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The practical divinity of the papists discovered to be destructive of Christianity and mens…

Name: The practical divinity of the papists discovered to be destructive of Christianity and mens…
Author: David Clarkson

The practical divinity of the papists discovered to be destructive of Christianity and mens souls

David Clarkson 1622–1686London : Tho. Parkhurst and Nath. Ponder ..., 1676

[38], 413 [i.e. 423], [1] p. · 144k words · Wing C4575 · ESTC R12489

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:150p. 28–29

Particularly and expressly they deny all acts of Contrition for sin to be the duties of Mass-days. So ^(t)Sylvester, ^(u)Summa Rosellae, ^(x)Melchior Canus, and all the other Authors ^(y)last mentioned. ⟨p. 29⟩Likewise all acts of Love to God ^(z)Bellarmine, and in him Aquinas, so ^(a▪Navarre and Pope ^(b)Adrian, de ^(c)Graffis and Soto ^(d)who would maintain this with many arguments, one of the chief of them (he calls it ingentissimum argumentum) is, ^(e)that this would be to ensnare Souls, and cast them into grievous straits, if so harsh a duty as an act of love to God were enjoined so frequently. Another is ^(f)that all the commands of God as to the substance of them, may be fully accomplished without love to God, and therefore this.

Particularly and expresly they deny all acts of Contrition for sin to be the duties of Masse-dayes. So ^(t)Sylvester, ^(u)

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David Clarkson, The practical divinity of the papists discovered to be destructive of Christianity and mens… (London, 1676), ch. 1, sect. 2, pp. 30–31. EEBO-TCP A33363.

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Title as printed: The practical divinity of the papists discovered to be destructive of Christianity and mens souls
Author: David Clarkson 1622–1686
Place: London
Year: 1676
Imprint: London : Tho. Parkhurst and Nath. Ponder ..., 1676.
Size: [38], 413 [i.e. 423], [1] p.
Words: 144,142
Catalogue: Wing C4575 · ESTC R12489
Text: EEBO-TCP A33363

Passages: 700
Sections: 128

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David Clarkson 1622–1686

PuritansEngland

Nonconformist minister; colleague of John Owen.

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:151p. 29–30

It is good Divinity with them, That we are not bound to worship God out of love. The Mass saith Navarre ^(g)which we are commanded to hear on those days (and nothing else) may be heard well enough without any such act of love: So Bellarmine, ^(h)we are not bound on these days by any particular precept not to sin, or to have any act of contrition, or any act of love to God: what, not one act of love to God? no, he will prove it, one of his arguments is, ⁽ⁱ⁾because the Church hath determined the time and manner how Divine Law is to be observed in keeping this command: but the Church no where requires inward acts; she thinks, it seems, that God may be served sufficiently with the Mass without any sense o• sin, or love to God. And thus all those other graces and affections that flow from Repentance, or love, or necessarily depend thereon; as filial fear, spiritual desires, delight in God, &c. will be no duty on their Mass-days, their Mass hath nothing to do with them. Confessions of sin there may be well enough without Godly sorrow; and Petitions without desires; and Praises without ⟨p. 30⟩complacence or ingenuous gratitude: because all is well enough without love to God, or grief for offending him; and that, on all these days wherein they are obliged to hear Mass.

It is good Divinity with them, That we are not bound to worship God out of love. The Masse saith Navar ^(g)which we are commanded to hear on those dayes (and nothing else) may be heard well enough without any such act of love: So Bellarmine, ^(h)we are not bound on these dayes by any particular precept not to sin, or to have any act of contrition, or any act of love to God: what, not one act of love to God? no, he will prove it, one of his arguments is, ⁽ⁱ⁾because the Church hath determined the time and manner how Divine Law is to be observed in keeping this command: but the Church no where requires inward acts; she thinks, it seems, that God may be served sufficiently with the Masse without any sense o• sin, or love to God. And thus all those other graces and affections that flow from Repentance, or love, or necessarily depend thereon; as filial fear, spiritual desires, delight in God, &c. will be no duty on their Masse-dayes, their Masse hath nothing to do with them. Confessions of sin there may be well enough without Godly sorrow; and Petitions without desires; and Praises without ⟨p. 30⟩complacence or ingenuous gratitude: because all is well enough without love to God, or grief for offending him; and that, on all these dayes wherein they are obliged to hear Masse.

(g)Nam missa quam in illis diebus praecipimur audire, recte audiri potest, sine tali amore actu concepto, unde ra•i vel nulli se hujus omissionis accusant. Cap. 11. n. 7. fest. de vid. Suar. l. 2. c. 16.
(h)Non tenemur in dicbus festis ex praecepto peculiari, ad non peccandum sive ad actum contritionis, vel dilectionis Dei. ibid.
(i)Ecclesia determinavit tempus & modum observandi jus divinum de observatione praeceptorum: at Ecclesia nusquam praecipit actus illos interiors. Ibid.Ecclesia determinavit tempus & modum observandi jus divinum de observatione praeceptorum: at Ecclesia nusquam praecipit actus illos interiores. Ibid.

:153p. 30–31

The precept for observing Mass-days, as Sylvester ^(a)tells us, requires not the end, that is, waiting upon God, nor what is necessarily requisite thereto, but the hearing of Mass: Not waiting on God, but hearing Mass! These are distinct things, and disjoined in the sense of the Roman Doctors, the one is commanded, the other is not; so that they may duly hear Mass all their lives: and yet not wait on God one moment, the former they must do, the latter they are not obliged to regard, nor any thing that necessarily belongs to it. ^(b)Navarre asserts this, and would prove it by reason and the Authority of Aquinas herein generally followed. In short, if there be any worship required in the Mass it is merely external, and that disjoined from the inward service of the Soul, is, but a mere show or visor of worship, as they themselves confess in their lightsomer intervals. well, but is it worship in any sense? is there any thing Religious required of the people herein? for this they tell us it is enough, if it be an humane act, no more is enjoined, ^(c)the precept obligeth not, but to hear so, that it may be an humane act, saith ^(*)Soto, and ^(d)others, and if it suffice that it be a humane act, it needs not be Religious. Let it be deliberate, that is enough to make it a humane act; and then though there be no Religious ⟨p. 31⟩motion or intention in it, the precept is fulfilled. Sylvester confirms us herein, the precept (saith he) is given unto men, and therefore the work must not be the issue only of the imagination, which is common to us with Beasts, it must proceed from deliberation, which requires some attention. ^(a)So that there is something more required of one that goes to Mass than of a Beast; but that is before he comes there, if he advance but to it as a man, he may be excused even from humane acts, when he is at it, he needs neither exercise his understanding nor his senses. He needs not ^(b)understand it, that is far from being a duty, they have made it impossible, it's no sin either for Priests ^(c)or people not to know what they do; so reasonable is their service. The Latin makes it unintelligible enough, but if it were in a Language less known, if in ^(d)Mozarabic or Greek, those who are present without any but their Mother-Tongue, fulfil the precept. As ^(e)Victorel tells us after Soto and others. He needs not see ^(f)what is done, he may do all that is requisite in the Mass blindfold.

The precept for observing Masse-dayes, as Sylvester ^(a)tells us, requires not the end, that is, waiting upon God, nor what is necessarily requisite thereto, but the hearing of Masse: Not waiting on God, but hearing Masse! These are distinct things, and disjoyned in the sense of the Roman Doctors, the one is commanded, the other is not; so that they may duly hear Masse all their lives: and yet not wait on God one moment, the former they must do, the latter they are not obliged to regard, nor any thing that necessarily belongs to it. ^(b)Navar asserts this, and would prove it by reason and the Authority of Aquinas herein generally followed. In short, if there be any worship required in the Masse it is merely external, and that disjoyned from the inward service of the Soul, is, but a mere shew or vizour of worship, as they themselves confess in their lightsomer intervals. well, but is it worship in any sense? is there any thing Religious required of the people herein? for this they tell us it is enough, if it be an humane act, no more is enjoyned, ^(c)the precept obligeth not, but to hear so, that it may be an humane act, saith ^(*)Soto, and ^(d)others, and if it suffice that it be a humane act, it needs not be Religious. Let it be deliberate, that is enough to make it a humane act; and then though there be no Religious ⟨p. 31⟩motion or intention in it, the precept is fulfilled. Sylvester confirms us herein, the precept (saith he) is given unto men, and therefore the work must not be the issue only of the imagination, which is common to us with Beasts, it must proceed from deliberation, which requires some attention. ^(a)So that there is something more required of one that goes to Masse than of a Beast; but that is before he comes there, if he advance but to it as a man, he may be excused even from humane acts, when he is at it, he needs neither exercise his understanding nor his senses. He needs not ^(b)understand it, that is far from being a duty, they have made it impossible, it's no sin either for Priests

(a)Non est simpliciter de sine i. e. ipsa vacatione circa Deum, vel necessario requisitis ad illam: sed de abstinentia a servilibus, & audition missa v. Dominic. n. 8.Non est simpliciter de sine i. e. ipsa vacatione circa Deum, vel necessario requisitis ad illam: sed de abstinentia a servilibus, & auditione missa v. Dominic. n. 8.
(b)Quamvis finis hujus praecepti sit, ut homo Deo vacet, ipsoque fruatur, & in eo quiescat, ut docuit. S. Thomas: quando tamen finis praecepti est aliud a re praecepta, tunc non cadit sub praeceptum sicut idem S. Thomas Communiter receptus. c. 13. n. 2. p. 198.Quamvis finis hujus praecepti sit, vt homo Deo vacet, ipsoque fruatur, & in eo quiescat, ut docuit. S. Thomas: quando tamen finis praecepti est aliud a re praecepta, tunc non cadit sub praeceptum sicut idem S. Thomas Communiter receptus. c. 13. n. 2. p. 198.
(c)Neque tale praeceptum obligat ad alium actum interiorem, quam ad illum qui propter exteriorem est necessarius, scil. vere audire missam ea attentione, ut sit actus humanus Soto. ibid. p. 51.
(*)Praeceptum audiendi missam non obligat nisi taliter, audire ut sit actus humanus. Idem. l. 10. q. 5. art. 5. p. 341.
(d)Sa• est, quod sit actus humanus. Jac. de Graff. l. 2. c. 34. n. 8. Satis est, sit actus humanus. Lopez. c. 52. p. 271.
(a)Praeceptum datur hominibus, ideoque oportet ut non procedat opus ex sola imaginatione quae communis nobis est cum bestiis sed ex deliberatione quae attentionem requirit, &c. v. hora n. 13. vid. Angelus v. hor. n. 27.
(b)Nemo teneatur ex praecepto audire, & minus intelligere verba sacerdotis, quia satis est vel ex longinquo missanti adesse Navarre. c. 21. n. 8.Nemo teneatur ex praecepto audire, & minus intelligere verba sacerdotis, quia satis est vel ex longinquo missanti adesse Navar. c. 21. n. 8.
(c)Clerici vel laici qui Divinis intersunt, si non intelligunt quae dicunt, non peccant Jac. de Graff. l. 2. c. 51. n. 12.
(d)Si audiret missam Mocaravem, compleret. Lopez. c. 42.

:156p. 32–33

They themselves cancel and overthrow all their own Pleas and pretences for their offering God any thing of worship in the Mass. For, they say, he doth not worship there, who is not present, and they cannot deny that in God's account he is absent whose mind is not present; and yet they justify ^(a)voluntary departures of mind and heart, when they should be worshipping, and those who would not seem to do this, do it really; when they conclude it no fault to employ themselves about other things when they are at Mass. They allow them ^(b)to say their hours (and so neglect the Mass, out of a neglect of their Divine office) or to recite what is enjoined them by way of Penance (and so prefer a punishment before the chief part of their Religion) ⟨p. 33⟩or other voluntary performances (so they may do what they will, rather than mind what they are about.) They know they cannot do two things at once, especially in Divine worship, which should take up the Soul. Though in their worshipping, where the Soul is not concerned they may attend a hundred acts at once; as much as they are obliged to mind the Mass, that is, actually not at all. They admit them also not only to ^(c)read, or write what they please; but also to sleep part of the time: so that they take not too long a Nap. It should not last above a third part, or half the Mass (for that is ^(d)pars notabilis) if it be but less than that, it passeth for nothing. ^(e)Or if they be too brisk to sleep, they may entertain themselves with familiar ^(f)chat. Medina ^(g)concludes, that he who is at Mass may spend the whole time in discourse about other things, Merchant affairs, or making Bargains, and yet fulfil the precept. They must it seems demean themselves at Mass altogether as Religiously, as at the Exchange; and no more is required. Suarez would have the Discourse neither so long, nor so serious, there should be some intermissions to attend. But what attention can be mean? He (with the rest) tells us, that to the Mass, less attention is requisite than to their Divine office; and to that office, he and they say, a virtual intention is sufficient, and this is the least of all that can be: So that to the Mass, less attention than the least of all, will suffice, and this to common apprehension is none at all. Others of them (as we saw before) will have no attention of mind needful for their office;

They themselves cancell and overthrow all their own Pleas and pretences for their offering God any thing of worship in the Masse. For, they say, he doth not worship there, who is not present, and they cannot deny that in God's account he is absent whose mind is not present; and yet they justifie ^(a)voluntary departures of mind and heart, when they should be worshipping, and those who would not seem to do this, do it really; when they conclude it no fault to employ themselves about other things when they are at Masse. They allow them ^(b)to say their hours (and so neglect the Masse, out of a neglect of their Divine office) or to recite what is injoyn'd them by way of Pennance (and so prefer a punishment before the chief part of their Religion) ⟨p. 33⟩or other voluntary performances (so they may do what they will, rather than mind what they are about.) They know they cannot do two things at once, especially in Divine worship, which should take up the Soul. Though in their worshipping, where the Soul is not concern'd they may attend a hundred acts at once; as much as they are obliged to mind the Masse, that is, actually not at all. They admit them also not only to ^(c)read, or write what they please; but also to sleep part of the time: so that they take not too long a Nap. It should not last above a third part, or half the Masse (for that is ^(d)pars notabilis) if it be but less than that, it passeth for nothing. ^(e)Or if they be too brisk to sleep, they may entertain themselves with familiar ^(f)chatt. Medina ^(g)concludes, that he who is at Masse may spend the whole time in discourse about other things, Merchant affairs, or making Bargains, and yet fulfil the precept. They must it seems demean themselves at Masse altogether as Religiously, as at the Exchange; and no more is required. Suarez would have the Discourse neither so long, nor so serious, there should be some intermissions to attend. But what attention can be mean? He (with the rest) tells us, that to the Masse, less attention is requisite than to their Divine office; and to that office, he and they say, a vertual intention is sufficient, and this is the least of all that can be: So that to the Masse, less attention than the least of all, will suffice, and this to common apprehension is none at all. Others of them (as we saw before) will have no attention of mind needful for their office;

(a)Sponte inter sacrum audiendum, vana cogitantem praecepto satisfacere—affirmant. Sylvest. Jo. Medina, Paludanus, Azor. in Victorel. addit. Toll. l. 6. c. 6.Sponte inter sacrum audiendum, vana cogitantem praecepto satisfacere—affirmant. Sylvest. Jo. Medina, Paludanus, Azor. in Victorel. addit. Tol. l. 6. c. 6.
(b)Vera resolutio est—posse quem eodem tempore satisfacere praecepto de audienda missa, & de dicendis horis Canonicis, aut alijs votis, juratis, vel in paenitentiam injunctis, modo non adeo uni rei intendat, ut alteri necessariam attentionem adimat, quod fieri potest, cum nemo teneatur ex praecepto audire, & minus intelligere verba sacerdotis. Navarre. c. 21. n. 8. Vid. Adrian. de satisfact. q. 7. Medina. tract. 2. de paenit. Cajetan. v. fest. Soto. 4. dist. 13. q. 2. art. 1. Lopez. c. 52. in Victorel. ibid. besides the Jesuits, Tolet. Suarez. S•. Azorius. Comitolus, &c. So they may hear 3 Masses at once, when said in one Church at the same time, and thereby satisfy, when their Penance is 3 Masses, as Bonacin. and in him Rodriquez, Graffius Scorpio, and others, de Sacrament disp. 4. q. ult. p. 11. n. 13.Vera resolutio est—posse quem eodem tempore satisfacere praecepto de audienda missa, & de dicendis horis Canonicis, aut alijs votis, juratis, vel in paenitentiam injunctis, modo non adeo uni rei intendat, ut alteri necessariam attentionem adimat, quod fieri potest, cum nemo teneatur ex praecepto audire, & minus intelligere verba sacerdotis. Navar. c. 21. n. 8. Vid. Adrian. de satisfact. q. 7. Medina. tract. 2. de paenit. Cajetan. v. fest. Soto. 4. dist. 13. q. 2. art. 1. Lopez. c. 52. in Victorel. ibid. besides the Jesuites, Tolet. Suarez. S•. Azorius. Comitolus, &c. So they may hear 3 Masses at once, when said in one Church at the same time, and thereby satisfie, when their Pennance is 3 Masses, as Bonacin. and in him Rodriquez, Graffius Scor•i•, and others, de Sacrament disp. 4. q. ult. p. 11. n. 13.
(c)Peccat mortaliter—in aliqua ejus part notabili colloquendo, pingendo, scribendo, dormiendo N•v. c. 21. n. 6. parvit as in omni muteria excusat a mortali n. 2.Peccat mortaliter—in aliqua ejus parte notabili colloquendo, pingendo, scribendo, dormiendo N•v. c. 21. n. 6. parvit as in omni muteria excusat a mortali n. 2.
(d)

:157p. 33–35

and so with them, none will serve the Mass. Their Catholics may have their choice here, and satisfy their Devotion at Mass, either with the attention of this Doctor and some other late Authors, which is none at all: or (if this seem too much) with ⟨p. 34⟩that of their ancienter Doctors, which is less than none. And what must they attend to, who need neither hear, nor see, nor understand what is said, or done? It would puzzle one as subtle as himself, to tell one how he can attend to that, which is neither offered to his senses, nor his intellect. And therefore the Jesuit though he seems more strict, yet herein is less rational, than Medina, and not so consistent with himself or their common Doctrine. Also he would not have the Discourse at Mass so grave and serious, as that of Merchants, ^(h)it should be more light, more idle than that about Trade and Business. It seems the levity of the Stage suits with the Mass better than the seriousness of the Exchange. Answerably if their ⁽ⁱ⁾Discourse be not decent, nor the Subject of it very modest, the Mass will comport with it, and the Churches precept will bear it without a breach. And no wonder, since it hath been the custom of that Church (as many of their ^(k)Writers inform us) to sing, not only profane, but f•l•hy Songs at high Mass; and that to the Organ, that the people might not only be refreshed by their own private immodest Discourse, but edified more effectually this way, by the louder voice of the Church. And how, we learn by a grave Cardinal (though little herein more rigid than others) who tells us, that the ^(m)hearers were thereby excited, to what was profane and filthy, as experience witnessed. And still notwithstanding any pretence of Reformation, tunes to the Organ at Divine service or Mass, though lascivious and very profane, will pass for a small fault ⁽ⁿ⁾(in the judgment of those who seem most ⟨p. 35⟩severe in the case) if either the matter be slight, or the intention good, or the Actors inconsiderate. Here's provision enough, that the Scenes in their Mass may not be dull and heavy. Yet further they may laugh, and be pleasant, and when the Music (which sounds not always) doth it not, they may make themselves merry in the height of their worship. But this with some caution, ^(o)their talk, and laughter may break out into such noise, that possibly it may prove a sin of irreverence.

and so with them, none will serve the Masse. Their Catholicks may have their choice here, and satisfie their Devotion at Masse, either with the attention of this Doctor and some other late Authours, which is none at all: or (if this seem too much) with ⟨p. 34⟩that of their ancienter Doctors, which is less than none. And what must they attend to, who need neither hear, nor see, nor understand what is said, or done? It would puzle one as subtile as himself, to tell one how he can attend to that, which is neither offered to his senses, nor his intellect. And therefore the Jesuite though he seems more strict, yet herein is less rational, than Medina, and not so consistent with himself or their common Doctrine. Also he would not have the Discourse at Masse so grave and serious, as that of Merchants, ^(h)it should be more light, more idle than that about Trade and Business. It seems the levity of the Stage suits with the Masse better than the seriousness of the Exchange. Answerably if their ⁽ⁱ⁾Discourse be not decent, nor the Subject of it very modest, the Masse will comport with it, and the Churches precept will bear it without a breach. And no wonder, since it hath been the custome of that Church (as many of their ^(k)Writers inform us) to sing, not only prophane, but f•l•hy Songs at high Masse; and that to the Organ, that the people might not only be refreshed by their own private immodest Discourse, but edified more effectually this way, by the lowder voice of the Church. And how, we learn by a grave Cardinal (though little herein more rigid than others) who tells us, that the ^(m)hearers were thereby excited, to what was prophane and filthy, as experience witnessed. And still notwithstanding any pretence of Reformation, tunes to the Organ at Divine service or Masse, though lascivious and very prophane, will pass for a small fault ⁽ⁿ⁾(in the judgment of those who seem most ⟨p. 35⟩severe in the case) if either the matter be slight, or the intention good, or the Actors inconsiderate. Heres provision enough, that the Scenes in their Masse may not be dull and heavy. Yet further they may laugh, and be pleasant, and when the Musick (which sounds not alwayes) doth it not, they may make themselves merry in the height of their worship. But this with some caution,

(h)Qui voluntarie confabulatur—non satisfacere, nisi vel confabulatio esset discontinua, partim scil. loquendo, partim attendendo ut communiter fieri solet: vel non de re seria, sed levi, &c. Idem. ibid.
(i)Soto m 4. dist. 13. q. 2. art. 3. dicit quod licet indecentia sint colloquia inter audiendam missum, non tamen propterea fit transgressor praecepti. Ibid.
(k)Cornelius Agrippa, de vanit. Scient. cap. 17. Cajetan. Sum. v. Organ. Soto. de just. & jur. l. 10. q. 5. art. 2. p. 336. Navarre. Cap. 13. n. 87. Lopez. cap. 51. p. 263.Cornelius Agrippa, de vanit. Scient. cap. 17. Cajetan. Sum. v. Organ. Soto. de just. & jur. l. 10. q. 5. art. 2. p. 336. Navar. Cap. 13. n. 87. Lopez. cap. 51. p. 263.
(m)In cujus signum, audientes ex illo sono excitantur ad illa profana seu turpia, ut experientia testatur: ita quod non est inficiationi locus. Cajetan. ibid.
(n)Canticus—ratione soni quia est lascivus aut valde saecularis—potest esse venialis culpa, vel ratione materiae minimae, vel ex bona intentione vel inadvertentia ut Cajetanus dixit in Suar. de horis Can. l. 4. Cap. 13 n. 17. materia parva—si organista loco kyrie eleison, cantilenam profanam organo canat, Villalobus in Dian. v. Blasph. n. 4.
(o)Sed possent voces & risus in tantum prorumpere, quod esset peccatum irreverentiae & scandali; Lopez. c. 52. Soto in 4. dist. 13. quaest. 2. art. 1.

:158p. 35–36

Here is some show of danger, but it will vanish presently; For if it should be a very loud extravagance, and the irreverence great; ^(p)yet great irreverence may, with them, be but a small fault, and they have the authority of a Pope to warrant this. Nor must this seem strange to us, since they will not have all contempt ^(q)of God criminal; that which is material may be venial; and it is not formal, unless besides the contempt of God, there be also an intention to contemn him. Such is the most solemn worship in the Roman-Church, and so is God worshipped amongst them; and that not by the unwarranted presumption of the profane multitude: but by the Rules and Conclusions of those, who direct their worship and guide their Consciences. Here we may see in the Mass the Religion of Roman-Catholics, they call it ^(r)the chiefest, the best part of their Religion, that we may not look for any thing better amongst them, nor any thing Religious, if it be not found here, yea it is all (better and worse) that the people are obliged to in public (and in private their Church doth not trouble them with any.) He that views it well, and believes he hath a Soul, and that there is a God; must have little, or no regard of either, if he do not bless himself from it, as a thing which hath nothing of Religion, but the name, and that merely usurped. A Religion which ⟨p. 36⟩needs nothing, by the Doctrine of its chief Professors, that is either Godly, or so good as humane: no regard of God at all, so much as in one thought of him; nor any act of Reason, yea or of sense either about any thing Religious or Divine; yet allows a free exercise of both, about that which is profane and irreligious. He that counts this Religion indeed, must stifle the common notions of Religion and Christianity: and he, that understanding it, makes choice thereof; had need first be very indifferent, whether he have any Religion, or none. Had the ancient Fathers talked after this senseless, lewd, extravagant rate, concerning the worship of God, how would Celsus, Porphyry, and Julian have Triumphed over them? nay, they might justly have challenged them to have instanced in any one that bore the name of a Philosopher, that ever treated of the worship of God with so little Reverence and Discretion.

Here is some shew of danger, but it will vanish presently; For if it should be a very loud extravagance, and the irreverence great; ^(p)yet great irreverence may, with them, be but a small fault, and they have the authority of a Pope to warrant this. Nor must this seem strange to us, since they will not have all contempt ^(q)of God criminal; that which is material may be venial; and it is not formal, unless besides the contempt of God, there be also an intention to contemn him. Such is the most solemn worship in the Roman-Church, and so is God worshipped amongst them; and that not by the unwarranted presumption of the prophane multitude: but by the Rules and Conclusions of those, who direct their worship and guide their Consciences. Here we may see in the Masse the Religion of Roman-Catholicks, they call it ^(r)the chiefest, the best part of their Religion, that we may not look for any thing better amongst them, nor any thing Religious, if it be not found here, yea it is all (better and worse) that the people are obliged to in publick (and in private their Church doth not trouble them with any.) He that views it well, and believes he hath a Soul, and that there is a God; must have little, or no regard of either, if he do not bless himself from it, as a thing which hath nothing of Religion, but the name, and that merely usurped. A Religion which ⟨p. 36⟩needs nothing, by the Doctrine of its chief Professors, that is either Godly, or so good as humane: no regard of God at all, so much as in one thought of him; nor any act of Reason, yea or of sense either about any thing Religious or Divine; yet allowes a free exercise of both, about that which is prophane and irreligious. He that counts this Religion indeed, must stifle the common notions of Religion and Christianity: and he, that understanding it, makes choice thereof; had need first be very indifferent, whether he have any Religion, or none. Had the ancient Fathers talk'd after this senseless, lewd, extravagant rate, concerning the worship of God, how would Celsus, Porphyrie, and Julian have Triumph'd over them? nay, they might justly have challeng'd them to have instanced in any one that bore the name of a Philosopher, that ever treated of the worship of God with so little Reverence and Discretion.

(p)Jac. de Graff. l. 2. c. 52. Supra.
(q)Contemptus ille qui continetur in irreverentia Dei per se, & ut talis est, non semper est formalis sed materialis, qui non semper sufficit ad malitiam mortalem. Nos autem loquimur de contemptu formali, quo ipsa Dei irreverentia intenditur, Suar. de juram. l. 3. c. 12. n. 4. & 6. vid. Cajetan. sum. v. Contempt. vid. Bonacin. de legibus disp. 2. q. 3. p. 5. n. 10. l. 15.
(r)In qua (sc. missa) praecipua pars Religionis nostrae, Bellar. de miss. lib. 1. cap. 1. p. 679.

:160p. 36–37

But this is not the worst, they encourage that in the Mass which they cannot but condemn as wicked; and maintain that the precept for hearing Mass may be satisfied by such wickedness. Melchior Canos to this Objection (that the Command of God, or the Church, cannot be fulfilled by sin) answers according to the opinion commonly maintained amongst them. ^(a)That he is no Transgressor of the precept, who to the Act enjoined, and good, in its kind, adds something sinful. He supposeth that the Act commanded by the Church, is some way good; but withal, that the precept may be satisfied, though it be done wickedly, and that by their common Doctrine. Whether the circumstances may be venially or mortally wicked, he saith not, but leaves us to understand it of either. Dominicus a Soto, tells us expressly, that though what is added to the Act ^(b)enjoined, be a mortal wickedness, yet the Precept may thereby be satisfied substantially. With these Divines of ⟨p. 37⟩greatest reputation amongst them, concurs Navarre ^(c)no less renowned (and none of them Jesuits) the opinion of Antoninus (which he is disproving) presupposeth, saith he, that by a sinful Act, especially if it be a mortal sin, the Command of the Church cannot be fulfilled; but that this is false we have largely proved. He would have us know that he hath fully demonstrated, that the Precept for hearing Mass, may be entirely accomplished by deadly crimes. This is the judgment of the most eminent Doctors amongst them, such as are not of the Society; and (if they will believe their famous Bishop of the Canaries) the common Doctrine in the Roman Church: and by this, the world may judge what a Church it is, what her Religion, what her Worship, what her Precepts for it are: When all that she requires for that worship, which is the principal part of her Religion, may be satisfied by acts of wickedness, such as are mortal and damnable to the Worshippers, and most (of all others) dishonourable to God, whom they pretend to worship: And let those that are seduced, or may be tempted by Seducers, seriously consider, whether they can wisely trust their souls to such a conduct, or be safe in such a communion, where there is no more tenderness for the salvation of souls, than to be satisfied with such a worshipping of God as will confessedly damn them.

But this is not the worst, they encourage that in the Mass which they cannot but condemn as wicked; and maintain that the precept for hearing Mass may be satisfied by such wickedness. Melchior Canos to this Objection (that the Command of God, or the Church, cannot be fulfilled by sin) answers according to the opinion commonly maintained amongst them. ^(a)That he is no Transgressor of the precept, who to the Act enjoyn'd, and good, in its kind, adds something sinful. He supposeth that the Act commanded by the Church, is some way good; but withal, that the precept may be satisfied, though it be done wickedly, and that by their common Doctrine. Whether the circumstances may be venially or mortally wicked, he saith not, but leaves us to understand it of either. Dominicus a Sato, tells us expresly, that though what is added to the Act ^(b)enjoyned, be a mortal wickedness, yet the Precept may thereby be satisfied substantially. With these Divines of ⟨p. 37⟩greatest reputation amongst them, concurs Navarre ^(c)no less renowned (and none of them Jesuites) the opinion of Antoninus (which he is disproving) presupposeth, saith he, that by a sinful Act, especially if it be a mortal sin, the Command of the Church cannot be fulfilled; but that this is false we have largely proved. He would have us know that he hath fully demonstrated, that the Precept for hearing Mass, may be intirely accomplished by deadly crimes. This is the judgment of the most eminent Doctors amongst them, such as are not of the Society; and (if they will believe their famous Bishop of the Canaries) the common Doctrine in the Roman Church: and by this, the world may judge what a Church it is, what her Religion, what her Worship, what her Precepts for it are: When all that she requires for that worship, which is the principal part of her Religion, may be satisfied by acts of wickedness, such as are mortal and damnable to the Worshippers, and most (of all others) dishonourable to God, whom they pretend to worship: And let those that are seduced, or may be tempted by Seducers, seriously consider, whether they can wisely trust their souls to such a conduct, or be safe in such a communion, where there is no more tenderness for the salvation of souls, than to be satisfied with such a worshiping of God as will confessedly damn them.

(a)Nos cum communi opinione in praesentia teneamus, non esse transgressorem praecepti, qui actui bono ex genere suo quem lex praecipiebat, apponit aliquam malam circumstantiam, Relect, de paenit, part. 4. p. 936. vid. Bonacinum de legibus disp. 1. q. 1. punct. 9. n. 1. ibi. S. Thomas, Soto, Navarre, Medina, & plures alij.Nos cum communi opinione in praesentia teneamus, non esse transgressorem praecepti, qui actui bono ex genere suo quem lex praecipiebat, apponit aliquam malam circumstantiam, Relect, de paenit, part. 4. p. 936. vid. Bonacinum de legibus disp. 1. q. 1. punct. 9. n. 1. ibi. S. Thomas, Soto, Navar, Medina, & plures alij.
(b)Quamvis simul habeat propositum aliud mortal, satisfaciet praecepto quantum ad substantiam. Ibid. l. 10. q. 5. a. 5.Quamvis simul habeat propositum aliud mortale, satisfaciet praecepto quantum ad substantiam. Ibid. l. 10. q. 5. a. 5.
(c)Non tamen est tenendum illud Antonini—quia praesupponit, malo praesertim mortali non posse adimpleri praeceptum, quod esse falsum, late probavimus. c. 21. n. 7.

:162p. 37–39

They maintain, that it is lawful for their Clergy and Monastics too (who profess perfection) to serve God for their own ends, viz. to get preferment, or compass a dignity, or gain some worldly advantage, and so to prostitute the Honour and Worship of God to such low, earthly, sordid designs, as Religious persons would never appear to own; but that Irreligion is grown too monstrously big for its visor. He that riseth to their morning Service for this end, that he may have his daily dividend, if it be not principally for this, he sins not. So their glossa celeberrima, the two Popes Urbane & Caelestine determine that it is lawful ⟨p. 38⟩for their Clergy to serve God in their Churches for this design, and hope to get Ecclesiastical dignity in ^(d)Navarre. But then this great Casuist, (of so high esteem amongst them, that he was sent for from Spain to Rome, to give advice and direction to the old Gentleman there, that cannot err) understands (after ^(a)Aquinas & Jo. Major. as he pretends) the principal end to be something else than others do. It is not that which so much moves the Agent, as that without it he would not be drawn to act by any other end and accordingly he will have the premised testimony to be understood. ^(b)So that one of their Perfectionists, who riseth to morning prayer for this end, that he may have his dividend; & would not stir ^(c)out of his Bed to attend the Worship of God for God's sake, or any other end beseeming a Religious person, if the consideration of his daily allowance did not rouse him: yet he serves God so well herein, as that he is sinless, and not so much as venially tainted. Likewise the Clergy who address themselves to the Worship of God, moved thereto, more by hopes to gain preferment and dignity than any respect to God, yet they sin not. That is, they worship God well enough, though they respect themselves and their own ends more than him: or which is all one, though they serve themselves rather than God whom they are to worship. They are all concerned to maintain this: for he tells them, if ^(d)such acts of Virtue, or Worship, were Vicious, all their acts in a manner would be stark naught, ⟨p. 39⟩since there are extremely few amongst them that are purely done for God. They are a Church in the mean time that worthily profess godliness, since nothing is done, or needs be done by them, even in the worship of God, for him, so much as for themselves;

They maintain, that it is lawful for their Clergy and Monasticks too (who profess perfection) to serve God for their own ends, viz. to get preferment, or compass a dignity, or gain some wordly advantage, and so to prostitute the Honour and Worship of God to such low, earthly, sordid designes, as Religious persons would never appear to own; but that Irreligion is grown too monstrously big for its vizard. He that riseth to their morning Service for this end, that he may have his daily devidend, if it be not principally for this, he sins not. So their glossa celeberrima, the two Popes Ʋrbane & Caelestine determine that it is lawful ⟨p. 38⟩for their Clergy to serve God in their Churches for this design, and hope to get Ecclesiastical dignity in ^(d)Navarre. But then this great Casuist, (of so high esteem amongst them, that he was sent for from Spain to Rome, to give advice and direction to the old Gentleman there, that cannot erre) understands (after ^(a)Aquinas & Jo. Major. as he pretends) the principal end to be something else than others do. It is not that which so much moves the Agent, as that without it he would not be drawn to act by any other end and accordingly he will have the premised testimony to be understood. ^(b)So that one of their Perfectionists, who riseth to morning prayer for this end, that he may have his dividend; & would not stir ^(c)out of his Bed to attend the Worship of God for God's sake, or any other end beseeming a Religious person, if the consideration of his daily allowance did not rouse him: yet he serves God so well herein, as that he is sinless, and not so much as venially tainted. Likewise the Clergy who address themselves to the Worship of God, moved thereto, more by hopes to gain preferment and dignity than any respect to God, yet they sin not. That is, they worship God well enough, though they respect themselves and their own ends more than him: or which is all one, though they serve themselves rather than God whom they are to worship. They are all concerned to maintain this: for he tells them, if ^(d)such acts of Vertue, or Worship, were Vicious, all their acts in a manner would be stark naught, ⟨p. 39⟩since there are extremely few amongst them that are purely done for God. They are a Church in the mean time that worthily profess godliness, since nothing is done, or needs be done by them, even in the worship of God, for him, so much as for themselves;

(d)Glossa illa celeberrima ait peccare quidem eum, qui surgit ad matutinas preces principaliter propter distributiones quotidianas, non autem illum, qui surgit principaliter ut Deo inserviat, & minus principaliter, & secundario, ut eas lucretur—Urbanus Papa & Coelestinus determinarunt licere clericis servire Deo in Ecclesijs ob spem ascendendi ad dignitates illarum. Imo Gelasius dixit eos ad hunc ascensum spe maioris commodi compellendos—Glossa recepta dicit express per illum textum, licere clerico servire in Ecclesia ad quaerendam aliquam dignitatem, modo principaliter ob id non serviat. &c. cap. 23. n. 101.Glossa illa celeberrima ait peccare quidem eum, qui surgit ad matutinas preces principaliter propter distributiones quotidianas, non autem illum, qui surgit principaliter ut Deo inserviat, & minus principaliter, & secundario, ut eas lucretur—Urbanus Papa & Coelestinus determinarunt licere clericis servire Deo in Ecclesijs ob spem ascendendi ad dignitates illarum. Imo Gelasius dixit eos ad hunc ascensum spe maioris commodi compellendos—Glossa recepta dicit expresse per illum textum, licere clerico servire in Ecclesia ad quaerendam aliquam dignitatem, modo principaliter ob id non serviat. &c. cap. 23. n. 101.
(a)Ut probavimus non est bona definitio illa Bartoli, qua definit causam principalem esse causam qua cessante cessat effectus id. ibid. Ut aliquis finis sit principalis non sufficit quod ille non fieret sine illo, sed oportet, quod pluris vel tanti aestimetur, ac alius finis, propter quem ille fit. id. c. 17. n. 209. &c. 20. n. 11. p. 459.
(b)Per supra dictos textus & glossas, quae habent locum etiam in his, qui non servirent, Ecclesijs vel praelatis, nisi sperarent beneficia. c. 23. n. 101.
(c)Surgens ad matutinas ob distributiones, alias non surrecturus. ibid.
(d)Alioqui enim omnes fere actus nostri essent vitiosi; quia paucissimi fiunt pure propter solum Deum, & solam virtutem, &c. ibid. p. 590.

:163p. 39

and indeed Sylvester deals ingenuously when he tells us plainly, without the cover of any pitiful shift ^(e)that it is no sin to serve God principally for their own profit.

and indeed Sylvester deals ingenuously when he tells us plainly, without the cover of any pittiful shift ^(e)that it is no sin to serve God principally for their own profit.

(e)Licitum est etiam aliquid operari principaliter propter propriam u•ilitatem. Sum. v. charitas. n. 5. and that of Navarre is plain enough, diximus quod falsum est, esse mortale facere ordinata ad cultum principaliter ob bona temporalia cap. 23. n. 14. p. 555. &c. 13. n. 14. Solet circa hanc voluntatem inquiry, an debeat esse honesta; & specialiter, an voluntas confitendi propter humanum motivum, scilicet inanem gloriam, vel commodum temporale, sufficiat ad valorem Sacramenti: nam in caeteris Sacramentis certum est sufficere; in hoc—affirmant Soto. dist. 18. q. 3. art. 3. Navarre. c. 21. n. 40. Negant enim illam voluntatem ex illo fine, esse peccatum mortale, sed veniale tantum: quod non repugnat valori Sacramenti. Quae sententia per se loquendo, vera mihi videtur. Suarez. tom. 4. disp. 20. sect. 3. n. 4. p. 273.Licitum est etiam aliquid operari principaliter propter propriam u•ilitatem. Sum. v. charitas. n. 5. and that of Navar is plain enough, diximus quod falsum est, esse mortale facere ordinata ad cultum principaliter ob bona temporalia cap. 23. n. 14. p. 555. &c. 13. n. 14. Solet circa hanc voluntatem inquiri, an debeat esse honesta; & specialiter, an voluntas confitendi propter humanum motivum, scilicet inanem gloriam, vel commodum temporale, sufficiat ad valorem Sacramenti: nam in caeteris Sacramentis certum est sufficere; in hoc—affirmant Soto. dist. 18. q. 3. art. 3. Navar. c. 21. n. 40. Negant enim illam voluntatem ex illo fine, esse peccatum mortale, sed veniale tantum: quod non repugnat valori Sacramenti. Quae sententia per se loquendo, vera mihi videtur. Suarez. tom. 4. disp. 20. sect. 3. n. 4. p. 273.

:164p. 39–40

Moreover, and yet worse, They teach it is no sin to worship God for an end that is in it self a sin, if it be not principally intended, it is lawful by their doctrine to Preach, to Pray, say Mass, &c. for praise of men (though Christ will have those that designed it as ^(f)Cajetane notes, even when he is excusing this to have no better reward:) or for vain glory (though they reckon this amongst ^(a)capital crimes) only he must not make so wicked a thing his chief end, and then he is innocent enough, though sin against God be his design in worshipping him. ³It is no sin, yea, it is meritorious to do these things, viz. to Preach, and say Mass, and to do other things of like nature principally for God, and secondarily for vain glory and praise of men, aptly directed as our end. Thus Navarre determines after their great Saint and Doctor, Aquinas. Now he had taught us before, that these acts of worship are but done secondarily (and so unlawfully) for these criminal ends when they so much sway a man, as that he would not worship God unless he were excited by them; and that vain glory is not his principal end, even when he is so much influenced thereby, as that he would not Pray or Preach, &c. ⟨p. 40⟩if this were not his motive, this in the judgment of others, as he acknowledgeth is to make sin his principal end, and to advance wickedness above God, even when he pretends to worship him. But let us not interrupt this great Doctor in his way, it is soul enough as himself makes it; for hereby a man may serve God, and that meritoriously (after the Roman mode) though he never would let him have an act of worship, if pride and vain glory did not set him a-work. He would never Pray or Preach, &c. if he were not more moved to it by sin, and out of regard to some wickedness, than out of respect to God.

Moreover, and yet worse, They teach it is no sin to worship God for an end that is in it self a sin, if it be not principally intended, it is lawful by their doctrine to Preach, to Pray, say Mass, &c. for praise of men (though Christ will have those that design'd it as ^(f)Cajetane notes, even when he is excusing this to have no better reward:) or for vain glory (though they reckon this amongst ^(a)capital crimes) only he must not make so wicked a thing his chief end, and then he is innocent enough, though sin against God be his design in worshipping him. ³It is no sin, yea, it is meritorious to do these things, viz. to Preach, and say Mass, and to do other things of like nature principally for God, and secondarily for vain glory and praise of men, aptly directed as our end. Thus Navarre determins after their great Saint and Doctor, Aquinas. Now he had taught us before, that these acts of worship are but done secondarily (and so unlawfully) for these criminal ends when they so much sway a man, as that he would not worship God unless he were excited by them; and that vain glory is not his principal end, even when he is so much influenced thereby, as that he would not Pray or Preach, &c. ⟨p. 40⟩if this were not his motive, this in the judgment of others, as he acknowledgeth is to make sin his principal end, and to advance wickedness above God, even when he pretends to worship him. But let us not interrupt this great Doctor in his way, it is soul enough as himself makes it; for hereby a man may serve God, and that meritoriously (after the Roman mode) though he never would let him have an act of worship, if pride and vain glory did not set him a-work. He would never Pray or Preach, &c. if he were not more moved to it by sin, and out of regard to some wickedness, than out of respect to God.

(f)Sum. v. praedicat. p. 480.
(a)Aquinas. 22. q. 132 art. 1. (in eo) Gregorius. 31. Moral. numerat inanem gloriam inter 7. vitia Capitalia. ibid. art. 4.
3(b) Nullum autem peccatum immo meritum est facere illa (viz concionare, missam celebrare, precari & id genus alia) principaliter propter Deum, & secundario propter vanam gloriam, vel laudem humanam, in finem aptum relatum per ibi dicta post S. Thomam. c. 23. n. 13.

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