Auricular Confession and Popish Nunneries. William Hogan

in the Romish church; even American converts to Romanism are not to question the quality of the food, or spiritual instructions, which popish priests please to give them. Blind obedience is a necessary article of spiritual diet for a convert to Popery; and whether his priest tells him that he must worship God, the Virgin Mary, St. Peter and St. Paul, or the wafer which he carries in his pocket and calls the body and blood of Christ, he must obey without murmur or inquiry.

      This unreasonable, unscriptural, and impious doctrine, is inculcated especially in the confessional. No man, not even a papist, dare preach in public such a dogma as blind obedience in anything, or to any man. I have always been instructed, while a Catholic priest, never to intimate in public that the Romish church ever required unconditional submission to her will, unless I was morally certain that all my hearers were by birth and education Roman Catholics; but my orders were positive, and under pain of losing my sacerdotal faculties, never to lose an opportunity of inculcating this in the confessional. There and there alone do Romish priests teach and fasten upon the minds of their penitents all the iniquities which the church of Rome sanctions.

      If I can satisfy Americans that Auricular Confession is dangerous to their liberties; if I can show them that it is the source and fountain of many, if not all, those treasons, debaucheries, and other evils, which are now flooding this country, I shall feel that I have done an acceptable work, and some service to the State. I fear, however, that I shall fail in this; not because what I state is not true, and even admitted to be so, but because Americans seem determined—I would almost say fated—to political and moral destruction.

      For twenty years I have warned them of approaching danger, but their politicians were deaf, and their Protestant theologians remained religiously coiled up in fancied security, overrating their own powers and undervaluing that of Papists. Even though they see and feel, and often blush at the logical triumph, which popish controversialists have gained, and are gaining over them in every intellectual combat in which they engage; yet such is their love of ease or love of money, or something else, that they cannot be roused until the enemy falls upon them with an annihilating force. It is painful to me to see this indifference upon their part. They are better able than I am to contend with Papists. They possess more talents, and have more friends than I have to sustain them. This is the land of their birth. It is not mine, but not the less dear to me. The religion of this country is the religion of their forefathers, and of the Bible; it is peculiarly their duty to defend both.

      Nothing could induce me to undertake the present work but the universal approbation which my recent book on Popery has received from the journals of the country. I should leave it to be done by Protestant theologians. The notices which my book on Popery received were flattering. They gave me credit for talents, candor, and frankness. But I am in reality entitled to no credit for that book. The utterance of the truths contained in it was a spontaneous emotion. It was, if I may use such language, but the breaking up of some moral iceberg, which for years lay heavily on my soul. It was a sort of inspiration fanned into a blaze by an irresistible consciousness that I had too long neglected a duty which I owed to my adopted country. But I now feel relieved and willing to enlist in the cause of moral and civil rights.

      The following pages, I apprehend, will appear to some of a rather random and fugitive character. It will be said that much of the matter is irrelevant—that I fly too rapidly from one subject to another. To such men I will say, that they know very little of Romish intellectual tactics. A well trained reverend Romish soldier cares little about the polish of his armor, or whether he aims his blows according to the system of this or that commander. He steps into the battle arena in his lightest armor, and with his sharpest weapon. A Protestant theologian meets him, with a face as solemn as if he was accompanying to the grave all that was dear to him, wearing his heaviest coat of mail, and armed with claymores and battle-axes. While the latter is wasting his strength upon "the desert air," and aiming his harmless blows at every spot but the right one, the Papist goads him to death, and seldom fails to obtain the crown of victory from the spectators. Many Protestants who are in the habit of contending with Papists in this manner will disapprove of this book; but I trust that in differing from them in my mode of warfare with Papists, they will on reflection see that, although they may be right, I am not wrong. I shall, therefore, beg leave to pursue my own course. I will give my ideas to the public just as they strike me, fresh from my own mind, with no regard whatever to style, ornament, or criticism; and I am vain enough to wish that all controversialists, and even all Protestant and Popish writers should pursue a similar course. We should then have more truth in controversy; more soul and more sterling morality in religion. All that is pedantic would be exploded, and truth, fresh and warm from the heart, would be substituted in their place.

      As I have stated, every crime which the Romish church sanctions, and almost all the immoralities of its members, either originate in Auricular Confession, or have some connection with it In order to explain this to my readers, it will be necessary for me to go back and state the causes which first induced me to doubt the infallibility of the Romish Church.

      I have been often asked the following questions: Why did you leave the Roman Catholic Church? Before I answer this question, I may well exclaim, in the language of the ancient poet, omitting only one word, "Oh! nefandum, jubes, renovare dolorem" But however painful the relation may be—however offensive to the ears of the virtuous and chaste—however disgusting to the pious and moral portion of our community—however at variance with the elegancies and formalities of private life—however heavily such a narrative may fall upon Romish priests and bishops, and however disreputable it may be to Nuns and Nunneries, I will answer the above question so often made.

      Several causes have contributed to induce me to doubt the infallibility of the Popish church, and to renounce its ministry altogether. Among the first was the following:

      When quite young and but just emerging from childhood, I became acquainted with a Protestant family living in the neighborhood of my birthplace. It consisted of a mother (a widow lady) and three interesting children, two sons and one daughter. The mother was a widow, a lady of great beauty and rare accomplishments. The husband, who had but recently died, one of the many victims of what is falsely called honor, left her, as he found her, in the possession of a large fortune, and, as far as worldly goods could make her so, in the enjoyment of perfect happiness. But his premature death threw a gloom over her future life, which neither riches nor wealth, nor all worldly comforts combined together, could effectually dissipate. Her only pleasure seemed to be placed in that of her children. They appeared—and I believe they really were—the centre and circumference of her earthly happiness.

      In the course of time the sons grew up, and their guardian purchased for both, in compliance with their wishes, and to gratify their youthful ambition, commissions in the army. The parting of these children, the breaking up of this fond trio of brothers and sister, was to the widowed mother another source of grief, and tended to concentrate, if possible, more closely all the fond affections of the mother upon her daughter. She became the joy of her heart. Her education while a child was an object of great solicitude, and having a fortune at her command, no expense was spared to render it suitable for that station in life, in which her high connections entitled her to move when she should become of age. The whole family were members of the Protestant church, as the Episcopal church is called in that country. As soon as the sons left home to join their respective regiments, which were then on the continent, the mother and daughter were much alone, so much so, that the fond mother soon discovered that her too great affection for her child and the indulgence given to her were rather impeding than otherwise her education. She accordingly determined to remove her governess, who up to this period was her sole instructress, under the watchful eye of the fond and accomplished mother herself, and send her to a fashionable school for young ladies. There was then in the neighborhood, only about twenty miles from this family, a Nunnery of the order of Jesuits. To this nunnery was attached a school superintended by nuns of that order. The school was one of the most fashionable in the country. The nuns who presided over it, were said to be the most accomplished teachers in Europe. The expenses of an education in it were extravagantly high, but not beyond the reach of wealth and fashion. The mother, though a Protestant, and strict and conscientious in the discharge of all the duties of her church, and not without a struggle in parting with her child and consigning her to the