Chapter 12

"More than 3,000, it is confidently said, have been naturalized in this city (New York) alone since the first of October. It is an alarming fact that this foreign vote has decided the great questions of American policy, and contracted a nation's gratitude."

And after they achieved the victory of 1844, Brownson came out with this avowal:

"Heretofore we have taken our politics from one or another of the parties which divide the country, and have suffered the enemies of our religion to impose their political doctrine upon us; but it is time for us to begin to teach the country itself those moral and political doctrines which flow from the teachings of our own Church. We are at home here, wherever we may have been born; this is our country, and as it is to become THOROUGHLY CATHOLIC, we have a deeper interest in public affairs than any other of our citizens. The sects are only for a day; the Church for ever."

When Gen. Cass made his speech in the Senate, in 1852, in favor of free worship and the rights of conscience for Americans abroad, reflecting on the Catholics by name, Brownson came out in his October number, and said:

"We are glad to see Gen. Cass laid on the shelf, for we can never support a man who turns radical in his old age."

In the same number, Brownson continues:

"The sorriest sight to us is a Catholic throwing up his cap and shouting, 'All hail, Democracy!'"

This too at the very time he was supporting the Democratic party in the Presidential contest! He would sooner have heard the cry, "All hail, Catholicism!" and he was only using Democracy as an instrument to advance his primary wish!

We offer no comments on the foregoing extracts, of our own, but leave every reader to judge for himself. The price of liberty is eternal vigilance. We apply the remark to religious as well as civil liberty. All we ask of the people is to be vigilant. Do not support men at the ballot-box who are in league with these enemies of our Republic, and of the Protestant religion!

Behold the enemy is at our gates! A foreign priest has been lecturing here in Knoxville, within the last ten days, avowing sentiments similar to these, and claiming that this country would ultimately become a Catholic country! The crisis is approaching! Rouse up, Americans, and hasten to your country's salvation! Not a moment is to be lost! GOD AND OUR COUNTRY, must be the watchword of every Christian and patriot, of every political party in the land. America expects us all to do our duty!

And is there no cause for alarm?

Eighteen months ago, a Protestant minister, Baptist, Methodist, or Presbyterian, might expose Romanism, and warn his congregation against its corrupting influences, for hours at a time--come down out of his pulpit, and his congregation would, without distinction of party, say, "Well done, good and faithful servant!"

But let him now dare _allude_ to Romanism--he offends one-half of his congregation--he is _preaching_ politics--they will hear him no more; or forsooth, which is more common, they will withhold his support and starve him out! Are not these signs alarming?

But here in Tennessee, _Protestant_ Tennessee, on the 15th of May, 1855, the _Nashville Daily Union_, the organ of the self-styled Democratic party, came out at the Capital of the State with this daring broadside against the Protestant clergy and their religion:

"A Church that can boast of an existence of thirteen centuries--passing through all the various vicissitudes of her eventful career unscathed, can certainly show, with all her atrocious barbarity, many bright spots which may be placed in favorable contrast with the Protestant Church, with its thousand and one wrangling sects. Men are beginning to see through the transparent gauze that veils this Know-Nothing movement. They are beginning to ask 'What has Protestantism done for the world? What has she done to alleviate and elevate the down-trodden? Is the race any better off for having accepted her faith? THESE REVEREND HYPOCRITES--these scribes and pharisees, are treading on a terrible volcano. They will find their treasonable schemes and infernal plotting against the liberties of man tried and condemned by the pure light of God's own truth and love, which shines and throbs in every pulsation of humanity's heart. If Protestantism prove recreant to her high trust, she will have to pass the ordeal of enlightened public opinion and be consigned to her merited obscurity.

"Popery, with all its crimes against God and man, adapts itself to the times and to the circumstances, and thus saves itself from being absorbed in the mass of conflicting elements."

THE CATHOLIC QUESTION--No. 4.

A Catholic Priest the Minister from the Rivas-Walker Government--Nicaragua, Texas, and Gen. Jackson--Bishop Hughes and Orestes Brownson--Buchanan bidding for the Catholic vote--A. H. Stephens, of Georgia--Lord Baltimore and Religious Toleration.

Three months ago, PARKER H. FRENCH arrived in Washington, as the Representative of the Walker Government of Nicaragua--an American-born citizen and a Protestant--but the Government declined to recognize him, upon the ground that Walker's Government was not established even _de facto_. Since then, our Government has recognized Walker's Government, and endorsed his war upon Costa Rica, although the former objection of our Government lies with as much force against such recognition now as it did three months ago. That the approach of the Cincinnati Convention, and the importance of conciliating the "Young American" wing, and the Filibustering division of the Democratic party, had great influence in producing this recognition, there can be no sort of doubt. But a still more palpable reason why this Government gave its sanction to the Rivas-Walker Government is, that PADRE VIJIL, the second Minister sent here, is a ROMAN CATHOLIC PRIEST, and a shrewd Spaniard--better understands the influences that prevail at Washington. When we remember that a Roman Catholic, and a member of the Order of Jesuits, is a member of Pierce's Cabinet, the Postmaster-General--and when we remember that Democracy now, without the Catholic-Foreign vote, is almost a nullity in the United States, we have a clear solution of this preference given the Spanish priest, PADRE VIJIL, over the American citizen, but a few weeks afterwards! As a sign of the times, the fact is one worthy of note. It shows, at least, that when Protestantism cannot prevail with the Administration of Pierce, Roman Catholicism can; and that hence, when we proclaim the power of the Pope, even in America, we but utter demonstrable facts. Romanism is even carrying Democracy from all its old wayside land-marks. In December, 1836, GEN. JACKSON sent a special message to the Senate of the United States, in relation to a proposition to recognize the new Government of Texas, and he gave reasons _against_ it, which are exactly applicable to this Rivas-Walker affair:

"Upon the issue," he says, "of this threatened invasion by Mexico, the independence of Texas may be considered as suspended; and were there nothing peculiar in the relative situation of the United States and Texas, our acknowledgments of its independence at such a crisis could scarcely be considered as consistent _with that prudent reserve with which we have heretofore held ourselves bound to treat all similar questions_."

The existing Government of Nicaragua is in a far more critical condition now than that of Texas was in 1836, when Gen. Jackson went on to say:

"It becomes us to beware of a too early movement, as it might subject us, however unjustly, to the imputation of seeking to establish the claim of our neighbors to a territory, with a view to its subsequent acquisition by ourselves. Prudence, therefore, seems to dictate that we should still stand aloof, and maintain our present attitude, if not until Mexico itself, or one of the great foreign powers, shall recognize the independence of the new Government, at least until the lapse of time or the course of events shall have proved, beyond cavil or dispute, the ability of the people of that country to maintain their separate sovereignty, and to uphold the Government constituted by them. Neither of the contending parties can justly complain of this course. By pursuing it, we are but carrying out the long-established policy of our Government--a policy which has secured to us respect and influence abroad, and inspired confidence at home."

But Romanism is rapidly leading Democracy to the Devil! Archbishop Hughes--the head and front of the Papal Hierarchy in this country--has openly declared the grand aim and object of the Catholic Church is "TO MAKE ROME THE DISTRICT OF COLUMBIA FOR THE WHOLE WORLD!" This same Archbishop is now engaged in raising an immense fund, for the avowed purpose of ESTABLISHING A COLLEGE IN ROME, for the education of a high order of Priests and Jesuits for the United States; the Roman Pontiff deeming the education of Priests defective if obtained in this land of liberty! This same Archbishop Hughes has now actively enlisted for the Presidential contest, for 1856, in order, to use his own language, "TO BREAK THE SPINAL CORD OF THE AMERICAN PARTY." The Irish Catholic vote is to be fused with the Black Republicans in the North, to prevent the success of the Fillmore ticket, and the Irish and German Catholic vote is to be cast for Democracy in the South and North-West--the Archbishop stipulating for special legislation for Rome, and for promoting this mammoth college!

ORESTES BROWNSON, a leading Catholic authority, and the editor of Archbishop Hughes's organ--one of the most zealous as well as able advocates of Romanism in America--declares: "THE POPE IS MY INTERPRETER OF THE CONSTITUTION OF THE UNITED STATES!" The Supreme Court at Washington is subordinate to the Vatican, situated at the foot of one of the seven hills upon which Rome is built! Through the influence of the _Jesuit_ who is a member of Pierce's cabinet, the Papal Nuncio, who was sent from Rome two years ago, clothed with _foreign_ authority, was received by our government at Washington, and sent around the lakes to the North-West at government expense; and allowed to adjudicate upon a secular question AFFECTING TERRITORIAL JURISDICTION in the great State of New York!

Mr. Buchanan, one of the several candidates before the Cincinnati Convention for the Presidential nomination, said, in a public speech in Baltimore, just before the meeting of that Convention, _by way of bidding for the Catholic vote_:

"In the age of religious bigotry and intolerance, Lord Baltimore was the first legislator who proclaimed the sacred rights of conscience, and established for the government of his colony the principle, not merely of toleration, but perfect religious freedom and equality among all sects of Christians."

Lord Baltimore was a Catholic; and with a view to enlist the same influence, HON. ALEXANDER H. STEPHENS, of Georgia, sent forth a published speech last summer, from which we make the following extract:

"The Catholic colony of Maryland, organized under the auspices of Lord Baltimore, was the first to establish the principle of free toleration in religious worship on this continent.

"The Colony of Maryland afforded protection to _all_ persecuted sects."

Now, in order to judge of Mr. Buchanan's "_perfect religious freedom and equality_," and Mr. Stephens's "_principle of free toleration_," let us examine an Act passed April 21, 1649, when Lord Baltimore was in the zenith of his power:

"Denying the Holy _Trinity_ is to be punished with _death_, and confiscation of land and goods to the Lord Proprietary (Lord Baltimore himself!) Persons using any reproachful words concerning the Blessed Virgin Mary, or the Holy Apostles or Evangelists, to be fined L5, or in default of payment to be publicly whipped and _imprisoned, at the pleasure of_ his Lordship, (Lord Baltimore himself!) or of his Lieutenant-General." _See Laws of Maryland at large, by T. Bacon, A. D. 1765._ _16 and 17 Cecilius's Lord Baltimore_.

S. F. STREETER, Esq., of Baltimore, is the author of a work entitled "_Maryland two hundred years ago_." In this work, at page 26, Mr. Streeter says:

"The policy of Lord Baltimore, in regard to religious matters in his colony, has, in some particulars at least, been misapprehended and therefore misstated. The assertion has long passed uncontradicted, that toleration was promised to the colonists in the first conditions of plantation; that the rights of conscience were recognized in a law passed by the first assembly held in the colony; and that the principal officers from the year 1636 or '37, bound themselves by on oath not to molest on account of his religion any one professing to believe in Jesus Christ. I can find _no authority_ for _any_ of these statements. Lord Baltimore's first and earlier conditions of plantation breathe not a word on the subject of religion: no act recognizing the principle of toleration was passed in the first or in any following assembly, until fifteen years after the first settlement, at which time (1649) a Protestant had been appointed Governor, and a majority of the Burgesses were of the same faith; and when, _for the first time_, a clause involving a promise not to molest any person professing to believe in Jesus Christ, the words "and particularly a Roman Catholic," were inserted by the direction of Lord Baltimore in the official oath."

McMahon, the tried friend of Lord Baltimore, speaking on this same subject, says:

"The proprietary dominion (Lord B.'s) had never known that hour, (when there was opportunity to persecute.) The Protestant religion was the established religion of the mother country, and any effort on the part of the Proprietary (Lord B.) to oppress its followers would have _drawn down destruction on his government_. The _great body_ of the colonists were themselves Protestants, and, by their _number_ and their participation in the government, they were fully equal to their own protection, and _too powerful_ for the Proprietaries in the event of an open collision."

Thus it will be seen that in Maryland, as everywhere else, in all past ages, so far as toleration is concerned, it was granted _to_ Catholics--never _by_ them.

THE CATHOLIC QUESTION--No. 5.

Popish aims at supremacy--Avowals by distinguished Catholics--The order of Jesuits--Startling disclosures and authentic references!--The strength of Romanism in the United States!

The Romish hierarchy aims at supremacy in the Church and the State. It is nothing more nor less than a great _political_ system, arrogating to itself the right to sway the spiritual and temporal concerns of men--a right it claims to have derived from God, and that therefore the Romish Church is above all, and may rule all. Hence the conspiracy against our government emanating from the Vatican, and planned by the Pope, his Cardinals and Bishops, in the late grand council at Rome! They there and then resolved on affecting the objects of the _Leopold Foundation_, established in Vienna, May 13, 1829, to support Catholic missionaries in the United States. Every member of this Society--and its branches are numerous, being scattered over the whole earth--agrees to offer prayers daily to _St. Leopold_, and every week to contribute as much as a _crucifix_. The valley of the Mississippi has been surveyed and mapped by the Jesuits, under the directions of the Vatican, and Popish Cardinals in Europe are boasting of the certainty of their subjecting this land of freedom at no distant day to papal supremacy! Rev. Dr. JAMES, an eminent clergyman of England, says:

"The Church of Rome has determined to compensate herself for her losses in the old world, by her conquest in the new."

Hence, too, a Papal editor in Europe conducting a Catholic organ, and advising vigorous measures for the extension of Papal power, says:

"We must make haste--the moments are precious--America may become the centre of civilization."

The Rev. Dr. Reze, of Detroit, a priest of distinction, who is now in custody at Rome, a few years since, writing from Michigan to his master, the Pope, says:

"We shall see the truth triumph--the temple of idols overthrown--the seat of falsehood brought to silence--and all the United States embraced in the same faith of that Catholic Church, wherein dwell truth and temporal happiness."

A Catholic priest in Indiana told a Protestant minister, an able Methodist clergyman, in a controversy, "The time will come when Catholics will make Protestants wade knee-deep in blood in the valley of the Mississippi!"

Bishop England, one of their master-spirits in this country, in a letter to the Pope written from Charleston, and which was so good that his Holiness caused it to be published, said:

"Within thirty years, the Protestant heresy will come to an end. If we can secure the West and South, we will take care of New England."

This same dignitary said to his brethren at Vienna in that memorable letter, by way of advice and encouragement:

"All that is necessary is money and priests, to subjugate the mock liberties of America."

The Jesuits profess to be a more devoted branch of the Pope's army than any other order. The Abbe De Pradt, formerly Roman Archbishop at Malines, calls them "the Pope's zealous militia:" another correctly calls them "the Pope's body-guard, organized for the express purpose of defending the Papal See, and undertaking a spiritual crusade against heretics." Pius VII., in his Bull of August 7, 1814, reestablishing the order, which Clement XIV. had suppressed, says: "We would be guilty of a great crime," if, amid the dangers threatening the Papal interests, and "if, placed in the barque of Peter, tossed and assailed by continual storms, we refused to employ the vigorous and experienced rowers who volunteer their services in order to break the waves of a sea which threatens every moment shipwreck and death."

The presumption is, that "these vigorous and experienced rowers who thus volunteer their services," have some moving principle, some hidden spring, which moves with that oneness and constancy under all discouragements. The watch does not show the spring that sets it in motion: who that looks at its face and observes the movement of the hands will doubt that it is there, and that they move in proportion to the strength or weakness of that spring?

The old Romans used to swear their soldiers: the Roman Church swears even her private members. Read the following from the creed: "I solemnly promise, vow, and _swear_ true obedience to the Roman bishop," &c. "This true Catholic faith, out of which there is no salvation, &c.--I promise, vow, and _swear_ most constantly to hold and profess the same, whole and entire, with God's assistance, to the end of my life, and procure, as far as lies in my power, that the same shall be held, taught, and preached by all who are under me," &c. "I also profess and undoubtedly receive all other things delivered, defined, and declared by the sacred canons and general councils, and particularly by the holy Council of Trent; and, likewise, I also condemn, reject, and anathematize all things contrary thereto, and all heresies whatsoever, condemned, rejected, and anathematized by the Church."

The Jesuits are more strict, subservient, devoted to the Vatican, than any other wing of the Catholic Church. In the second volume of the constitutions of the Jesuits, under the heading of _obedience to superiors_, is written:

"You shall always see Jesus Christ in the General."

"You shall obey him in every thing. Your obedience shall be boundless in the execution, in the will and understanding. You shall persuade yourselves that God speaks in his mouth: that when he orders, God himself orders. You shall execute his command immediately, with joy and with steadiness."

"You shall be in his hands a dead body, which he will govern, move, place, displace, according to his will."

Under these teachings, says ARNAULD, a student in a college of Jesuits stated, on hearing of the implicit obedience of another:

"I would have done still more. Were God to order me, through the voice of my superior, to put to death father, mother, children, brothers, and sisters, I would do it with an eye as tearless and a heart as calm as if I were seated at the banquet of the Paschal lamb."

Andrew B. Cross, of Baltimore, in a recent publication, says:

"As early as 1624, the University of Paris charged them with being governed by 'secret laws.' In 1649, Palafox, Bishop of Angelopolis, in his letter to Innocent X., accuses them of having 'a secret constitution, hidden privileges, and concealed laws of their own.'"

What will our Democratic Protestant opposers of Know Nothing _secret lodges_ say to this? What will our Democratic advocates of Popery say to the principles of such an organization, and to its "horrible oaths?" But hear the Roman Catholic King of Portugal, in his manifesto to his Bishops, in 1759, only ninety-seven years ago:

"In order to form the union, the consistency, and the strength of the society, there should be a government not only monarchical, but so sovereign, so absolute, so despotic, that even the Provincials themselves should not have it in their power, by any act of theirs, to resist or retard the execution of the orders of the General. By this legislative, inviolable and despotic power; by the profound devotedness of the subjects of this company to mysterious laws with which they are not themselves acquainted; by the blind and passive obedience with which they are compelled to execute, without hesitation or reply, whatever their superiors command," &c.

But our Democratic anti-Know Nothings not only object to our having formerly kept our ritual concealed, but especially to our denial of the existence of our organization. Let them procure a copy of the secret instructions of the Jesuits, styled "_Secreta Monita_," and in the preface they will find these _lovely_ words:

"The greatest care imaginable must be also taken that these instructions do not fall into the hands of strangers, &c.; if they should, _let it be positively denied that these are the principles of the society_," &c.

But again: