File:Errors of the Roman Catholic Church, or, Centuries of oppression, persecution and ruin (1899) (14593163888).jpg

Identifier: errorsofromancat00stlo (find matches)
Title: Errors of the Roman Catholic Church, or, Centuries of oppression, persecution and ruin
Year: 1899 (1890s)
Authors:
Subjects: Catholic Church Anti-Catholicism Catholic Church Doctrinal and controversial works Protestant authors
Publisher: St. Louis, Mo. : J.H. Chambers
Contributing Library: Brigham Young University-Idaho, David O. McKay Library
Digitizing Sponsor: Brigham Young University-Idaho

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nes of devils, in spite of the Bible. And theywill pervert the Bible as sadly as Rome does. Their ac-count is with God. It is not mine to judge them. Butthe foundation of God standeth sure, having this seal, theLord knoweth them that are his. If any man will do my A FIENDISH TORTURE. Shade your eyes and look backward down the crooked road ofCatholicism, and on every hand you will see the Ghastly Ghosts of theInquisition, and modes of torture that it would seem impossible forhuman imagination to plan ; it has been ever thus through all agesand in every land where the unfeeling grasp of the Romish Church hashad its sway. The following photo-engravure, Fiendish Torture,is one mode of inhuman punishment. A native incurs the enmity of aChurch Official, and is placed in the stocks, forced to sit on a smallblock—four inches square, with his feet even with his chin, confinedbetween two planks, and compelled to remain there for from twenty-four to forty-eight hours without food or drink. . *
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UNITY OF THE CHURCH—THE TRUE IDEA. 83 Fathers will, said our Lord, lie shall know of the doc-trine. In the Kingdom of God, the Word of God isreceived, and his people are at one in reference to the sav-ing truth. Nor is this unity of doctrine incompatibl \ with specula-tive differences. My Presbyterian brother, behind me inthe pulpit, for instance, agrees with me in the Christiandoctrine. At some points there is a speculative divergence,but not a dogmatic. For instance, he theorizes in referenceto the relation of the Divine foreknowledge and humanvolition in one way, and I in another. He supposes thatforeknowledge and foreordination are necessarily correla-tive ; I suppose they are not necessarily so. In my theory,events with the production of which the human will isconcerned are not foreordained ; in his, they are. And so,perhaps, we may theorize differently in many cases. But,after all, we come back to the same saving doctrine; thetriunity of the Godhead, the depravity of man, the

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