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his agents obtained more * than even "a full knowledge of the cause they sought to elucidate; and that when the disgrace of his Church became too public to pass without some public notice of it, the policy of the sacrifices made, was to torture the culprit by the most savage acts of barbarism ; but these sort of criminals were never openly punished, unless their own indifference to the publicity of their enormities obliged their superiors to take notice of themt. But let us suppose that, at the present time, in a Roman Catholic country subject to the British Government, a Popish divine to be “overtaken” (such is the term we have heard applied to the case in question) with the spirit (of whisky), and on whose head the bump of amativeness is conspicuously prominent~(we have known several such). let us, we say or rather let our readers, but imagine the dreadful consequences of this man's judgment as to the sins of his fair penitents—we will speak of the instructions to young priests, presently. Many English people are accustomed to visit Rome; and such may judge of the correctness of the account given of the Roman dames by the Cavalier de Angelis, who says, (European Review, No. 6. 1826)6A blind superstition retains the lower class in an absolute dependence on the clergy, who have, unfortunately, but too much interest in relaxing its morals. It is impossible for 600,000 men devoted to celibacy to insinuate themselves into the privacy of families without causing in them confusion and scandal.”-After describing the immorality of the female part of the community of Italy, he says, “We are authorized to load them (the priests) with this reproach, when we see that where they have no power the people are much better brought up; and this difference cannot be ascribed to any other cause, since Rome and Naples, where there is the least morality, are not in a more deplorable political situation than Lombardy and Tuscany.” And so much for the morality of the Pope's judges in his “court of conscience,” whose judgments, according to the Cavalier, must be, among their fair: penitents, most unconscionable.

per for them to apply to the Inquisitors. On the one hand, their couscience forced them to a discovery through a superstitious fear of the censures and excommunication ; and, on the other hand, their regard to their husbands whom they were afraid to offend, by giving them very ill suspicion of their chastity, kept them at home; and therefore veiling their faces after the Spanish custom, they went to the lords Inquisitors, when, and as privately as, they could. Very few, however, with all their prudence and craft, could escape the diligent observation of their husbands at the time of discovery, and hereby possessed their minds with the deepest jealousy However, after so many had been informed against before the Inquisitors, that Holy Tribunal, contrary to all men's expectations, put a stop to the affair, and commanded all those crimes, which were proved by legal evidence, to be buried in eternal oblivion.Dr. Chandler's Hist. Of Pers., p. 190.

* See Proceedings of the Trib. of the Inquis., where innocent persons are persuaded to acknowledge themselves guilty under a promise of pardon, and whose confessions thus extorted, are made the pretext for condemning them to the torture.

po “The Venetians ordered one of them (the confessors) to be burned alive, by command of the Pope. He had been father confessor to some nuns in the domi, i nions of Venice, and had got twelve of them with child; amongst whom the abbess and two others had children in one year. As he was consessing them, he agreed with them about the place, manner, and time of lying with them. All were filled with admiration and astonishment, taking the man for a perfect saint, he had sot great a show of sanctity in his very face.”- Epist. ad Belgas, Cent. I. Ep. 66. p. 345, and Ep. 63. p. 316,- Referred to by Dr. Chandler, Hist. of Pers., p. 19).* CI

It is next said, (Matt. xvi. 19, “ Nor would our Lord have given to his Church the power of retaining sins, much less the keys of the kingdom of heaven, if such sins as exclude men from the kingdom of heaven might be remitted independently of the keys of the Church.” Now, that such enormous crimes “as exclude men from the kingdom of heavencan be put away by every, or by any, “miserable sinner,” ordained by a Popish Bishop, who, having, for the most part, lived many years longer in a sinful world, is, in all probability, a still greater sinner himself than the sinner he ordains--that such an absurdity should have ever held an influence over any but the most puerile of minds would appear astonishing, were not the Scriptures denied to those who have been thus taught to believe; and, on the other hand, deeply-instilled prejudices cherished by the learned. The chapter of Matthew, referred to above, we have already noticed, (page 36,) wherein Peter is reproved: these few lines, upon which the whole super-, structure of Popery is raised, are so frequently referred to, that, to save unnecessary repetitions on our own part, we will defer what other scriptural quotations we have to adduce in contradiction to the power assumed by the Papal Church, until the last time it is introduced in the “ Grounds of Faith.” However, the blasphemy of the above extract cannot surely be misunderstood by the most superficial reader : viz.The ALMIGHTY HIMSELF CANNOT PARDON UNLESS APPLICATION BE MADE BY ONE FRAGILE ATOM TO ANOTHER.

This is the TRUE meaning of the impious sentence; and we can prove this doctrine to have been publicly preached in a Popish chapel in London. May God direct those who place their hopes of salvation on so baseless a fabric !

That these “ keysspoken of may be appreciated by the vulgar more effectively, representations of door-keys are exhibited in Papal books suspended to the girdles of Popish figures ; and, instead of being understood in a typical sense, as it is hereafter expressed, the more ignorant classes of Romanists are thus taught to suppose that their priests (as is, indeed, fully stated in the above extract) have merely to open or close the “gate of heaven” ad libitum. But by a belief in the virtue of a Romish priest’s “key of heaven,” the priest himself is enabled to unlock every private thought and action; and which he is taught to do---even in domestic matters, upon which a husband would not converse with his own wife. True it is, that priests of the Romish persuasion make vows of celibacy; and they have declared so often that they keep them, that many of their followers believe it. As this, however, is a matter of opinion, (with Protestants at least,) without offering one ourselves upon so delicate a subject, we assert, without the fear of contradiction, that among their own theological works there are those not only of the most indelicate description, but such as the most debauched libertine of the age might apply to, to improve himself in the wiles of seduction. We speak of such holy works as Dictata de Sacramento Penitentiæ*, &c. Perhaps, if the Romish Church deem an excuse necessary, it may be urged, as sufficient, that these works are not translated, and are for the express use of the clergy, nor generally understood by their laity—but will this affect their obvious tendency ? Certainly not.

We now approach the most painful part of our task, and which is to show how females are prepared, by what is called their religious education, to submit to such questions as those which the apostolical Bishop, Dens, recommends to be put. This is accomplished by the first books they are taught to read in their mother tongue, and the questions asked them when they go to confession—a duty which the youth of both sexes are commanded to perform at seven years of aget. The instructions of the Bishop of Bayeaux to the priests of his diocese, for their examination of female children, in his Conduite des Confesseurs, are as clearly expressed as they are monstrous and disgusting-and the inquiries, to which we allude, are asked of female children of seven years of age! When the indelicacy of these inquiries occasions the children to cry, directions are given to the “pastors ” of this holy church to wheedle them to be candid, &c. The whole proceedings, language, &c., are altogether of so shameless, and, as we think, so diabolical a nature, that, although these books, owned, as they are, by the infallible Church, clearly prove the object of auricular confession, we cannot disgrace our pages by a translation of any of the precepts they instil. We may, perhaps, be reminded that the books we allude to are not (if such be the case) printed in English-and that such means as they recommend are not adopted by the Roman Catholic clergy here! We know they are not; but what then? Is it from a disinclination of Popery to do so, or from a fear of the natural consequences that must accrue to herself if she did? The reply to the first is evident by the existence of such authorized publications in any civilized country; the last will be best answered by alluding to such Popish books of instruction as actually are published in England : from these our extracts will be few; and let it be not forgotten that we are not writing to children, but are about to show how and what the generality of Roman Catholic children in England are taught—without the extracts we are about to make we could not do this, and let us not, therefore, be condemned for quoting tenets we abhor. We shall merely notice two or three of the Papal books of instruction in general use. By the Child's First Catechism children are taught, in the most clear and explicit manner, that their sins are always to be wiped away by the merit of their own works, with the sanction of their priests—to split the Ten Commandments (to save the denial of Image-worship)—to honour their parents, when they do not think it sinful to do so—to pray to Saints, of their own names in particular, to pray for them ;-to be sure that the twelve New Articles of Faith in the Romish Church are

* This holy composition is the work of Dens, who was the president of the Popish Seminary of Mechlin. Let husbands and fathers learn what it is the duty of their priests to inquire respecting their wives--and daughters, after they are married. 5s Observent juniores Confessarii quod dum Maritus confitetor 'congressum cum uxorenon semper significatur 5-minor sed ordinurie copula in debitoquamvis indebitor modo," &c. &c. &c.-See also Tractutus Theologicus de Casibus Reservutis." † Q. At what time do persons begin to be obliged to go to confession ?

A. When they come to the use of reason, so as to be capable of mortal sin, which is generally supposed to be about the age of seven years.--Child's First Cat,

chiefly six,” and the meaning of crimes they could not, otherwise, understand.

First, of the necessary satisfaction to God for sin committed, (from Child's First Catechism) :

Q. What is satisfaction?
A. It is doing the penance given us by the priest.

And that this act of confession may be gratifying to selflove, the penitent is taught to believe it is an act of mortifying humility, although the reward is an acquittance of sin.

Q. What is the first commandment?

A. I am the Lord thy God who brought thee out of the land of Egypt and out of the house of bondage. Thou shalt not have strange Gods before me. Thou shalt not make to thyself any graven thing, nor the likeness of any thing that

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