Christ marked out, which is the path of safety. They do not stop there, but they teach their children so. The result of this teaching is seen in the hoodlums crowding our cities, filling our reformatories, prisons and jails, and utterly subverting the foundations of morality in the realm inhabited by them. They believe error, teach error, and practice crime. The cloud, born of this fact, darkens the sky. History declares that wherever popery has been established, in the full workings of its priestly domination, it has had a blighting influence upon the happiness, the knowledge and the advancement of mankind. Enter any Roman Catholic street, mingle with the children, listen to the indecent expressions and beastly language of these Romish sufferers, and you perceive the influence of the religion they profess extending from the corrupt heart into the speech, and carrying with it the debasing influence of the confessional in which a debauched priesthood details the disgusting characteristics of Dens' extraordinary indecencies, in words and ideas so obscene and objectionable as to be wholly unfit for publication.

"Princes and lords may flourish and may fade,

A breath can make them as a breath has made;
But a bold peasantry, their country's pride,

If once destroyed can never be supplied."

Romanists deceive Romanists in denying the truth. Recently the fruit of this lying has been witnessed in statements made concerning indulgences. In Swinton's "Outlines of the World's History" is this passage: "When Leo X came to the papal chair, he found the treasury of the church exhausted by the ambitious projects of his predecessors. He therefore had recourse to every means which ingenuity could devise for recruiting his exhausted finances, and among these he adopted an extensive sale of indulgences, which in former ages had been a source of large profits to the church. The Dominican friars, having obtained a monopoly of the sale in Germany, employed as their agent Tetzel, one of their order, who carried on the traffic in a manner that was very offensive, and especially so to the Augustinian friars." Every true history of That time proves this to be a true statement.

The foot note to which Fr. Metcalf, rector of the Gate of Heaven church, South Boston, objected, reads thus:

"These indulgences were, in the early ages of the church, remissions of the penances imposed upon persons whose sins had brought

scandal upon the community. But in process of time they were represented as actual pardons of guilt, and the purchaser of indulgence was said to be delivered from all his sins." This is the simple truth mildly stated. Prof. Fisher of Yale college says upon the same subject, in his Outlines of Universal History: "The immediate occasion of the disturbance, the spark that kindled the flame, was the sale of indulgences in Saxony by a Dominican monk named Tetzel. Indulgences were the remission, total or partial, of penances, and in theory always presupposed repentance; but as the business was managed in Germany at the time it amounted in the popular apprehension to a sale of absolution from guilt or to the ransom of deceased friends from purgatory for money."

What is asserted by the church of Rome? In Article X of the creed of Pius IV we find these words: "I affirm that the power of indulgences was left by Christ to his church and that the use of them is very helpful to Christian people." No scripture warrant is even pretended.

What do Protestants believe? That it is not in the power of man, nor of any assembly of men, to pardon sin; but that it is the prerogative of Almighty God through and by the atonement of Jesus Christ. "I, even I, am he that blotteth out thy transgressions for mine own sake and will not remember thy sins." Isa. 43:25. "Who can forgive sins but God only?" was the question of the scribes, that introduced Christ as the Saviour. Mark 2:7. "In whom we have redemption through his blood, the forgiveness of sins, according to the riches of His grace." Eph. 1:7. These declarations of scripture show that the power claimed by pope, priest or minister to remit sin is an invasion of the divine prerogative, and must be offensive in the sight of God.

Dr. R. D. Elliott, of the school committee, declares that the whole matter was decided by the sub-committee before it came to the board. The board is composed of twenty-four members. Twelve are Roman Catholics. All were present and voted to exclude the book. Six Protestants were present. The vote was taken. The Catholics voted loudly and were in concert. The Protestants voted faintly and were in doubt, if not in trepidation. The Roman Catholics have their grasp upon the board, and, as usual, wield their power with fierceness and without regard to the feelings and interests of others. Rev. Joseph T. Duryea, D. D., declared the statements of the book

were untrue and said the book should be thrown out, and seconded the motion to have it thrown out. Rome never compromises. Is it not a shame that Romanism ever had the help of some compromising Protestant? It was Jurieu, the leader of the Protestants in France, who declared the possibility of a Romanist being saved. Romanists held inflexibly to the doctrine that there is no salvation outside the church of Rome. As a result in France, men who loved sin and could enter the church, though steeped in crime, without a change of heart, by the purchase of indulgences, which pardoned the sins of the past and gave permission to indulge in the future, thousands said: "If Protestants admit that Romanists can be saved, and if Romanists declare that all outside their fold be lost, then safety is found in Rome and not outside of it." So Jurieu opened wide the gates to ruin, and thousa nds crowded them. As went the nobles so went the army, and as a result the persecution wave swept 1,300,000 Protestants out of France.

Fortunate is it for the American people that this fight has been begun in Boston. Public attention had been called to the aggressions of Romanism. In "Why Priests Should Wed," p. 303, attention was directed to a sermon preached by Rev. Joseph T. Duryea, D. D., in the pulpit of the First Baptist church on Thanksgiving day, 1887, in which he sought to remove all apprehension or alarm because of the attack made by the Roman Catholic church upon our public school system. He said, "I have no religious prejudices." He further said, "I recognize the beneficent service to humanity of the Roman Catholic church, during the dark ages." Then and there it was shown that Rome made the ages dark by extinguishing every light in her power, and by putting to death millions of the lovers of Christ. The bid for the support of the Roman Catholic church was a success. At a public meeting in which the pastor of the Congregational church met with Roman Catholics as friends and brothers, he told them of his having bowed down to the pope of Rome and of having received his blessing. Whether he surrendered to the church and took the vows of a Jesuit, and continues in the service of the Congregational church that he may do the more harm to Protestantism and more service to Romanism, is not known by the American people. Jesuitism provides for and pays well for such service as the Rev. Joseph T. Duryea, D. D., is now rendering. The Protestants of New England owe it to the

future of their youth that his influence be withstood and his servility to error be exposed.

Of the conflict born of this action of the school board, the magnificent protest made at Faneuil hall, and the appointment of the committee of one hundred, it is not needful that I should speak. Let us turn attention to the statement authorized by the school committee in regard to indulgences, and confute it. They say, "By an indulgence is meant the remission of the temporal punishment due to sins already forgiven." That is as far from being truth as Romanists, helped by a Congregational minister, can make it. Indulgences were an invention of Urban II, in the eleventh century, as a recompense for those who went in person upon the enterprise of conquering the Holy Land. They were afterwards granted to those who hired a soldier for that purpose, and in process of time were bestowed on such as gave money for accomplishing any pious work enjoined by the pope. The dogma is as follows:

"That all good works of the saints, over and above those which were necessary toward their own justification, are deposited, together with the infinite merits of Jesus Christ, in one inexhaustible treasury. The keys of this were committed to St. Peter and to his successors, the popes, who may open it at pleasure, and, by transferring a portion of this superabundant merit to any particular person, for a sum of money, may convey to him either the pardon of his own sins, or a release for any one in whom he is interested from the pains of purgatory." This is, through and through, an utter rejection of Christ, in whom our life is hid; and because we put off anger, wrath, malice, blasphemy, filthy communication, and put on the new man, permitting the word of Christ to dwell in us richly, the Christian looks upon his righteousness as filthy rags. Christ is all and in all. Look at Tetzel. He enters towns in procession— companies of priests bearing candles and banners, choristers chanting and ringing bells. At the churches a red cross was set up on the altars, a silk banner floating from it, with papal arms, and a great iron dish at the foot to receive the equivalents for the myriads of years of the penal fire of Tartarus. He came to Wittenberg. Luther's flock bought indulgences. It was cheaper than going to

confession.

Luther was compelled to pronounce against them, pope This he did, and pronounced that no man's sins could be pardoned by them.

or no pope.

It was the beginning of the reformation. On it went, deepening an widening like a mighty river, sweeping all before it. Then to the door of the church he nailed the theses against indulgences, on the last day of October, 1517. There were ninety-five of them. I commend them to J. T. Duryea, D. D. Tetzel replied, or got some one to reply for him, and burned Luther's books. The students of Wittenberg stood by Luther, and made a bonfire of 800 books of Tetzel. That act showed their contempt for indulgences. The pope stood for the lie and against the brave man telling the truth, and issued a bull against the monk. Luther replied fearlessly, as was his wont : "You are not God's vicegerent; you are another's, I think. I take your bull as an imparchmerted lie and burn it. You will do what you see good next; this is what I do." It was on the tenth of December, 1520, three years after the beginning of the business, that Luther, with a great concourse of people, took this indignant step of burning the pope's decree in the market place of Wittenberg. Wittenberg looked on with shoutings. The whole world was looking on. This was in 1520. In 1888, Boston is summoned to take up this work, and through remonstrance and argument kindle a fire which shall spread wider and rise higher, until it shall become unquenchable and envelop all the world. This much for the olden time.

There has been no disposition on the part of former school boards or citizens to denounce Romanists or to disturb them in their religious belief. Swinton dwelt on what was true in the past. Romanists deny it. To deny a truth is as bad as to tell a falsehood. It proves that Romanists are without a trained conscience. They are taught that they may lie for the good of the church. They exemplify their teachings, and a Congregational minister refuses publicly to denounce the error or stand with those who would protect the youth of the land. Say not that these questions of dogma should be left to theological disputants. They belong to the people. They influence life. They shape destiny. Heaven or hell is the outcome of dogma.

3. Romanists deceive Romanists by statements which are false as to fact and designed to be misleading as to inference. When they say "that in order to gain any indulgence whatever, you must be in a state of grace," they make a declaration utterly wanting in truth.