"Do not the Roman Catholics ground their doctrines on the Bible?" said the sheriff. "That they do, and their Bible contains many books that yours does not contain."

"Nonsense, sheriff!" said his enlightened _honor_. "The Papists never read the Bible. I have a boy, Thomas Noonan,--you know him,--and he neither will read it himself, nor listen to it read. The priest won't allow him. No Catholic is allowed to have or read a Bible."

"You state what is not true," said a loud, emphatic voice from behind the stove. It was the voice of Murty O'Dwyer.

"I guess, squire, you are in error there," said the sheriff. "My boy, you know, Patrick, a very strict Catholic, every month at confession with the priest, has a Bible with him in my house, which Bible the priest gave him. I have read the book time and again. Nay, I heard the priest preach out of our Bible last summer."

"Is it not astonishing," began Murty again, "that, though ye all differ in opinion, ye agree in hating and maligning the church of Christ?

Though ye can't 'join in love,' ye know well how to 'join in hate.' Here are unbaptized Quakers, groaning Methodists, blaspheming Presbyterians, faithless Universalists and Unitarians, and humbug spiritual rappers; and yet ye not only coincide in hating the pope, but ye are all intolerant and cruel save this gentleman here," said he, pointing to Mr.

Walter. "Now, will any body tell me whence is this hatred?" said the Irishman, pausing. "Is it grounded on knowledge or well-formed opinion?

No; for ye are all grossly ignorant of the principles and facts of Catholicity, as ye have shown by your statements about the Bible. In truth, it is impossible to evade the conclusion that ye hate the church for the same cause that the devil envied and hated our first parents; namely, because he saw them the heirs of that bliss which he and his rebellious crew had lost."

"Take care what you say, my man; the law does not suffer any person to disparage the Bible so," said the squire, threateningly.

"I am not afraid, sir, to speak my mind, whatever you, as the representative of the law, may threaten. 'Tis really amazing that ye should be so busy and troubled about Catholics, take such pains in kidnapping Catholic children, and forcing Catholic servants to go to listen to your disgusting prayers and bellowing preachers, when your own children are beyond your control; go to bed like cattle, without ever bending a knee in prayer; and if they go to 'meeting,' as it is properly called, it is only to mock the 'old fool' who holds forth to them."

"There is some truth in what he says," added the sheriff, looking at the squire.

"Agree among yourselves first," said the Irish peasant, "before you commence to convert Catholics. Convert the rowdies that crowd your village and city tavern bar rooms before you extend your zeal to those who are in no need of it, or on whom it will be all spent in vain. Agree about the meaning of one single text in your Bible before you hand it to us for our study."

"We all agree it's the word of G.o.d."

"Well, the word of G.o.d cannot contradict itself, and yet the religious system of each of you contradicts that of his neighbor. One man says Christ is G.o.d; another denies this; and both quote Scripture in proof.

This man says bishops are necessary and divinely appointed; the next man denies this totally. The Quaker denies what the disciple of Calvin or Knox believes, while the Universalist ignores what the latter professes; and now the Mormons, spiritual rappers, and Transcendentalists explode the Bible altogether. The Catholic church, with those countless millions of her children that const.i.tute her body, has been reading the Bible and studying it these nineteen hundred years, and never yet, with all her learning, could find two opposite meanings to one single text; never once contradicted herself."

"You don't say the Catholics are allowed the use of the Bible, do you?

or that there was any Bible in the world but the one Luther found in the monastery hid, in the year 1517?" said the elder, who did not well hear, as he was somewhat deaf.

"Do you seriously believe that we Catholics have not leave to use the Bible? I tell you we have, and always had, the unquestioned right to its proper use. Even before the art of printing was discovered by a Catholic, and when books were scarce, a Bible, in large, plain writing, was chained to a stand or desk in each parish church in most countries, so that all who wished could read. I saw one of these stands, which turned on a pivot, in an old Catholic church in Yorkshire, England, where it remains to this day. And as regards the absurdity that Luther found the only copy of the Bible extant in a monastery or university, that story is refuted by the fact that there were millions of Bibles, and countless editions of it, printed before Luther was born. Indeed, I have just read in this Protestant paper, here, that there is a Bible in Cincinnati, printed in 1470; that is, nearly fifty years before Luther began to revolt."

"Why, Betsey Darcy, that jined our kirk at the late revivals, told us, public, in the meeting house, that the priests in Ireland would not allow any Catholic to read the Bible; and she said that was the first one she ever saw which I handed to her," said the pious elder.

"Don't you believe her, elder," said Murty, "for I saw that same girl handle a true Protestant Bible in Ireland, when she attempted to father her illegitimate child on an honest man, but when she was, instead, convicted of perjury the most gross. She has had two other fatherless children since she came to 'free America;' and now, after having been rejected from the humblest society of Catholics on account of her immoralities, she, of course, takes refuge among the impeccable saints of Presbyterianism, where she ranks high in the scale of sanct.i.ty."

"Sartin," said the sheriff; "she is a hard one, I do believe. I saw her drunk at the donation visit of dominie Grin.o.ble, last winter."

"Yes," said Murty, "when you get such a convert as this unfortunate reprobate, you boast and write tracts to herald the conquest; but such conversions as those of Spencer, Brownson, Wilberforce, Newman, Lords Camden, or Freeling, are as nothing in your eyes. You stuff your ears when you hear of them, cautiously keep them out of hearing of your sons and daughters, and these glorious conversions never appear in your shabby, lying newspapers. I do really pity the blindness of Protestants," said he, rising and walking out of doors.

Next day after these events, the funeral of uncle Jacob took place, and these ministers, whom, while he lived, he could not endure, and who heartily hated him, came, when he was dead, to offer their services over his remains. If any thing was required to show the meanness and inconsistency of Protestantism and its teachers in this country, it is the readiness with which they will officiate over the body of a man dead, over whose soul, while living, they could exert not the smallest influence. We have known several instances where Methodist and Presbyterian hirelings, in consideration of the fee of three or five dollars paid them, preached long sermons, and opened the gates of _their Elysium_ to the souls of men who became converted from the sects to which these hireling parsons belonged. Nay, in cases where the deceased committed suicide by hanging or poisoning, we heard parsons officiate, and promise the friends, for certain, that the soul of the suicide was in glory, because sometime ago he happened to get religion, or join the Sons of Temperance, or conform to some other requirement of fanaticism.

Thus, in the present case of uncle Jacob, Mr. Barker, the Methodist, and Parson Grin.o.ble, the Presbyterian, and Mr. Gulmore, another style of Presbyterianism, all three vied to see who would _be hired_ to do the last service to him whom, while alive, they all despised. Mr. Gulmore, however, had the best luck, and accordingly mounted the pulpit to pa.s.s sentence on the departed soul of uncle Jacob. He descanted for a considerable time on the virtues of the deceased while young, told all he knew of his religious experience, not forgetting the virtues of the entire family, and what they had done for religion by circulation of tracts, by subscription to Bible societies, by adopting and raising of dest.i.tute orphans, and other good deeds, all tending to the honor of Calvinism. "The only instance of any thing like want of belief that happened for a hundred years in the family," said he, "was the seduction of our brother to the ranks of Popery. His faith was weak, my friends,"

he continued; "but if he did not believe strongly, _we believed_, and our faith saved him. His soul is in glory, I have no doubt. The faith of his family and all our faith saved him. Glory be to the Lord. Amen."

The conclusion of this discourse was applied to the warning of the faithful against the influence of the Papists; the necessity and obligation inc.u.mbent on all to compel their Catholic servants to join their prayer and other meetings; and, above all, to take care that all Popish books and publications, should be excluded from their houses. "We are fallen on dangerous times, my friends," he said; "and if the friends of the Bible and free religion do not combine their efforts against the common enemy, our inst.i.tutions are doomed, and the glory of our country is extinguished forever."

The reader is not to imagine that Mr. Gulmore and men of his cla.s.s are so brutally ignorant as some would imagine. When, therefore, we hear them speak of our _inst.i.tutions_ being in danger, they mean the _inst.i.tutions_ of heresy and sectarianism; namely, parsons, and their wives and children, and countless sects and contradictions in creed--inst.i.tutions that, sure enough, are in imminent danger, and doomed to fall before the irresistible and unerring progress of Catholicity. But will this divinely decreed result be injurious to the progress or prosperity of the republic? On the contrary, there can never be a real union among the States till the minds of the people, north and south, are united in faith and sentiment. And by the annihilation of sectarianism and its castes, the people will be freed from a very burdensome tax now going to the support of a large and lazy body of men, women, and children, whose only object in existence seems to be to eat and consume, and who, besides, by their idleness and habits, keep up a system of detraction, jealousy, and discord among otherwise well-disposed citizens, that, like so many cancers, are eating into the very vitals of the public morals. Let not the American citizen, therefore, bewail the certain decline and rapid decay of the _inst.i.tutions_ of sectarianism, but rather pray for the dawn of that glorious approaching day when, as we are but a one people and a united nation, we may have but one religion, and a country that will know no sectional divisions.

CHAPTER XVII.

"HE AND HIS WHOLE HOUSE BELIEVED."

Paul, now, though full of anxiety and care on account of his young charge, was comparatively well off. His good fortune removed him from the neighborhood of all that was low, fanatical, and cruel in New York, to the capital of Vermont. And he felt the change for the better, sensibly, in quitting the birthplace of "Millerism," and going into a comparatively enlightened region. He thought there were, as he said, some gentlemen and ladies here in Vermont; but he could never see one of either species, properly so called, where he lately lived. The truth was, Mr. Clarke, his present employer, was a well-bred, full-blooded Yankee; and though his notions of Catholicity were such as he gleaned from the rabid discourses of half-educated preachers, and a few anti-Popery tracts which he read, his gentle and n.o.ble mind could not sanction for an instant any thing like persecution on account of religion. Hence, besides the favorable impression which the talents of Paul made on him, he considered it time to show him some kindness, to compensate for the ill treatment he underwent under the machinations of Parson Gulmore and Amanda Prying, and their clerical a.s.sociates.

"Paul," said Mr. Clarke, on Sat.u.r.day night, at supper, "I am glad you are beginning to like this part of the country. I will endeavor to convince you that all America is not like your late home in York: all parsons are not like Mr. Gulmore, whose conduct in regard to your letters I cannot sufficiently condemn; nor are all young ladies of the same temper as Miss Amanda Prying."

"I do not blame Amanda much, sir," said the youth, fearing that he might be led to any thing bordering on detraction; "she was very kind to me in all things, except that she wanted to keep me from ma.s.s, and tried to force my sister and myself to attend Mr. Gulmore's church."

"That was very wrong of her, Paul. I do not think Miss Martha, here, will be so cruel as to require you to do any thing against your will; nor would she interfere with your letters to your friends, as I have no doubt Amanda has interfered. Well, Martha," said the good-natured father, looking with pride towards his eldest daughter, a bright girl of sixteen, "are you going to force Paul with you to church; to compel him, whether he likes it or not, to eat flesh meat on days forbidden by his church? And will you forbid him to write to his uncle, who, I doubt not, is a very respectable gentleman in Ireland?"

"G.o.d forbid, father, that I should be guilty of half that. However, we shall be very glad if Paul comes to our meeting house, seeing we often go to hear the priest, Father O'C----, of the Catholic church."

"I should be very sorry to disoblige any body, but especially one so amiable as yourself, miss," said Paul; "but I do not think I can conscientiously go to any church except the Catholic church."

Mr. and Mrs. Clarke smiled, and a significant glance pa.s.sed between them at the gallantry of this speech.

"Why, Paul," said he, "I think you are a leetle too particular. It would do you no harm to hear our preacher, Mr. Holdforth; I do not see what can be wrong in it, no more than our going to hear the priest."

"The only difference is," said Paul, quickly, "that our religion and service being right, and yours being wrong, you can attend our service without scruple, but I could not attend yours without sin. It would be a loss of time, a bad way to spend the Sabbath, or Sunday; the sin of curiosity, or the danger of being an encourager of, or countenancing, a false worship, unauthorized by G.o.d or his church."

"Ah, Paul," said the editor, "this is taking a high ground, and rather a new one to me; and besides, this is not very logical, for this is what we want to see. This is just the question in dispute between the Roman Catholic church and the Protestant; viz., to which of the two belongs true and lawful worship."

"You are a lawyer, sir," said Paul, "and you must know well the evidence is all in favor of the Catholic church--being that founded by Christ, and ruled and guided by the apostles. For, go back to the very apostolic ages, and you will find the rites and the ceremonies of the church, recorded in the writings of the ancient fathers,--as, for instance, in the works of Tertullian, Ireneus, Ignatius,--to be the very same as those now practised in the Catholic church in this country and all over the world."

"I confess, Paul," said he, "that the external evidences are rather favorable to Catholicity; but we princ.i.p.ally depend on internal evidence, or the feelings of our minds."

"That," said Paul, "is no evidence at all; for you have to do with external facts. Inst.i.tutions, history, monuments, testimony of men, customs, and habits, are the only evidence you can bring to bear on this controversy. How would you like to try a criminal by internal evidence--to tell a jury that you had 'internal evidence' of the innocence or guilt of the man accused? How could you discover whether or not Caesar lived by the light of internal evidence? Is it by internal evidence you learn that such cities as Rome, Paris, or Constantinople exist? No, sir; it is by _external_ evidence, which is altogether in favor of our church; and this is more valuable than all the internal evidence that ever existed in the minds of fanatics, from Simon Magus to John Wesley, or from the Gnostics to the spiritual rappers."

"Husband," said Mrs. Clarke, "I am afraid of your reputation in this argument about religion."

"Madam, it is not _reputation_ I seek, but truth; and if I can find it in the Catholic church, I shall embrace it myself, and all my family."

"You may bid adieu to most of your subscribers, then, after you become a Roman Catholic," said madam.

"My dear wife," said he, impressively, "you ought to know me sufficiently well to be convinced that not only the success of my journal, but even the entire of my means, with my personal feelings, would be willingly sacrificed by me, in order to secure for myself, and for you all, what is infinitely beyond all earthly or temporal considerations; namely, the salvation of our immortal souls."

"I did not want to insinuate, my dear, for a moment, that you could be influenced by such a consideration as the success of your journal in a matter of such everlasting importance. I only dropped the remark casually and without reflection," said madam.

In order to explain more fully the seriousness of Mr. Clarke's desire to learn more and more regarding the Catholic church, and to account for his rather too easy concession to the arguments of Paul, we think it right to state that he had lately become a member of a literary and religious society established in his native city, under the presidentship of a minister of an Episcopal church. The object of this society, partly religious and partly literary, was to infuse a new spirit into the thinning ranks of Episcopalianism, by searching for, and bringing to light, in the popular form of lectures and dissertations, the evidences in favor of Protestantism, which, they supposed, were to be found in the writings of the primitive or ante-Nicene sages of the church. We do not think it would be appropriate to cla.s.s this society under the appellative "Puseyite," for they had no direct connection or communication with that now rather celebrated school of schismatics, but undoubtedly the objects of both were a.n.a.logous. Mr. Clarke's occupation was so much confined to the business of his lawyer's office, and his time so much engrossed by the attention required of him as an editor, that he had very little leisure to attend the regular meetings of the society, of which he was elected an honorary member; and hence, while he was at home and at the table, the whole discourse was on religion; for these were his only leisure hours. Paul he found not only well instructed in his religion, but capable of explaining very satisfactorily to him various points connected with such an important matter as that on which his mind of late turned its attention, and on which he desired the fullest information.

Great was the joy and consolation of Paul, after the dialogue given above; and long and fervent were his thanksgivings to G.o.d, for choosing him so far to be the instrument in bringing his employer to the resolution of _examining_ Catholic doctrines. For who ever seriously examined and did not find the truth? "No," said Paul to himself, "never did any body examine into or compare the relative claims of the Catholic church and her countless opponents to be considered divine, that did not decide in favor of the former." And well knowing that Mr. Clarke was a man not to be turned aside from his resolution by any human motives or selfish considerations, Paul wisely concluded that "he and his whole house" would become reconciled to the church. And so they were. Mr.

Clarke was the first member of the "Literary and Religious Society of Vermont" who became a convert. The next was the reverend president of the society; afterward one and another, till the entire society, consisting of some fifty members, submitted themselves to the sweet yoke of faith; and now there is a church, a resident priest, in that very locality, and using the very meeting house where the ex-Episcopalian minister preached. Under G.o.d, all these conversions were owing to the tact, prudence, and other admirable virtues, as well as the thorough Catholic education, of Paul. To this very day, Mr. Clarke, the Rev. Mr.

Strongly, and many other members of the society acknowledge that it is to the circ.u.mstance of Paul's living in Mr. Clarke's family that he owed his conversion, and that the secession of Mr. Clarke from their ranks was what princ.i.p.ally hastened the conversion of the whole society. Thus G.o.d frequently makes use of what appears to us very inadequate means to the most glorious results. Thus are the weak and humble of his church made use of, like David, to subdue her enemies, and bring them under the salutary sway of her dominion. And while this servant boy and that hired girl are acting the hypocrite in attending this master's meeting, or joining his long prayers, or eating meat on Friday, in violation of the precepts of the church, they are becoming stumbling blocks on his way to salvation--resisting the design of G.o.d, who wishes all men to be saved, as well as ruining their own souls. "He that despiseth small things shall fall by little and little."

While these events were the order of the day in Vermont, the proselytizers in York were not idle. Amanda now, since Paul had not only left the house, but even went away from the neighborhood, thought she, and her coadjutors the parsons, would have little difficulty in converting Bridget. But the latter now, besides having once a month an opportunity of hearing ma.s.s,--the new priest, Father Ugo, having made it a rule to visit the railroad laborers as often as he could, and being pretty well grounded in the catechism,--in addition to these very important aids to combat temptation, Bridget had also Murty O'Dwyer, who was hired in the house, to take up the cudgels for her against Amanda and Parson Gulmore.