional submission from any priest.” - -Then, again, I seemed to hear the mysterious voice, “Do you not see that -in your Church of Rome, you do not follow the Word of God, but the lying -traditions of men?” - -Thanks be to God, I did not silence that voice in that solemn hour. - -An ardent, though silent prayer, went from the bottom of my heart to the -mercy seat. With all the fervor of my soul I said: “Oh my God! speak, -speak again to thy poor servant, and grant me the grace to follow thy -Holy Word!” I then said to the bishop: - -“You distress me by rejecting this act of submission, and asking -another. Please explain yourself more clearly, and tell me the nature of -the new one you require from me and my people.” - -Taking then a more subdued and polite tone, the bishop said: - -“I hope, Mr. Chiniquy, that, as a good priest, you do not want to rebel -against your bishop, and that you will give me the act of submission I -ask from you. Take away these ‘Words of God,’ ‘Gospel of Christ,’ and -‘Bible,’ from your present document, and I will be satisfied.” - -“But, my lord, with my people, I have put these words because we want to -obey only the bishops who follow the Word of God. We want to submit only -to the church which respects and follows the Gospel of Christ.” - -In an irritated manner, he quickly answered: “Take away from your act of -submission, those ‘Words of God,’ and ‘Gospel of Christ,’ and ‘Bible!’ -or I will punish you as a rebel.” - -“My lord,” I replied, “those expressions are there to show us and to the -whole world, that the Word of God, the Gospel of Christ and the Bible, -are the fundamental stones of our holy church. If we reject those -precious stones, on what foundations will our church and our faith -rest?” - -He answered angrily: “Mr. Chiniquy, I am your superior, I do not want to -argue with you: You are my inferior, your business is to obey me. Give -me, at once, an act of submission in which you will simply say that you -and your people will submit yourselves to my authority, and promise to -do anything I will bid you.” - -I calmly answered: “What you ask me is not an act of submission, it is -an act of adoration. I do absolutely refuse to give it.” - -“If it be so, sir,” he answered, “you can no longer be a Roman Catholic -priest.” - -I raised my hands to heaven, and cried with a loud voice: “May God -Almighty be forever blessed.” - -I took my hat and left to go to my hotel. When alone, in my room, I -locked the door and fell on my knees, to consider, in the presence of -God, what I had just done. There, the awful, undeniable truth stared me -in the face. My church could not be the Church of Christ! That sad truth -had not been revealed to me by any Protestant, nor any other enemy of -the church. It was from her own lips I had got it? It had been told me -by one of her most learned and devoted bishops! My church was the -deadly, the irreconcilable enemy of the Word of God, as I had so often -suspected! I was not allowed to remain a single day longer in that -church without positively and publicly giving up the Gospel of Christ! -It was evident to me that the Gospel was only a blind, a mockery to -conceal her iniquities, tyrannies, superstitions and idolatries. The -only use of the Gospel in my church, was to throw dust in the eyes of -the priests and people! It had no authority. The only rule and guide -were the will, the passions and the dictates of sinful men! - -There, on my knees, and alone with God, it was evident to me that the -voice which had so often troubled and shaken my faith, was the voice of -my merciful God who wanted to save me. It was the voice of my dear -Saviour, who wanted to bring me out of the ways of perdition in which I -was walking. And I had tried so often to silence that voice! - -“My God! my God!” I cried, “The Church of Rome is not thy church. To -obey the voice of my conscience, which is thine, I gave it up. When I -had the choice between giving up the Church or the Bible, I did not -hesitate. I could not give up thy Holy Word. I have given up Rome! But, -O Lord, where is thy church? Oh! speak!! where must I go to be saved?” - -For more than one hour, I cried to God in vain; no answer came. In vain, -I cried for a ray of light to guide me. The more I prayed and wept, the -greater was the darkness which surrounded me! I then felt as if God had -forsaken me, and an unspeakable distress was the result of that horrible -thought. To add to my distress, the thought flashed across my mind that -by giving up the Church of Rome, I had given up the church of my dear -father and mother, of my brothers, my friends and my country. In fact -all that was near and dear to me! - -I hope that none of my readers will ever experience what it is to give -up friends, relatives, parents, honor, country—everything! I did not -regret the sacrifice, but I felt as if I could not survive it. With -tears, I cried to God for more strength and faith to bear the cross -which was laid on my too weak shoulders but all in vain. - -Then I felt that an implacable war was to be declared against me, which -would end only with my life. The Pope, the bishops and priests, all over -the world, would denounce and curse me. They would attack and destroy my -character, my name and my honor, in their press, from their pulpit and -in their confessionals, where the man they strike can never know whence -the blow is coming! Almost in despair, I tried to think of some one who -would come to my help in that formidable conflict, but could find none. -Every one of the millions of Roman Catholics were bound to curse me. My -best friends—my own people—even my own brothers, were bound to look upon -me with horror as an apostate, a vile outcast! Could I hope for help or -protection from Protestants? No! for my priestly life had been spent in -writing and preaching against them. In vain would I try to give an idea -of the desolation I felt, when that thought struck my mind. - -Forsaken by God and man, what would become of me? Where would I go when -out of that room? - -Expelled with contempt by my former Roman Catholic friends; repulsed -with still more contempt by Protestants; where could I go to hide my -shame and drag my miserable existence? How could I go again into that -world where there was no more room for me; where there was no hand to -press mine; none to smile upon me! Life suddenly became to me an -unbearable burden. My brain seemed to be filled with burning coals. I -was losing my mind. Yea, death, an instant death seemed to me the -greatest blessing in that awful hour! and, will I say it? Yes! I took my -knife to cut my throat and put an end to my miserable existence! But my -merciful God, who wanted only to humble me, by showing me my own -helplessness, stopped my hand, and the knife fell on the floor. - -Though I felt the pangs of that desolation for more than two hours, I -constantly cried to God for a ray of his saving light, for a word -telling me what to do, where to go to be saved. At last, drops of cold -sweat began to cover again my face and my whole body. The pulsations of -my heart began to be very slow and weak: I felt so feeble that I -expected to faint at any moment, or fall dead! At first I thought that -death would be a great relief, but then, I said to myself: “If I die, -where will I go, when there is no faith, nor a ray of light to illumine -my poor perishing soul! Oh, my dear Saviour,” I cried, “come to my help! -Lift up the light of thy reconciled countenance upon me.” - -In that very instant, I remembered that I had my dear New Testament with -me, which I used then, as now, to carry everywhere. The thought flashed -across my mind that I would find in that divine book the answer to my -prayer, and light to guide me through that dark night to that house of -refuge and salvation, after which my soul was ardently longing. With a -trembling hand and a praying heart, I opened the book at random; but, -no! not I, my God himself opened it for me. My eyes fell on these words: -“YE ARE BOUGHT WITH A PRICE. BE NOT YE THE SERVANTS OF MEN.” (1 Cor., -7:23.) - -Strange to say! Those words came to my mind, more as a light than an -articulated sound. They, suddenly, but most beautifully and powerfully, -gave me, as much as a man can know it, the knowledge of the great -mystery of a perfect salvation through Christ alone. They, at once, -brought a great and delightful calm to my soul. I said to myself: “Jesus -has bought me, then I am His; for when I have bought a thing, it is -mine, absolutely mine! Jesus has bought me! I, then, belong to him! He -alone has a right over me. I do not belong to the bishops, to the Popes; -not even to the church, as I have been told till now. I belong to Jesus, -and to him alone! His Word must be my guide, and my light by day and by -night. Jesus has bought me, I said again to myself; then He has saved -me! and if so, I am saved, perfectly saved, for ever saved! for Jesus -cannot save me by half. Jesus is my God; the works of God are perfect. -My salvation must, then, be a perfect salvation! But how has he saved -me? What price has he paid for my poor guilty soul? The answer came as -quickly as lightning: “He bought you with his blood shed on the cross! -He saved you by dying on Calvary!” - -I, then, said to myself again: “If Jesus has perfectly saved me by -shedding his blood on the cross, I am not saved as I have thought and -preached till now, by my penances, my prayers to Mary and the saints, my -confessions and indulgences, not even by the flames or purgatory. - -In that instant, all things which, as a Roman Catholic, I had to believe -to be saved—all the mummeries by which the poor Roman Catholics are so -cruelly deceived, the chaplets, indulgences, scapularies, auricular -confession, invocation of the virgin, holy water, masses, purgatory, -etc., given as means of salvation, vanished from my mind as a huge -tower, when struck at the foundation, crumbles to the ground. Jesus -alone remained in my mind as the Saviour of my soul! - -Oh! what joy I felt at this simple, but sublime truth! But it was the -will of God that this joy should be short. It suddenly went away with -the beautiful light which had caused it; and my poor soul was again -wrapped in the most awful darkness. How ever profound that darkness was, -a still darker object presented itself before my mind. It was as a very -high mountain; but not composed of sand or stones, it was the mountain -of my sins. I saw them all standing before me. And still more horrified -was I when I saw it moving towards me as if, with a mighty hand, to -crush me. I tried to escape, but in vain. I felt tied to the floor, and -the next moment, it had rolled over me. I felt as crushed under its -weight; for it was as heavy as granite. I could scarcely breathe! My -only hope was to cry to God for help. With a loud voice, heard by many -in the hotel, I cried: “O my God! have mercy upon me! My sins are -destroying me! I am lost, save me!” But it seemed God could not hear me. -The mountain was between, to prevent my cries from reaching Him, and to -hide my tears. I suddenly thought that God would have nothing to do with -such a sinner, but to open the gates of hell to throw me into that -burning furnace prepared for his enemies, and which I had so richly -deserved! - -I was mistaken, after eight or ten minutes of unspeakable agony, the -rays of a new and beautiful light began to pierce through the dark cloud -which hung over me. In that light, I clearly saw my Saviour. There he -was, bent under the weight of his heavy cross. His face was covered with -blood, the crown of thorns was on his head and the nails in his hands. -He was looking at me with an expression of compassion, of love, which no -tongue can describe. Coming to me, he said: “I have heard thy cries, I -have seen thy tears, I come to offer myself to thee as a GIFT. I offer -thee my blood and my bruised body as a GIFT to pay thy debts; wilt thou -give me thy heart? Wilt thou take my Word for the only lamp of thy feet -and the only light of thy path? I bring thee eternal life, as a gift!” - -I answered: “Dear Jesus, how sweet art thy words to my soul! Speak, oh! -speak again! Yes, beloved Saviour, I want to love thee; but dost thou -not see that mountain which is crushing me? Oh! remove it! Take away my -sins!” - -I had not done speaking when I saw his mighty hand stretched out. He -touched the mountain, and it rolled into the deep, and disappeared. At -the same time, I felt as if a shower of the blood of the Lamb were -falling upon me to purify my soul. And, suddenly, my humble room was -transformed into a real paradise. The angels of God could not be more -happy than I was in that most mysterious and blessed hour of my life. -With an unspeakable joy, I said to my Saviour: “Dear Jesus, the GIFT of -God, I accept thee! Thou hast offered the pardon of my sins as a gift, I -accept the gift. Thou hast brought me eternal life as a gift! I accept -it! Thou hast redeemed and saved me, beloved Saviour, I know, I feel it. -But this is not enough. I do not want to be saved alone. Save my people -also. Save my whole country! I feel rich and happy in that gift; grant -me to show its beauty and preciousness, to my people, that they may -accept it, and rejoice in its possession.” - -This sudden revelation of that marvellous truth of salvation as a GIFT, -had so completely transformed me, that I felt quite a new man. The -unutterable distress of my soul had been changed into an unspeakable -joy. My fears had gone away, to be replaced by a courage and strength, -such as I had never experienced. The Popes, with their bishops and -priests, and millions of abject slaves might, now, attack me, I felt -that I was a match for them all. My great ambition was to go back to my -people and tell them what the Lord had done to save my soul. I washed my -tears away, paid my bill and took the train which brought me back into -the midst of my dear countrymen. At that very same hour they were -anxious and excited, for they had just received, at Kankakee City, a -telegram from the Bishop of Dubuque, telling them: “Turn away your -priest, for he has refused to give me an unconditional act of -submission.” - -They had gathered in great numbers to hear the reading of that strange -message. But they unanimously said: “If Mr. Chiniquy has refused to give -an unconditional act of submission, he has done right, we will stand by -him to the end.” However, I knew nothing of that admirable resolution. I -arrived at St. Anne, on a Sabbath day, at the hour of the morning -service. There was an immense crowd at the door of the chapel. They -rushed to me and said: “You are just coming from the bishop; what good -news have you to bring us?” - -I answered: “No news here, my good friends, come to the chapel and I -will tell you what the Lord has done for my soul.” - -When they had filled the large building, I told them. - -“Our Saviour, the day before his death, said to his disciples: ‘I will -be a scandal to you, this night.’ I must tell you the same thing. I will -be, to-day, I fear, the cause of a great scandal to every one of you. -But, as the scandal which Christ gave to his disciples, has saved the -world; I hope that, by the great mercy of God, the scandal I will give -you will save you. I was your pastor till yesterday? But I have no more -that honor to-day, for I have broken the ties by which I was bound as a -slave at the feet of the bishops and of the Pope.” - -This sentence was scarcely finished, when a universal cry of surprise -and sadness filled the church. “Oh! what does that mean?” exclaimed the -congregation. - -“My dear countrymen,” I added, “I have not come to tell you to follow -me! I did not die to save your immortal souls: I have not shed my blood -to buy you a place in heaven; but Christ has done it. Then follow Christ -and him alone? Now, I must tell you why I have broken the ignominious -and unbearable yoke of men, to follow Christ. You remember that, on the -21st of March last, you signed, with me, an act of submission to the -authority of the Bishop of the Church of Rome, with the conditional -clause that we would obey them only in matters which were according to -the teachings of the Word of God as found in the Gospel of Christ. In -that act of submission we did not want to be slaves of any man, but the -servants of God, the followers of the Gospel. It was our hope then that -our church would accept such a submission. And your joy was great, when -you heard that Grand Vicar Dunn was here on the 28th of March, to tell -you that Bishop Smith had accepted the submission. But that acceptation -was revoked. Yesterday, I was told in the presence of God, by the same -bishop, that he ought not to have accepted an act of submission from any -priest or people based on the Gospel of Christ! Yes! yesterday, Bishop -Smith rejected, with the utmost contempt, the act of submission we had -given him, and which he had accepted only two weeks ago, because the -‘Word of God’ was mentioned in it! When I respectfully requested him to -tell me the nature of the new act of submission he wanted from us, he -ordered me to take away from it ‘the Word of God, the Gospel of Christ, -and the Bible,’ if we wanted to be accepted as good Catholics! We had -thought, till then, that the sacred Word of God, and the Holy Gospel of -Christ were the fundamental and precious stones of the Church of Rome. -We loved her on that account, we wanted to remain in her bosom, even -when we were forced to fight, as honest men, against that tyrant, -O’Regan. Believing that the Church of Rome was the child of the Word of -God, that it was the most precious fruit of the divine tree planted on -the earth, under the name of the Gospel, we would have given the last -drop of our blood to defend her! - -“But, yesterday, I have learned, from the very lips of the Bishops of -Rome, that we were a band of simpletons in believing those things. I -have learned that the Church of Rome has nothing to do with the Word of -God, except to throw it overboard, to trample it under their feet, and -to forbid us even to name it in the solemn act of submission we had -given. I have been told that we could no longer be Roman Catholics, if -we persisted in putting the Word of God and the Gospel of Christ as the -foundation of our religion, our faith and our submission. When I was -told, by the bishop, that I had either to renounce the Word of God as -the base of my submission, or the title of priest of Rome, I did not -hesitate. Nothing could induce me to give up the Gospel of Christ; and -so I gave up the title and position of priest in the Roman Catholic -Church. I would rather suffer a thousand deaths than renounce the Gospel -of Christ. I am no longer a priest of Rome; but I am more than ever a -disciple of Christ, a follower of the Gospel. That Gospel is for me, -what it was for Paul: ‘The power of God unto salvation.’ It is the bread -of my soul. In it we can satisfy our thirst with the waters of eternal -life! No! no!! I could not buy the honor of being any longer a slave to -the bishops and popes of Rome, by giving up the Gospel of Christ! - -“When I requested the bishop to give me the precise form of submission -he wanted from us, he answered: ‘Give me an act of submission without -any condition, and promise that you will do anything I bid you.’ I -replied: - -“‘This is not an act of submission, it is an act of adoration! I will -never give it to you.!’ - -“‘If so,’ he said, ‘you can no longer be a Roman Catholic priest.’ - -“I raised my hands to heaven, and with a loud and cheerful voice, I -said: ‘May God Almighty be forever blessed.’” - -I then told them something of my desolation, when alone, in my room; of -the granite mountain which had been rolled over my shoulders, of my -tears and of my despair. I told them also how my bleeding, dying -crucified Saviour had brought me the forgiveness of my sins; how he had -offered me eternal salvation as a GIFT, and how rich, strong and happy I -felt in that gift. I then offered them the GIFT and besought them to -accept it. - -My address lasted more than two hours, and God blessed it in a -marvellous way. Its effects were profound and lasting, but it is too -long to describe here. In substance, I said: “I respect you too much to -impose myself upon your honest consciences, or to dictate what you ought -to do on this most solemn occasion. I feel that the hour has come for me -to make a great sacrifice; I must leave you! but no! I will not go away -before you tell me to do so. You will yourselves break the ties so dear -which have united us. Please, pay attention to these, my parting words: -“If you think it is better for you to follow the Pope than to follow -Christ; that it is better to trust in the works of your hands, and in -your own merits, than in the blood of the Lamb, shed on the cross, to be -saved; if you think it is better for you to follow the traditions of men -than the Gospel; and if you believe that it is better for you to have a -priest of Rome, who will keep you tied as slaves to the feet of the -bishops, and who will preach to you the ordinances of men, rather than -have me preach to you nothing but the pure Word of God, as we find it in -the Gospel of Christ, tell it to me by rising up, and I will go!” But to -my great surprise nobody moved. The chapel was filled with sobs; tears -were flowing from every eye; but not one moved to tell me to leave them! -I was puzzled. For though I had hoped that many, enlightened by the -copies of the New Testament I had given them, tired of the tyranny of -the bishops, and disgusted with the superstitions of Rome, would be glad -to break the yoke with me, to follow Christ; I was afraid that the -greatest number would not dare to break their allegiance to the church, -and publicly give up her authority. After a few minutes of silence, -during which I mixed my tears and my sobs with those of my people, I -told them: “Why do you not, at once, rise up and tell me to go? You see -that I can no longer remain your pastor after renouncing the tyranny of -the bishops, and the traditions of men, to follow the Gospel of Christ -as my only rule. Why do you not bravely tell me to go away?” - -But this new appeal was still without any answer. I was filled with -astonishment. However, it was evident to me that a great and mysterious -change was wrought in that multitude. Their countenances, their manners -were completely changed. They were speaking to me with their eyes filled -with tears, and their manly faces beaming with joy. Their sobs, in some -way, told me that they were filled with new light; that they were full -of new strength, and ready to make the most heroic sacrifices, and break -their fetters to follow Christ, and Him alone. There was something in -those brave, honest and happy faces which was telling me more -effectually than the most eloquent speech: “We have accepted the GIFT, -we want to be rich, happy, free, and saved in the gift: we do not want -anything else; remain among us and help us to love both the gift and the -giver!” - -A thought suddenly flashed across my mind, and with an inexpressible -sentiment of hope and joy, I told them: - -“My dear countrymen! The Mighty God, who gave me his saving light, -yesterday, can grant you the same favor, to-day. He can, as well, save a -thousand souls as one. I see, in your noble and Christian faces, that -you do not want any more to be slaves of men. You want to be the free -children of God, intelligent followers of the Gospel! The light is -shining, and you like it. The gift of God has been offered to you, and -you have accepted it! With me you will break the fetters of a captivity, -worse than that of Egypt, to follow the Gospel of Christ, and take -possession of the Promised Land: let all those who think it is better to -follow Jesus Christ than the Pope, better to follow the Word of God than -the traditions of men: let all those of you who want me to remain here -and preach to you nothing but the Word of God, as we find it in the -Gospel of Christ, tell it to me, by rising up. I am your man! Rise up!” - -Without a single exception, that multitude arose! More than a thousand -of my countrymen had, forever, broken their fetters. They had crossed -the Red Sea and exchanged the servitude of Egypt, for the blessings of -the Promised Land! - - - - - CHAPTER LXVI. - -THE SOLEMN RESPONSIBILITIES OF MY NEW POSITION—WE GIVE UP THE NAME OF - ROMAN CATHOLIC TO CALL OURSELVES CHRISTIAN CATHOLICS—DISMAY OF THE - ROMAN CATHOLIC BISHOPS—MY LORD DUGGAN, COADJUTOR OF ST. LOUIS, HURRIED - TO CHICAGO—HE COMES TO ST. ANNE TO PERSUADE THE PEOPLE TO SUBMIT TO - HIS AUTHORITY—HE IS IGNOMINIOUSLY TURNED OUT AND RUNS AWAY IN THE - MIDST OF THE CRIES OF THE PEOPLE. - - -Where shall I find words to express the sentiments of surprise, -admiration and joy I felt when, after divine service, alone in my humble -study, I considered, in the presence of God, what His mighty hand had -just wrought under my eyes. The people who surrounded the Saviour when -he cried to Lazarus to come forth, were not more amazed at seeing the -dead coming out of his grave than I was when I had seen not one, but -more than a thousand, of my countrymen so suddenly and unexpectedly -coming out from the grave of the degrading slavery in which they were -born and brought up. No, the heart of Moses was not filled with more joy -than mine, when on the shores of the Red Sea, he sang his sublime hymns: - -“I will sing unto the Lord: for He hath triumphed gloriously. The horse -and his rider, hath he thrown into the sea. The Lord is my strength and -song, and he is become my salvation. He is my God and I will prepare him -an habitation: My fathers’ God and I will exalt him.”—Ex. 15:1, 2. - -My joy was, however, suddenly changed into confusion, when I considered -the unworthiness of the instrument which God had chosen to do that work. -I felt this was only the beginning of the most remarkable religious -reform which had ever occurred on this continent of America, and I was -dismayed at the thought of such a task! I saw, at a glance, that I was -called to guide my people into regions entirely new and unexplored. The -terrible difficulties which Luther, Calvin and Knox had met, at almost -every step, were to meet me! Though giants, they had, at many times, -been brought low and almost discouraged in their new positions. What -would become of me, seeing that I was so deficient in knowledge, wisdom -and experience! - -Many times, during the first night, after the deliverance of my people -from the bondage of the Pope, I said to my God in tears: - -“Why hast not thou chosen a more worthy instrument of thy mercies -towards my brethren?” I would have shrank before the task, had not God -said to me in his Word: “For ye see your calling, brethren, how that not -many wise men after the flesh, not many mighty, not many noble are -called; but God hath chosen the foolish things of the world to confound -the wise. And God hath chosen the weak things of the world to confound -the things which are mighty, and base things of the world and things -which are despised, hath God chosen; yea, the things which are not, to -bring to naught the things which are, that no flesh should glory in his -presence.”—1 Cor. 1:26-30. - -These words calmed my fears and gave me new courage. Next morning, I -said to myself: “Is it not God alone, who has done the great things of -yesterday? Why should I not rely upon him for the things which remain to -be done? - -“I am weak, it is true, but he is strong and mighty. I am unwise, but he -is the God of light and wisdom: I am sinful, but he is the God of -holiness: He wants the world to know that He is the worker.” - -It would make the most interesting book, were I to tell all the -marvellous episodes of the new battle my dear countrymen and I had to -fight against Rome, in those stormy but blessed days. Let me ask my -readers to come with me to that Roman Catholic family and see the -surprise and desolation of the wife and children when the father -returned from public service and said: “My dear wife and children, I -have, forever, left the Church of Rome, and hope that you will do the -same. The ignominious chains by which we were tied, as the slaves of the -bishops and of the Pope, are broken. Christ Jesus alone will reign over -us now. His Holy Word alone will rule and guide us. Salvation is a gift. -I have accepted it and am happy in its possession.” - -In another house, the husband had not been able to come to church, but -the wife and children had. It was now the wife who announced to her -husband that she had, forever, renounced the usurped authority of the -bishops and the Pope: and that it was her firm resolution to obey no -other master than Christ, and accept no other religion than the one -taught in the Gospel. - -At first, this was considered only as a joke; but as soon as it was -realized to be a fact, there were, in many places, confusion, tears, -angry words and bitter discussions. But the God of truth, light and -salvation was there; and as it was His work, the storms were soon -calmed, the tears dried, and peace restored. - -A week had scarcely passed, when the Gospel cause had achieved one of -the most glorious victories over its implacable enemy, the Pope. In a -few days, 405 out of 500 families which were around me in St. Anne, had -not only accepted the Gospel of Christ, as their only authority in -religion; but had publicly given up the name of Roman Catholics, to call -themselves Christian Catholics. - -A few months later, a Romish priest, legally questioned on the subject, -by the Judge of Kankakee, had to swear that only fifteen families had -remained Roman Catholics in St. Anne. - -A most admirable feature of this religious movement, was the strong -determination of those who had never been taught to read, to lose no -time in acquiring the privilege of reading for themselves the Divine -Gospel which had made them free from the bondage of man. Half of the -people had never been taught to read while in Canada; but as their -children were attending the schools we had established in different -parts of the colony, every house, as well as our chapel, on Sabbath -days, was soon turned into a school house, where our school boys and -girls were the teachers, and the fathers and mothers, the pupils. In a -short time, there were but few, except those who refused to leave Rome, -who could not read for themselves the Holy Word of God. - -But, however great the victory we had gained over the Pope, it was not -yet complete. It was true that the enemy had received a deadly wound. -The beast, with the seven heads, had its principal one severed. The -usurped authority of the bishops had been destroyed, and the people had -determined to accept none, but the authority of Christ. But many false -notions, drank with the milk of their mothers, had been retained. Many -errors and superstitions still remained in their minds, as a mist after -the rising of the sun, to prevent them from seeing clearly the saving -light of the Gospel. - -It was my duty to destroy those superstitions, and root out these -noxious weeds. But, I knew the formidable difficulties the reformers of -the 15th century had met, the deplorable divisions which had spread -among them, and the scandals which had so seriously retarded and -compromised the reformation. - -I cried to God for wisdom and strength. Never had I understood so -clearly, as I did at that most solemn and difficult epoch of my life, -the truth that prayer is to the troubled mind what oil is to the raging -waves of the sea. - -My people and I, as are all Roman Catholics, were much given to the -worship of images and statues. There were fourteen beautiful pictures -hung on the walls of our chapel called: “The Way of the Cross,” on which -the circumstances of the passion of Jesus Christ were represented, each -surmounted with a cross. One of our favorite devotional exercises, was -to kneel, three or four times a week, before them, prostrate ourselves -and say, with a loud voice: “Oh! holy cross we adore thee.” - -We used to address our most fervent prayers to them, as if they could -hear us, asking them to change our hearts and purify our souls! Our -blind devotions were so sincere that we used to bow our heads to the -ground before them. I may say the same of a beautiful statue, or rather -idol, of the Virgin Mary, represented as a child learning to read at the -feet of her mother, St. Anne. - -The group was a masterpiece of art, sent to me by some rich friends from -Montreal, not long after I had left that city to form the colony of St. -Anne, in 1852. We had frequently addressed our most fervent prayers to -those statues, but after the blessed pentecost on which we had broken -the yoke of the Pope, I never entered my church without blushing at the -sight of those idols on the altar. - -I would have given much to have the pictures, crosses and images -removed, but dare not lay hands suddenly on them. I was afraid, lest I -should do harm to some of my people who, it seemed to me, were yet too -weak in their religious views to bear it. I was just then reading how -Knox and Calvin had made bonfires of all those relics of old Paganism, -and I wished I could do the same; but I felt like Jacob, who could not -follow the rapid march of his brother, Esau, towards the land of Seir. -“The children were tender and the flocks and herds were young. If men -had overdriven them one day, all the flocks would have died.”—Gen. -33:13. - -Our merciful God saw the perplexity in which I was, and taught me how to -get rid of those idols without harming the weak. - -One Sabbath, on which I preached on the 2nd Commandment: “Thou shalt not -make unto thyself any graven image,” etc., I remained in the chapel to -pray after the people had left. I looked up to the group of statues on -the altar, and said to them: “My good ladies, you must come down from -that high position. God Almighty alone is worshipped here now; if you -could walk out of this place, I would politely invite you to do it. But -you are nothing but mute, deaf, blind and motionless idols. You have -eyes, but you cannot see; ears, but you cannot hear; feet, but you -cannot walk. What will I do with you now? Your reign has come to an -end.” - -It suddenly came to my mind that when I had put these statues on their -high pedestal, I had tied them with a very slender, but strong silk -cord, to prevent them from falling. I said to myself: “If I were to cut -that string, the idols would surely fall, the first day the people would -shake the floor when entering or going out.” Their fall and destruction -would then scandalize no one. I took my knife and scaled the altar, cut -the string, and said: “Now, my good ladies, take care of yourself, -especially when the chapel is shaken by the wind, or the coming in of -the people.” - -I never witnessed a more hearty laugh than, at the beginning of the -religious services, on the next Sabbath. The chapel, being shaken by the -action of the whole people who fell on their knees to pray, the two -idols, deprived of their silk support, after a couple of jerks which, in -former days, we might have taken for a friendly greeting, fell down with -a loud crash, and broke into fragments. Old and young, strong and weak, -and even babes in the faith, after laughing to their heart’s content, at -the sad end of their idols, said to each other: “How foolish and blind -were we, to put our trust in and pray to these idols, that they might -protect us when they cannot take care of themselves!” - -The last vestige of idol worship among our dear converts, disappeared -for ever with the dust and broken fragments of these poor helpless -statues. The very next day, the people themselves took away all the -images before which they had so often abjectly prostrated themselves, -and destroyed them. - -From the beginning of this movement, it had been my plan to let the -people draw their own conclusions as much as possible from their own -study of the Holy Scriptures. I used to direct their steps, in such a -way that they might understand that I was myself led with them by the -mighty and merciful arm of God, in our new ways. - -It was also evident to me that, from the beginning, the great majority, -after searching the Scriptures with prayerful attention, had found out -that Purgatory was a diabolical invention used by the priests of Rome, -to enrich themselves, at the expense of their poor blind slaves. But I -was also convinced that quite a number were not yet altogether free from -that imposture. - -I did not know how to attack and destroy that error without wounding and -injuring some of the weak children of the Gospel. After much praying, I -thought that the best way to clear the clouds which were still hovering -around the feeblest intelligences, was to have recourse to the following -device: - -The All-Souls Day (1st Nov.) had come, when it was the usage to take up -collections for the sake of having prayers and masses said for the souls -in purgatory. I then said to the people, from the pulpit: “You have been -used from your infancy, to collect money, to-day, in order to have -prayers said for the souls in purgatory. Since we have left the Church -of Rome, for the Church of Christ, we have spent many pleasant hours -together in reading and meditating upon the Gospel. You know that we -have not found in it a single word about purgatory. From the beginning -to the end of that divine book, we have learned that it was only through -the blood of the Lamb, shed on the cross, that our guilty souls could be -purified from their sins. I know, however, that a few of you have -retained something of the views taught to you, when in the Church of -Rome, concerning purgatory. I do not want to trouble them by useless -discussions on the subject, or by refusing the money they want to give -for the souls of their dear departed parents and friends. The only thing -I want to do is this: You used to have a small box passed to you to -receive that money. To-day, instead of one box, two boxes will be -passed, one white, the other black. Those who, like myself, do not -believe in purgatory, will put their donations in the white box, and the -money will be given to the poor widows and orphans of the parish, to -help them to get food and clothing for next winter. Those of you who -still believe in purgatory, will put their money into the black box, for -the benefit of the dead. The only favor I ask of them is, that they -should tell me how to convey their donations to their departed friends. -I tell you frankly that the money you give to the priests, never goes to -the benefit of the souls of purgatory. The priests, everywhere, keep -that money for their own bread and butter.” - -My remarks were followed by a general smile. Thirty-five dollars were -put in the white box for the orphans and widows, and not a cent fell -into the box for the souls of purgatory. - -From that day, by the great mercy of God, our dear converts were -perfectly rid of the ridiculous and sacrilegious belief in purgatory. -That is the way I have dealt with all the errors and idolatries of Rome. -We had two public meetings every week, when our chapel was as well -filled as on Sabbath. After the religious exercises, every one had the -liberty to question me and argue on the various subjects announced at -the last meeting. - -The doctrines of auricular confession, prayers in an unknown language, -the mass, holy water and indulgences were calmly examined, discussed and -thrown overboard, one after the other, in a very short time. The good -done in those public discussions was incalculable. Our dear converts not -only learned the great truths of Christianity, but they learned also how -to defend and preach them to their relations, friends and neighbors. -Many would come from long distances to see for themselves that strange -religious movement which was making so much noise all over the country. -It is needless to say that few of them went back without having received -some rays of the saving light which the Sun of Righteousness was so -abundantly pouring upon me and my dear brethren of St. Anne. - -Three months after our exit from the land of bondage, we were not less -than six thousand French Canadians marching towards the promised land. - -How can I express the joy of my soul, when, under cover of the darkness -of night, I was silently pacing the streets of our town, I heard, from -almost every house, sounds of reading the Holy Scriptures, or the -melodies of our delightful French hymns! How many times did I then, -uniting my feeble voice with that old prophet, say in the rapture of my -joy: “Bless the Lord, O! my soul: and all that is within me, bless his -holy name.” - -But it was necessary that such a great and blessed work should be tried. -Gold cannot be purified without going through the fire. - -On the 27th of July, a devoted priest, through my friend, Mr. Dunn, of -Chicago, sent me the following copy of a letter, written by the Roman -Catholic Bishop of Illinois, my lord Duggan, to several of his -co-bishops: - -“The schism of the apostate, Chiniquy, is spreading with an incredible -and most irresistible velocity. I am told that he has not less than ten -thousand followers from his countrymen. Though I hope that this number -is an exaggeration, it shows that the evil is great; and that we must -not lose any time in trying to open the eyes of the deluded people he is -leading to perdition. I intend (D. V.) to visit the very citadel of that -deplorable schism, next Tuesday, the 3rd of August. As I speak French -almost as well as English, I will address the deluded people of St. Anne -in their own language. My intention is to unmask Chiniquy, and show what -kind of a man he is. Then I will show the people the folly of believing -that they can read and interpret the Scriptures by their own private -judgment. After which, I will easily show them that out of the Church of -Rome, there is no salvation. Pray to the blessed Virgin Mary, that she -may help me reclaim that poor deceived people.” - -Having read that letter to the people on the first Sabbath of August, I -said: - -“We know man only after he has been tried. So we know the faith of a -Christian only after it has been through the fire of tribulations. I -thank God that next Tuesday will be the day chosen by Him to show the -world that you are worthy of being in the front rank of the great army -Jesus Christ is gathering to fight his implacable enemy, the Pope, on -this continent. - -“Let every one of you come and hear what the bishop has to say. Not only -those who are in good health, must come; but even the sick must be -brought and hear and judge for themselves. If the bishop fulfills his -promise to show you that I am a depraved and wicked man, you must turn -me out. You must give up or burn your Bibles, at his bidding, if he -proves that you have neither the right to read, nor the intelligence to -understand them; and if he shows you that, out of the Church of Rome, -there is no salvation, you must, without an hour’s delay, return to that -church and submit yourselves to the Pope’s bishops. But if he fails (as -he surely will do), you know what you have to do. Next Tuesday will be a -most glorious day for us all. A great and decisive battle will be fought -here, such as this continent has never witnessed, between the great -principles of Christian truth and liberty, and the principles of lies -and tyranny of the Pope. I have only one word more to say: From this -moment to the solemn hour of the conflict, let us humbly, but fervently -ask our great God, through His beloved and eternal Son, to look down -upon us in his mercy, enlighten and strengthen us, that we may be true -to Him, to ourselves and to His Gospel; and then the angels of heaven -will unite with all the elects of God on earth to bless you for the -great and glorious victory you will win.” - -Never had the sun shone more brightly on our beautiful hill than on the -3rd of August, 1858. The hearts had never felt so happy, and the faces -had never been so perfectly the mirrors of joyful minds, as on that day, -among the multitudes which began to gather from every corner of the -colony, a little after 12 o’clock, noon. - -Seeing that our chapel, though very large, would not be able to contain -half the audience, we had raised a large and solid platform, ten feet -high, in the middle of the public square, in front of the chapel. We -covered it with carpets and put a sofa, with a good number of chairs, -for the bishop, his long suite of priests, and one for myself, and a -large table for the different books of references I wanted to have at -hand, to answer the bishop. - -At about 2 o’clock P. M., we perceived his carriage, followed by several -others filled with priests. He was dressed in his white surplices, and -his official “bonnet quarre” on his head, evidently to more surely -command the respect and awe of the multitude. - -I had requested the people to keep silence and show him all the respect -and courtesy due a gentleman who was visiting them for the first time. - -As soon as his carriage was near the chapel, I gave a signal, and up -went the American flag to the top of a mast put on the sacred edifice. -It was to warn the ambassador of the Pope that he was not treading the -land of the holy inquisition and slavery, but the land of Freedom and -Liberty. The bishop understood it. For, raising his head to see that -splendid flag of stripes and stars, waving to the breeze, he became pale -as death. And his uneasiness did not abate, when the thousands around -him rent the air with the cry: “Hurrah! for the flag of the free and the -brave!” The bishop and his priests thought this was the signal I had -given to slaughter them; for they had been told several times, that I -and my people were so depraved and wicked that their lives were in great -danger among us. Several priests who had not much relish for the crown -of martyrdom, jumped from their carriages and ran away, to the great -amusement of the crowd. Perceiving the marks of the most extreme terror -on the face of the bishop, I ran to tell him that there was not the -least danger, and assured him of the pleasure we had to see him in our -midst. - -I offered my hand to help him down from his carriage, but he refused it. -After some minutes of trembling and hesitation, he whispered a few words -in the ear of his grand vicar, Mailloux, who was well known by my -people, and of whom I have already spoken. I knew that it was by his -advice that the bishop was among us, and it was by his instigation that -Bishop Smith had refused the submission we had given him. - -Rising slowly, he said with a loud voice: “My dear French Canadian -countrymen: Here is your holy bishop. Kneel down and he will give you -his benediction.” - -But to the great disgust of the poor grand vicar, this so well laid plan -for beginning the battle, failed entirely. Not a single one of that -immense multitude cared for the benediction. Nobody knelt. - -Thinking that he had not spoken loud enough, he raised his voice to the -highest pitch, and cried: - -“My dear fellow countrymen: This is your holy bishop. He comes to visit -you. Kneel down and he will give you his benediction.” - -But nobody knelt, and what was worse, a voice from the crowd answered: - -“Do you not know, sir, that here, we no longer bend the knee before any -man? It is only before God we kneel.” - -The whole people cried: “Amen!” to that noble answer. I could not -restrain a tear of joy from falling down my cheeks, when I saw how this -first effort of the ambassador of the Pope to entrap my people, had -signally failed. But, though I thanked God from the bottom of my heart -for this first success He had given to his soldiers, I knew the battle -was far from being over. - -I implored him to abide with us, to be our wisdom and our strength to -the end. I looked at the bishop, and seeing his countenance as -distressed as before, I offered him my hand again, but he refused it the -second time with supreme disdain: However, he accepted the invitation I -gave him to come to the platform. - -When half way up the stairs, he turned, and seeing me following him, he -put forth his hand to prevent me from ascending any further, and said: - -“I do not want you on this platform. Go down and let my priests alone -accompany me.” - -I answered him: “It may be that you do not want me there. But I want to -be at your side, to answer you. Remember that you are not on your own -ground here; but on mine!” - -He then, silently and slowly, walked up. When on the platform, I offered -him a good arm chair, which he refused, and sat on one of his own -choice, with his priests around him. I then addressed him as follows: - -“My lord, the people and pastor of St. Anne are exceedingly pleased to -see you in their midst. We promise to listen attentively to what you -have to say, on condition that we have the privilege of answering you.” - -He answered, angrily: “I do not want you to say a word, here.” - -Then, stepping to the front, he began his address in French, with a -trembling voice. But it was a miserable failure from beginning to end. -In vain did he try to prove that out of the Church of Rome, there is no -salvation. He failed still more miserably to prove that the people have -neither the right to read the Scriptures, nor the intelligence to -understand them. He said such ridiculous things on that point, that the -people went into fits of laughter, and some said: - -“That is not true. You do not know what you are talking about. The Bible -says the very contrary.” - -But I stopped them by reminding them of the promise they had made of not -interrupting him. - -A little before closing his address, he turned to me and said: - -“You are a wicked, rebel priest against your holy church. Go from here -into a monastery to do penance for your sins. You say that you have -never been excommunicated in a legal way! Well, you will not say that -any longer, for I excommunicate you now before this whole people.” - -I interrupted him and said: “You forget that you have no right to -excommunicate a man who has publicly left your church long ago.” - -He seemed to realize that he had made a fool of himself in uttering such -a sentence, and stopped speaking, for a moment. Then, recalling his lost -courage, he took a new and impressive manner of speaking. He told the -people how their friends, their relatives, their very dear mothers and -fathers, in Canada, were weeping over their apostacy. He spoke for a -time, with great earnestness, of the desolation of all those who loved -them, at the news of their defection from their holy mother church. - -Then, resuming, he said: - -“My dear friends: Please tell me what will be your guide in the ways of -God, after you have left the holy church of your fathers, the church of -your country; who will lead you in the ways of God?” - -Those words, which had been uttered with great emphasis and earnestness, -were followed by a most complete and solemn silence. Was that silence -the result of a profound impression made on the crowd, or was it the -silence which always precedes the storm? I could not say. - -But I must confess that, though I had not lost confidence in God, I was -not without anxiety. Though silent and ardent prayers were going to the -mercy-seat, from my heart, I felt that that poor heart was troubled and -anxious, as it had never been before. I could have easily answered the -bishop and confounded him, in a few words; but I thought that it was -much better to let the answer and rebuke come from the people. - -The bishop, hoping that the long and strange silence was a proof that he -had successfully touched the sensitive chords of the hearts, and that he -was to win the day, exclaimed a second time with still more power and -earnestness: - -“My dear French Canadian friends: I ask you, in the name of Jesus -Christ, your Saviour and mine, in the name of your desolated mothers, -fathers and friends, who are weeping along the banks of your beautiful -St. Lawrence River. I ask it in the name of your beloved Canada! Answer -me! now that you refuse to obey the holy Church of Rome, who will guide -you in the ways of salvation?” - -Another solemn silence followed that impassionate and earnest appeal. -But this silence was not to be long. When I had invited the people to -come and hear the bishop, I requested them to bring their Bibles. -Suddenly, we heard the voice of an old farmer, who, raising his Bible -over his head, with his two hands, said: - -“This Bible is all we want to guide us in the ways of God. We do not -want anything but the pure Word of God to teach us what we must do to be -saved. As for you, sir, you had better go away and never come here any -more.” - -And more than 5,000 voices said: “Amen!” to that simple and yet sublime -answer. The whole crowd filled the air with cries: “The Bible! the Holy -Bible, the Holy Word of God is our only guide in the ways of eternal -life! Go away, sir, and never come again!” - -These words, time and again repeated by the thousands of people who -surrounded the platform, fell upon the poor bishop’s ears as formidable -claps of thunder. They were ringing as his death knell in his ears. The -battle was over, and he had lost it. - -Bathed in his tears, suffocated by his sobs, he sat, or to speak more -correctly, he fell into the arm chair, and I feared, at first, lest he -should faint. When I saw that he was recovering, and strong enough to -hear what I had to say, I stepped to the front of the platform. But I -had scarcely said two words, when I felt as if the claws of a tiger were -on my shoulders. I turned and found that it was the clenched fingers of -the bishop, who was shaking me, while he was saying with a furious -voice: - -“No! no! not a word from you.” - -As I was about to show him that I had a right to refute what he had -said, my eyes fell on a scene which baffles all description. Those only -who have seen the raging waves of the sea, suddenly raised by the -hurricane, can have an idea of it. The people had seen the violent hand -of the bishop raised against me, they had heard his insolent and furious -words forbidding me to say a single word in answer; and a universal cry -of indignation was heard: - -“The infamous wretch! Down with him! He wants to enslave us again! he -denies us the right of free speech! he refuses to hear what our pastor -has to reply! Down with him!” - -At the same time, a rush was made by many toward the platform, to scale -it, and others were at work to tear it down. That whole multitude, -absolutely blinded by their uncontrollable rage, were as a drunken man -who does not know what he does. I had _read_ that such things had -occurred before, but I hope I shall never see it again. I rushed to the -head of the stairs and, with great difficulty, repulsed those who were -trying to lay their hands on the bishop. In vain, I raised my voice to -calm them, and make them realize the crime they wanted to commit. No -voice could be heard in the midst of such terrible confusion. It was -very providential that we had built the scaffold with strong materials, -so that it could resist the first attempt to break it. - -Happily, we had in our midst a very intelligent young man, called -Bechard, who was held in great esteem and respect. His influence, I -venture to say, was irresistible over the people. I called him to the -platform, and requested him, in the name of God, to appease the blind -fury of that multitude. Strange to say, his presence, and a sign from -his hand, acted like magic. - -“Let us hear what Bechard has to say,” whispered every one to his -neighbor, and suddenly, the most profound calm succeeded the most awful -noise and confusion I had ever witnessed. In a few appropriate and -eloquent words, that young gentleman, showed the people that, far from -being angry, they ought to be glad at the exhibition of the tyranny and -cowardice of the bishop. Had he not confessed the wickedness of his -address when he refused to hear the answer? Had he not confessed that he -was the vilest and most impudent of tyrants, when he had come into their -very midst to deny them the sacred right of speech and reply? Had he not -proved, before God and man, that they had done well to reject, forever, -the authority of the Bishop of Rome, when he was giving them such an -unanswerable proof that that authority meant the most unbounded tyranny -on his part, and the most degraded and ignominious moral degradation on -the part of his blind slaves.” - -Seeing that they were anxious to hear me; I then told them: - -“Instead of being angry, you ought to bless God for what you have heard -and seen from the Bishop of Chicago. You have heard: and you are -witnesses that he has not given us a single argument to show that we -were wrong, when we give up the words of the Pope to follow the Words of -Christ. Was he not right when he told you that there was no need, on my -part, to answer him! Do you not agree that there was nothing to answer, -nothing to refute in his long address! Has not our merciful God brought -that bishop into your midst, to-day, to show you the truthfulness of -what I have so often told you, that there was nothing manly, nothing -honest, or true in him? Have you heard from his lips a single word which -could have come from the lips of Christ? A word which could have come -from that great God who so loved the world that he sent his eternal Son -to save it, on the simple condition that we should repent, love and -trust in Him. Was there a single sentence in all you have heard which -would remind you that salvation through Christ was a gift? that eternal -life was a free gift offered to all those who accepted him as their true -and only Saviour? Have you heard anything from him to make you regret -that you are no longer his obedient and abject slaves?” - -“No! no!” they replied. - -“Then, instead of being angry with that man, you ought to thank him and -let him go in peace,” I added. - -“Yes! yes!” replied the people, “but on condition that he shall never -come again.” - -Then Mons. Bechard stepped to the front, raised his hat, and cried with -his powerful, melodious voice: - -“People of St. Anne! you have just gained the most glorious victory -which has ever been won by a people against their tyrants. Hurrah for -St. Anne, the grave of the tyranny of the Bishops of Rome in America!” - -That whole multitude, filled with joy, rent the air with the cry: -“Hurrah for St. Anne, the grave of the tyranny of the Bishops of Rome in -America!” - -I then turned towards the poor bishop and his priests, whose distress -and fear were beyond description, and told them: - -“You see that the people forgive you the indignity of your conduct, by -not allowing me to answer you; but I counsel you not to repeat that -insult here. Please take the advice they gave you; go away as quickly as -possible. I will go with you to your carriage, through the crowd, and I -pledge myself that you will be safe, provided you do not insult them -again.” - -Opening their ranks, the crowd made a passage, through which I led the -bishop and his long suite of priests, to their carriages. - -This was done in a most profound silence. Only a few women whispering to -the prelate, as he was hurrying by: - -“Away with you, and never come here again. Henceforward we follow -nothing but Christ.” - -Crushed by waves of humiliation, such as no bishop had ever met with on -this continent, the weight of the ignominy which he had reaped in our -midst completely overpowered his mind, and ruined him. He left us to -wander every day nearer the regions of lunacy. That bishop, whose -beginning had been so brilliant, after his shameful defeat at St. Anne, -on the 3rd of August, 1858, was soon to end his broken career in the -lunatic asylum at St. Louis, where he is still confined to-day. - - - - - CHAPTER LXVII. - -BIRD’S-EYE VIEW OF THE PRINCIPAL EVENTS FROM MY CONVERSION TO THIS - DAY—MY NARROW ESCAPES—THE END OF THE VOYAGE THROUGH THE DESERT TO THE - PROMISED LAND. - - -The marvellous power of the Gospel to raise a man above himself and give -him a supernatural strength and wisdom in the presence of the most -formidable difficulties has seldom been more gloriously manifested than -on the 3rd of August, 1858, on the hill of St. Anne, Illinois. - -Surely the continent of America has never seen a more admirable -transformation of a whole people than was, then and there, accomplished. -With no other help than the reading of the Gospel, that people had, -suddenly, exchanged the chains of the most abject slavery for the royal -scepter of Liberty which Christ offers to those who believe in Him! - -By the strength of their faith they had pulverized the gigantic power of -Rome, put to flight the haughty representatives of the Pope, and had -raised the banners of Christian Liberty on the very spot marked by the -bishop as the future citadel of the empire of Popery in the United -States. - -Such work was so much above my capacity, so much above the calculation -of my intelligence, that I felt that I was more its witness than its -instrument. The merciful and mighty hand of God was too visible to let -any other idea creep into my mind; and the only sentiments which filled -my soul were those of an unspeakable joy, and of gratitude to God. - -But I felt that the greater the favors bestowed upon us from heaven, the -greater were the responsibilities of my new position. - -The news of that sudden religious reformation spread with lightning -speed all over the continents of America and Europe, and an incredible -number of inquiring letters reached me from every corner. Episcopalians, -Methodists, Congregationalists, Baptists, and Presbyterians, of every -rank and color, kindly pressed me to give them some details. Of course, -those letters were often accompanied by books considered the most apt to -induce me to join their particular denominations. - -Feeling too young and inexpert in the ways of God to give a correct -appreciation of the Lord’s doings among us, I generally answered those -kind enquirers by writing them: “Please come and see with your own eyes -the marvellous things our merciful God is doing in the midst of us, and -you will help us to bless him.” - -In less than six months, more than one hundred venerable ministers of -Christ, and prominent Christian laymen of different denominations, -visited us. Among those who first honored us with their presence was the -Rt. Rev. Bishop Helmuth, of London, Canada; then, the learned Dean of -Quebec, so well known and venerated by all over Great Britain and -Canada. He visited us twice, and was one of the most blessed instruments -of the mercies of God towards us. - -I am happy to say that those eminent Christians, without any exception, -after having spent from one to twenty days in studying for themselves -this new religious movement, declared that it was the most remarkable -and solid evangelical reformation among Roman Catholics, they had ever -seen. The Christians of the cities of Chicago, Baltimore, Washington, -Philadelphia, New York, Boston, etc., having expressed the desire to -hear from me of the doings of the Lord among us, I addressed them in -their principal churches, and was received with such marks of kindness -and interest, for which I shall never be able sufficiently to thank God. - -I have previously said that we had, at first, adopted the beautiful name -of Christian Catholics, but we soon perceived that unless we joined one -of the Christian denominations of the day, we were in danger of forming -a new sect. - -After many serious and prayerful considerations, it seemed that the -wisest thing we could do was to connect ourselves with that branch of -the vine which was the nearest, if not identical with that of the French -Protestants, which gave so many martyrs to the Church of Christ. -Accordingly, it was our privilege to be admitted in the Presbyterian -Church of the United States. The Presbytery of Chicago had the courtesy -to adjourn their meeting from that city to our humble town, on the 15th -of April, 1860, when I presented them with the names of nearly 2,000 -converts, who, with myself, were received into full communion with the -Church of Christ. - -This solemn action was soon followed by the establishment of missions -and congregations in the cities and towns of Chicago, Aurora, Kankakee, -Middleport, Watseka, Momence, Sterling, Manteno, etc., where the light -of the Gospel had been received by large numbers of our French Canadian -emigrants, whom I had previously visited. - -The census of the converts taken then gave us about 6,500 precious souls -already wrenched from the iron grasp of Popery. It was a result much -beyond my most sanguine hopes, and it would be difficult to express the -joy it gave me. But my joy was not without a mixture of anxiety. It was -impossible for me, if left alone, to distribute the bread of life to -such multitudes, scattered over a territory of several hundred miles. I -determined, with the help of God, to raise a college, where the children -of our converts would be prepared to preach the Gospel. - -Thirty-two of our young men, having offered themselves, I added, at -once, to my other labors, the daily task of teaching them the -preparatory course of study for their future evangelical work. - -That year (1860) had been chosen by Scotland to celebrate the -tercentenary anniversary of her Reformation. The committee of -management, composed of Dr. Guthrie, Professor Cunningham and Dr. Begg, -invited me to attend their general meetings in Edinburgh. On the 16th of -August, it was my privilege to be presented by those venerable men to -one of the grandest and noblest assemblies which the Church of Christ -has ever seen. After the close of that great council, which I addressed -twice, I was invited, during the next six months, to lecture in Great -Britain, France and Switzerland, and to raise the funds necessary for -our college. It is during that tour that I had the privilege of -addressing, at St. Etienne, the Synod of the Free Protestant Church of -France, lately established through the indomitable energy and ardent -piety of the Rev. Felix Monod. - -Those six months’ efforts were crowned with the most complete success, -and more than $15,000 were handed me for our college, by the disciples -of Christ. - -But it was the will of God that I should pass through the purifying -fires of the greatest tribulations. On my return from Europe into my -colony, in the beginning of 1861, I found everything in confusion. The -ambition of the young men I had invited to preach in my place, and in -whom I had so imprudently put too much confidence, encouraged by the -very man I had chosen for my representative and my attorney during my -absence, came very near ruining that evangelical work, by sowing the -seeds of division and hatred among our dear converts. Through the -dishonest and false reports of those two men, the money I had collected -and left in England, (in the hands of a gentleman who was bound to send -it at my order) was retained nearly two years, and lost in the failure -of the Gelpeck New York Bank, through which it was sent. The only way we -found to save ourselves from ruin, was to throw ourselves into the hands -of our Christian brothers of Canada. - -A committee of the Presbyterian Church, composed of Rev’s. Dr. Kemp, Dr. -Cavan and Mr. Scott, was sent to investigate the cause of our trouble, -and they soon found them. - -Dr. Kemp published a critical resume of their investigation, which -clearly showed where the trouble lay. Our integrity and innocence were -publicly acknowledged, and we were solemnly and officially received as -members of the Presbyterian Church of Canada, on the 11th of June, 1863. - -We may properly acknowledge here that the Christian devotedness, the -admirable ability and zeal of the late Dr. Kemp in performance of that -work, has secured to him our eternal gratitude. - -In 1874, I was again invited to Great Britain by the committee appointed -to prepare the congratulatory address of the English people to the -Emperor of Germany and Bismark, for their noble resistance to the -encroachments of Popery. I addressed the meetings held for that purpose -in Exter Hall, under the Presidency of Lord John Russell, on the 27th of -January, 1874. The next day, several Gospel ministers pressed me to -publish my twenty-five years’ experience of auricular confession, as an -antidote to the criminal and too successful efforts of Dr. Pusey, who -wanted to restore that infamous practice among the Protestants of -England. - -After much hesitation and many prayers, I wrote the book entitled: “The -Priest, the Woman and the Confessional,” which God has so much blessed -to the conversion of many, that twenty-nine editions have already been -published. It has been translated into many languages. - -I spent the next six months in lecturing on Romanism in the principal -cities of England, Scotland and Ireland. - -On my return, pressed by the Canadian Church to leave my colony of -Illinois, for a time at least, to preach in Canada, I went to Montreal, -where, in the short space of four years, we had the unspeakable joy of -seeing seven thousand French Canadian Roman Catholics and emigrants from -France, publicly renounce the errors of Popery, to follow the Gospel of -Christ. - -In 1878, exhausted by the previous years of incessant labors, I was -advised, by my physicians, to breathe the bracing air of the Pacific -Ocean. I crossed the Rocky Mountains and spent two months lecturing in -San Francisco, Portland, Oregon, and in Washington Territory, where I -found great numbers of my French countrymen, many of whom received the -Gospel with joy. - -Under the auspices and protection of my Orange brethren, I crossed the -Pacific and went to the Antipodes, lecturing two years in Australia, -Tasmania and New Zealand. It would require a large volume to tell the -great mercies of God towards me during that long, perilous, but -interesting voyage. During those two years, I gave 610 public lectures, -and came back to my colony of St. Anne with such perfectly restored -health, that I could say with the Psalmist: “Bless the Lord, O my soul, -thy youth is renewed like the eagle’s.” - -But the reader has the right to know something of the dangers through -which it has pleased God to make me pass. - -Rome is the same to-day as she was when she burned John Huss and -Wishart, and when she caused 70,000 Protestants to be slaughtered in -France, and 100,000 to be exterminated in Piedmont and Italy. - -On the 31st of December, 1869, I forced the Rt. Rev. Bishop Foley, of -Chicago, to swear before the civil court, at Kankakee, that the -following sentence was an exact translation of the doctrine of the -Church of Rome, as taught to-day in all the Roman Catholic seminaries, -colleges and universities, through the “Summa Theologica” of Thomas -Aquinas (vol. 4, p. 90), “Though heretics must not be tolerated because -they deserve it, we must bear with them, till by a second admonition, -they may be brought back to the faith of the church. But those who, -after a second admonition, remain obstinate to their errors, must not -only be excommunicated, but they must be delivered to the secular power -to be exterminated.” - -It is on account of this law of the Church of Rome, which is to-day, in -full force, as it was promulgated for the first time, that not less than -thirty public attempts have been made to kill me since my conversion. - -The first time I visited Quebec, in the spring of 1859, fifty men were -sent by the Bishop of Quebec (Baillargeon) to force me to swear that I -would never preach the Bible, or to kill me in case of my refusal. - -At 4 o’clock, a. m., sticks were raised above my head, a dagger stuck in -my breast, and the cries of the furious mob were ringing in my ears: - -“Infamous apostate! Now you are in our hands, you are a dead man, if you -do not swear that you will never preach your accursed Bible.” - -Never had I seen such furious men around me. Their eyes were more like -the eyes of tigers than of men. I expected, every moment, to receive the -deadly blow, and I asked my Saviour to come and receive my soul. But the -would-be murderers, with more horrible imprecations cried again: - -“Infamous renegade! Swear that you will never preach any more your -accursed Bible, or you are a dead man!” - -I raised my eyes and hands towards heaven, and said: “Oh! my God! hear -and bless the last words of thy poor servant: I solemnly swear, that so -long as my tongue can speak, I will preach thy Word, as I find it in the -Holy Bible!” - -Then opening my vest and presenting my naked breast, I said: - -“Now! Strike!” - -But my God was there to protect me: they did not strike. I went through -their ranks into the streets, where I found a carter, who drove me to -Mr. Hall, the mayor of the city, for that day I showed him my bleeding -breast, and said: - -“I just escaped, almost miraculously, from the hands of men sworn to -kill me, if I preach again the Gospel of Christ. I am, however, -determined to preach again to-day, at noon, even if I have to die in the -attempt.” I put myself under the protection of the British flag. - -Soon after, more than 1,000 British soldiers were around me, with fixed -bayonets. They formed themselves into two lines along the streets, -through which the mayor took me, in his own sleigh, to the lecture room. -I could then deliver my address on “The Bible,” to at least 10,000 -people, who were crowded inside and outside the walls of the large -building. After this, I had the joy of distributing between five and six -hundred Bibles to that multitude, who received them as thirsty and -hungry people receive fresh water and pure bread, after many days of -starvation. - -I have been stoned 20 times. The principal places in Canada where I was -struck and wounded, and almost miraculously escaped, were: Quebec, -Montreal, Ottawa, Charlotte Town, Halifax, Antigonish, etc. In the last -mentioned, on the 10th of July, 1873, the pastor, the Rev. P. -Goodfellow, standing by me when going out of his church, was also struck -several times by stones which missed me. At last, his head was so badly -cut, that he fell on the ground bathed in blood. I took him up in my -arms, though wounded and bleeding myself. We would surely have been -slaughtered there, had not a noble Scotchman, named Cameron, opened the -door of his house, at the peril of his own life, to give us shelter -against the assassins of the Pope. The mob, furious that we had escaped, -broke the windows and beseiged the house from 10 a. m. till 3 next -morning. Many times, they threatened to set fire to Mr. Cameron’s house, -if he did not deliver me into their hands to be hung. They were -prevented from doing so, only from fear of burning the whole town, -composed in part, of their own dwellings. Several times, they put long -ladders against the walls, with the hope of reaching the upper rooms, -where they could find and kill their victim. - -All this was done under the very eyes of five or six priests, who were -only at a distance of a few rods. - -At Montreal, in the winter of 1870, one evening, coming out of Cote -Street Church, where I had preached, accompanied by Principal MacVicar, -we fell into a kind of ambuscade, and received a volley of stones which -would have seriously, if not fatally, injured the doctor, had he not -been protected from head to foot by a thick fur cap and overcoat, worn -in the cold days of winter in Canada. - -After a lecture given at Paramenta, near Sydney, Australia, I was again -attacked with stones by the Roman Catholics. One struck my left leg with -such force that I thought it was broken, and was lame for several days. - -In New South Wales, Australia, I was beaten with whips and sticks, which -left marks upon my shoulders. - -At Horsham, in the same Province, on the 1st of April, 1879, the -Romanists took possession of the church where I was speaking, rushed -toward me with daggers and pistols, crying: - -“Kill him! Kill him!” - -In the tumult, I providentially escaped through a secret door. But I had -to crawl on hands and knees a pretty long distance, in a ditch filled -with mud, not to be seen, and escape death. When I reached the -hospitable house of Mr. Cameron, the windows were broken with stones, -much of the furniture destroyed, and it was a wonder I escaped with my -life. - -At Ballarat, in the same province, three times the houses where I -lodged, were attacked and broken. Rev. Mr. Inglis, one of the most -eloquent ministers of the city, was one of the many who were wounded by -my side. The wife of the Rev. Mr. Quick came also nearly being killed -while I was under their hospitable roof. - -In the same city, as I was waiting for the train at the station, a well -dressed lady came as near as possible and spat in my face. I was -blinded, and my face covered with filth. She immediately fled, but was -soon brought back by my secretary and a policeman, who said: - -“Here is the miserable woman who has just insulted you, what shall we do -with her?” - -I was then almost done cleaning my face with my handkerchief, and some -water, brought by some sympathizing friends. I answered: - -“Let her go home in peace. She has not done it of her own accord, she -was sent by her confessor, she thinks she has done a good action. When -they spat in our Saviour’s face, he did not punish those who insulted -him. We must follow his example.” And she was set at liberty, to the -great regret of the crowd. - -The very next day (21st of April), at Castlemain, I was again fiercely -attacked and wounded on the head, as I came from addressing the people. -One of the ministers, who was standing by me, was seriously wounded and -lost much blood. - -At Greelong, I had again a very narrow escape from stones thrown at me -in the streets. - -In 1870, while lecturing in Melbourne, the splendid capital of Victoria, -Australia, I received a letter from Tasmania, signed by twelve ministers -of the Gospel, saying: - -“We are much in need of you here, for though the Protestants are in the -majority, they leave the administration of the country almost entirely -in the hands of Roman Catholics, who rule us with an iron rod. The -Governor is a Roman Catholic, etc. We wish to have you among us, though -we do not dare to invite you to come. For we know that your life will be -in danger, day and night, while in Tasmania. The Roman Catholics have -sworn to kill you, and we have too many reasons to fear that they will -fulfill their promises. But, though we do not dare ask you to come, we -assure you that there is a great work for you here, and that we will -stand by you with our people. If you fall, you will not fall alone.” - -I answered: “Are we not soldiers of Christ, and must we not be ready and -willing to die for him, as he died for us? I will go.” - -On the 25th of June, as I was delivering my first lecture in Hobart -Town, the Roman Catholics, with the approbation of their bishop, broke -the door of the hall, and rushed towards me, crying: “Kill him! kill -him!” The mob was only a few feet from me, brandishing their daggers and -pistols, when the Protestants threw themselves between them and me, and -a furious hand-to-hand fight occurred, during which many wounds were -received and given. The soldiers of the Pope were overpowered, but the -Governor had to put the city under martial law for four days, and call -the whole militia to save my life from the assassins drilled by the -priests. - -In a dark night, as I was leaving the steamer to take the train, on the -Ottawa River, Canada, twice, the bullets of the murderers whistled at no -more than two or three inches from my ears. - -Several times, in Montreal and Halifax, the churches where I was -preaching were attacked and the windows broken by the mobs sent by the -priests, and several of my friends were wounded (two of whom, I believe, -died from the effects of their wounds) whilst defending me. - -The 17th of June, 1884, after I had preached, in Quebec, on the text: -“What would I do to have Eternal Life,” a mob of more than 1,500 Roman -Catholics, led by two priests, broke the windows of the church, and -attacked me with stones, with the evident object to kill me. More than -one hundred stones struck me, and I would surely have been killed there, -had I not had, providentially, two heavy overcoats which I put, one -around my head, and the other around my shoulders. Notwithstanding that -protection, I was so much bruised and wounded from head to feet, that I -had to spend the three following weeks on a bed of suffering, between -life and death. A young friend, Zotique Lefebre, who had heroically put -himself between my would-be assassin and me, escaped only after -receiving six bleeding wounds in the face. - -The same year, 1884, in the month of November, I was attacked with -stones and struck several times, when preaching and in coming out from -the church in the city of Montreal. Numbers of policemen and other -friends who came to my rescue were wounded, my life was saved only by an -organization of a thousand young men, who, under the name of Protestant -Guard, wrenched me from the hands of the would-be murderers. - -When the bishops and priests saw that it was so difficult to put me out -of the way with stones, sticks and daggers, they determined to destroy -my character by calumnies, spread every where, and sworn before civil -tribunals as gospel truths. - -During eighteen years, they kept me in the hands of the sheriffs, a -prisoner, under bail, as a criminal. Thirty-two times, my name has been -called before the civil and criminal courts of Kankakee, Joliet, -Chicago, Urbana and Montreal, among the names of the vilest and most -criminal of men. - -I have been accused by Grand Vicar Mailloux of having killed a man and -thrown his body into a river to conceal my crime. I have been accused of -having set fire to the church of Bourbonnais and destroyed it. Not less -than seventy-two false witnesses have been brought by the priests of -Rome to support this last accusation. - -But thanks be to God, at every time, from the very lips of the perjured -witnesses, we got the proof that they were swearing falsely, at the -instigation of their father confessors. And my innocence was proved by -the very men who had been paid to destroy me. In this last suit, I -thought it was my duty as a Christian and citizen, to have one of those -priests punished for having so cruelly and publicly trampled under his -feet the most sacred laws of society and religion. Without any vengeance -on my part, God knows it, I asked the protection of my country against -those incessant plots. Father Brunet, found guilty of having invented -those calumnies and supported them by false witnesses, was condemned to -pay $2,500 or go to gaol for fourteen years. He preferred the last -punishment, having the promise from his Roman Catholic friends that they -would break the doors of the prison and let him go free to some remote -place. He was incarcerated at Kankakee; but on a dark and stormy night, -six months later, he was rescued, and fled to Montreal (900 miles). -There, he made the Roman Catholics believe that the blessed Virgin Mary, -dressed in a beautiful white robe, had come in person to open, for him, -the gates of the prison. - -I do not mention these facts here, to create bad feelings against the -poor blind slaves of the Pope. It is only to show to the world that the -Church of Rome of to-day is absolutely the same as when she reddened -Europe with the blood of millions of martyrs. - -My motive in speaking of those murderous attacks is to induce the -readers to help me to bless God who has so mercifully saved me from the -hands of the enemy. More than any living man, I can say with the old -prophet: “The Lord is my Shepherd, I shall not want.” With Paul, I could -often say: “We are troubled on every side, yet not distressed. We are -perplexed, but not in despair: persecuted, but not forsaken, cast down, -but not destroyed: always bearing about in the body the dying of the -Lord Jesus, that the life also of Jesus, might be manifest in our body.” - -Those constant persecutions, far from hindering the onward march of the -evangelical movement to which I have consecrated my life, seem to have -given it a new impulse and a fresher life. I have even remarked that the -very day after I had been bruised and wounded, the number of converts -had invariably increased. I will never forget the day, after the -terrible night when more than a thousand Roman Catholics had come to -stone me, and on which I had received a severe wound, more than one -hundred of my countrymen asked me to enroll their names under the banner -of the Gospel and publicly sent their recantation of the errors of Rome -to the bishop. To-day, the Gospel of Christ is advancing with an -irresistible power among the French Canadians from the Atlantic to the -Pacific Oceans. We find numbers of converts in almost every town and -city from New York to San Francisco. Rallied around the banners of -Christ, they form a large army of fearless soldiers of the Cross. Among -those converts, we count now twenty-five priests, and more than fifty -young zealous ministers born in the Church of Rome. - -In hundreds of places, the Church of Rome has lost her past prestige, -and the priests are looked upon with indifference, if not contempt, even -by those who have not yet accepted the light. - -A very remarkable religious movement has also been lately inaugurated -among the Irish Roman Catholics, under the leadership of Rev’ds. -O’Connor and Quinn, which promises to keep pace with, if not exceed the -progress of the Gospel among the French. - -To-day, more than ever, we hear the Good Master’s voice: “Lift up your -eyes and look on the fields, for they are white already to harvest.” - -Oh! may the day soon come when all my countrymen will hear the voice of -the Lamb and come to wash their robes in his blood! Will I see the -blessed hour when the dark night in which Rome keeps my dear Canada will -be exchanged for the bright and saving light of the Gospel? - -At all events, I cannot but bless God for what mine eyes have seen and -mine ears have heard of his mercy towards me and my countrymen. From my -infancy he has taken me into his arms and led me most mercifully, -through ways I did not know, from the darkest regions of superstition, -to the blessed regions of light, truth and life! - -From the day he granted me to read his divine word on my dear mother’s -knees, to the hour He came to me as “the Gift of God,” He has not let a -single day pass without speaking to me some of His warning and saving -words. I have not always paid sufficient attention to His sweet voice, I -confess it to my shame. My mind was so filled with the glittering -sophisms of Rome, that many times I refused to yield to the still voice -which was almost night and day heard in my soul. But my God was not -repelled by my infidelities, as the reader will find in this book. When -driven away in the morning, He came back in the silent hours of the -night. For more than twenty-five years He forced me to see as a priest, -the abominations which exist inside the walls of the modern Babylon. I -may say, He took me by the lock of mine head, as He did with the prophet -of old and said: - -“Son of man, lift up thine eyes now the way towards the North and -behold, northward at the gate of the altar, this image of Jealousy in -the entry. He said furthermore unto me: Son of man, seest thou what they -do, even the great abominations that the house of Israel committeth -here, that I should go far off from my sanctuary? But turn thee yet -again, and thou shalt see greater abominations. And he brought me to the -door of the court; and when I looked, behold a hole in the wall. Then -said he unto me, son of man, dig now in the wall; and when I had digged -in the wall, and behold the wicked abominations that they do here. So I -went and saw; and behold every form of creeping things, and abominable -beasts and all the idols of the house of Israel, portrayed upon the -walls round about. And there stood before them seventy men of the -ancients of the house of Israel, and in the midst of them stood -Zaazaniah, the son of Shaphan, with every man his censer in his hand; -and a thick cloud of incense went up. - -“Then said he unto me: Son of man, hast thou seen what the ancients of -the house of Israel do in the dark, every man in the chambers of his -imagery? for they say the Lord has forsaken the earth. He said also unto -me: turn thee yet again, and thou shalt see greater abominations than -they do. Then he brought me to the door of the gate of the Lord; and, -behold, there sat women weeping for Tammuz. - -“Then said he unto me: Hast thou seen this, O son of man? Turn thee yet -again, and thou shalt see greater abominations than these. And he -brought me into the inner court of the Lord’s house, and, behold, at the -temple of the Lord, between the porch and the altar, were about five and -twenty men, with their backs towards the temple of the Lord, and their -faces toward the east; and they worshipped the sun toward the east. - -“Then he said unto me: Hast thou seen this, O son of man? Is it a light -thing to the house of Judah that they commit the abominations which they -commit here? for they have filled the land with violence and have -returned to provoke me into anger; and lo! they put the branch to their -nose. Therefore, will I also deal in fury; mine eyes shall not spare, -neither will I have pity; and they cry in mine ears, with a loud voice, -yet will I not hear them.” (Ezek. 8.) - -I can say with John: - -“One of the seven angels said unto me: I will show unto thee the -judgment of the great whore that sitteth upon many waters; with whom the -kings of the earth have committed fornication, and the inhabitants of -the earth have been made drunk with the wine of her fornications. So he -carried me away into the wilderness; and I saw a woman sit upon a -scarlet colored beast full of names of blasphemy having seven heads and -ten horns. And the woman was arrayed in purple and scarlet color, and -decked with gold and precious stones and pearls, having a golden cup in -her hand full of abominations and filthiness of her fornication: and -upon her forhead was a name written: ‘Mystery, Babylon, the Great, the -mother of the harlots and abominations of the earth.’ And I saw the -woman drunken with the blood of the saints, and with the blood of the -martyrs of Jesus; and when I saw her I wondered with great admiration.” -(Rev. 17.) - -And after the Lord had shown me all these abominations, he took me out -as the eagle takes his young ones on his wings. He brought me into his -beautiful and beloved Zion and he set my feet on the rock of my -salvation. There, he quenched my thirst with the pure waters which flow -from the fountains of eternal life, and he gave me to eat the true bread -which comes from heaven. - -Oh! that I might go all over the world, through this book, and say with -the psalmist: “Come, all ye that fear God, and I will declare what he -hath done for my soul.” - -Let all the children of God who will read this book lend me their -tongues to praise the Lord. Let them lend me their hearts, to love him. -For, alone, I cannot praise him, I cannot love him as he deserves. When -I look upon the seventy-eight years which have passed over me, my heart -leaps for joy, for I find myself at the end of trials. I have nearly -crossed the desert. - -Only the narrow stream of Jordan is between me and the new Jerusalem. I -already hear the great voice out of heaven, saying: “Behold, the -tabernacle of God is with men, and he will dwell with them, and they -shall be his people, and he shall wipe away all tears from their eyes; -and there shall be no more death, neither sorrow, nor crying, neither -shall there be any more pain; for the former things have passed away. He -that overcometh shall inherit all things.” (Rev. 21:34.) - -Rich with the unspeakable gift which has been given me, and pressing my -dear Bible to my heart, as the richest treasure, I hasten my steps with -an unspeakable joy toward the Land of Promise. I already hear the -angel’s voice telling me: “Come; the Master calls thee!” - -A few days more and the bridegroom will say to my soul: “Surely I come -quickly.” And I will answer: “Even so, come Lord Jesus.” AMEN. - - _Printed in the United States of America_ - - - - - EVANGELISTIC SERMONS - -_S. D. 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Lorenz, Ph.D. - - Similar in scope to “The New Mediterranean Traveller” it gives in - systematic and serviceable form “just what the Traveller needs to - know” on a tour of the world. With 8 maps, 60 illustrations, etc., - =$5.00.= - -=The New Mediterranean Traveller= - - With Maps, Plans, Pictures, Etc. =$3.50.= - ------------------------------------------------------------------------- - - Transcriber’s Note - -The many errors in the text have been corrected where it is reasonably -attributable to the printer or editor, or where the same word appears as -expected elsewhere. - -Where the issue can be attributed to the idiosyncrasies of the author -or the era, the text as printed has been retained. Punctuation is -frequently missing at the end of sentences and especially paragraphs, -and has been supplied here. The use of quotation marks is also erratic -at times, and where the voices can be followed, they have been -disambiguated. - -The Table of Contents had several errors in pagination, which have been -corrected for accuracy, with no further notice here. - -The details of each correction are noted below. - - p. xii Appar[a/i]tion of St. Anne Corrected. - - p. xiv on [r/t]he Virgin Mary Corrected. - - Magnific[i]ent Prairies of the West Removed. - - p. xvi is name[d] Vicar General Added. - - p. 5 the mo[f/s]t interesting Corrected. - - p. 11 beau[ti]ful French hymns Corrected. Line - break error. - - p. 14 my parents sent me to an excellent Added. - s[c]hool - - p. 17 man[n]ers Added. - - nothi[u/n]g Inverted. - - the monks of the mon[a]stery Added. - - independant _sic._ - - The infa[i/l]lible pope assures Corrected. - - p. 18 [“]Propter Added. - - p. 19 tra[deg/ged]y Transposed. - - the gentle pres[s]ure of a hand. Added. - - p. 20 d[i/e]spair and anguish Corrected. - - p. 23 Forgiv[i/e]ness Corrected. - - co[u/n]dition Corrected. - - bless[s] Removed. - - p. 24 implac[i/a]ble Corrected. - - p. 25 several thing[s]. Added. - - p. 26 in whic[e/h] they came to my memory Corrected. - - p. 29 those pol[l]uting questions Added. - - p. 30 The misfortune of Mr. B[e]aubien Added. - - p. 31 prece[e]ded Removed. - - p. 38 two or three min[n/u]tes Inverted. - - p. 50 I am a[ /p]pointed to write an address Added. - - p. 68 degrad[a]ing Removed. - - p. 69 to make _asses of every one of us_![”] Added. - - p. 76 is fed with the ph[li/li]osophy of Transposed. - heaven - - p. 77 The “Memoirs du [Conte] Valmont,” _Sic._ Comte. - - p. 78 the relig[i]on of heathen Rome Added. - - p. 81 had taken her form an[y/d] features Corrected. - - p. 82 I ha[v]e spurned the idea Added. - - He was at the s[r/a]me time Corrected. - - Yo[n/u] are right Inverted. - - p. 85 But the greater n[n/u]mber of students Inverted. - - p. 88 a disguised i[h/n]fidel or a hypocrite Corrected. - - our co[t/l]leges and nunneries Corrected. - - p. 90 While looking a[s/t] that spectacle Corrected. - - p. 93 to be so easi[i/l]y deceived Corrected. - - p. 103 Pro[s]testant Removed. - - p. 105 such a h[u/i]gh] fabric Corrected. - - p. 108 obedien[e/c]e Corrected. - - p. 109 relig[i]ous Added. - - p. 121 prostitute?[”] Croix denies it, but Added/Removed. - Ligouri affirms it.[”] - - [“]Utrum liceat Added. - - p. 123 gravit[s/e]r Corrected. - - p. 125 recipiumtur _Sic_ - recipiuntur? - - p. 132 privile[d]ge Removed. - - p. 134 beli[e]ve Added. - - p. 137 h[e/a]beat Corrected. - - p. 139 k[n]ees Added. - - p. 141 IMPURIT[IT]IES Removed. - - b[v/u]t Corrected. - - p. 142 understood by them?[”] Removed. - - p. 146 De[l]saulnier Removed. - - p. 154 present[ni/in]g Transposed. - - p. 157 Christ[ai/ia]nity Transposed. - - p. 160 saf[te]/et]y Transposed. - - p. 167 I[t/n] plain French Corrected. - - f[u/a]ilure Corrected. - - p. 172 idola[rt/tr]y Transposed. - - p. 175 marguill[i]er Added. - - co[n/u] Corrected. - - p. 176 marguill[i]er Added. - - p. 179 I had not[ not] traveled Removed. - - p. 187 a[s/n]swered Corrected. - - p. 204 univer[s]al Added. - - p. 207 beefstake _Sic._ - - p. 213 exc[e]ption Added. - - p. 214 [“]and I do not know Added. - - p. 219 remonst[r]ated Added. - - p. 225 demo[m/n]strated Corrected. - - p. 229 confess[s]ion Removed. - - p. 230 to[ to] me than Removed. - - p. 232 th[ie/ei]r Transposed. - - p. 234 C[a/o]nstantinople Corrected. - - p. 255 or a chalice [t]o celebrate Added. - - p. 257 traf[f]ic Added. - - p. 261 BON D[EI/IE]U Transposed. - - p. 263 breth[er/re]n Transposed. - - p. 272 and yo[u] will see Added. - - p. 288 coun[c/s]ellor Added. - - p. 296 the venerable priest s[s/a]id Corrected. - - p. 300 scar[c]ely Added. - - p. 306 mil[i]tia Added. - - p. 307 h[a]unting Added. - - p. 309 men that[ that] I may tell Removed. - - p. 310 to visit my penitents in g[oa/ao]l Transposed. - - p. 314 said: [“/‘]Your perfectly good behavior Corrected. - - p. 323 inte[a/r]est Corrected. - - p. 327 convales[c]ence Added. - - p. 330 in her power![’]” Added. - - p. 338 glasse[e/s] Added. - - p. 340 Jno / John Corrected. - - p. 346 prohib[l/i]tion Corrected. - - p. 349 disappe[a]r Added. - - p. 352 re[s]pectful Added. - - p. 366 most most monstrous imposture _Sic._ - - p. 376 ben[e]fits Added. - - p. 377 s[n/c]hool Corrected. - - p. 386 Kamour[a]ska Added. - - p. 387 your country and you[r] God Added. - - p. 389 sat[e/c]hel Corrected. - - p. 391 you[n]g Added. - - p. 392 K[o/a]mouraska Corrected. - - p. 394 [S/T]he next Sabbath Corrected. - - p. 398 He knew to[o] well Added. - - p. 420 irre[r/s]istible Corrected. - - p. 434 had given me i[m/n] in my country Corrected. - - p. 439 vivent sa[i]ns s’aimer Corrected. - - esp[oi/io]nage Transposed - - p. 445 a new Sodom[?/!] Corrected. - - p. 450 Cha[p]ter XLIII. Added. - - p. 451 sever[e/a]l Added. - - p. 459 caused me to[ to] choose Removed - - Golia[t]h Added. - - p. 460 like an adder[”] Added. - - p. 463 brandy to[ to] the public squares Removed. - - p. 481 I had once pushed[ pushed] him Removed. - - of any such [s/c]ases Corrected. - - p. 485 is it possible th[r/a]t my church Corrected. - - p. 486 my mental agonies when reading[,] the Removed. - Holy Fathers - - p. 489 Mat[t]hew, Mark, Luke Added. - - over the rest of the church?[’]” Added. - - p. 490 fond of wine![’]” Added. - - that[ a] new arrow Added. - - p. 500 My first tho[n/u]ght was Inverted. - - p. 511 that can befall a ma[u/n]. Inverted. - - in the world th[e/a]n the waters Corrected. - - I will sooner tell the[e], ‘go my Added. - child,’ - - p. 513 any treasonable plan to ru[i]n our Added. - country. - - my good bishop[’]s opinion Added. - - p. 516 much better, I think.[”] Added. - - let every woman have[ have] her husband Removed. - - p. 521 [‘/“]My dear Chiniquy Corrected. - - p. 527 tyrant to with[d]raw Added. - - p. 532 I can hope to poss[s]ess the confidence Removed. - - p. 535 I was not a little su[r]prised Added. - - Your unfor[e]seen exit Added. - - p. 538 among those unfor[e]seen obstacles Added. - - p. 539 our bea[u]tiful prairies. Added. - - p. 540 every one of the first emigra[n]ts Added. - - to dir[r]ect your attention Removed. - - p. 541 It soon became necessa[r]y Added. - - p. 543 You[r] malice against Mr. Chiniquy Added. - - p. 552 “I will do better,[”] Added. - - p. 563 Bishop O’R[a/e]gan Added. - - hanging Bishop Va[n]develd Added. - - p. 564 more agre[e]able to your views Added. - - p. 565 Bishop O’R[a/e]gan Corrected. - - p. 567 see such men in you[r] company Added. - - p. 572 in her co[/n]ception Corrected. - - p. 573 ‘immaculate in her conception.[’]” Added. - - p. 575 Bishop O’R[a/e]gan Corrected. - - p. 578 Is that correct?[”] Added. - - p. 603 Chi[b/c]ago Corrected. - - p. 609 I wa[a/n]ted to consult Corrected. - - p. 618 to the cath[red/edr] of St. Mary Transposed. - - p. 624 It seemed [f/t]hat God had forsaken Corrected. - - p. 625 and soon disap[p]eared as a vision Added. - - p. 630 EXCOMM[R/U]NICATION Corrected. - - axiom had it[s] accomplishment Added. - - p. 634 I had left the[ the] most honorable Removed. - position - - p. 642 a den of th[ei/ie]ves Transposed. - - p. 647 of your iniq[n/u]ity and my innocence Inverted. - - p. 650 your unjust sentenc[a/e] Corrected. - - p. 651 that frat[r]icidal combat Added. - - erection of w[h/i]tch I have Corrected. - - the Roman Catholic hiera[r]chy Added. - - p. 659 “‘If it be so,’ said Terrien, [“/‘]we Corrected. - cannot - - the priest LeBe[i/l\le Corrected. - - p. 663 in charging me so little [t/f]or such a Corrected. - service - - p. 664 have already fallen at their feet![”] Added. - - p. 666 and said, [‘]Philomene what are you here Added. - for?’ - - [“]‘Oh, wretched girl!’ Added. - - p. 669 those Protes[s/t]ant Yankees Corrected. - - p. 671 liberties in the United S[i/t]ates Corrected. - - p. 684 the second wi[i/l]l nearly Corrected. - - p. 686 Protestants were massacre[e]d Removed. - - p. 687 again[s]t the flag of Liberty Added. - - p. 693 Surely nothi[u/n]g could be more Inverted. - pleasant - - p. 695 The una[min/nim]ity with which Transposed. - - p. 696 defend ourselves[.] Added. - - p. 701 usu[r]per Added. - - p. 703 o[r]ther Removed. - - p. 704 [“]Till lately Added. - - p. 707 Promised Land[?] Added. - - p. 708 what is Christian[i]ty if not Added. - - [l/i]f God, in his infinite love Added. - - p. 712 “[‘]Does it not Added. - - p. 717 “‘Oh! No! General, no! no![’] Added. - - p. 722 ‘Mrs. Sur[a/r]att>, will you Added. - - p. 723 going to St. Aloysin’s Chur[o/c]h Corrected. - - p. 724 after their di[o/abolical deed Corrected. - - p. 735 The 4th of April, 1865, the priests of _Sic_ 14th - Rome knew - - p. 736 But we were absolutely unw[l/i]lling to Corrected. - be - - p. 741 I am no[r] more excommunicated Removed. - - p. 743 of putt[t/i]ng an end Corrected. - - p. 749 such a thing.[”] Added. - - p. 753 the same altars.[’] Added. - - p. 756 O’Regan i[t/s] here publicly accused Corrected. - - p. 758 the recantation of th[a/e] unfortunate that/the? - girl - - p. 761 Oc[o]tober 13, 1851. Removed. - - p. 763 t[eh/he] following lines from him Transposed. - - p. 765 two or three witnesses.[”] Added. - - any one.[”] Added. - - p. 767 the very men who publicl[l]y trample Removed. - - p. 768 the bishops have placed [e/o]n my Corrected. - forehead - - I need yo[n/u]r testimony Inverted. - - p. 771 ‘My God![’] My God!’ Removed. - - p. 777 a good and faithful priest.[’] Added. - - Prot[t]estants Removed. - - p. 780 'said to Mr. Dunn[./:] Corrected. - - p. 781 to gi[y/v]e me a written assurance Corrected. - - p. 782 in time for the Chicago train.[”] Added. - - p. 784 GI[E/F]T Corrected. - - p. 787 by that disguised Protestant?[’] Added. - - p. 788 but a poor miserable priest.[”] Removed. - - p. 792 what would become of me[?] Added. - - p. 795 the pardon—of[ of] my sins Removed. - - p. 796 Christ gave to his disc[t/i]ples Corrected. - - p. 802 [‘/“]For ye see your calling Corrected. - - p. 803 refused to leave[ leave] Rome Removed. - - p. 807 do not beli[e]ve in purgatory Added. - - their own bread and butter.[’/”] Corrected. - - p. 810 [“]Let every one Added. - - p. 820 the Presbyterian Church of the U[u]nited Removed. - States. - - p. 822 my colony of Illino[i]s Added. - - p. 823 the following sentence was [o/a]n exact Corrected. - - p. 828 sticks [o/a]nd daggers Corrected. - - p. 831 turn the[e] yet again Added. - - p. 832 for my soul.[”] Added. - - Jord[o/a]n Corrected. - - - - - -End of the Project Gutenberg EBook of Fifty Years in the Church of Rome, by -Charles Chiniquy - -*** END OF THIS PROJECT GUTENBERG EBOOK FIFTY YEARS IN THE CHURCH OF ROME *** - -***** This file should be named 51634-0.txt or 51634-0.zip ***** -This and all associated files of various formats will be found in: - http://www.gutenberg.org/5/1/6/3/51634/ - -Produced by KD Weeks, Richard Hulse and the Online -Distributed Proofreading Team at http://www.pgdp.net (This -file was produced from images generously made available -by The Internet Archive/American Libraries.) - -Updated editions will replace the previous one--the old editions will -be renamed. - -Creating the works from print editions not protected by U.S. copyright -law means that no one owns a United States copyright in these works, -so the Foundation (and you!) can copy and distribute it in the United -States without permission and without paying copyright -royalties. 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