A WARNING. 6 страница

V. As the Society is a body, both noble and exceh lent in the church, it has authority to lop off such members, who, though at their entrance tliey might

idonese yidebuntur, quamyis initio satisfecerint, et facile invenietur occasio; si, nempe continuö yexen- tur, et omnia fiant contra illorum inclinationem, sub- jiciantnr superioribus tetricis, arceantur a studiis ac functionibus honorificentioribus, etc., donec obmur- murent.

6. Retinendi etiam nullatenus snnt, qni ant superioribus palam insurgunt, aut palam aut cläm apud socios, ac potissimum externos conqueruntur; item qui apud domesticos yel externos modum agendi so- cietatis, quoäd acquisitionem aut administrationem bonorum temporalium condemnant, yel alias rationes agendi, yerbi gratiä, conculcandi ac supprimendi male affectos erga societatem, yel dimissos, etc., qui Venotos, Francos, aut alios k quibus societas pulsa, et grayia damna passa est, in colloqüiis ferunt aut defendunt. ^{^[30]}

SECEET INSTKUCTIONS OF THE JESUITS. 119

seem fit for our purpose, should afterwards prove unqnalified for the execution of our designs. To effect this, a metliod may easily be found, to wit, by continually using theiu hardly, and doing eyerything contrary to their inclinations ; by subjecting them to severe superiors ; and by forcing them from the more honorable studies and functions, tili they begin to murmur against such usage.

VI. Nor let such by any means be retained as either openly oppose their superiors, or, in public or private, make complaints against them to their fellow-members, but especially to strangers; or such as condemn, to their associates, or strangers, the conduct of the Society in the amassing or management of temporal goods, or any other of our methods of proceeding; as for instance, our suppressing, and keeping under all either disaffected to, or expelled from our order, &c., or that admit in conversation, or defend the Venetians, French, or others, who by hindering us from getting a footing among them, have done the Society intolerable damages.

VII. Before the time of their dismission, let them be treated with the utmost severity, removed from their usual duties, and hurried about from one to another; and though they do whatever you task them, yet always find fault, and under this pretence remove them to some other. For the slightest offence,, though inadvertently committed, be sure you subject them to a heavy punishment; in public, constantly abash them, tili they are able no longer to bear it,

8. Si de aliquo nostrorum spes certa sit de obti- nendo episcopatu, aut aliä dignitate ecclesiasticä, praeter consueta societatis vota, cogatur alterum emit- tere, quod semper bene de instituto societatis sensu- rus sit, ac dicturus, neque alio confessario quam qui de societate sit; utetur, quin imö se in nullis rebus alicujus momenti quidquam dispositurum, nisi audito judicio societatis. Quod quia cardinalis Toletus non observayit, societas a sancta sede impetravit ut post- häc nullus maranus, perfidae juda'ice aut mahometicae haeres admittatur, qui täte votum praestare noluerit, et tanquäm acerrimus societatis hostis quantumcum- que celebris esset, dimittatur.

CAPUT XV.

Quomodo agendum cum monialibus, et devotariis.

1. Caveant valde confessarii et concionatores offen- dere moniales, aut illis dare occasionem tentationis contra vocationem; sed contrd, affectu potissimum

SECBET INSTRUCTIONS OP THE JESUITS. 121

and then turn them out, as persons whose examples may be pernicious to others; and for this purpose, choose such place and opportunity, as they never in the least thought of.

VIII. If any of our Order has certain expectations of a bishoprick, or other ecclesiastical preferment, let him, beside the usual yows of the Society, be obliged to make another; namely, That he will always entertain a favorable opinion, and on all occasions speak honorably of us; that he will never confess, but to one of our members, nor determine, in any affair of moment, without first Consulting the judgment of the Society: for non-observance of which by Cardinal Tolet, our Order obtained from the holy see, that no Maran (descended from the perfidi- ous race of Jews and Mahometans,) who will not oblige himself to perform such a vow, should never, for the future, be admitted among us ; but immedi- ately expelled as a most virulent enemy, though a person of ever so great fame and reputation.

CHAPTER XV.

Of our conduct towards nuns and female devotees.

I. Let the confessors and preachers be very cau- tious of offending nuns, or of leading them into any even the least temptation contrary to their calling;

superiorum sibi conciliato, procurent Confessiones saltem extraordiarias excipere, et conciones apud eas facere, si gratitudinem illarum viceissim experiantur; multum enim jnyare societatem possnnt nobiles, prse- sertim ac divites abbatiae, tum per se, tum per paren- tes ac amicos suos, adeo ut mediante notitiä primari- orum monasteriorum paulatim in notitiam et amicit- ias totius fese civitatis societas venire possit.

2. Yitandum tarnen ex altera parte devotabus nos- tris, ne _# monasteria feminarum frequentent, ne vi- dendi ratio illa ipsis magis arrideat, et sic societas ex- pectatione omnium bonorum, quse possident, frustre- tur. Inducantur verö ad prsestandum votum castita- tis et obedientise in manibus confessarii sui, ostenda- turque illam vivendi rationem esse conformem primi- tivse ecclesiae moribus, utpote lucentem in domo, et non sub rnodi sine proximi sedificatione ac fructu animarum; prseterquam quöd exemplo viduarum evan- gelicarum Christo in sociis suis benefaciant de sub- stantiä suä: denique omnia quse in prsejudiGium claustralis vitse sunt, exponantur, eique applicent, hujusmodi instructiones illis sub secreti sigillo com- municent, ne forte ad aures religiosorum perveniant.

SECKET INSTRUOTIONS OE THE JESÜ1TS. 123

but, on the other hand, having by all means gained the affection of the governesses, let them manage so as at least to take their extraordinary confessions, and preach to them, if they find them forward in making grateful returns: for persons descended from noble families, especially rieh abbesses, are capable of being very serviceable to ns, either through their own, or the interest of their parents and friends ; so that by currying favor with the principal monasteries, the Society may by degrees get an acquaintance, and work themselves into the friendship of almost the whole city.

II. Yet, on the other side, let our female devotees be forbidden to frequent nunneries, lest they should be most taken with that kind of life, and we thereby be baulked in our expectations of what they have. But let them be induced to the performance of their yow of chastity and obedience, by the care of their confessor, by his showing them that such method of living is conformable to the purity of the primitive church, being as a candle which diffuses its light through the whole house, and not hid under a bushel, and consequently contributing nothing to the edification of our neighbor, or the good of souls; and, like the good widows in the gospel, that they should communicate of their substance to Christ, by their bounty to his companions. Lastly, let every argument be applied which may create in them an aversion to a recluse life ; but let all these instrüctions be delivered to them under the strictest obligations

124 SECBETA MONITA SOCIETATIS JESU.

CAPUT XVI.

De contemptu divitiarum paldm prce se ferendo.

1. Ne saeculares nobis adseribant nimiurn affectum erga divitias, juyabit nonnunquäm recusare eleemos- ynas minoris momenti, quae pro officiis ä societate praestitis offeruntur, quanquam ab iis qui omninö nobis sunt addicti, etiam minimas quascumque accep- tare conveniat, ne ayaritiae arguamur, si tantüm dona insigniora admittamus.

2. Negandae erunt sepulturae personis yilibus in templis nostris, quamyis yalde addicti fuerint socie- tati, ne videamur pluralitate mortuorum divitias ve- nari, et constet de beneficiis quae ä mortuo recipimus.

3. Cum viduis aliisque personis, quae societati ple- raque sua dederunt, agendum erit valde resolute et acrius caeteris paribus, qudm cum aliis, ne videamur propter considerationem bonorum temporalium illis

SECK ET INSTIiUCTIOKS OF THE JESUITS. 125

to secrecy, lest otlier Orders should happen to hear of tliem.

CHAPTER XVI.

In what mcmner must outwardly feign a contempt

of riches.

I. Lest the seculars should represent us as too much liankering after riches, it will be proper now and then to refuse such small and trifling alms as are offered for performance of pious Offices ; though of such as are thoroughly attached to our. interest, we must readily accept whatever they give us, lest we bring upon ourselves the imputation of covetous- ness for our swallowing nothing but presents of yalue.

II. Let burial in our churches be denied tö persons of a base character, although, in their life-times, they have been ever so much our friends, lest the world should surmise that we hunt after riches by the numbers of the deceased, and come to a knowledge of what we gain by them.

III. Let widows and others who have given us almost all thev possessed, (though then they are on equal footing with others,*) be treated with much more rigor; lest people should imagine their greater indulgence proceeds from our hopes of secular advan-

favere plus quam caeteris. Imö idem observari con- venit respectu illorum qui in societate sunt, sed post- quäm bonorum suorum cessionem et resignationem in favorem societatis fecerint; et si necesse sit, k societate dimittantur, sed omni cum discretione, ut sattem partem eorum quse societati dederunt ei relin- quant, aut morientes testamento legent.

CAPUT XVII.

De mediis promovendi societatem.

1. In primis in hoc incumbant omnes, ut etiam in rebus parvi momenti unüm semper sentiant et sattem exteriüs dicant; sic enim quantumcumaue res mundi hujus turbidse fuerint, societas semper necessariö au- gebitur et confirmabitur.

2. Sic omnes lucere nitantur doctrina et exemplius, ut reliqui religiosi, prsesertim ii qui de clero sunt, pastores, etc., superentur, tandemque yulgus omnia k nostris tantum prsestari optet; quin imö hoc paläm dicatur, non requiri in pastoribus. doctrinam tantam, modo suo munere bene fungantut, consilio enim societatem juvare posse, quae idcircö studia summopere commendata habet.

SECRET INSTRUCTIONS OE THE JESUITS. 127

tages. The same method should be also observed with such as are in tlie Society, but this must be after they have entirely given up all into our hands; and if ever after there be a necessity for it, let them be dismissed; but this must be done with such dis- cretion, that they may be induced to leave to the Order, part at least, of what they formerly gave us, or bequeath it by will, at the time of their death.

CHAPTER XVII.

Of the methods of advancing the Society.

I. Let our members chiefly endeavor at this, always to act with humanity, even in things of trifling moment; or at least to have the outward appearance of doing so ; for by this means, whatever confusions may arise in the world, the Society of necessity will always increase and maintain its ground. ^{^[31]}

128 SECKETA MONITA SOCIETATIS JESU.

8. Fovendi reges ac principes häc doctrinä, quöd fides catholica in presenti statu persistere nequeat sine politismo, sed ad hoc magnä, opus discretione; häc ratione nostri grati erunt magnatibus, et ad inti- miora consilia adhibebuntur.

4. Foveri poterunt novis lectissimis et certissimis undequaque transcriptis.

5. Neque parüm conferet si magnatum et princi- pum dissensiones caute ac secretö nutriantur, etiam cum mutuä yirium infractione. Quöd si animadver- teretur verisimiliter conciliandos, societas quampri- mum illos pacificare contendet, ne aliunde prsevenia- tur.

6. Ingeneranda omnibus modis, pra0sertim vulgo et magnatibus, opinio de societatis erectione per sim gularem providentiam divinam, juxta prophetias Joa- chimi abbatis, ad hoc ut ecclesia depressa ad hsereti- cis elevetur. ^{^[32]}

SECRET INSTUCT10XS OE THE JESU1TS. 1^9

emergencies, for which reason it has good offices of this sort in a particular esteem.

III. Let kings and princes be kept up in this prin- ciple, that the Catholic faith, as matters now stand, cannot subsist without the civil power, which how- ever must be managed with the greatest discretion. Bj^r this means our members will work themselves into the favor of persons in the highest post of government, and consequently be admitted into their most secret councils.

IV. It will be also proper to entertain their curios- ity with the newest, choicest, and most genuine transcripts that can be purchased from all places.

V. Nor will it contribute a little to our advantage, if, with caution and secrecy, we foment and heighten the animosities that arise among princes and great men, even to such a degree that they may weaken each other. But if there appear any likelihood of reconciliation, then as soon as possible let us endeavor to be the mediators, lest others prevent us.

VI. The nobility and populace must, by all methods, be persuaded into a belief that the Society was instituted by the particular direction of divine providence, according to the prophecies of the abbot Jaehim, that by this means the church, though de- pressed by the attemps of heretics, may be raised again to its primitive lustre.

VII. The favor of the nobility and superior clergy, once got, our next aim must be to draw all eures and 130 SECKETA MONITA SOCIETATIS JESU.

nem eleri exactiorem, qui olim sub certä regulä cum episcopis suis vivebant, et ad perfectionem tende- bant; ac tandem ad abbatias et praelaturas aspiran- dum, quas attenta ignaviä ac stupiditate monacho- rum, ubi vacaverint, non erit difficile assequi; etenim ex re ecclesiae omninö foret, si omnes episcopatus ä societate tenerentur, imö sedes apostolica possidere- tur; praeserthn si pontifex bonorum omnium princeps temporalis fieret, quare omni ratione temporalia so- cietatis, prudenter tarnen et secretö paulatim exten- denda, neque dubium quin tune aurea saecula et pax continua ac universalis, et consequenter benedictio divina ecclesiam comitaretur. ^{^[33]}

SECRET INSTRUCTIONS OE THE JESUITS. 131

canonships into our possession, for the more complete reformation of the clergy, who heretofore livecl under certain regulation of their bishops, and made con- siderable advances towards perfection. And lastly, let us aspire to abbacies and bishroprics, the obtaining which, when yacancies happen, will very easily be effected, considering the supineness and stupidity of the monks; for it wonld entirely tend to the benefit of the church, that all bishroprics, and even the apostolical see, should be hooked into our hands, especially should his holiness eyer become a temporal prince oyer all. Wherefore, let no methods be un- tried, Avith cunning and privacy, by degrees, to increase the worldly interests of the Society, and then, no doubt, a golden age will go hand in hand with an universal and lasting peace, and the divine blessing of consequence attend the catholic church.

VIII. But if our hopes in this should be blasted, and since offences of necessity Avill come, our political schemes must be cunningly varied, according to the different posture of the times: and princes, our intimates, Avhom Ave can influence to follow our councils, must be pushed on to embroil themselves in vigorous wars one with another, to the end, our Society (as promoters of the universal good of the world,) may on all hands be solicited to contribute its assistance, and ahvays employed in being mediators of public dissensions: by this means the chief benefices and preferments in the church will, of

SEC RET 1NSTRUCTI0NS OE THE JESÜiTS. 138

course, be given to us by way of compensation for our Services.

IX. Finally, the Society must endeavor to effect tliis at least, that having got the favor and authority of princes, those who do not love them at least fear them.

END OF SECRET INSTRUCTIONS.

MORALITY OF THE JESUITS I

“ A Christian may deliberately discard his Christian character, and act as other men, in those things which are not properly Christian ! ”—Lemoyne, Prop. 1, page 36.

“ By the command of God, it is lawful to murder the innocent, to rob, and to commit all lewdness, be- cause he is Lord of life, and death, and all things; and thus to fulfil his mandate is our duty! ”—Ala- gona, Thom. Aquin. Sum. Theol. Compend. Quest. 94, p. 230. ^u Ex mandato Dei licet occidere, &c.”

“ All theologians and ecclesiastical lawyers affirm, that every Christian government, as soon as they openly abandon the Roman faith, instantly are de- graded from all power and dignity, by human and di- yine right; all their subjects are absolved from the oath of fidelity and obedience which they have taken: and they may and ought, if they have the power, to drive such a government from every Christian state, as an apostate, heretic, and deserter from Jesus Christ, and a declared enemy to their republic. This certain and indubitable decision of all the most leaned men is perfectly conformed to Apostolic doc- trine ! ” High Tkeason.—Philopater, Respons. ad Edict, Sec. 2, Num. 167, 158, page 166.

^u It is lawful to kill an accuser whose testimony may jeopard your life and honor.”—Escobar, Thec- log. Moral, Vol. 4_? Lib. 32, Sec. 2, Prob. 5, page 274

If an adulterous priest, aware of his danger, hav- ing yisited an adulteress, is assailed by her husband, kills the man in his own defence, he is not criminal.”

Hmriquez, Sum. Theol. Moral. Yol. 1, Lib. 14, Cap. 10, page 869.

“ Papist children may accuse their parents for her- esy, although they know that their parents will be burnt for it.^-Fagundez, Precept. Decalog. Yol. 1, Lib. 4, Cap. 2, page 501, 655, and Vol. 2, Lib. 8, Cap. 32, page 390.

“ A Priest may kill those who hirider him from taking possession of any ecclesiastical office.”—Ami- cus, Num. 131.

“ Servants may secretly steal from their masters as much as they judge their labor is worth more than the wages which they receive.” To this agrees Ta- herna.—Cardenas, Crisis Theolog. Diss. 23, Cap. 2, Art. 1, page 474. .

“ A woman may take the property of her husband to supply her spiritual wants, and to act like other women.”—Grordonus, Theolog. Moral. Univ. Lib. 5, Quest. 3, Cap. 4, page 826.

“ Is a witness bound to declare the truth before a lawful judge ? No—if his deposition will injure him- self or his posterity; or if he be a Priest, for a Priest cannot be foreed to testify before a 'secular judge.”— Taberna, Yol. 2, Pars. 2, Tract 2, Cap. 31, page 288.

“ Priests may kill the Laity to preserve their goods,” &c. &cVol. 3, Disput. 16, page 1768.

THE CHURCH OF ROME

AND

AMERICAN PUBLIC SCHOOLS.

“ The Public Schools Must Go! ”

THE FIAT HAS GONE FORTH FROM THE YATICAH.

POPE PIUS IX.

Than whom neither Council nor Bishop has spoken as plainly 011 iiublic education,—in the 45th proposition of the Syllabus issued by him in 1864, declares “ That the- Romish Church has a right to interfere in the discipline of the public schools, and in the choice of the teachers for these schools.” And in proposition 47th that “public schools open to all children for the education of the young, should be under the control of the Romish Church, should not be subject to the civil power, nor made to conform to the opinions of the age.” While in proposition 48th he says “ Catholics cannot approve of a System of educating youth which is unconnected with the Catholic faith and power of the Church.”

Such a System he declares in his Apostolic Brief to the Arclibishops of Freiburg 1864, “Must necessarily be guided by the spirit of error and lies.”

“Peter having thus spoken—to use the words of the Irish Bishops—through Pius, the question is settled; as in him (the pope) all speak, all affirm, all deny; for he is the infallible doctor and pastor of all Christians.” But, in the words of Father Jenkins, “We feel inclined to pile up the evidence on this subject to the very skies.”

So we quote the testimony of Cardinais, and Councils, Archbishops and Bishops, Priests and Press. Listen to

CARDINAL ANTONELLI

who was verily “the power bekind the throne.” To Mr. Dexter A. Hawkins, who, some years ago, investigated under a commission the conditions of the public schools in the papal States, the Cardinal said, he “thought it better that the children should grow up in ignorance thah to be educated in such a System of schools as the state of Massachusetts supported; that the essential part of the education of the people was the Catechism ; and, while the arithmetic and geography, reading and writing and other similar studies might be useful they were not essential.”

The public schools must go ! So say

THE COUNCILS OF ROME.

The Thircl Council of Cincinnati, in 1861 said, “The public school System, if carried out, is well calculated to bring up a generation of jiractical infidels.”

The Sacred Congregation of Propaganda in its in- structions to the American Bishops, 1875, assigns as area- son why the Roman Catholic Church is hostile to the public schools, that “teachers indiscriminately of every sect, are employed—who are left free to sow errors and the seeds of vice in tender minds.” .

The Second Plenary Council of Baltimore, 1866, ascribed to the public schools “thafcorruption of morals which we have to deplore in those of tender years.”

The Second Provincial Council of Oregon, 1881, said that “swearing, cursing and profane expressions are distinctive marks of public school children,” and all were enjoined to preserve the little ones from the poisoned atmosphere of these godless institutions.” ...

The Third Plenciry Council of Baltimore, 1885, said our System of “state education will, from the very nature of it, degenerate into infidel and godless education.”

ARCHBISHOPS

declare the public schools must go!

Archbishop Segher in his lecture on the “Secular School System” says, “it is grossly and monstrously immoral;” it is “a blot, a blemish, and a disgrace 011 tliis country, a living scandal and an opprobrium which covers its promoters with shame and infamy.”

Archbishop Williams, of Boston, when a Committee waited upon him to complain of Rev. Mr. Scully of Cambridgeport, refusing to give absolution to parents who sent their children to the public schools. The Archbishop “sustained the priest and gave the rebels to understand that their Bisliop considered himself insulted by the bare suspicion that they would find any Support from him as favorable to public schools.”

Archbishop Per che in his Lenten pastoral of 1872 says, “our public school System is emphatically a social plague. It is not imperfect only, it is also vicious; not only defective, but radically mischievous.” He further stigmatizes it “ as intolerant, as radically iniquitous.”

“Your very blood,” he says, “would curdle in your veins at the bare recital by journalists far from hostile to the public schools, of the scandals of which they are the scene.”

Archbishop Eider in 1874 said, “On this subject we have no new instruction to give The declarations of IToly Mother Church have been of late years made so numerous and so clear that there is nothing for a Catholic to do, but to obey them, or eise renounce his religion.”

The public scJiools must go! So say

THE BISHOPS.

Bishop Gilmour of Cleveland, in his Lenten pastoral of 1873, authorizes confessors to .refuse the sacraments to parents who send tlieir children to public schools.

Bishop St. Palais of Indiana in a pastoral of 1872 “ objects to the jmblic schools on account of the infidel source from which they originated.⁵⁵

Bishop Balles of Alton, in his Lenten pastoral of 1870 calls our public schools “ Seminaries of infidelity, and as such most fruitful sources of immorality.⁵⁵

Bishop Me Gloskey affirms that in the public schools “ the Catholic youth are exposed to corruj3tion of morals.”

Bishop Toeble of Co vington, in his Lenten pastoral of 1872 declares, “The public schools to be infidel and o'odless and must therefore be avoided.”

Bishop McQuaid of Rochester, in his lectures on “Christian Free Schools,⁵⁵ says, “I feel to-night in my heart, the blot and disgrace that is upon the country, bv the wrong and unjust System of public schools, that is now unheld in the land simply and solely by the power of the majority.⁵⁵

The public schools must go ! So echo

THE PRIEST So

Fallier Walker on the evening of Sabbath, March 14, 1875, said in St. Lawrence Roman Catholic Church, 84th St., J7ew York: “The public schools are the nurseries of vice. They are godless schools, and they who send their children to them cannot expect the mercy of God. . . .

I Avould as soon administer the sacraments to a dog as to such Catholics.⁵⁵

Priest Phelcm at a convention held at St. Louis, Octo« her 17, 1873, said, “The children of the (public) schools turn out to be learned horse thieves, scholastic counterfeit ers, and well versed in all the Scheines of deviltry. He frankly confessed the Catholics stood before the country as the enemies of the public schools. They would as soon send their children into a pest-house, or bury them, as let them go to the public schools. They were afraid the child who left home in the morning, would come back with something in its heart as black as hell.’⁵

The Roman Ccitholic priest Capel, according to a newspaper report of a conversation, which was widely circulated and never contradicted, said, “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. . . . The Order can come any day from Rome. . . 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 public schools must go! So voices

THE ROMAIN CATHOLIC PRESS.

The Catholic Telegraph of Cincinnati saysi “The secular school is a social cancer presaging the death of national morality. . . The sooner it is destroyed the beiter; it will be a glorious day for Catholics in this country, when under the blows of justice (?) and morality (?) our school System will be shivered to pieces.”

The JEYeemarüs Journal of Dec. 11, 1869, exclaims, “ Let the public school System go to where it came from —the devil.” •

The Catholie World, January 1870, says, “We are op- posed to the common schools as they are, because our church condemns them.” This same magazine for April, 1871, says: “We do not incleecl prize so highly as some of our countrymen appear to do the simple ability to read, write and cipher. . . . The best ordered and administered state is that in which the few are well-educated and lead, and the many are trained to obedience, are willing to be directed, content to follow, and do not aspire to be leaders. . . . We believe the peasantry in old Catholic countries two centuries ago were better educated although for the most part unable to read or write, than are the great body of the American people to-day.” Thus Father Hecker echoes the sentiments of Cardinal Antonelli, and would have the public school give place to the reign of the “ dark ages.”

The Catholie World of July, 1870, says “education must be controlled by Catholic authorities, and under education, the opinions of the individual and the .utter- ances 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.”

The New York Tablet of Hov. 20, 1869, speaking of the vote of the School Board of Cincinnati to exclude the Bible and all religious instruction from the public schools of the city said, “ If this has been done with a view of reconciling Roman Catholics to the Common School System, its purpose will not be realized. It does not meet, nor in any degree lessen our objection to the Public School System.” Why? In its issue of Dec. 25, 1869, it says, “We hold education to be a function of the church, not of the state, and in our case Ave do not, and will not accept the state as educator.”

Why this assault upon the life of the public school? Why should it be overthrown ? What evil hath it done ? Has it injured any one? Has it inflicted a single social, civil or religious disability on any person ? Has it trampled on any conscience? Oppressed any one, pesecuted any one? Destroy the public school System, and what becomes of American freedom? The public school is a Republican Institution. It creates an atmosphere of freedom. It radiates the light and warmth of liberty. It is the training school of American citizenship. Sh all then the public school go, at the bidding of its niost im- placable foe ? Yerily not!

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