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.
