Popery! As It Was and as It Is. Also, Auricular Confession; And Popish Nunneries. William Hogan
Читать онлайн книгу.
may lose its bloom, and pass away. A state of things may arise in this country, when its executive may be a Papist, its judiciary Papists, and a majority of its population may be Papists. These things are not beyond the range of possibility; and are you sure that your own descendants, and those of the pilgrim fathers, may not, one day or other, give this republic as a free gift to the head of the Papal church? You are now strong—so was Rome. Your power is now irresistible—so was that of Rome and other countries. Your arms are invincible—so were those of Rome. You are now distinguished all over the world, for your progress in the arts and sciences; the world looks to you as models of patriotism and pure republicanism—so did the world once look to Rome. But what is Rome now, and what drove her from the high position she once occupied? I will tell you;—the intrigues of the Popish church. And a similar fate awaits you, unless you cut off all connection, of whatever name, between the citizens of the United States and the church of Rome. While this sink of iniquity breathes, it will carry with it destruction and death wherever it goeth.
We have had several histories of the Popes, and the first mention made of donations to them, at least of any comparative value, is by Anastasius, who wrote about the beginning of the tenth century, or a little before the close of the ninth. He informs us that Charlemagne conferred upon the Holy See (as that hotbed of iniquity is impiously, even at the present day, called) whole provinces, and acknowledged that they belonged to the Pope by divine right; though it is well understood, and denied by no competent historian, that Charlemagne never even owned these provinces. It is well known to the readers of history, that there existed no empire of any extent, but that of the East, until the beginning of the eighth century. Charlemagne assumed the title of King of Italy, in the year eight hundred. He received homage from the Pope, and so far from being subject to him, he acknowledged no divine right in him; but on the contrary, he held the Pope in strict subjection to himself. He even went so far as to prohibit the Holy See from receiving donations of any kind, when given without the consent or to the prejudice of those who had just and equitable claims to them.
This, if there were no other proof, is sufficient to show that neither the Popes nor the Holy See had any pretensions to universal supremacy, or to supremacy of any kind, as far down as the eighth century. It will not be denied that the civil authorities of Rome were liberally disposed towards the Popes or fathers of the church in the early days of Christianity. The Emperor Theodosius the Great, who died in the year three hundred and ninety five, recommended to all his subjects to pay "a due respect to the See of Rome." Valentian III. commanded his subjects "not to depart from the faith and customs of the Holy See." It will however be borne in mind, that this Valentian was acknowledged emperor at the age of six, and his affairs were managed principally by his mother. So dissipated were his habits, that he finally fell a victim to them. But up to this period there is no evidence whatever that the Popes either claimed or exercised temporal authority.
About this time several councils met for the purpose of adjusting disputes that arose between the sons of the successor of Charlemagne, who unwisely, as historians suppose, divided his empire into three equal parts among them. It was at one of these councils, that the doctrine of the divine right of Popes to temporal authority was first broached by the production of some of those forged documents to which I have heretofore alluded. Pope Gregory the Fourth took an active part in fomenting the dissensions which necessarily arose from the division which the successor of Charlemagne had made of his empire among his sons. The Pope, with that craft peculiar to all ecclesiastics of the Roman Catholic denominations, was active in widening the breach between father and sons, and having effected this to his content, his next move was to sow further dissensions between the sons themselves, and finally to create such a general confusion and dissatisfaction among all parties, as to render a mediator necessary. Having attained his object, he offered his services to the Imperial Father, and it was accepted. He presented himself at his camp, obtained an entrance, and what were the consequences? History tells the tale—it was a tale of treachery.
Americans will bear in mind that Roman Catholics believe their church to be infallible; that she never changes; that what was deemed right by her in the days of Gregory and those of his immediate successors, is right now, and, vice versa, what she deems right now was right then. In a word, the church of Rome is infallible. This is believed by every one of her members at the present day. It is taught by every Popish bishop and priest in the United States.
The following curse is contained in the Roman Catholic Breviary, in which, every Romish priest reads his prayers three times every day. "Qui dicit ecclesiam catholicam Romanam non esse infallilrilem, anathema sit—Whoever says that the Roman Catholic church is not infallible, let him be accursed." Such is the belief of every Roman Catholic. Will not Protestant Americans pause and reflect for a moment? The population of the United States is about twenty millions, and about two millions are Papists. Consequently, seventeen millions and a half of our people are accursed and damned, according to the doctrine of the Romish ritual; and yet we Protestants are called upon to extend the hand of friendship to these Papists, and our legislators are asked to grant them charters to build colleges, churches, nunneries, and monk-houses, not for the purpose of teaching the growing generation the revealed will of God, as read in the Scriptures, but to persuade them that all other religions, except that of Rome, are erroneous; that their parents, brothers, and sisters, are heretics, accursed forever, and by implication entitled to no allegiance from them.
The Pope is now setting on foot a movement which is intended to embrace the whole world, and of which he desires Rome to be the sole representative, centre, and circumference. The powers of the Pope have met with several severe shocks since the Reformation. His forces have been broken, his armies of Jesuits, his friars of all orders, Dominicans, Franciscans, and Capuchins, have been scattered and enfeebled. He determined to arm himself afresh, and this new world appeared to him as the safest ground on which he could unite his scattered forces in Europe. This he well knows cannot be done, without throwing some fire-brand of dissension among our people, which at this moment he is trying to effect; and which nothing but the resistance offered to him by American Republicans can check or prevent.
On the continuance, strength, and union of this party, depends the stability of our government. This the Romish priests and bishops well know, and are beginning to feel; and hence they are denouncing them from their pulpits, and in all their presses. But no Protestant opposes this party Why call it a party? It is no party. It is but the spontaneous move of the good and the virtuous of all parties who love their God, their Bibles, and their country, and upon whose strong arm and bold hearts rests the question whether Americans shall be free or the slaves of his royal holiness the Pope of Rome. Often have I lifted my voice, a feeble one, indeed, in favor of American Republicans. I believe their cause is the cause of God and freedom, and upon them every American and every Protestant foreigner must rely for protection against the merciless spirit of Popery.
It requires no stretch of imagination to fancy a difference of opinion, or even of interest, between the citizens of this country. Suppose, for instance, that the North and South were at variance; suppose them actually at war with each other; what would be the course of the Pope's emissaries, hundreds of whom are now roaming through this land? The safest course and the surest mode of ascertaining what they would do in such an event, is to look back and ascertain what they have invariably done under similar circumstances. It is seldom wrong, and as a general principle it is safe, to judge of the future from the past; and if so, there can be no doubt of the course which Jesuits and Roman Catholics would pursue in the event of any difficulties or collisions between the people of the different sections of this country. Would they try to reconcile them? Did they ever do so in a like case? What was the conduct of the Jesuits and Popes as early as the eleventh century, when the Roman people differed in opinion as to their form of government, and some points of religious faith? The Pope laid an interdict upon the whole people; the weaker party was overpowered by the Papal authorities; and their leader, as Flewry informs us, was burned alive by order of the Pope Adrian. Frederick, called Barbarossa, who was the tool of the Pope on this occasion, became the next victim to his barbarity. And why? what had he done? what crime did he commit against the state? His only crime was—he refused to hold the Pope's stirrup. For this he incurred the displeasure of Adrian, nor did he ever enjoy a day's peace until the Pope seduced him into an expedition against Saladin;