Nor when a man hath Vowed, and solemnly promised to God, and sworn too, that he will pray, even then If it ⟨p. 58⟩be but a little prayer, (u)it will be but a small fault to omit it, for all this. In short, which compriseth all, there (x)can be no certain time assigned (unless the hour of death) in which, by any precept of Religion, we are bound to worship God, or seek his help by an act of prayer, as in like case is said of an act of contrition and love to God. So Bonacina. No time for Prayer certain, none determined; but as they conjecture, perhaps, it may be a duty, when they apprehend themselves under grievous and dangerous temptations, and judge there is no remedy but prayer. This, or none at all, is the time for it by their common doctrine; and this is in effect to say, it is a duty at no time, for no person. For those under temptation may not apprehend it dangerous, or a remedy needful; as all will be ready to do, who either regard not temptations, or are pleased with them, or what they lead to. And neither these, nor any else can judge there is no other remedy but prayer; if they believe their doctrine, which offers them divers other remedies, and those more relied on than this. To mention none else, almost any of their Sacramentals (of which they have multitudes) will serve their turn, even a little Salt, (y)conjured after the mode of holy Church, may do it. Thus we see these Catholics secured from all divine obligations to pray while they live. But they have another way to do it; for, if any apprehend themselves in dangerous temptations, and also that there is no other remedy against it but prayer, they determine; (z)that if such be ignorant that it is then a duty; or if they know it, but do not consider it, they are excused from sin, though then they neglect to pray. Now the people may well be ignorant, that they are in such case obliged, ⟨p. 59⟩when their learned men scarce know it. And for those that do know it, the violence of the temptation (and the case supposeth it violent) may leave no place for consideration. However, no man considers this or other things, unless he will: and so it will be no sin to neglect prayer at that time, when only they count it a duty, unless he list. Yea, (a)though the ignorance, or inconsiderateness be culpable, and through his own default; yet the neglect of the duty, which is thereby occasioned, they can excuse from sin.
Nor when a man hath Vowed, and solemnly promised to God, and sworn too, that he will pray, even then If it ⟨p. 58⟩be but a little prayer, (u)it will be but a small fault to omit it, for all this. In short, which compriseth all, there (x)can be no certain time assigned (unless the hour of death) in which, by any precept of Religion, we are bound to worship God, or seek his help by an act of prayer, as in like case is said of an act of contrition and love to God. So Bonacina. No time for Prayer certain, none determined; but as they conjecture, perhaps, it may be a duty, when they apprehend themselves under grievous and dangerous temptations, and judge there is no remedy but prayer. This, or none at all, is the time for it by their common doctrine; and this is in effect to say, it is a duty at no time, for no person. For those under temptation may not apprehend it dangerous, or a remedy needful; as all will be ready to do, who either regard not temptations, or are pleased with them, or what they lead to. And neither these, nor any else can judge there is no other remedy but prayer; if they believe their doctrine, which offers them divers other remedies, and those more relyed on than this. To mention none else, almost any of their Sacramentals (of which they have multitudes) will serve their turn, even a little Salt, (y)conjured after the mode of holy Church, may do it. Thus we see these Catholicks secured from all divine obligations to pray while they live. But they have another way to do it; for, if any apprehend themselves in dangerous temptations, and also that there is no other remedy against it but prayer, they determine; (z)that if such be ignorant that it is then a duty; or if they know it, but do not consider it, they are excused from sin, though then they neglect to pray. Now the people may well be ignorant, that they are in such case obliged, ⟨p. 59⟩when their learned men scarce know it. And for those that do know it, the violence of the temptation (and the case supposeth it violent) may leave no place for consideration. However, no man considers this or other things, unless he will: and so it will be no sin to neglect prayer at that time, when only they count it a duty, unless he list. Yea, (a)
- (u)A mortali excusantur—qui precationem Angelicam, & alia similia parva pollicentur, etiamsi juramento, aut voto id ipsum confirmassent. Navar. c. 18. n. 7. Secundum alios.
- (x)Non potest aliud certum tempus assignari in quo ex praecepto religionis teneamur Deum colere, & auxilium ab eo per actum orationis implorare, ut in simili dictum est de actu contritionis & charitatis, Bonacina, tom. 1. divin. offic. disp. 1. q. 2. p. 1. n. 12.
- (y)Exorciso te creatura salis, &c. I conjure thee Creature Salt—that thou mayest be hallowed—to drive away all the temptations of the Devil.Exorciso te creatura salis, &c. I conjure thee Creature Salt—that thou maiest be hallowed—to drive away all the temptations of the Devil.
- (z)Quando tentationes ingruunt cum periculo succumbendi, tunc enim medium ad peccatorum veniam & auxilium impetrandum adhibendum est—quanquam a peccato multi excusantur, ignorantes, vel non advertentes ad hanc obligationem, Bonacina divin. offic. disp. 1. q. 2. p. 1. n. 12. ibi Medina. Navar. Malderus, Sylvester, & alij.
- (a)Utrum excusetur a peccato, qui praeceptum aliquod non implet ob inadvertentiam, vel ignorantiam, quae ipsius culpa contigit?—Respondeo excusari a peccato. Idem de peccat. disp. 2. q. 8. p. 3. n. 28. ibi Clavis Regia & alij.
