ry, that the words be a perfect expression
of the will, without any contrary signs. Nay, even this we must
not carry so far as to imagine, that one, whom, by our quickness of
understanding, we conjecture, from certain signs, to have an intention
of deceiving us, is not bound by his expression or verbal promise, if
we accept of it; but must limit this conclusion to those cases where
the signs are of a different nature from those of deceit. All these
contradictions are easily accounted for, if justice arise entirely from
its usefulness to society; but will never be explained on any other
hypothesis.

It is remarkable that the moral decisions of the JESUITS and other
relaxed casuists, were commonly formed in prosecution of some such
subtilties of reasoning as are here pointed out, and proceed as much
from the habit of scholastic refinement as from any corruption of
the heart, if we may follow the authority of Mons. Bayle. See his
Dictionary, article Loyola. And why has the indignation of mankind risen
so high against these casuists; but because every one perceived, that
human society could not subsist were such practices authorized, and that
morals must always be handled with a view to public interest, more than
philosophical regularity? If the secret direction of the intention, said
every man of sense, could invalidate a contract; where is our security?
And yet a metaphysical schoolman might think, that, where an intention
was supposed to be requisite, if that intention really had not place,
no consequence ought to follow, and no obligation be imposed. The
casuistical subtilties may not be greater than the snbtilties of
lawyers, hinted at above; but as the former are PERNICIOUS, and the
latter INNOCENT and even NECESSARY, this is the reason of the very
different reception they meet with from the world.

It is a doctrine of the Church of Rome, that the priest, by a secret
direction of his intention, can invalidate any sacrament. This position
is derived from a strict and regular prosecution of the obvious truth,
that empty words alone, without any meaning or intention in the speaker,
can never be attended with any effect. If the same conclusion be not
admitted in reasonings concerning civil contracts, where the affair is
allowed to be of so much less consequence than the eternal salvation
of thousands, it proceeds entirely from men's sense of the danger and
inconvenience of the doctrine in the former case: And we ma