Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
There are innumerable Evils which they call Sins, yet they count it not necessary in point of Salvation, for any to forsake them; but give all encouragement to live and die therein, as sins for which they can never be condemned. Such are those which they count Venial. Let me show you what sins they are, which they reckon to be of such a quality: and thereby it will be discerned how far their Doctrine gives warranty to sins of all sorts, and to continue in the violation of all the Commands of God. And this I shall do out of their own Authors, such as are unexceptionable, declining the Jesuits: and thereby it will be more manifest how little reason there is to excuse the practical Doctrine received in their Church, by charging their impious and licentious Principles upon the Society.
THere are innumerable Evils which they call Sins, yet they count it not necessary in point of Salvation, for any to forsake them; but give all incouragement to live and die therein, as sins for which they can never be condemned. Such are those which they count Venial. Let me shew you what sins they are, which they reckon to be of such a quality: and thereby it will be discerned how far their Doctrine gives warranty to sins of all sorts, and to continue in the violation of all the Commands of God. And this I shall do out of their own Authors, such as are unexceptionable, declining the Jesuits: and thereby it will be more manifest how little reason there is to excuse the practical Doctrine received in their Church, by charging their impious and licentious Principles upon the Society.
if it be out of inadvertency, and not with deliberation, is no mortal sin, and this they say of actual hatred; for habitual enmity against God is, with them, no sin at all. Acts of infidelity, when they are led thereto by fear;
Unbelief and perplexing distrustfulness of God, about the things of this life, is as innocent. To present the body only before God, in all religious Exercises, in Prayer, the Sacraments, yea the
⟨p. 212⟩
Eucharist it self; without any actual disposition suitable to the nature of the duties, without any good motion in mind or heart; without any inward Attention, Reverence, or Devotion; without any act of Faith, Fear, Love, Desire, or any other Grace or holy Affection, though the want of these be voluntary, is but a Venial fault. It is no worse, not only to make base and earthly things, the end why we worship God; but to make that which is a sin, our design in any part of his Service: yea, to propose it as the chief and principal end, why we worship him. Though this be no less than to prefer sin, and the pleasure of the Devil before God, and his honour.
To make use of a Witch to dissolve some witchcraft, is scarce so much as a Venial sin. And so to use the Devils assistance instead of Gods; and employ others disposed thereto, to act as Witches, and to practice with the Prince of darkness by a deputy in Diabolical Arts, is not unlawful. To deal with the Devil for to get some knowledge by him, or obtain other things of him, by such converse; is but a Venial fault: for Example.
If an Exorcist require the Devil to satisfy him in some curious questions (such as tend nothing to the expressing of him:) if he believe him not, but does it out of lightness and curiosity; he offends but venially. To use
adjurations to God, or Man, or Angels, or Devils, or irrational Creatures lightly, without reverence of the Name of God, or any necessity; is but a slight fault.
To hate God, (y)if it be out of inadvertency, and not with deliberation, is no mortal sin, and this they say of actual hatred; for habitual enmity against God is, with them, no sin at all. Acts of insidelity, when they are led thereto by fear; (z)or worshipping an Idol, (such as not only we, but themselves count Idols), are no worse than Venial. (*)Unbelief and perplexing distrustfulness of God, about the things of this life, is as innocent. To present the body only before God, in all religious Exercises, in Prayer, the Sacraments, yea the ⟨p. 212⟩Eucharist it self; without any actual disposition suitable to the nature of the duties, without any good motion in mind or heart; without any inward Attention, Reverence, or Devotion; without any act of Faith, Fear, Love, Desire, or any other Grace or holy Affection, though the want of these be voluntary, is but a Venial fault. It is no worse, not only to make base and earthly things, the end why we worship God; but to make that which is a sin, our design in any part of his Service: yea, to propose it as the chief and principal end, why we worship him. Though this be no less than to prefer sin, and the pleasure of the Devil before God, and his honour. (a)To make use of a Witch to dissolve some witchcraft, is scarce so much as a Venial sin. And so to use the Devils assistance instead of Gods; and employ others disposed thereto, to act as Witches, and to practice with the Prince of darkness by a deputy in Diabolical Arts, is not unlawful. To deal with the Devil for to get some knowledg by him, or obtain other things of him, by such converse; is but a Venial fault: for Example. (b)If an Exorcist require the Devil to satisfie him in some curious questions (such as tend nothing to the expessing of him:) if he believe him not, but does it out of lightness and curiosity; he offends but venially. To use (c)adjurations to God, or Man, or Angels, or Devils, or irrational Creatures lightly, without reverence of the Name of God, or any necessity; is but a slight fault.
(y)Navarre. Manual. cap. 11. n. 18.Navar. Manual. cap. 11. n. 18.
(z)Angel. sum. verb. sides, n. 9.
(*)Idem verb. solicitud.
(a)Si est aliquis dispositus actualiter facere aliquod maleficium ut aliud destruat, possum illo uti ad honum meum, Petr. Aurcolus in 4. dist. 34. q. 2. Angelus sum. v. superstit. n. 13.
(b)Si autem exorcizator imperet daemoni, ut dicat curiosa, et nihil ad expulsionem facientia, non quia illi credat, sed quadam levitate et curiositate ductus; est peccatum grave, licet illud non videatur mortale. Silvest. sum. v. adjurat. n. 3. Graft. l. 2. c. 7. n. 4. Sotus, de just. et jur. l. 8. q. 3. art. 2. Cajetan. & Navarre. in Suar. l. 4. de Adjurat. cap. 2. n. 9.Si autem exorcizator imperet daemoni, ut dicat curiosa, et nihil ad expulsionem facientia, non quia illi credat, sed quadam levitate et curiositate ductus; est peccatum grave, licet illud non videatur mortale. Silvest. sum. v. adjurat. n. 3. Graff. l. 2. c. 7. n. 4. Sotus, de just. et jur. l. 8. q. 3. art. 2. Cajetan. & Navar. in Suar. l. 4. de Adjurat. cap. 2. n. 9.
(c)Si (adjuratio) fiat ad Deum, vel homines, vel Angelos, vel Daemones, aut irrationabilia leviter, i. e. sine reverentia divini nominis, aut necessitate—modo septimo videtur veniale, sicut et juratio levis. Sylvest. ibid. n. 5.
BY virtue of their Doctrine concerning Venial sins, they have formed Rules, to encourage men in the practice and constant use of all sorts of profane and wicked Oaths. They (d)acknowledge that the Oath is sinful, unless it be made in truth, and judgment and righteousness; when that which is sworn is not true, or not just and righteous, or not with Reverence and Discretion; yet they teach, it is but a Venial fault, to swear without (e)reverence or discretion, or without righteousness also, if that be not much. So that though Swearing be an Act (as they tell us) of Gods Worship wherein Divine Honour is given to him, whom we swear by: yet this may be done without reverence, and discretion, (as the rest of their Worship is,) and God may be solemnly called to witness, that the man intends to sin against him, if it be not much; and this without any great fault. (f)A habit of Swearing thus, or worse, is no sin, (for habits of what wickedness soever, are not forbidden); to use this habit (g)frequently so as to swear Customarily, almost at every word, (tertio quoque verbo); unless he regard not at all, whether he swear true or false, yea though he regard not that, as much as he ought; is no more a fault. So to swear (h)out of lightness and vanity, upon any the slightest ⟨p. 214⟩occasion, without any advantage, or the least necessity; is as innocent a practice according to all their Doctors. 6And the common practice of their Catholics, is correspondent to these conscientious Rules: You can scarce find any one (says (i)Soto) who will either begin; or end the least discourse without an Oath: for they use Oaths for Ornaments of speech, at every word. But should they not at least endeavour to leave this Custom of Swearing? No, never to endeavour it, is but a small fault. Although (says one of their most approved Casuists,) he sins venially who swears true without any necessity, and so the custom of swearing be evil and pernicious: yet be sins not mortally who labours not to break off that Custom, because it is but an occasion of falling into venial faults. Hereby they have encouragement, not only to accustom themselves to this impious practice, (wherein so much profaneness, irreverence, and contempt of God, is expressed,) but also never to give it over, yea never to endeavour it.
BY vertue of their Doctrine concerning Venial sins, they have formed Rules, to encourage men in the practice and constant use of all sorts of prophane and wicked Oaths. They (d)acknowledg that the Oath is sinful, unless it be made in truth, and judgment and righteousness; when that which is sworn is not true, or not just and righteous, or not with Reverence and Discretion; yet they teach, it is but a Venial fault, to swear without (e)reverence or discretion, or without righteousness also, if that be not much. So that though Swearing be an Act (as they tell us) of Gods Worship wherein Divine Honour is given to him, whom we swear by: yet this may be done without reverence, and discretion, (as the rest of their Worship is,) and God may be solemnly called to witness, that the man intends to sin against him, if it be not much; and this without any great fault. (f)A habit of Swearing thus, or worse, is no sin, (for habits of what wickedness soever, are not forbidden); to use this habit (g)frequently so as to swear Customarily, almost at every word, (tertio quoque verbo); unless he regard not at all, whether he swear true or false, yea though he regard not that, as much as he ought; is no more a fault. So to swear (h)out of lightness and vanity, upon any the slightest ⟨p. 214⟩occasion, without any advantage, or the least necessity; is as innocent a practice according to all their Doctors. 6And the common practice of their Catholicks, is correspondent to these conscientious Rules: You can scarce find any one (says (i)Soto) who will either begin; or end the least discourse without an Oath: for they use Oaths for Ornaments of speech, at every word. But should they not at least endeavour to leave this Custom of Swearing? No, never to endeavour it, is but a small fault. Although (says one of their most approved Casuists,) he sins venially who swears true without any necessity, and so the custom of swearing be evil and peruicious: yet be sins not mortally who labours not to break off that Custom, because it is but an occasion of falling into venial faults. Hereby they have encouragement, not only to accustom themselves to this impious practice, (wherein so much prosaneness, irreverence, and contempt of God, is expressed,) but also never to give it over, yea never to endeavour it.
(d)Vid. Bonaventur. 3 dist. 19. art. 2. Angelus sum. v. Jurament. 3. n. 8.
(e)Veniale est regulariter dum deest judicium, vel reverentia. Lopez, cap. 42. p. 225. Veniale vero cum non deest nisi judicium, sive reverentia, vel justitia levis. Navarre. cap. 12. n. 3. Juramentum assertorium cui deest tantum justitia, quatenus contra religionem est, regulariter est veniale.—Est affertio communis & facilis. Suar. de Juram. l. 3. c. 12. n. 7.Veniale est regulariter dum deest judicium, vel reverentia. Lopez, cap. 42. p. 225. Veniale vero cum non deest nisi judicium, sive reverentia, vel justitia levis. Navar. cap. 12. n. 3. Juramentum assertorium cui deest tantum justitia, quatenus contra religionem est, regulariter est veniale.—Est affertio communis & facilis. Suar. de Juram. l. 3. c. 12. n. 7.
(f)Malus jurandi habitus non est mortale peccatum, quia non est actus, Victorel. ad Tol. l. 4. c. 22. p. 681. Praecepta non dantur de habitibus. Aquinas 22. q. 31. art. 4. Vid. Suares de Juram. l. 3. c. 6. n. 1.
(g)Utrum jurans sine judicio discretionis peccet inortaliter, sicut faciunt illi qui in quolibet verbo jurant?—Si jurat verum, sic non erit mortale peccatum. Angel. sum. v. Juram. 3. n. 10. Lopez & in eo Jo. de la Pinna & Metina, cap. 42. p. 226, 227. Cajetan, sum. v. precept. p. 475.Utrum jurans sine judicio discretionis peccet inortaliter, sicut faciunt illi qui in quolibet verbo jurant?—Si jurat verum, sic non erit mortale peccatum. Angel. sum. v. Juram. 3. n. 10. Lopez & in eo Jo. de la Pinna & Metina, cap. 42. p. 226, 227. Cajetan, sum. v. praecept. p. 475.
(h)Qui in re levissima, atque inani jurant, sive etiam frequenter, et absque necessaria causa, sicut ementes & vendentes saepe facere novimus, peccant quidem, sed venialiter lantum, si veritas non desuerit. Graff. l. 2. cap. 15. n. 5. Sotus. ibid. l. 8. q. 2. art. 3. Sylvest, ibid. v. juram. 2. n. 8. secundum o•nes doctores.
6Juramentum assertorium cui inest vertas sufficienter cogitata & cognita, solumque illi deest necessitas vel utilitas, nunquam est in individuo peccatum mortal, dummodo absit contemptus. Assertio est communis omnium theologorum & summistarum. Suar. l. 3. de juram. c. 12. n. 3.Juramentum assertorium cui inest vertas sufficienter cogitata & cognita, solumque illi deest necessitas vel utilitas, nunquam est in individuo peccatum mortale, dummodo absit contemptus. Assertio est communis omnium theologorum & summistarum. Suar. l. 3. de juram. c. 12. n. 3.
And the reason whereby they warrant this, reaches all the wickedness which by those conscientious, Divines is counted Venial: they may commit it customarily, continually, and need never go about to do better; all will be but a fault so small as is next to nothing. They need not regard in what terms their Oaths are dressed. They may swear body; on blood of God, by Catetans (k)leave: yea, Though they swear, by such parts of Christs body, or such members of the Saints, or the Virgin-mother, as are not to be named (per (l)inhonesta membra); it is but Venial, if without contempt and scandal, which will make an act in it self lawful, to be criminal. And though they seem to give caution, that ⟨p. 215⟩what is sworn be not false; since this cannot be excused by any Artifice, from being damnable: yet they try, what may be done, to make this go down as easily as the rest. If the thing sworn be false and he knows it, yet swears it by his faith, or •roth, or this Fire: such per jury is Venial, non peccant mortaliter cum perjurant Angel. after Aureolus v. perjurium: (m)To swear that which is false in jest, is a harmless Venial, by the Gloss upon their Law. (n)Commonly to swear that which is false, without considering whether it be false, or no; or whether be swear or not; is as harmless. This is the judgment of Aquinas and their common Doctrine; so that if a man heed not what he does, he may do what he will; and as it were wink a damnable crime into a slight fault. By this expedient he may swear false, as commonly as true, without any considerable hurt; this is enough one would think to render their worse sort of swearing, perjury itself, practicable, in ordinary, with ease and safety: Yet as an over-plus, they add, he that swears what is false through gross or careless ignorance, thinking it to be true, though if he use due diligence, he sins not at all; yet if he used some diligence, but not enough; he offends no more than venially, if Aquinas or the common Doctrine may be credited; for this is it, saith (o)Navarre. And that, which way soever a man turns himself, he may have liberty to be perjured; they teach, that, (p)He that swears the truth believing it to be false, and takes notice that he swears, but minds not what he ⟨p. 216⟩swears, sins not Mortally: Or if he neither regard the one, nor the other, but does both without consideration;
And the reason whereby they warrant this, reaches all the wickedness which by those conscientious, Divines is counted Venial: they may commit it customarily, continually, and need never go about to do better; all will be but a fault so smallas is next to nothing. They need not regard in what terms their Oaths are drest. They may swear body; on bloud of God, by Catetans (k)leave: yea, Though they swear, by such parts of Christs body, or such members of the Saints, or the Virgin-mother, as are not to be named (per (l)inhonesta membra); it is but Venial, if without contempt and scandal, which will make an act in it self lawful, to be criminal. And though they seem to give caution, that ⟨p. 215⟩what is sworn be not false; since this cannot be excused by any Artifice, from being damnable: yet they try, what may be done, to make this go down as easily as the rest. If the thing sworn be false and he knows it, yet swears it by his faith, or •roth, or this Fire: such per jury is Venial, non peccant mortaliter cum perjurant Angel. after Aureolus v. perjurium: (m)To swear that which is false injest, is a harmless Venial, by the Gloss upon their Law. (n)Commonly to swear that which is false, without considering whether it be false, or no; or whether be swear or not; is as harmless. This is the judgment of Aquinas and their common Doctrine; so that if a man heed not what he does, he may do what he will; and as it were wink a damnable crime into a slight fault. By this expedient he may swear false, as commonly as true, without any considerable hurt; this is enough one would think to render their worse sort of swearing, perjury itself, practicable, in ordinary, with ease and safety: Yet as an over-plus, they add, he that swears what is false through gross or careless ignorance, thinking it to be true, though if he use due diligence, he sins not at all; yet if he used some diligence, but not enough; he offends no more than venially, if Aquinas or the common Doctrine may be credited; for this is it, saith (o)Navar. And that, which way soever a man turns himself, he may have liberty to be perjur'd; they teach, that, (p)
(k)Dicere ad sanguinem Dei, vel ad corpus Dei, sive invocando sive resonaudo in rixa anturbatione,—peccatum est grave non tamen mortale, quia non contra, sea praeter Deum est▪ Sum. v. Blaspheme. p. 49.Dicere ad sanguinem Dei, vel ad corpus Dei, sive invocando sive resonaudo in rixa anturbatione,—peccatum est grave non tamen mortale, quia non contra, sea praeter Deum est▪ Sum. v. Blasphem. p. 49.
(l)Qui per Christi inhonesta membra jurat, si contemptus desit & scandalum, venialiter tantummodo peccare credendus est. Graff. l. 2: c. 14. n. 10. Sylvest. sum. ibid. n. 10.
(m)Gofredus asserit perjurium jocosum esse peccatum veniale: et Angelus v. Perjur. non esse amplius quàm venial jurare falsum jocandi gratiâ. Solennis gloss. cap. veniens de jurejur. et gloss. in c. unum. nunc.Gofredus asserit perjurium jocosum esse peccatum veniale: et Angelus v. Perjur. non esse amplius quàm veniale jurare falsum jocandi gratiâ. Solennis gloss. cap. veniens de jurejur. et gloss. in c. unum. nunc.
(n)Communiter jurare falsum, non considerando an illud sit falsum, vel an juret, non est amplius quàm venial secundùm S. Thom. et communem opinionem. Navarre. c. 12. n. 6. Lopez. c. 42. p. 226. Graft. lib. 2. c. 16. n. 7. Scotus 3. dist. 39. art. 1. dicit communiter concedi, quòd unicum perjarium leve, non est peccatum mortale: in Suar. l. 3. de juram. cap. 4. n. 1.Communiter jurare falsum, non considerando an illud sit falsum, vel an juret, non est amplius quàm veniale secundùm S. Thom. et communem opinionem. Navar. c. 12. n. 6. Lopez. c. 42. p. 226. Graff. lib. 2. c. 16. n. 7. Scotus 3. dist. 39. art. 1. dicit communiter concedi, quòd unicum perjarium leve, non est peccatum mortale: in Suar. l. 3. de juram. cap. 4. n. 1.
(o)Qui per ignorantiam quam crassam vel supinam vocant, jurat falsum, credens see jurare verum, quamvis si debitam adbibet diligentiam, nihil peccat, si tamen aliquam adhibet, sed non quantam debet, non amplius quàm venialiter delinquit, secundùm eosdem c. 12. n. 7. (Aquinas, Soto et alii in Suar. ibid c. 5. n. 3.)Qui per ignorantiam quam crassam vel supinam vocant, jurat falsum, credens se jurare verum, quamvis si debitam adbibet diligentiam, nihil peccat, si tamen aliquam adhibet, sed non quantam debet, non amplius quàm venialiter delinquit, secundùm eosdem c. 12. n. 7. (Aquinas, Soto et alii in Suar. ibid c. 5. n. 3.)
it is only a little little fault, unless this inconsiderateness was wilful, and out of contempt, for then perhaps it may be worse, upon the account of contempt; probable error will excuse perjury from mortal guilt, as if one appeals, thinking there is reasonable cause for it, though he has sworn before not to appeal. So, Panormitan. and Angel. Sum. v. Perjur.
He that hears a thing from a person of credit, may swear it is true, only not in Court, unless he express his reason. Bonacin. Tom. 2. disp. 4. q. 1. punct. 3. n. 7. But as if it were not sufficient, for a man to swear false himself; they conclude he may without harm draw others to do it also; for, 1. They say he may induce others to swear; when he is not satisfied, whether they will swear true or false; that's the opinion of Aquinas, and (q)their common Doctrine. Further, he that knows another will swear false, may yet put him upon it, if he be a public person, that's also the opinion of Aquinas, and (r)commonly embraced by their Doctors; yea moreover any (s)one whosoever, may put him to swear whom he fears, or knows will forswear himself, if he be disposed to swear. Let us see in the next place, whether they may not be as perfidious in promissory Oaths, as they may be false in others; and upon as easy terms: In all cases good or bad, or in different. He that swears he will not go to or pass by such or such a place, though he do it for no end, that is honest or profitable; (t)sins not mortally, if he go contrary to his Oath. (v)He that swears he will do ⟨p. 217⟩a thing lawful, and does it not, sins but venially, if it was a small matter; this is the common opinion, which Navarre attempts to prove with several reasons. 6As, if a woman swears she will give her Children Apples to quiet them, and gives them none; or swears to chastise them, and does it not (which are Cajetans instances, though he vary from the rest in the general conclusion,) or if a man swear he will say (y)an Ave-Mary, and says it not; or swears to say a (z)Pater-Noster, or to give a small matter, and gives it not; or not to take place of his friend, and yet does it; or to game no more, and plays a little: In such cases any breach of promises, confirmed by Oaths, is but a small fault. And consequently it will be no worse, in all matters not only small but great; for the obligation of an Oath, rises not from the quantity of the matter sworn, but from the concern and interest of God in an Oath, he being invocated therein as witness. Now this is always the same, whether the matter be less or more; and so if they be not obliged, to keep Oaths in less matters, neither are they bound in greater. But by their rules of Conscience, they are set at liberty to break all:
He that hears a thing from a person of credit, may swear it is true, only not in Court, unless he express his reason. Bonacin. Tom. 2. disp. 4. q. 1. punct. 3. n. 7. But as if it were not sufficient, for a man to swear false himself; they conclude he may without harm draw others to do it also; for, 1. They say he may induce others to swear; when he is not satisfied, whether they will swear true or false; that's the opinion of Aquinas, and (q)their common Doctrine. Further, he that knows another will swear false, may yet put him upon it, if he be a publick person, that's also the opinion of Aquinas, and (r)commonly imbraced by their Doctors; yea moreover any (s)one whosoever, may put him to swear whom he fears, or knows will forswear himself, if he be disposed to swear. Let us see in the next place, whether they may not be as perfidious in promissory Oaths, as they may be false in others; and upon as easy terms: In all cases good or bad, or in different. He that swears he will not go to or pass by such or such a place, though he do it for no end, that is honest or profitable; (t)sins not mortally, if he go contrary to his Oath. (v)He that swears he will do ⟨p. 217⟩a thing lawful, and does it not, sins but venially, if it was a small matter; this is the common opinion, which Navar attempts to prove with several reasons. 6As, if a woman swears she will give her Children Apples to quiet them, and gives them none; or swears to chastise them, and does it not (which are Cajetans instances, though he vary from the rest in the general conclusion,) or if a man swear he will say (y)an Ave-Mary, and says it not; or swears to say a (z)Pater-Noster, or to give a small matter, and gives it not; or not to take place of his friend, and yet does it; or to game no more, and plays a little: In such cases any breach of promises, confirmed by Oaths, is but a small fault. And consequently it will be no worse, in all matters not only small but great; for the obligation of an Oath, rises not from the quantity of the matter sworn, but from the concern and interest of God in an Oath, he being invocated therein as witness. Now this is always the same, whether the matter be less or more; and so if they be not obliged, to keep Oaths in less matters, neither are they bound in greater. But by their rules of Conscience, they are set at liberty to break all:
(q)in Suares. Jurament. l. 1. c. 14. n. 9.
(r)Ibid. n. 10. et 11. Richard de St. victor. in Angel. sum. v. juram. 3. n. 11.
(s)Non credo tamen mortaliter peccare eum qui dat juramentum, etiam ut persona privata, illi, quem scit falsum juraturum; quum ille est jam dispositus jurare. Angel. ibid. Graft. ibid. c. 16. n. 10. Turrecremata in cap. quamvis. 22. q. 1. 161.Non credo tamen mortaliter peccare eum qui dat juramentum, etiam ut persona privata, illi, quem scit falsum juraturum; quum ille est jam dispositus jurare. Angel. ibid. Graff. ibid. c. 16. n. 10. Turrecremata in cap. quamvis. 22. q. 1. 161.
(t)Non peccaret mortaliter contra faciendo, quia juramentum esset vanum, juxta Cajetanum et mentem St. Antonini. Nav. c. 12. n. 12. Graft. l. 2. c. 15. n. 7. et c. 18. n. 3.Non peccaret mortaliter contra faciendo, quia juramentum esset vanum, juxta Cajetanum et mentem St. Antonini. Nav. c. 12. n. 12. Graff. l. 2. c. 15. n. 7. et c. 18. n. 3.
(v)Ubi minimum est quod promittitur, tunc non observare, non erit saltem mortal peccatum—Idem quando id quod jurat est indifferens, ut not at D. Ant. de Eutrio. Idem ibid. S. Antonius, Sylvest. Sotus, Corduba, alii in Suar. ibid. c. 16. n. 4. et in Navar. ibid. n. 10. Tenendum videtur cum communi, peccare quidem venialiter, qui jucamentum de re parva et levi non implet, non autem mortaliter, quod ipsum de voto rei levis dicemus. Cum parva res est pars minima materia juramenti, non implere potest esse veniale—Ut qu• promisit non ludere, et parum temporis in parva quantitate ludit. Cajetan. Covarruv, Corduba, Philiarchus in Suar: l. 3. c. 16.Ubi minimum est quod promittitur, tunc non observare, non erit saltem mortale peccatum—Idem quando id quod jurat est indifferens, ut not at D. Ant. de Eutrio. Idem ibid. S. Antonius, Sylvest. Sotus, Corduba, alii in Suar. ibid. c. 16. n. 4. et in Navar. ibid. n. 10. Tenendum videtur cum communi, peccare quidem venialiter, qui jucamentum de re parva et levi non implet, non autem mortaliter, quod ipsum de voto rei levis dicemus. Cum parva res est pars minima materia juramenti, non implere potest esse veniale—Ut qu• promisit non ludere, et parum temporis in parva quantitate ludit. Cajetan. Covarruv, Corduba, Philiarchus in Suar: l. 3. c. 16.
He that swears to give a Whore 100 Crowns for the act of fornication, is only bound to give her that part of it, which persons of his condition are wont to give such Women; Because a Prodigal engagement confirmed by Oath obliges only to that proportion in which there is no profuseness. Bannes et alii in Diana, v. promiss. If a man swear to be true to a whore, and she to be faithful to him, so as to entertain no other, the Oath doth not oblige either of them to such honesty. Idem, v. juram. n. 10. Whether the matter be small or great, when one is drawn by fear, or brought by law to swear, if he break his Oath that is promissory: he sins but venially. Pet. Aureolus Job. Andreas, et multi alii et places Angel. sum. v. Perjur. n. 7. He that swears he will not observe some (a)evangelical counsel (that ⟨p. 218⟩which is not only lawful, but excellently good, and better in their account than what the Law of God requires,) offends but venially: so their Authors (b)generally. And yet to these Counsels they have reduced a great part, almost all, which God has made our duty, as we showed before; so that a man may call God to witness, that he is resolved not to do, what he has made his duty. (c)As for one to bind himself by Oath, that he will not lend to his Neighbour, nor be surety for any, nor give alms to any in great necessity, nor do any of those important things, which they count works of supererogation; is but a small Venial. Such Oaths, they say, do give obstruction to the Spirit of God, yet they may be kept without sin. (d)He that swears he will return to prison, and does not; is no more guilty, if he was not duly imprisoned. (e)He that swears he will commit any sin, if it be but a venial; offends but venially, this is the common Doctrine well declared by C•jetan and Navarre, as he tells us. As if a man should swear, that he would never use to speak without an Oath; or never avoid any of those horrid acts, which they mince into Venials; to call-God to witness, that he purposes thus to dishonour him; is it seems, no great contempt of him, or else a great contempt of God with them is but a trifle. This is to threaten God to his face, and call upon him to take notice of it, that they will do these evils against him. Soto and others say, it is such a threatening of God, when they swear to commit mortal sin:
He that swears to give a Whore 100 Crowns for the act of fornication, is only bound to give her that part of it, which persons of his condition are wont to give such Women; Because a Prodigal ingagement confirmed by Oath obliges only to that proportion in which there is no profuseness. Bannes et alii in Diana, v. promiss. If a man swear to be true to a whore, and she to be faithful to him, so as to entertain no other, the Oath doth not oblige either of them to such honesty. Idem, v. juram. n. 10. Whether the matter be small or great, when one is drawn by fear, or brought by law to swear, if he break his Oath that is promissory: he sins but venially. Pet. Aureolus Job. Andreas, et multi alii et places Angel. sum. v. Perjur. n. 7. He that swears he will not observe some (a)evangelical counsel (that ⟨p. 218⟩which is not only lawful, but excellently good, and better in their account than what the Law of God requires,) offends but venially: so their Authors (b)generally. And yet to these Counsels they have reduced a great part, almost all, which God has made our duty, as we shew'd before; so that a man may call God to witness, that he is resolved not to do, what he has made his duty. (c)As for one to bind himself by Oath, that he will not lend to his Neighbour, nor be surety for any, nor give alms to any in great necessity, nor do any of those important things, which they count works of supererogation; is but a small Venial. Such Oaths, they say, do give obstruction to the Spirit of God, yet they may be kept without sin. (d)He that swears he wil return to prison, and does not; is no more guilty, if he was not duly imprisoned. (e)He that swears he will commit any sin, if it be but a venial; offends but venially, this is the common Doctrine well declared by C•jetan and Navar, as he tells us. As if a man should swear, that he would never use to speak without an Oath; or never avoid any of those horrid acts, which they mince into Venials; to call-God to witness, that he purposes thus to dishonour him; is it seems, no great contempt of him, or else a great contempt of God with them is but a trifle. This is to threaten God to his face, and call upon him to take notice of it, that they will do these evils against him. Soto and others say, it is such a threatning of God, when they swear to commit mortal sin:
(a)Qui jurat se non facturum aliquid ad quod non tenetur, est tamen secundum se melius facere quam non facere; si forsan erit aliquid ad consilia evangelica pertinens—neque S. Thom. neque S. Antoninus dicunt hoc esse mortale. Cajetanus Jo. Tabienna, et glossa communiter recepta, tenent mon esse lethale. Nav. ibid. c. 12. n. 16.
(b)Cajetan. sum. v. perjurium, p. 464. perjurium secundùm quid incurritur. Graff. ibid. c. 15. n. 6. qui jurat eleemosinam non dare, vel aliud superogationis opus non fac•, venialiter tantummodo peccat: et c. 18. n. 11. Nav. ibid. vid. plures in Suar. ibid. cap. 18.
(c)Docuit S Thom. hujusmodi juramentis Spiritui sancto apponi obstaculum. Idem Navarre. ibid.Docuit S Thom. hujusmodi juramentis Spiritui sancto apponi obstaculum. Idem Navar. ibid.
(d)Qui juravit redire ad carcerem, si carcer est injuriosus, non tenetur redire—est ver• quando vult evadere illud quod indebito sustinet, et sic ut evadat jurat, non intendens se obligare. Angel. sum. v. juram. 5. n. 37. Nav. ibid. c. 12. n. 18. Graft. ibid. c. 18. n. 25. secundum glossam communiter approbatam. Sylv. sum. v. juram. 4. n. 26.Qui juravit redire ad carcerem, si carcer est injuriosus, non tenetur redire—est ver• quando vult evadere illud quod indebito sustinet, et sic ut evadat jurat, non intendens se obligare. Angel. sum. v. juram. 5. n. 37. Nav. ibid. c. 12. n. 18. Graff. ibid. c. 18. n. 25. secundum glossam communiter approbatam. Sylv. sum. v. juram. 4. n. 26.
(e)Cum jurat quis, se facturum aliquid quod solum est illicitum venialiter: Non eni• erit tunc amplius quàm veniale secundum communem sententiam a Cajetano optimè et a • bis explicatum. Navarre. ibid. n. 3. Cajetan, sensible that this is capable of great aggravations, mentions some, but concludes, though it seem, and be a grievous sin, yet it is but a venial. Unde grave videtur et est hoc peccatum, non tamen mortale. sum. v. perjur p. 464.Cum jurat quis, se facturum aliquid quod solum est illicitum venialiter: Non eni• erit tunc amplius quàm veniale secundum communem sententiam a Cajetano optimè et a • bis explicatum. Navar. ibid. n. 3. Cajetan, sensible that this is capable of great aggravations, mentions some, but concludes, though it seem, and be a grievous sin, yet it is but a venial. Unde grave videtur et est hoc peccatum, non tamen mortale. sum. v. perjur p. 464.
and no difference can possibly be here discerned, but that the one is a threatening God with a greater evil, the other with a less. However this is their common Doctrine, ⟨p. 219⟩Assertio posita communis est. They give as much liberty for fraudulent Oaths, whereby God and man are abused; to swear with equivocation or mental restriction, so as those to whom Oath is made, are deluded, is with them, in many cases, not so bad as a venial Evil; of which in due place. To take an Oath outwardly, (f)without an intent to swear, is but a small fault, though it seem a mocking of the Divine Majesty, and is cross to the end of an Oath; if it be unduly required. So they determine also in case one swear without an intention to oblige himself. Angelus enquires, whether he sins, who takes an Oath, with a mind not to be obliged; he tells us, (g)Panormitan affirms, that if he be a perfectionist (id est, a Votary) who so swears, he sins venially, otherwise not: but himself says, Whether he be perfect or imperfect, he sins not so much as venially, and proves it by their Law. He takes an Oath, which in its own nature obligeth, without an intention to be obliged; he calls God to witness when he is deluding men; he abuses the Name and Authority of God, for a cheat; and yet offends but venially whoever he be, says one; and sins not at all, says another: but then he explains it, (h)Understand this when in swearing, he had a mind to use an Oath, for reverence to God, but not for obliging himself. So that must be for reverence to God, which mocks him; and he must be invocated, in a way that is most obliging, without any intent to be obliged. And further to prevent falseness (where there is nothing but fraud) he must swear, with a mental reservation. For example, I (i)promise thee an hundred (pound), with this inward ⟨p. 220⟩reserve, not expressed: If I be bound to pay it for such concealments, says he, are lawful, and quotes their Church-Law for it, as allowing that, which all other Laws of God, or honest men condemn. 'Tis plain by the Premisses that their Doctrine encourages the Roman Catholics to venture upon all sorts of Oaths, in many cases, whether they be rash or injurious, or fraudulent, or false; as slight and trivial faults. No more do they make of perjury, though it be frequent and customary.
and no difference can possibly be here discerned, but that the one is a threatning God with a greater evil, the other with a less. However this is their common Doctrine, ⟨p. 219⟩Assertio posita communis est. They give as much liberty for fraudulent Oaths, whereby God and man are abused; to swear with equivocation or mental restriction, so as those to whom Oath is made, are deluded, is with them, in many cases, not so bad as a venial Evil; of which in due place. To take an Oath outwardly, (f)without an intent to swear, is but a small fault, though it seem a mocking of the Divine Majesty, and is cross to the end of an Oath; if it be unduly required. So they determine also in case one swear without an intention to oblige himself. Angelus enquires, whether he sins, who takes an Oath, with a mind not to be obliged; he tells us, (g)Panormitan affirms, that if he be a perfectionist (id est, a Votary) who so swears, he sins venially, otherwise not: but himself says, Whether he be perfect or imperfect, he sins not so much as venially, and proves it by their Law. He takes an Oath, which in its own nature obligeth, without an intention to be obliged; he calls God to witness when he is deluding men; he abuses the Name and Authority of God, for a cheat; and yet offends but venially whoever he be, says one; and sins not at all, says another: but then he explains it, (h)Ʋnderstand this when in swearing, he had a mind to use an Oath, for reverence to God, but not for obliging himself. So that must be for reverence to God, which mocks him; and he must be invocated, in a way that is most obliging, without any intent to be obliged. And further to prevent falseness (where there is nothing but fraud) he must swear, with a mental reservation. For example, I (i)promise thee an hundred (pound), with this inward ⟨p. 220⟩reserve, not expressed: If I be bound to pay it for such concealments, says he, are lawful, and quotes their Church-Law for it, as allowing that, which all other Laws of God, or honest men condemn. 'Tis plain by the Premisses that their Doctrine encourages the Roman Catholicks to venture upon all sorts of Oaths, in many cases, whether they be rash or injurious, or fraudulent, or false; as slight and trivial faults. No more do they make of perjury, though it be frequent and customary.
(f)Sotus in Suar. ibid. c. 17. n. 6. quando juramentum i•just• exigitur, vel qu•ties, voluntarie, & sine obligation, & sine alio nocumento vel injuria tertii, non esse mortale, Soto tenet, et multi sequuntur. Juramentum simulatum, etiamsi promissorium sit, intrinsece non continet perjurium, non grave peccatum; si absque injustitia et ex honesta causa fiat.—Conclusio est communis. Angelus. Navarre. Lud. Lopez in Suar. ibid. n. 12.Sotus in Suar. ibid. c. 17. n. 6. quando juramentum i•just• exigitur, vel qu•ties, voluntarie, & sine obligatione, & sine alio nocumento vel injuria tertii, non esse mortale, Soto tenet, et multi sequuntur. Juramentum simulatum, etiamsi promissorium sit, intrinsece non continet perjurium, non grave peccatum; si absque injustitia et ex honesta causa fiat.—Conclusio est communis. Angelus. Navar. Lud. Lopez in Suar. ibid. n. 12.
(g)Dicit Panormitan. quod, si est homo perfectus peccavit venialiter; sed ego dico, quod nec perfectus nec imperfectus peccaverit etiam venialiter. sum. v. jurament. 5. n. 9.
(h)Intellige hoc quum j•ando habet animum solum ind•cendi juramentum ad reverentiam dei, non ad obligationem suam. ibid.
(i)Et in meant habuit aliquam circumstantiam debitant quâ verum jurabat; puta promitto quod dabo tibi centum, cum ista subauditione, scil. si sum tibi obligatus ex debito: licet hoc non exprimat ut hujusmodi, quoniam sic utitur silatione licitâ quod licet, ut in c. utilem 22. q. 2. ibid.Et in mente habuit aliquam circumstantiam debitant quâ verum jurabat; puta promitto quod dabo tibi centum, cum ista subauditione, scil. si sum tibi obligatus ex debito: licet hoc non exprimat ut hujusmodi, quoniam sic utitur silatione licitâ quod licet, ut in c. utilem 22. q. 2. ibid.
If more evidence be desired, take notice only of the determination of Dominicus Soto (a grave and learned Doctor, and one who was a principal Divine in the Council of Trent:) he having premised something concerning the heinousness of Perjury, that the (k)Lord forbids it, with a particular EMPHASIS more than other sins; that it is a greater crime than murder, and is most grievously punished both by God and man; his tamen non obstannibus, all this notwithstanding he lays down two Conclusions, in which he maintains Perjuries of all sorts, id est, both in promissory, and assertory Oaths, to to be no worse than Venial. (l)1. Every assertory Oath though it be vain and unlawful, and in a sort perjury; is not a mortal sin, but oftentimes venial. 2. There are many promissory perjuries, (promissoria perjuria) which are no greater faults than Venial; and reduces these Perjuries to four general Heads, (under which many thousands of particular cases may be contained): and all must pass for Venial. Then, for customariness of such Perjuries, how commonly, how often soever a man is guilty thereof, that makes them not mortal, he speaks of some mentioned by Scotus, who thought that a light Perjury was no worse than venial; but if it were customary, it would be mortal: But he confutes this opinion, by a Principle generally received, (m)that a multiplication of the same acts, do not change the nature thereof; that is, ten ⟨p. 221⟩thousand Venials acts, do not make one mortal sin: and concludes (n)if the perjury be but Venial, (as it may be by his determinations now mentioned, in many thousand instances) how habitual and customary soever it be, it is not thereby mortal. So that if a man, how calkative soever, should never speak while he lives, but with an Oath, or such Perjury as he here excuses: yet all the Perjuries of a whole life, would not be a mortal sin.
If more evidence be desired, take notice only of the determination of Dominicus Soto (a grave and learned Doctor, and one who was a principal Divine in the Council of Trent:) he having premised something concerning the hainousness of Perjury, that the (k)Lord forbids it, with a particular EMPHASIS more than other sins; that it is a greater crime than murther, and is most grievously punished both by God and man; his tamen non obstannibus, all this notwithstanding he lays down two Conclusions, in which he maintains Perjuries of all sorts, id est, both in promissory, and assertory Oaths, to to be no worse than Venial. (l)1. Every assertory Oath though it be vain and unlawful, and in a sort perjury; is not a mortal sin, but oftentimes venial. 2. There are many promissory perjuries, (promissoria perjuria) which are no greater faults than Venial; and reduces these Perjuries to four general Heads, (under which many thousands of particular cases may be contained): and all must pass for Venial. Then, for customariness of such Perjuries, how commonly, how often soever a man is guilty thereof, that makes them not mortal, he speaks of some mentioned by Scotus, who thought that a light Perjury was no worse than venial; but if it were customary, it would be mortal: But he confutes this opinion, by a Principle generally received, (m)that a multiplication of the same acts, do not change the nature thereof; that is, ten ⟨p. 221⟩thousand Venials acts, do not make one mortal sin: and concludes (n)if the purjury be but Venial, (as it may be by his determinations now mentioned, in many thousand instances) how habitual and customary soever it be, it is not thereby mortal. So that if a man, how calkative soever, should neverspeak while he lives, but with an Oath, or such Perjury as he here excuses: yet all the Perjuries of a whole life, would not be a mortal sin.
(k)De just. • jur. l. 8. q. 2. art. 3. p. 269.
(l)Non om•e juramentum assertorium, licèt sit vanum atque illicitum, et subinde quodammodo perjurium, est pecoatum mortall: Sed crebro veniale. Plura sunt promissoria perjuria quae non sunt gravioris culpae quàm venialis. ibid.
(m)Cum frequantatio actuum non sit distincta ab ipsis actibus, non est per se peccatum ultra numerum multiplicatarum actionum: consuetudo speciem juramenti nec mutat nec aggravat, ibid. p. 270. col. 2.
(n)Si perjurium fuerit leve ut veniale—quantumcunque fiat ex habitu et consuetudine non efficitur mortale. ibid. Juramentum prolatum sine advertentia formali—non est in se novum & proprium et speciale mortale peccatum, propter solam pejerandi consuetudinem, etiam non retractatam. D. Thom. Bonavent. Durand. Major, Scotus, Sylvest. Navarre. in Suar. l. 3. de jurament. c. 7. n. 3.Si perjurium fuerit leve ut veniale—quantumcunque fiat ex habitu et consuetudine non efficitur mortale. ibid. Juramentum prolatum sine advertentia formali—non est in se novum & proprium et speciale mortale peccatum, propter solam pejerandi consuetudinem, etiam non retractatam. D. Thom. Bonavent. Durand. Major, Scotus, Sylvest. Navar. in Suar. l. 3. de jurament. c. 7. n. 3.
They determine in their Schools, (o)that of all sins those are the greatest and most heinous, that are against the Theological Virtues and Religion; of those against Religion (which are counted sacrilege) there are three degrees, and in the highest of all, (containing crimes against the Deity and being of God:) as the most grievous they place Perjury, Blasphemy, and the sins against the Holy Ghost, (and those in the same rank with these;) yet for practice how little they make of Perjury we have seen. Blasphemy meets with the same measures: they teach it may be but a Venial fault, in any of those cases, wherein they describe it: whether by denying Gods infinite perfections, his Wisdom, Goodness, Justice, Providence, &c. or by charging what is reproachful to him, as Injustice, Partiality, Impotency, Cruelty, Ignorance, &c. or by ascribing his incommunicable Excellencies to others, as calling a friend our God; or attributing the divine Perfections to the Devil; or else by way of detestation, decrying, renouncing, cursing God, with imprecations against his Blessedness, or Being; or else by way of derision, &c. Now it will be but a Venial fault to Blaspheme ⟨p. 222⟩the divine Majesty in such a manner, (p)when it is out of lightness of mind; or (2) when it is sudden from passion: so Sylvester, (q)after Aquinas. And (r)Navarre after, Angelus adds, that it is not material though the passion be without just cause, or in gaming, or from drunkenness, or any unlawful employment; such passion and excess, will be so far from being great sin, that they will lessen the greatest, or (3) (s)when it is from wicked custom, with contempt of ones own Salvation. When one is so habituated in the practice of reproaching God, that Blasphemies break from him, without observance or consideration. So Cajetan and So us, and Navarre after Sylvester. Thus by their rules, the more a man […] in the most horrid instances, the less will his sin be. To blaspheme God customarily may be a slight fault, when to do it rarely, will be a most deadly crime. Here's a course described, to make such blaspheming of God, as a Soul that has any sense of his Majesty, can neither think nor speak of without horror, to be familiar, and practicable, without danger; let him, then blaspheme God at first out of levity or passion; he may do it thus customarily, with safety:
THey determine in their Schools, (o)that of all sins those are the greatest and most hainous, that are against the Theological Vertues and Religion; of those against Religion (which are counted sacriledg) there are three degrees, and in the highest of all, (containing crimes against the Deity and being of God:) as the most grievous they place Perjury, Blasphemy, and the sins against the Holy Ghost, (and those in the same rank with these;) yet for practice how little they make of Perjury we have seen. Blasphemy meets with the same measures: they teach it may be but a Venial fault, in any of those cases, wherein they describe it: whether by denying Gods infinite perfections, his Wisdom, Goodness, Justice, Providence, &c. or by charging what is reproachful to him, as Injustice, Partiality, Impotency, Cruelty, Ignorance, &c. or by ascribing his incommunicable Excellencles to others, as calling a friend our God; or attributing the divine Perfections to the Devil; or else by way of detestation, decrying, renouncing, cursing God, with imprecations against his Blessedness, or Being; or else by way of derision, &c. Now it will be but a Venial fault to Blaspheme ⟨p. 222⟩the divine Majesty in such a manner, (p)when it is out of lightness of mind; or (2) when it is suddain from passion: so Sylvester, (q)after Aquinas. And (r)Navar after, Angelus adds, that it is not material though the passion be without just cause, or in gaming, or from drunkenness, or any unlawful employment; such passion and excess, will be so far from being great sin, that they will lessen the greatest, or (3) (s)when it is from wicked custome, with contempt of ones own Salvation. When one is so habituated in the practice of reproaching God, that Blasphemies break from him, without observance or consideration. So Cajetan and So us, and Navar after Sylvester. Thus by their rules, the more a man 〈…〉 in the most horrid instances, the less will his sin be. To blaspheme God customarily may be a slight fault, when to do it rarely, will be a most deadly crime. Here's a course described, to make such blaspheming of God, as a Soul that has any sense of his Majesty, can neither think nor speak of without horrour, to be familiar, and practicable, without danger; let him, then blaspheme God at first out of levity or passion; he may do it thus customarily, with safety:
(o)Vid. Suarez, tom. 3. disp. 66. sect. 2.
(p)Blasphemia si ex levitat• animi, esset tantum veniale. If a man blaspheme God, so it be in jest, that makes it so small a matter, that it may pass for Venial. vid. Bonacin. Tom. 2. p. 211.
(q)Cum quis subito ex passione in verba contumel•osa prorumperet quorum significationem non considerat, et tunc est veniale. sum. v. Blaspheme. n. 4. Aquinas 22. q. 13. a. 2. Lopez c. 15. p. 260.Cum quis subito ex passione in verba contumel•osa prorumperet quorum significationem non considerat, et tunc est veniale. sum. v. Blasphem. n. 4. Aquinas 22. q. 13. a. 2. Lopez c. 15. p. 260.
(r)Neque quidquum ad rem facit, an subitanea illa ira ex injusta causa originem habeat, vel ex ludo, ebrietate, vel aliqua occupatione circa rem illicitam secundum Angelum. cap. 12. n. 84.
(s)Si Blasphemia procedat ex quadam consuetudine depravata, cum contemptu salutis animae: si inconsideratio sola fuit causa prolationis blasphemiae, taliter quod si adverteret non proferret, non erit mortale tunc secundùm Cajetanum ità est, et in hoc consentit Sotus, Lopez, ibid. Noque satis est ad peccandum mortaliter quod talis inconsideratio, ex depravata quadam consuetudine, cum propriae salutis contemptu, vel ex culpa lata procedat, juxta Sill. vestrum, dummodo illa inconsideratio prolationis talis Blasphemiae causam de derit. Navar. ibid. Cajetan. sum. v. Blaspheme. Graft. l. 2. c. 19. This caution rejected as impertinent, Suar. l. 3. de Juram n. 7. c. 7.Si Blasphemia procedat ex quadam consuetudine depravata, cum contemptu salutis animae: si inconsideratio sola fuit causa prolationis blasphemiae, taliter quod si adverteret non proferret, non erit mortale tunc secundùm Cajetanum ità est, et in hoc consentit Sotus, Lopez, ibid. Noque satis est ad peccandum mortaliter quod talis inconsideratio, ex depravata quadam consuetudine, cum propriae salutis contemptu, vel ex culpa lata procedat, juxta Syl. vestrum, dummodo illa inconsideratio prolationis talis Blasphemiae causam de derit. Navar. ibid. Cajetan. sum. v. Blasphem. Graff. l. 2. c. 19. This caution rejected as impertinent, Suar. l. 3. de Juram n. 7. c. 7.
illegible words
〈non-Latin alphabet〉
Greek or Hebrew the transcribers did not key
▪
illegible punctuation
⟨p. 12⟩
a page break in the printed book
(i)De justit, & jur. Ibid. p. 270. Non tamen peccat mortaliter, qui non conatur ijusmodi consuetudinem eve? ere, eo quod ipsa non est occasio nisi labendi in veniala. Pet. a S. Joseph, de 2. praecept. art. 1. p. 85. approved by the Doctors of Paris.
He that swears the truth believing it to be false, and takes notice that he swears, but minds not what he
⟨p. 216⟩
swears, sins not Mortally: Or if he neither regard the one, nor the other, but does both without consideration;
(p)Qui jurat veritatem credens esse falsum quod jurat; si quod jurat advertit, non advertendo se jurare illud, vel contrà advertit se jurare non advertendo quid jurat, non peccat mortaliter. Si autem neque hoc neque illud advertit, immo utrunque sine deliberatione et consideratione facit, peccat quidem, sed. tantùm veniale leve. Idem ibid. n. 7.
Quando est tota materia est veniale. Antonin. Silv. Angel. de Butrio, Graff. Soto, Navarre, Joh. Andr. Hostiensis, Panormit. Aureolus. ibid.
Quando est tota materia est veniale. Antonin. Silv. Angel. de Butrio, Graff. Soto, Navar, Joh. Andr. Hostiensis, Panormit. Aureolus. ibid.
(y)Idem ibid. c. 18. n. 7.
(z)Graft. ibid. n. 14. et n. 17.Graff. ibid. n. 14. et n. 17.
