writers, who are the Roman oracles on all moral and casuistical questions, have promulged, and which they constantly and universally teach in reference to the abhorrent impurities that inhere in those prostibula where monks and nuns reside-and as these same facts and testimonies will illustrate the character and effects of popery and Jesuitism in reference to domestic society and personal character, the whole condensed summary is inserted in two concise sections; the first includes the principles which the ecclesiastics profess and teach, and the second contains the examining questions in the confessional. Their extreme corruption is veiled in the foreign languages; and it is not superfluous to be reminded, that if no other reason subsisted, popery merits universal and utter execration; because this abominable wickedness has been invented by monks and nuns, who profess unparal leled sanctity; and notwithstanding all the unmitigable urgency which exists to fill the public mind with incontrovertible facts; because the evidence is so revolting, that the volumes written by their canonized authors, and promulged under the sanction of pontifical infallibility, are so diabolical, that they cannot be published by a translation in our vernacular language.

I. Exposition of the commandments by Jesuit Causists.

1. "An dari possit ignorantia invincibilis fornicationis? Respondeo, posse dari." Filiucius, Mor. Quest. tom. 1. Tr. 30. cap. 2. No. 50. page 189. Which Azor, tom. 1. lib. 1. cap. 13. page 34. confirms in more plain terms, when he says, that "ad scortum accedere," is a sin of which a man may be invincibly ignorant. And Charli, Cens. Episcop. prop. 13. page 12., asserts, that not only may an invincible ignorance exist; but that the transgressor "may merit by following his erroneous conscience." This doctrine is most craftily devised to ruin boys in Jesuit colleges; and to pollute girls in the nunneries which are managed by their seducing panders, the sisters of charity.

2. Doctrine of probability. "The doctrine of probability among the Jesuits consists of the following principles. The Jesuit casuistry makes all things probable; and an advice of conscience may be founded upon an opinion that is simply probable. An opinion is probable, if only one author, or one single divine, or one reason which we esteem good, maintains it. Of two probable opinions, it is lawful to follow that which we like best; or that which is less probable and safe, if it be more profitable or more favourable.--Both opinions may be followed in different affairs, and even in the same affair, acting and giving contrary counsels, now after the one, and then after the other. Although we believe an opinion to be assuredly false, yet we may send another person to those who hold it, that he may follow their advice.— We may follow an opinion with a safe conscience, if we know with probability, that it is probable.-A confessor must absolve any man, who holds an opinion which he believes to be probable, although the confessor knows it to be utterly false. He who believes these maxims may counsel, say, and do all that he will; and there can be no affair of conscience so troublesome and so desperate, for which expedients may not be found, and no black crimes so heinous, which may not easily be excused and completely justified." Jesuits' Morals, pages 112, 120.

"The pernicious effects and awful consequences of this doctrine are these. It favours profligates in their inordinate crimes, impious men in

their evil course, and irreligious men and those who are not Christians in their infidelity. It teaches men to elude the commandments of God, and overturns all laws, civil, ecclesiastical, and divine. It destroys the authority of all governments, of all parents, and of all other superiors. It introduces licentiousness, and conducts to irreligion. If once received and taught, it cannot be destroyed nor hindered from having course in the world." Jesuits' Morals, page 133.

The following general maxims will illustrate these statements.

"All probable opinions are of themselves equally safe, but the more pleasant, although they be less probable, are always by accident more profitable and safe." Caramuel, Comment. in Reg. Benedict. and Theolog. Fundam. page 134.

"Whether men follow one or the other of two entirely opposite opinions, they will go on directly to heaven." Escobar, in proleg. tom. 1. cap. 3. No. 13. According to this doctrine, the Roman claim to exclusive salvation in their community is extinguished; because a man may assert that he believes the Protestant religion to be probable; and it is more beneficial to him to follow it, and therefore he continues his adhesion to it; and the same argument might be adduced in favour of Mahometanism or paganism.

The council of Trent pronounces an excommunication against those who steal women. Tamburin exempts from the curse, and from all other punishment, "those who carry them away by force to defile, but not to marry them." Tamburin. lib. 7. cap. 6. No. 11.

"The Jesuits promulge four sorts of principles for ruining the authority of superiors. By corrupting or destroying it-by bounding or encroaching upon it-by rejecting or weakening it-and by directly hindering obedience." Jesuits' Morals, page 150.

The casuistry of the Jesuits is obsequious and mercenary. By fol lowing their principles, all consciences are quieted, and all persons satisfied and hence the Jesuits, who are slaves to their own lusts, flatter the passions of others, that they may retain them in the basest servitude. Thus Escobar inquires, In Proem. Exam. 3. cap. 6. No. 24. page 28. "What must be said to a penitent or other person, who demands which of two opinions is most probable? If he desires to know what he ought to do in the practice, we may advise him to that which is less probable; and we shall often do him better service, by advising him to that which is more easy, and which he may do with less danger and inconvenience."

Celot, Reg. Prof. Scholast. Sect. 6., gives the following rule. "When there are opinions of any author which offend and are not received in any province, they must be careful not to teach them. For sage and prudent charity wills that we comply with the humour of those among whom they live." In illustration of this rule, the following example is adduced in the Jesuits' Morals, page 161. The Jesuit Hereau publicly taught in the Clermont college, Paris, that "murder might be committed against all persons, and that mothers might kill their children or procure abortion." Causin, another Jesuit, does not disown these pernicious maxims, but blames him for indiscretion in thus openly avowing the opinions of the society; so that Jesuitism addicts itself entirely to the humours of men, and to the difference of times and places.

3. The next occasion of sin. All persons should avoid the occasions VOL. II.-91

of sin; which rule the Jesuits practically abolish. One illustration will suffice.

Sancius, in Select. disput. 10. No. 20. "Non tenebitur domo ejicere concubinam, si concubinatio sit nimis utilis ad lucrandum bona temporalia; aut si ex ejectione magnum emolumentum non esset accepturus. Imo si concubina nimis utilis esset ad oblectamentum concubinarii, et alia famula ad id nimis difficile inveniretur, ejecere illam non erit concubinarius obligandus; quia oblectamentum est majoris estimationis quam quodcunque bonum temporale. Ob quod fas erit cuique de novo admittere feminam ad sui famulatum, quantumcunque metuat labendi periculum. Si namque ob hanc causam jam receptam expellere non restringitur, eodem jure de novo admittere illam erit concessum.” Hence, according to Jesuitism, uncleanness in single, or adultery in married persons, is not only guiltless, but absolutely justifiable.

Bauny, Theolog. Moral. part 1. Tract. 4. De peniten. quest. 10. page 94. “Absolvi posse feminam quæ domi suæ virum excipit cum quo sæpe peccat, cum causam aliquam habet eum retinendi; quia cum est justa causa exponendi se peccati periculo nec occasionem expresse et actu, nec peccatum, sed commodum suum, quo bono non prevenitur si occasionem perditam omitteret aut vitaret." This rule for granting absolution perfectly justifies the superintendents, inmates, and visitors of all brothels, as well as all violators of chastity and the matrimonial covenant.

The same, Bauny, Summa, cap. 46. pages 711, 717, extends the abso lution so as to include all promiscuous domestic libidinousness.

4. The sacrament of matrimony. Among the questions which are asked by the priest at the confession prior to the marriage ceremony, the following are addressed to the woman. They are found in the Ritual Formulario; e institucion de curas para administrar los sacramentos, &c. Of course, as popery is infallibly, unchangeably, and universally the same, according to the boast of the Romanists, these inquiries are propounded to every young Papist lady in America. The subject is the canonical impediments to marriage; and among other similar delectable and edifying exhibitions of popery, in pages 605, 606, are these paragraphs:

"De impedimento proveniente ex copula. A dormido contigo el padre deste P.? o alguno de los hermanos de su padre? o alguno de los hermanos deste P.?'"

"De impedimento criminis.— — Mataste a tu marido, por casarte con otro? o hiziste a alguno que lo matasse, por casarte con el? viviendo tu marido, dixiste a P. yo me casare contigo, y dormiste con el sabiendo que tenta muger?'"

A modest young lady and a decorous widow must assuredly be enlightened and purified beyond all measure by these questions! The converse of them is also propounded to the bridegroom.

Dicastillus, lib. 2. Tract. 3. disput. 6. dub. 1. No. 18. “Non solum publica meretrix, sed etiam occulta et maritata potest retinere pretium fornicationis et adulterii." He also writes, lib. 7. Decal. cap. 3. sub. 3. No. 22. "Vir non est ita dominus corporis uxoris; ut in illud perfectissimum dominum habeat, omnibus aliis exclusis: sed solum ita uti queat in debito conjugali; quod certe non tollit uxori facultatem acquivendi, ex turpi sui corporis concessione." To which he subjoins, lib. 7.

cap. 3. sect. 5. No. 7.: "Expresse excludere finem multiplicandæ prolis, imo etiam cupere filios non procreare, veniale est."

The following questions and themes are discussed at large in the various Jesuit authors quoted.

Sa, Debit. Conjug. page 80. "Copulari ante benedictionem, aut nullum, aut leve peccatum est; quin etiam expedit, si multum illa differatur."

Hurtado, De Matri. disput. 10. diffic. 3. No. 8. page 496. "An actus conjugalis ante benedictiones nuptiales sit illicitus? Non esse illicitum."

Gordonus, Theolog. Moral. Univ. lib. 5. quest. 5. cap. 6. No. 3. page 870. "An meretrix licite retineat prostitutionis suæ pretium? Potest." Discastillus, lib. 1. disp. 17. de Temperantia, No. 276. page 87. "An puella, quæ per vim opprimitur, teneatur clamare, et opem implorare, ne violetur? Mere passive se habere."

Questions are also propounded, whether a Roman priest, and of course, a monk or nun, or any other Papist in similar circumstances, "Rem habens cum femina in vase prepostero-sodomitice patiens-crimen sodomiticum perpetrans-vitium bestialitatis perpetrans-causa libidinis, masculum aut feminam rapiens-deserve punishment?" To all which sanctified exhibitions of popery, the reply is in the negative.

Lessau, Prop. "Non peccant mulieres quæ se præbent conspiciendas adolescentibus." This was one of the propositions publicly taught in the Jesuit college at Amiens, anno 1658.

Tamburinus, Theolog. Moral. Explic. Decal. lib. 7. cap. 5. sect. 3. No. 23. "Quantum pro usu corporis juste exiget mulier?" The answer is at large, and applies to meretrix, virgo, femina honesta, and femina conjugata. This is the conclusion of the Jesuit; published with the sanction of the Papists'" Most Holy Father, their Lord God, the Pope." "Gemmam tanti vendere, quanti quis potest, quia hæc sunt ad delicias, non ad necessitatem. Usum actualem corporis velit, huic vilius, huic carius, ut ei libet, sine dolo vendere!" These are the subjects taught in the male seminaries and female convents of this republic.

Sanchez, Mat. disput. tom. 1. lib. 1. disput. 21. quest. 2. No. 10, 11. page 141. Tom. 3. lib. 9. disput. 17. No. 1, 2, 3, 4. page 217. " Utrum censeatur matrimonium consummatum, si solus vir intra vas naturale feminæ seminet?" This question combines a very lengthened discussion, in a series of subordinate inquiries; and the precise character of the whole may be understood from the first inference, for which a long reason is given, so far exceeding in defilement even the conclusion itself, that it cannot be transcribed. This, however, is the advice which the confessor is directed to give to married persons upon this subject; and, of course, it states unequivocally the nature of that examination, to which all Papists submit at auricular confession. "Sanum est consilium, ut curetur simul utrumque semen effundi: quare conjugi tardiori ad seminandum, consulendum est, ut ante concubitum tactibus venerem excitet, ut sic possit in ipso concubitu simul effundere semen." This is the authorized instruction of the Jesuits, and all other Roman priests, to young ladies when they go to confession, prior to the matrimonial ceremony, and to all married women. These leading inquiries, with the others which are specified as legitimately arising from them in the

same discussion, render it utterly impossible for husbands and wives to cohabit without violating the laws of the Roman church! and consequently they must do penance for not committing sins of which they never thought, and for not practising abominations with which no human beings but monks and nuns were ever acquainted; and in which they are instructed solely by the priest at confession.

Fegeli, Pars. 4. cap. 8. No. 127. page 397. "Cuio bligationi subjectus sit qui defloravit virginem ?" The answer is given in full, expressly to demonstrate to American parents that they cannot possibly contract higher guilt, in reference to their children, than by transferring them to the direction and tuition of Jesuits and nuns. "Qui corrupit virginem preter obligationem penitendi, nullam aliam incurrit: quia puella habet jus usum sui corporis valide concedendi."

Buzembaum, Lacroix, Taberna, and more than fifty other authors, maintain, “Puellam non peccare, si ob evidens periculum, non adhibeat ad depellendum stupratorem, sed mere patiatur coitum." Admitting this doctrine, no woman ought to walk nearer a Roman priest, than the breadth of the road.

Tolet, lib. 5. cap. 13. No. 4. page 772. "Si quis desiderat pollutionem ob bonum finem, scilicet sanitatem, vel ad levandas carnis tentationes, non est peccatum." To which detestable iniquity, Sa, Sanchez, Escobar, Lessius, and Layman, all consent, in its most aggravated amplitude.

Trachala, Lavacrum Conscientia, pages 96, 97, 98, 99. "Concubinarius confitetur se sæpius labi cum consanguinea quam domo alit an sit absolvendus antequam concubinam dimittat ?" The answer is this that he is to receive absolution-"Si illa concubina sit valde bona et utilis economa; ant si nullam aliam possit habere." This doctrine is denominated by the papal infallibility which sanctions the volume, "Lavacrum conscientiæ;" the purifier of conscience! If this be sanctity, there is no abomination in Pandemonium.

To these extracts may be added the crowning testimony of blasphemy and ungodliness from that demigod seraphic doctor, as the Papists worship him, Saint Thomas.

Alagona, Thom. Aquin. Sum. Theolog. Compend. quest. 34. page 230. "Ex mandato Dei licet occidere innocentem, furari, fornicari: quia est Dominus vitæ, et mortis," et omnium; et sic facere ejus mandatum est debitum. BY THE COMMAND OF GOD, IT IS LAWFUL to MURDER THE INNOCENT, TO ROB, AND TO COMMIT ALL LEWDNESS, BECAUSE HE Is Lord of Life, AND DEATH, AND ALL THINGS; AND THUS TO FULFIL HIS COMMANDMENT IS OUR DUTY!"

5. Knavery of the priests who administer the Romish sacraments. Escobar, Theolog. Moral. tom. 1. lib. 8. prob. 86. "Is it lawful to sell the obligation of administering the sacraments, and performing other ceremonial functions?" This is answered in the affirmative.

Filiucius, Moral. Quest. tom. 1. Tract. 5. cap. 6. No. 186. page 125. Sa, Missa, No. 45. page 516. Amicus, tom. 7. disput. 33. sect. 8. Nos. 284, 285. page 466. These all decide, that "A priest who hath received a large sum of money to say masses, may hire other priests to sing them as cheap as he can, and retain the surplus to himself."

Tamburin. Meth. Confess. lib. 2. cap. 7. sec. 5. No. 42. "If a priest,