In short, you may be a fraudulent bankrupt, thief, assassin, profligate, impious atheist even, with a safe conscience, provided always you confess to a Jesuit confessor. It is doubtless in this that we are to see the efficacy of that miraculous gift, which we read at page 13 Loyola had received from heaven, and transmitted to his successors—the gift _of healing troubled consciences_; and this is even boldly asserted by themselves. In the _Imago primi Sæculi_, S. 3, ch. 8, are words to this effect:—“With the aid of pious _finesse_ and holy artifice of devotion, crimes may be expiated now-a-days _alacrius_, with more joy and alacrity, than they were committed in former days; and a great many people may be washed from their stains almost as cleverly as they contracted them.” After this quotation, we need not trouble the reader with any more regarding the doctrine of the Jesuits on social duties. We only beg of him, in order that he may well understand all the enormity of these doctrines, to look at them from the point of view of the Papists, who consider the confessional as the only way of salvation, and who blindly obey their spiritual fathers, especially if they flatter their passions, and promise them paradise as the reward of their vices. It is also of importance that our readers should be made acquainted with the doctrine of the Jesuits regarding religious duties, and the love which is due to God, that they may the better judge of the character of those champions of Romanism, those monks who are labouring hard to make proselytes to their religion—the only true one, as they pretend, out of which there is no salvation. Father Antony Sirmond, in his book on _The Defence of Virtue_, has the following passage:—“St Thomas says that we are obliged to love God as soon as we come to the use of reason; _that is rather too soon!_ Scotus says, every Sunday; _pray, for what reason?_ Others say, when we are sorely tempted; _yes, if there be no other way of escaping the temptation_. Sotus says, when we have received a benefit from God; good, in the way of thanking him for it. Others say, at death—_rather late! As little do I think it binding at the reception of any sacrament; attrition, in such a case, is quite enough, along with confession—if convenient._ Suarez says, that it is binding at some time or another; _but at what time?_ He does not know; and what that doctor does not know, I know not who should know.”[241]