"That," said Paul, "is no evidence at all; for you have to do with external facts. Institutions, 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 Cæsar 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 class 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 analogous. 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 God, 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 God, 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 circumstance 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 principally hastened the conversion of the whole society. Thus God 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 God, 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 mass,—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.
"Prepare, Bridget, to come with me this evening to Sabbath school," said the persevering Amanda. "I want to show them how well you can read, and also I want them to admire these nice flowers of your hat, and your pretty new dress, to see how smart you look."