Gobatus published a work which he entitled, "Morality," and in vol. 2, part 2, tract 5, chap. 9, sec. 8, p. 318, is the following edifying specimen of Popish morals: "Persons may innocently desire to be drunk, if any great good will arise from it. A son who inherits wealth by his father's death, may rejoice that when he is intoxicated, he murdered his father." According to which combined propositions, a man may make himself drunk expressly to kill his parent, and yet be guiltless.
Busenbaum wrote a work denominated "Moral Theology." which was enlarged and explained by Lacroix. In vol. 1, p. 295, is the following position: "In all the cases where a man has a right to kill any person, another may do it for him." But we have already heard by Escobar that any "Roman Priest has a right to kill Maria Monk; and therefore any Papist may murder her for them."
Alagona, in his "Compend of the Sum of Theology," by Thomas Aquinas, question 94, p. 230, "Sums" up all the Romish system in this comprehensively blasphemous oracular adage. "By the command of God, it is lawful to murder the innocent, to rob, and to commit lewdness; and thus to fulfil his mandate, is our duty."
The seventh commandment.—In his Aphorisms, p. 80, and p. 259, Sa thus decides—"Copulari ante benedictionem, aut nullam aut leve peceatum est; quin etiam expedit, si multum isla differatur."—"Potest et femina quaeque et mas, pro turpi corporis usu, pretium, accipere et petere."
Hurtado issued a volume of "Disputations and Difficulties." At p. 476 is the following genuine Popish rule of life—"Carnal intercourse before marriage is not unlawful." So teaches that Jesuit oracle.
Dicastillo, in his work upon "Righteousness and other cardinal Virtues," p. 87, thus asks—"An puella, quae per vin opprimitur teneatur clamare et opem implorare ne violetur?" The answer is this—"Non videtur teneri impedire peccatum alterius—sed mere passive se habere."
Escobar, in his "Moral Theology," p. 326, 327, 328, of vol. 4, determines that "a man who abducts a woman from affection expressly to marry her, is guilty of mortal sin, but a Priest who forcibly violates her through lust, incurs no censure."
Tamburin unfolds the character of Romanism in his "Moral Theology," p. 186, in a lengthened discussion of the following characteristic inquiry—"Quantum pro usu corporis sui juste exigat mulier?"—The reply is, "de meretrice et de femina honesta sive conjugata, ant non."
Fegeli wrote a book of "Practical Questions;" and on p. 397, is the following—"Under what obligation is he who defiles a virgin?"—The answer is this—"Besides the obligation of penance, he incurs none; quia puella habet jus usum sui corporis concedendi."
Trachala published a volume which he facetiously entitled the "Laver of Conscience;" and at p. 96, he presents us with this astounding recipe to purify the conscience—"An Concubinarius sit absolvendus antequam concubinam dimittat?" To which he replies—"Si ilia concubina sit valde bona et utilis economa, et sic nullam aliam possit habere, esset absolvendus."