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FOR the sanctifying the Lords day, or any other which they count holy, all that is necessary, is the worship of the Mass only, with abstaining from servile works: (t)this is enough on any festival for the avoiding of mortal sin. It is their common Doctrine, and there is not any thing wherein they more generally agree. So it is to be observed, that the total sum of all the holiness, which is necessary for these Catholics; even at those times, when it should appear if ever, and all which they themselves are obliged to exercise, consists in their being at Mass, and avoiding servile work. What holy attendance at the Mass they count necessary, we saw before, they may spend the time in sleeping, or talking, or laughing, or scoffing; only with some little intermissions; that they may stand at the Gospel, and kneel at the Consecration, and how at the Elevation; but therein no inward (u)act being necessary, all the holiness requisite, lies in their legs, which should be ordered, as the Priest gives the signal; yet even this, they are not obliged to, who neither hear, nor see what is done; and it is not needful at the Mass, for any of the people, so much as to use their senses. When the Mass (which (x)may begin at break of day or before) is dispatched in such a holy manner, (with such attendance as would scarce be counted civil, at least sufficient, at a stage-Play) they ⟨p. 224⟩may spend the rest of the day, according to this beginning. Th• (says Cajetan) (y)who after Mass vainly consume the rest of these d• in sports, in jesting, in idle vagaries, in hunting, in seeing Shows • Plays, and any thing of this nature: by such acts, because they are • servile works, (upon which account they say, that no other acts of, wickedness are a profaning of these days, or a breach of that Precept they incur no mortal sin. But then he (who is more precise herein, that the generality of their Divines), brings an after-reckoning: Yet, say he,
hereby because they neglect that divine Worship, for which these days were instituted, they sin greatly; How can that be, since he said immediately before, that they sin not mortally? why there is a latitude in their venial Faults, some are great, and some less; and so wi• him, to neglect all Worship but the Mass, is a great sin of the little size:
FOR the sanctifying the Lords day, or any other which they count holy, all that is necessary, is the worship of the Mass only, with abstaining from servile works: (t)this is enough on any festival for the avoiding of mortal sin. It is their common Doctrine, and there is not any thing wherein they more generally agree. So it is to be observed, that the total sum of all the holiness, which is necessary for these Catholicks; even at those times, when it should appear if ever, and all which they themselves are obliged to exercise, consists in their being at Mass, and evoiding servile work. What holy attendance at the Mass they count necessary, we saw before, they may spend the time in sleeping, or talking, or laughing, or scoffing; only with some little intermissions; that they may stand at the Gospel, and kneel at the Consecration, and how at the Elevation; but therein no inward (u)act being necessary, all the holiness requisite, lies in their legs, which should be ordered, as the Priest gives the signal; yet even this, they are not obliged to, who neither hear, nor see what is done; and it is not needful at the Mass, for any of the people, so much as to use their senses. When the Mass (which (x)may begin at break of day or before) is dispatched in such a holy manner, (with such attendance as would scarce be counted civil, at least sufficient, at a stage-Play) they ⟨p. 224⟩may spend the rest of the day, according to this beginning. Th• (says Cajetan) (y)who after Mass vainly consume the rest of these d• in sports, in jesting, in idle vagaries, in hunting, in seeing Shows • Plays, and any thing of this nature: by such acts, because they are • servile works, (upon which account they say, that no other acts of, wickedness are a prophaning of these days, or a breach of that Precep• they incur no mortal sin. But then he (who is more precise herein, that the generality of their Divines), brings an after-reckoning: Yet, say• he, (z)hereby because they neglect that divine Worship, for which these days were instituted, they sin greatly; How can that be, since he said immediately before, that they sin not mortally? why there is a latitude in their venial Faults, some are great, and some less; and so wi• him, to neglect all Worship but the Mass, is a great sin of the little size:
(t)Licet cum abstinentia a servilibus, solius missae cultus sufficiat in festo ad evitandum mortale peccatum. Cajetan. sum. v. fest. p. 316. Regula generalis est; hoc praeceptum colendi deum in die sesto, quatenus affirmativum est, non obligare ad exercendum intra illum diem alium actum divini cultus, sive internum sive externum, praeter missam—Assertio est communis—Ratio unica est, quia ecclesia nihil aliud praecipit. Suur. l. 2. de festis, c. 16. n. 1.
(u)Vid. Bellarm. de miss. l. c. p. 837.
(x)Secundum Paludanum semper licet. missam facere, ita ut finis missae incidat in initium aurorae. vid. infra.
(y)Qui festos dies post missam vanè consumunt ludendo, jocando, otioseque vagando, • venando, sportaculis intendendo, et hujusmodi, licèt ex ipsis operibus, utpote non ser• libus, mortale non incurrant, sum. v. fest. de actibus corporalibus Musicae—ut agitationibus corporum, quae in saltationibus, choreis & tripudiis fiunt. Vid. Angel. Sylvest. Rosall. Abulens. Suarez, l. 2. de fest. c. 27. n. 4. aliqui addunt, si totus dies festus, etiam auditâ missâ, in his actibus consumatur, graviter peccare, quia festa Christiana ridiculo exponuntur.—non intelligunt autem esse mortale, sed veniale, ut disertè declarant—non refert quod intentio est vana, vel turpis, vel principalis, ibid.
(z)Ex omissione tamen divini oultûs ad quem festa instituta sunt graviter peccant: quia non redaunt quae sunt Dei Deo; & quia quantum in se est, ridiculo exponunt Christiana festa: juxta illud, viderunt cam hosts, & direserunt sabbata ejus. Ibid. Armill. v. fest. n. 23.Ex omissione tamen divini oultûs ad quem festa instituta sunt graviter peccant: quia non redaunt quae sunt Dei Deo; & quia quantum in se est, ridiculo exponunt Christiana festa: juxta illud, viderunt cam hostes, & direserunt sabbata ejus. Ibid. Armill. v. fest. n. 23.
he gives the reason, because hereby they give not to God the things that are Gods, and as much as in them lies, make the Festivals • Christians ridiculous, according to that Lam. 1. 7. So that by him, those who after Morning-Service, spend this day in such Pastime•, they rob God of his due, and they render Christians, in their pretences to the sanctifying of the Lords day or others, ridiculous to the World: and yet, this is but a Venial Sin: or at worst, but a gre• little-Fault, not so great, as any man need fear; no not he, who is most afraid of damnation. Navarre adds another reason, why it should be a sin though but a Venial, to consume these days in Recreations; 1because in such Employments many mortal sins occur, according to Antoninus, ⟨p. 225⟩who says, The blindness of Christians is to be lamented with the tears of all men, who more grievously offend God, on the days appointed for his Worship, than the whole week besides. Notwithstanding this is their way of sanctifying the Lords Day, and all other times, for Devotion, of their own; with profane and irreligious Divertissements, such as render their pretences to Religion ridiculous (as the Cardinal notes): accompanied with such debaucheries, as make their holy-days the profanest, of all other. It is but a Venial fault at most (for many count it not so much) to consume the whole day herein without any other religious Act, or Exercise of any sort whatever: (b)they need hear no Sermons, nor attend their Vespers, nor use any Prayers public or private, nor read the Scriptures, nor sing the praises of God, nor meditate on him; nor have any one act of Love, or Contrition, nor any other act of inward Worship at all; nor of outward Worship either, but only part of the Mass: this will serve for all, so highly divine and religious a Service it is; though they declare themselves not obliged therein, either to mind God, or divine things: yea though they hear Mass (when nothing else is needful for the sanctifying of the Day) out of contempt of the day; yet the Precept is satisfied. But if they be not at Mass on those days, (though presence at Mass may make all other holy Duties unnecessary in other cases, yet) should they not make up that defect with some other prayers, or religious Exercise;
he gives the reason, because hereby they give not to God the things that are Gods, and as much as in them lies, make the Festivals • Christians ridiculous, according to that Lam. 1. 7. So that by him, those who after Morning-Service, spend this day in such Pastime•, they rob God of his due, and they render Christians, in their pretences to the sanctifying of the Lords day or others, ridiculous to the World: and yet, this is but a Venial Sin: or at worst, but a gre• little-Fault, not so great, as any man need fear; no not he, who is most afraid of damnation. Navar adds another reason, why it should be a sin though but a Venial, to consume these days in Recreations; 1because in such Employments many mortal sins occur, according to Antoninus, ⟨p. 225⟩who says, The blindness of Christians is to be lamented with the tears of all men, who more grievously offend God, on the days appointed for his Worship, than the whole week besides. Notwithstanding this is their way of sanctifying the Lords Day, and all other times, for Devotion, of their own; with prophane and irreligious Divertisements, such as render their pretences to Religion ridiculous (as the Cardinal notes): accompanied with such debaucheries, as make their holy-days the prophanest, of all other. It is but a Venial fault at most (for many count it not so much) to consume the whole day herein without any other religious Act, or Exercise of any sort whatever: (b)they need hear no Sermous, nor attend their Vespers, nor use any Prayers publick or private, nor read the Scriptures, nor sing the praises of God, nor meditate on him; nor have any one act of Love, or Con•rition, nor any other act of inward Worship at all; nor of outward Worship either, but only part of the Mass: this will serve for all, so highly divine and religious a Service it is; though they declare themselves not obliged therein, either to mind God, or divine things: yea though they hear Mass (when nothing else is needful for the sanctifying of the Day) out of contempt of the day; yet the Precept is satisfied. But if they be not at Mass on those days, (though presence at Mass may make all other holy Duties unnecessary in other cases, yet) should they not make up that defect with some other prayers, or religious Exercise;
1(a) Quia in hujusmodi occupationibus, multa occurrunt peccata mortalia secundùm S. Antoninum. ubi ait omnium lachrymis deflendam esse Christianorum Caecitatem, qui graviùs Deum offendunt diebus festis ejusdem divino cultui dedicatis, quàm tota hebdomada ad vitam parandam instituta. Cap. 13. n. 15.
(b)Vid. suprà cap. 1. et Suarez. l. 2. de fest. c. 16. & Victorall. infrà. Q•i audit missam in contemptum diei festi—satisfacit-praecepto. Bonacin. Tom. 2. disp. 1. q. 1. punct. 9. n. 1.
lest God should have no service at all, nor show of it, in public or private, on those days which alone are set apart for that purpose? no,(c)) if they neglect Mass, either upon reasonable or damnable occasions (to wit, if they spend the time when they should be at it, in any other wickedness); yet are they not obliged to Prayer, or any other act of Worship, on those days afterwards. This is the Doctrine not only of their famous Navarre, ⟨p. 226⟩but of Pope Adrian, and their Saint Antoninus, with others: Yea after all other holy Exercises are cashiered as needless on any of their holy times; the Mass it self may be dismissed too for company. And because all their Religion necessary for the people, consists in this, at all times, when any thing religious is by their Doctrine needful for them; it will not be amiss, to observe, how easily they may be excused from this: thereby we may discern, of what moment it is in their account, to have nothing at all of Religion amongst them. Cardinal Cajetan will satisfy us herein; he determines, that (d)it is no mortal sin, to neglect the Mass on a reasonable occasion, though it be but such an occasion as is not urgent. Yea, he says, (e)It is but a Venial fault to omit it, upon no sufficient reason, and universally it is no great fault to neglect it, if a man thinks really he may be excused from hearing i•, or if besides his intention, out of some negligence it be omitted. Yea, they may be excused by custom; for so he says (f)Maids are excused from hearing Mass, till they be married, (and their Mothers too who are obliged to stay at home with them) because so is the custom. If so were the custom, it seems, all the rest might be excused. So many ways at least, may these Catholics be excused from all their Religion: by custom, or necessity, or opinion, or (which alone may suffice) by an insufficient reason; it will but be a Venial fault at most, together with all religious Exercises, to omit the Mass too; and that at those ⟨p. 227⟩times, when alone (if ever) they are obliged to them. Such being their Doctrine, we need not wonder, if Religion be starved to death among them, the life of it cannot be sustained (no more than God can be honoured by man-kind) without some acts of Worship and religious Exercises in ordinary practice: their Teachers assure them, that they are not ordinarily obliged to any of these, on common days;
lest God should have no service at all, nor shew of it, in publick or private, on those dayes which alone are set apart for that purpose? no,(c)) if they neglect Mass, either upon reasonable or damnable occasions (to wit, if they spend the time when they should be at it, in any other wickedness); yet are they not obliged to Prayer, or any other act of Worship, on those days afterwards. This is the Doctrine not only of their famous Navar, ⟨p. 226⟩but of Pope Adrian, and their Saint Antoninus, with others: Yea after all other holy Exercises are cashiered as needless on any of their holy times; the Mass it self may be dismissed too for company. And because all their Religion necessary for the people, consists in this, at all times, when any thing religious is by their Doctrine needful for them; it will not be amiss, to observe, how easily they may be excused from this: thereby we may discern, of what moment it is in their account, to have nothing at all of Religion amongst them. Cardinal Cajetan will satisfie us herein; he determines, that (d)it is no mortal sin, to neglect the Mass on a reasonable occasion, though it be but such an occasion as is not urgent. Yea, he says, (e)It is but a Venial fault to omit it, upon no sufficient reason, and universally it is no great fault to neglect it, if a man thinks really he may be excused from hearing i•, or if besides his intention, out of some negligence it be omitted. Yea, they may be excused by custome; for so he says (f)Maids are excused from hearing Mass, till they be married, (and their Mothers too who are obliged to stay at home with them) because so is the custome. If so were the custome, it seems, all the rest might be excused. So many ways at least, may these Catholicks be excused from all their Religion: by custome, or necessity, or opinion, or (which alone may suffice) by an insufficient reason; it will but be a Venial fault at most, together with all religious Exercises, to omit the Mass too; and that at those ⟨p. 227⟩times, when alone (if ever) they are obliged to them. Such being their Doctrine, we need not wonder, if Religion be starv'd to death among them, the life of it cannot be sustained (no more than God can be honoured by man-kind) without some acts of Worship and religious Exercises in ordinary practice: their Teachers assure them, that they are not ordinarily obliged to any of these, on common days;
(c)Qui absque excusatione, ut peccando mortaliter, omisit sacrum, non tenetur eodem •i• aliis actibus colere & orare Deum; ergo multo minùs tenebitur qui excusatur: est […] optimum consilium, nullum tamen est latum ea de re praeceptum, & latius docent, Navar. cum Antonine, Adriano, & aliis, Suarez. Tom. disp. 88. sect. 6. p. ult.Qui absque excusatione, ut peccando mortaliter, omisit sacrum, non tenetur eodem •i• aliis actibus colere & orare Deum; ergo multo minùs tenebitur qui excusatur: est 〈…〉 optimum consilium, nullum tamen est latum ea de re praeceptum, & latius docent, Navar. cum Antonine, Adriano, & aliis, Suarez. Tom. disp. 88. sect. 6. p. ult.
(d)Quia sola missa communiter est in praecepto, ideo sine rationabili causa, omitt• missam in festo, peccatum mortale reputatur. Et hîc esto prudens, admittendo pro • tiona•ili ca•sa omne motivum rationi humanae consentaneum, etiamsi non fuerit urg•. Ibid. p. 304. Angelus v. Feria, n. 42. Citans Richardum, quodl. 1. q. 19. negat omissionem missae in die festo esse peccatu• mortale, nisi ex contemptu formali vel virtuali fiat, quod etiam affirmavit Sum. Rosellae. v. miss. & Turrecremata, Suar. ibid. sect. 1. initio. Sequitur posse Pontificem in hoc praecepto (de missa audienda) dispensare, e• Ecclesiasticum sit, only to dispense with one, that he should not all his life hear Mass, when no reasonable occasion hinders him, is not expedient. Idem ibid. i• fine, vid. Bonacin. infra.Quia sola missa communiter est in praecepto, ideo sine rationabili causa, omitt• missam in festo, peccatum mortale reputatur. Et hîc esto prudens, admittendo pro • tiona•ili ca•sa omne motivum rationi humanae consentaneum, etiamsi non fuerit urg•. Ibid. p. 304. Angelus v. Feria, n. 42. Citans Richardum, quodl. 1. q. 19. negat omissionem missae in die festo esse peccatu mortale, nisi ex contemptu formali vel virtuali fiat, quod etiam affirmavit Sum. Rosellae. v. miss. & Turrecremata, Suar. ibid. sect. 1. initio. Sequitur posse Pontificem in hoc praecepto (de missa audienda) dispensare, e Ecclesiasticum sit, only to dispence with one, that he should not all his life hear Mass, when no reasonable occasion hinders him, is not expedient. Idem ibid. i fine, vid. Bonacin. infra.
and to none of them all, but the Mass, on their days for Worship; nor to any religious attendance on God or their Souls, in that; nor to any attendance on it at all, but what they may decline, without mortal sin. If the life of Religion be preserved amongst any, without its necessary supports, and proper nourishment, it must be by a Miracle: but they seem so far from regarding the life, or the power of it (on which the honour of God, and the salvation of Souls depends); that they are not concerned for the carcass of it, in exterior acts, no, not that of the Mass (when they have reduced all to that) further than the fear of a Venial sin will oblige; ten millions of which cannot as they teach, damn a man. As for servile works, abstaining from which they make the negative part of this Precept; the avoiding of these is but, that we may with more leisure attend on divine Worship: it cannot be expected they will much insist on the means when they have overturned the end. In short, they determine that (g)they who do any servile or forbidden works, on the Lords day; if they do it not, with a design to profane it, offend but Venially. Thus if they never all their life, perform one religious act which God has commanded, on his own day or others, they scarce sin Venially; or if they neglect that, which themselves have made the religious Duty of these days, they may do it without greater fault or danger. And for the negative part, if they consume these days in servile works (without an intention needlessly perverse); or which is worse, in profane divertissements; yea, or in acting the most enormous wickedness (as we shall see in its place): yet by their Doctrine they do nothing, against this Precept, or nothing which any of them need regard. Thus their Doctrine of Venial sins, is improved to possess them with a conceit, that ⟨p. 228⟩they may make what breaches they will upon the Commandments of God, without doing any thing at all (or any thing dangerously) against them; and so to render all sorts of ungodliness practicable with safety. We have seen it in instances against precepts of the first Table; let us see if those, who make so bold with God, in the Duties which more immediately concern himself, will be more tender, as to those which respect man.
and to none of them all, but the Mass, on their days for Worship; nor to any religious attendance on God or their Souls, in that; nor to any attendance on it at all, but what they may decline, without mortal sin. If the life of Religion be preserved amongst any, without its necessary supports, and proper nourishment, it must be by a Miracle: but they seem so far from regarding the life, or the power of it (on which the honour of God, and the salvation of Souls depends); that they are not concerned for the carcass of it, in exterior acts, no, not that of the Mass (when they have reduced all to that) further than the fear of a Venial sin will oblige; ten millions of which cannot as they teach, damn a man. As for servile works, abstaining from which they make the negative part of this Precept; the avoiding of these is but, that we may with more leasure attend on divine Worship: it cannot be expected they will much insist on the means when they have overturned the end. In short, they determine that (g)they who do any servile or forbidden works, on the Lords day; if they do it not, with a design to prophane it, offend but Venially. Thus if they never all their life, perform one religious act which God has commanded, on his own day or others, they scarce sin Venially; or if they neglect that, which themselves have made the religious Duty of these days, they may do it without greater fault or danger. And for the negative part, if they consume these days in servile works (without an intention needlesly perverse); or which is worse, in prophane divertisements; yea, or in acting the most enormous wickedness (as we shall see in its place): yet by their Doctrine they do nothing, against this Precept, or nothing which any of them need regard. Thus their Doctrine of Venial sins, is improved to possess them with a conceit, that ⟨p. 228⟩they may make what breaches they will upon the Commandments of God, without doing any thing at all (or any thing dangerously) against them; and so to render all sorts of ungodliness practicable with safety. We have seen it in instances against precepts of the first Table; let us see if those, who make so bold with God, in the Duties which more immediately concern himself, will be more tender, as to those which respect man.
(g)Sive id quod committitur, sit opus servile, sive ab Ecclesia prohibitum si vero nec intentio suit violandi festum—non incurritur peccatum mortal. Cajetan. ibid. p. 310.Sive id quod committitur, sit opus servile, sive ab Ecclesia prohibitum si vero nec intentio suit violandi festum—non incurritur peccatum mortale. Cajetan. ibid. p. 310.
THE Duties which Children owe their Parents, (to instance for briefness only in those which the Lord hath made the exemplar of the other; and by which we may pass a judgment on the rest): they reduce to those three, Reverence, Love, and Obedience. In reference to the first, They conclude that those who have no more respect for their Parents, (h)thou to count it a disgrace and a shame to be counted their Children; if it be for the inconveniences of a sinister opinion, or such-like cause, sin not mortally: and the fault may be less still, if the Parents consent to it expressly, or tacitly, to avoid some inconvenience. It seems, the Command calls for no such Reverence from Children; but they may be ashamed of their Parents, if they be poor, and low in the World. (i)Children may curse their Parents if they do it but with their lips, and this whether they be alive or dead, the offence is but Venial. And indeed, they allow Parents, to give their Children occasion enough to curse them: when they will not have them obliged under mortal sin, to teach them any more (k)than the sign of the ⟨p. 229⟩Cross, the small Creed, and Pater-noster; nor teach them these in a language (l)they understand. However Parents may come even with their Children, and if they love and reverence their Father and Mother so much as to curse them; their Parents may (m)curse them again, upon as easy terms, only they should not desire mischief to them in their heart, though their words express that desire. When Parents curse their children, having no inward desire of their mischief, it is never a mortal sin, says Soto. (n)(and it may seem strange considering the account of it immediately added,) Although it be indeed a wicked custom, and not at all for correction, besides that the heat of cursing, often raises anger into hatred, and so alters the mind, that they often desire, that all the mischief imprecated may befall them: besides the appellation of the Devil, can scarce be excused from a mortal Evil, for it is a kind of blasphemy and scandal, to wish eternal death to any. Yet all this it seems may be excused from deadly sin, though not very easily.
THE Duties which Children owe their Parents, (to instance for briefness onely in those which the Lord hath made the exemplar of the other; and by which we may pass a judgment on the rest): they reduce to those three, Reverence, Love, and Obedience. In reference to the first, They conclude that those who have no more respect for their Parents, (h)thou to count it a disgrace and a shame to be counted their Children; if it be for the inconveniences of a sinister opinion, or such-like cause, sin not mortally: and the fault may be less still, if the Parents consent to it expresly, or tacitely, to avoid some inconvenience. It seems, the Command calls for no such Reverence from Children; but they may be ashamed of their Parents, if they be poor, and low in the World. (i)Children may curse their Parents if they do it but with their lips, and this whether they be alive or dead, the offence is but Venial. And indeed, they al•ow Parents, to give their Children occasion enough to curse them: when they will not have them obliged under mortal sin, to teach them any more (k)than the sign of the ⟨p. 229⟩Cross, the small Creed, and Pater-noster; nor teach them these in a language (l)they understand. However Parents may come even with their Children, and if they love and reverence their Father and Mother so much as to curse them; their Parents may (m)curse them again, upon as easie terms, only they should not desire mischief to them in their heart, though their words express that desire. When Parents curse their children, having no inward desire of their mischief, it is never a mortal sin, says Soto. (n)(and it may seem strange considering the account of it immediately added,) Although it be indeed a wicked custome, and not at all for correction, besides that the heat of cursing, often raises anger into hatred, and so alters the mind, that they often desire, that all the mischief imprecated may befall them: besides the appellation of the Devil, can scarce be excused from a mortal Evil, for it is a kind of blasphemy and scandal, to wish eternal death to any. Yet all this it seems may be excused from deadly sin, though not very easily.
(h)Filius qui—sibi dedecori & contumeliae futurum esse existimaret se pro silio illorum haberi—si absque contemptu id facit ad vitandum aliquod incommodum sinistrae opinionis, vel ob aliam hujusmodi causam, non peccaret mortaliter, maxim si parentes tacite vel expresse in eo consentirent. Navarre. c. 14. n. 12. Graft. l. 2. c. 51. n. 12. Lopez. c. 54. p. 279.Filius qui—sibi dedecori & contumeliae futurum esse existimaret se pro silio illorum haberi—si absque contemptu id facit ad vitandum aliquod incommodum sinistrae opinionis, vel ob aliam hujusmodi causam, non peccaret mortaliter, maxime si parentes tacite vel expresse in eo consentirent. Navar. c. 14. n. 12. Graff. l. 2. c. 51. n. 12. Lopez. c. 54. p. 279.
(i)Filius qui ex animo maledicit, sive vivis, sive jam saeculo defunctis, • taken ore tenus tantum maledicit, non amplius quam venialiter offendit. Navarre. ibid.Filius qui ex animo maledicit, sive vivis, sive jam saeculo defunctis, • ta•en ore tenus tantum maledicit, non amplius quam venialiter offendit. Navar. ibid.
(k)Sylvest, Sum. v. Scientia. Graft. l. 2. c. 58. n. 14. Ea quae parentes tenentur facere sub peccato mortali, ut filii addiscant, est signum crucis, ut Credo parvum, et Pa•er-noster.Sylvest, Sum. v. Scientia. Graff. l. 2. c. 58. n. 14. Ea quae parentes tenentur facere sub peccato mortali, ut filii addiscant, est signum crucis, ut Credo parvum, et Pa•er-noster.
(l)Navarre. Cap. 11. n. 22.Navar. Cap. 11. n. 22.
(m)Idem Cap. 23. n. 117.
(n)Cum parentes fillis maledicunt, nullum intus habentes mali desiderium, nunquam est peccatum mortale: quamvis consuetudo profecto pessima est: de just et Jur. l. 5. q. 12. art. 1. Graft. l. 2. c. 58. n. 20.Cum parentes fillis maledicunt, nullum intus habentes mali desiderium, nunquam est peccatum mortale: quamvis consuetudo profecto pessima est: de just et Jur. l. 5. q. 12. art. 1. Graff. l. 2. c. 58. n. 20.
For Love, they may rejoice at the death of their Father (o)because of some outward advantage they gain thereby: They (p)may accuse their Parents of Heresy, though the effect of that will be a cruel death to those, who gave them life. As to Obedience in things that pertain not to (q)paternal government, it is no mortal sin to disobey them. In any things whatsoever, (r)it is but a Venial fault to disobey them, out of negligence, or sensualness. And so there's room enough for a continued disobedience, while they live. In matters of great importance, where, if ever, disobedience would be mortal; they ⟨p. 230⟩exempt it from such guilt. (s)They may enter into a Monastery, before they are at age, though their Parents charge them, not to do it: They may dispose (t)of themselves in marriage, without their Parents consent: because according to Aquinas, in the choice of their condition, they are not subject to their Parents, and their Parents concurrence herein is for decency not out of necessity. Not only in things of great consequence as to this life; But in matters necessary to their Salvation, it is but a venial fault if they disobey them; so it be not out of contempt, that is, out of obstinacy and pertinaciousness. (v)Thus Sylvester and others, de Graffiis is more particular herein, (x)a Son should not be disobedient to his Father in things which belong to the Family, and his salvation, as in avoiding pernicious company, and unlawful games, and Whores, he should not disobey him herein out of contempt, by which (says he) I understand obstinacy and pertinaciousness, so that, not to be obedient (herein) out of inconsiderateness, or negligence, or sensuality would be Venial. They encourage a Maid not only to dispose of her self in marriage without consent of Parents, but also to give up her self to uncleanness. If she willingly be deflowered, 9they conclude it is no injury to her nor to her future Husband, nor to her Parents. Their reason is because she has the disposing of her own body, and so may use it ⟨p. 231⟩freely for the satisfying of lust, though not lawfully; yet lawfully too so fat that they will have this lewdness to be no wrong at all to the party, most concerned, her self or others. If she be unchaste herein, yet not unrighteous; She owes not so much obedience to her Parents as to keep her self honest; nor have they authority to oblige her not to be a Whore, no more than not to be a Nun.
For Love, they may rejoyce at the death of their Father (o)because of some outward advantage they gain thereby: They (p)may accuse their Parents of Heresie, though the effect of that will be a cruel death to those, who gave them life. As to Obedience in things that pertain not to (q)paternal government, it is no mortal sin to disobey them. In any things whatsoever, (r)it is but a Venial fault to disobey them, out of negligence, or sensualness. And so there's room enough for a continued disobedience, while they live. In matters of great importance, where, if ever, disobedience would be mortal; they ⟨p. 230⟩exempt it from such guilt. (s)They may enter into a Manastery, before they are at age, though their Parents charge them, not to do it: They may dispose (t)of themselves in marriage, without their Parents consent: because according to Aquinas, in the choice of their condition, they are not subject to their Parents, and their Parents concurrence herein is for decency not out of necessity. Not only in things of great consequence as to this life; But in matters necessary to their Salvation, it is but a venial fault if they disobey them; so it be not out of contempt, that is, out of obstinacy and pertinaciousness. (v)Thus Sylvester and others, de Graffiis is more particular herein, (x)a Son should not be disobedient to his Father in things which belong to the Family, and his salvation, as in avoiding pernicious company, and unlawful games, and Whores, he should not disobey him herein out of contempt, by which (says he) I understand obstinacy and pertinaciousness, so that, not to be obedient (herein) out of inconsiderateness, or negligence, or sensuality would be Venial. They encourage a Maid not only to dispose of her self in marriage without consent of Parents, but also to give up her self to uncleanness. If she willingly be defloured, 9
(o)Navarre. C. 15. N. 10.Navar. C. 15. N. 10.
(p)Si filius scit patrem esse haereticum, & non solum sibi ipsi, sed & aliis prava sua doctrina nocere potest debet eum accusare. Alexand. Alensis. fecundum eum Graft. l. 2. cap. 55. n. 8. quamvis tenetur filius ad denuntiandam haeresim patris, & ad testificandum de illa, Nov. c. 25. n. 50.Si filius scit patrem esse haereticum, & non solum sibi ipsi, sed & aliis prava sua doctrina nocere potest debet eum accusare. Alexand. Alensis. fecundum eum Graff. l. 2. cap. 55. n. 8. quamvis tenetur filius ad denuntiandam haeresim patris, & ad testificandum de illa, Nov. c. 25. n. 50.
(q)Idem ibid. C. 14. N. 12.
(r)Circa rem familiarem—in necessariis ad salutem sicut sunt spectantia ad bonos mores.—est veniale non obedire ex negligentia vel sensualitate, Sylvest. sum. v. filius n. 25.
(s)Quaeritur, utrum intrare possint pueri vel puellae in anno pubertatis? Et dico quod sic, etiam parentibus prohibentibus. Sylv. v. Relig. 1. n. 12.
(t)Utrum filius potest nubere sine licentia patris? Resp. quod sic, tam masculus quam foemina: quamvis non expediat. Angel. sum. v. filius n. 24. In electione statûs filius vel filia, non subjitur parentibus secundum S. Thom. 22. q. 104. art. 5. In Tabienna. v. filius n. 14. Vid Aquin. 3. q. 45. art. 5. addit Aquinas puella sicut potest monasterium ingredi absque parentum consensu, cum sit persona libera, sic & nubere, vid. Gratian, Petr. Lombard, & alios in Espencaeo de Clandest. matrim. C. 9. &. 10.
(v)Sum. v. filius u. 25.
(x)Inobedientiae crimen filtus incurrit in iis, quae pertinent ad res familiares, & ad salutem animae, ut fugere noxia sodalium contubernia, ludos prohibitos, & meretrices, modo non obediat ex contemptu, per contemptum hîc intelligo, obstinationem & pertinaciam animi, unde non obedire ex inadvertentia, aut negligentia, vel sensualitate, esset veniale. Sylv. v. fill. q. 22. Nav. c. 14. n. 12. Graft. l. 2. c. 55. n. 15.Inobedientiae crimen filtus incurrit in iis, quae pertinent ad res familiares, & ad salutem animae, ut fugere noxia sodalium contubernia, ludos prohibitos, & meretrices, modo non obediat ex contemptu, per contemptum hîc intelligo, obstinationem & pertinaciam animi, unde non obedire ex inadvertentia, aut negligentia, vel sensualitate, esset veniale. Sylv. v. fil. q. 22. Nav. c. 14. n. 12. Graff. l. 2. c. 55. n. 15.
By this we may take an estimate, of the honour which other Superiors must expect, by their rules of Morality. I must not descend to other particulars, fearing tediousness.
By this we may take an estimate, of the honour which other Superiours must expect, by their rules of Morality. I must not descend to other particulars, fearing tediousness.
They hold that (y)he breaks not the sixth (in their account the fifth) Commandment, who desires, or procures, or does any mischief, to another's Soul. It seems it is no murder, to kill the Soul. It is a rule with them that (z)sins in heart, word and deed, are of the same kind. So they yield to Christ in this, that anger and hatred, may be a kind of murder: yet they think fit to exempt these, for the most part, from mortal guilt. When there has been such hatred and enmity betwixt two, as neither of them will be induced to speak to the other; yet both are to be absolved (says (a)de Graffiis). When there is such indignation, that will admit of no affability, or converse. It is a fault, says (b)Cajetan, for the inordinacy of the passion, yet commonly Venial. They would reconcile us to anger when both the measure, and the effects of it, seem intolerable; when (c)it is so extravagant, ⟨p. 232⟩as that it both burns excessively within, and flames out no less in external significations of its excess; yet such an excess, is a small fault. It will be as harmless though it be revengeful too, if it seek not a great revenge; yea a man as innocently seeks and takes the greatest revenge, if he do it inconsiderately. 6This they deny not, when they tell us withal, that the passion may be but Venial, when it makes a person inconsiderate: So that a man may destroy all that he is angry at, if his passion be but quick, and great enough. (e)To desire that he whom we count our enemy, were killed; or to rejoice that he is murdered, if it be for some good that ensues upon it, is no Crime. No more it seems than it is for the Cannibals, to delight •o▪ have others killed; it is for the good they reap thereby, they have the advantage to feed on them. They will scarce be able to persuade one, that it is unlawful to act, what he may lawfully desire; yet they count it no sin to desire the death, not only of those that are mischievous, and do or may do them hurt, but of such as are innocent: not only of strangers, or such as they count enemies, but even of their nearest Relations. A Woman may desire the death of her daughters, because they are unhandsome, or poor; so that she cannot marry them according to her mind. And the reason (which must clear this from guilt) is because, this is not a hatred of enmity to their persons, but only a hatred of abomination, as to their unhandsomeness and poverty.
THey hold that (y)he breaks not the sixth (in their account the fifth) Commandment, who desires, or procures, or does any mischief, to anothers Soul. It seems it is no murder, to kill the Soul. It is a rule with them that (z)sins in heart, word and deed, are of the same kind. So they yield to Christ in this, that anger and hatred, may be a kind of murder: yet they think fit to exempt these, for the most part, from mortal guilt. When there has been such hatred and enmity betwixt two, as neither of them will be induced to speak to the other; yet both are to be absolved (says (a)de Graffiis). When there is such indignation, that will admit of no affability, or converse. It is a fault, says (b)Cajetan, for the inordinacy of the passion, yet commonly Venial. They would reconcile us to anger when both the measure, and the effects of it, seem intolerable; when (c)it is so extravagant, ⟨p. 232⟩as that it both burns excessively within, and flames out no less in external significations of its excess; yet such an excess, is a small fault. It will be as harmless though it be revengeful too, if it seek not a great revenge; yea a man as innocently seeks and takes the greatest revenge, if he do it inconsiderately. 6This they deny not, when they tell us withall, that the passion may be but Venial, when it makes a person inconsiderate: So that a man may destroy all that he is angry at, if his passion be but quick, and great enough. (e)To desire that he whom we count our enemy, were killed; or to rejoyce that he is murdered, if it be for some good that ensues upon it, is no Crime. No more it seems than it is for the Cannibals, to delight •o▪ have others killed; it is for the good they reap thereby, they have the advantage to feed on them. They will scarce be able to perswade one, that it is unlawful to act, what he may lawfully desire; yet they count it no sin to desire the death, not only of those that are mischievous, and do or may do them hurt, but of such as are innocent: not only of strangers, or such as they count enemies, but even of their nearest Relations. A Woman may desire the death of her daughters, because they are unhandsome, or poor; so that she cannot marry them according to her mind. And the reason (which must clear this from guilt) is because, this is not a hatred of enmity to their persons, but only a hatred of abomination, as to their unhandsomness and poverty.
(y)Non autem (infringit illud) qui vult, precurat aut operatur detrimentum animae, ut ipsummet concilium sensit. Nav. c. 15. n. 1.
(z)Aquinas, 1. 2. q. 72. art. 7.
(a)Graft. l. 2. cap. 71. n. 6.Graff. l. 2. cap. 71. n. 6.
(b)Peccatum est propter inordinatam passionem: & communiter venial. Sum. v. Indignatio.Peccatum est propter inordinatam passionem: & communiter veniale. Sum. v. Indignatio.
(c)Quando est inordinata quantum ad modum irascendi, non habet ex suo genere, eationem peccati mortalis. Sylvest. v. Ira. n. 4. potest à recta ratione, ità discordare quantum ad modum irascendi puta, quia nimis ardenter intus quis irascitur, aut secundum exteriores motus nimis excandescit. Et sic si excessivus modus sit nudus, peccatum est veniale. Cajetan. Sum. v. ira.
6(d) Posset est veniale, propter imperfectionem actus, quia scil. praevenit deliberationem; vel est de aliquo modico, ex S. Thom. Sylv. v. ira n. 4.
(e)Licè mihi optare, ad bonum, mortem alicujus. Idem v. maledicit mortem alibi optare possumut, licè nobis conde• via, n. 2. perditioois ingressum ire. Soto, de Just. & Jur. l. 5. q. 12. art. 1. Nabar. c. 21. n. 25. Lopez. Cap. 64. p. 321, 322. (Bonac•. t. 2. de leg. disp. 3. q. 4. p. ult. n. 7.)Licè mihi optare, ad bonum, mortem alicujus. Idem v. maledicit mortem ali•i optare possumut, licè nobis conde• via, n. 2. perditioois ingressum ire. Soto, de Just. & Jur. l. 5. q. 12. art. 1. Nabar. c. 21. n. 25. Lopez. Cap. 64. p. 321, 322. (Bonac•. t. 2. de leg. disp. 3. q. 4. p. ult. n. 7.)
Thus she may hate her own Children to any degree of abhorrence, so far as to will them the grandest evil in this world, death it self, because they are not rich; or because they are not comely, she may kill them so far as her mind and heart can do it, upon this account; and sacrifice them inwardly to her covetousness or ambition, or curiosity; and this very innocently. (f)A• affecting to kill ones enemy without consent, is but a Venial fault with Cajetan. If he actually kill him, so it be done indeliberately, he does ⟨p. 233⟩no great harm. The rule received by them without exception, will warrant it, (g)surprise and inconsiderateness excuses from mortal sin. Thus if a man kills any he meets with, without any deliberation at all, through natural hastiness, drink, or passion, 'tis no mortal sin; yea it may be done as easily, with some deliberation, if that be not full, and perfect: and there are so many things, which they tell us of, to hinder it from being full; that killing of others may be a common practice, with little or no fault. But when it is more voluntary, there are more cases wherein they make murder no sin at all, than so much as a Venial fault, of which in its proper place.
Thus she may hate her own Children to any degree of abhorrence, so far as to will them the grandest evil in this world, death it self, because they are not rich; or because they are not comely, she may kill them so far as her mind and heart can do it, upon this account; and sacrifice them inwardly to her covetousness or ambition, or curiosity; and this very innocently. (f)A• affecting to kill ones enemy without consent, is but a Venial fault with Cajetan. If he actually kill him, so it be done indeliberately, he does ⟨p. 233⟩no great harm. The rule received by them without exception, will warrant it, (g)surpise and inconsiderateness excuses from mortal sin. Thus if a man kills any he meets with, without any deliberation at all, through natural hastiness, drink, or passion, 'tis no mortal sin; yea it may be done as easily, with some deliberation, if that be not full, and perfect: and there are so many things, which they tell us of, to hinder it from being full; that killing of others may be a common practice, with little or no fault. But when it is more voluntary, there are more cases wherein they make murder no sin at all, than so much as a Venial fault, of which in its proper place.
(f)Affectus ad occidendum inimicum absque consensu rationis. Gum. v. Votum.
(g)Infer notabile damnum in proximi personam—subreptio & inconsideratio ejus quod aggrediebatur ipsum excusare possit à mortali: Navarre. c. 15. n. 8.Inferre notabile damnum in proximi personam—subreptio & inconsideratio ejus quod aggrediebatur ipsum excusare possit à mortali: Navar. c. 15. n. 8.
Proceed we to the next command. Some of their Doctors have determined, that fornication is not intrinsically evil, nor forbidden, because it is evil, but only evil because it is forbidden. (h)So Martinus a Magistris, and after him Durandus, held, that fornication is not condemned by the law of nature, as a sin deserving eternal death; but is only prohibited by a positive law, Deut. 23. Eph. 5. And so it will be no worse, nor deserve any more than a Venial fault; since a positive law neither adds to the penalty, nor makes it a greater evil, but only declares the native evil of it, more expressly. Not only fornication, but also adultery, even in the Clergy, has passed amongst them as a lesser sin, and is so expressed in the Pontifical Law. For some crimes Clergy-men were to be deposed, for others the Bishop might dispense with them, to wit, when they were lesser faults. 2Amongst these lesser Pope Alexander 3 reckons adulteries; but for Adulteries, says he, and ⟨p. 234⟩other lesser crimes, the Bishop after they have done penance, may dispense with the Clergy. They teach, that for a whore, though she be a married woman, or a Nun, to seek or receive a reward for prostituting herself, is but a Venial fault, if any. Only they differ how she should have it. (k)Some say as a gift or gratuity; but (l)others as a hire, legally due in justice. By which it is evident, that either they must think such uncleanness not to be intrinsically evil; or else, that it is as warrantable to seek and receive rewards for other such acts of wickedness (as for slandering, robbing, assassinating men, or firing houses, &c. The (m)use of matrimony, before the marriage be solemnized, if it be without contempt, is no mortal sin, says Cajetan; because neither the violation of rules, nor of custom, through the weakness of passion, can be mortal: others concur with him her in. Nor do Antonin• and John Tabienna much mend the matter; who will have the first act to be a sin, but none of the rest after. (n)He or she who first contracts marriage with one privately, and after with another publicly, sins not mortally, if they lye with the former, without scandal; but is bound to live with the latter, the Church commanding it, if there be no danger of coming together. As though they could cohabit together, as man & wife, without such danger.
PRoceed we to the next command. Some of their Doctours have determined, that fornication is not intrinsically evil, nor forbidden, because it is evil, but only evil because it is forbidden. (h)So Martinus a Magistris, and after him Durandus, held, that fornication is not condemned by the law of nature, as a sin deserving eternal death; but is only prohibited by a positive law, Deut. 23. Eph. 5. And so it will be no worse, nor deserve any more than a Venial fault; since a positive law neither adds to the penalty, nor makes it a greater evil, but only declares the native evil of it, more expressly. Not only fornication, but also adultery, even in the Clergy, has passed amongst them as a lesser sin, and is so expressed in the Pontifical Law. For some crimes Clergy-men were to be deposed, for others the Bishop might dispense with them, to wit, when they were lesser faults. 2Amongst these lesser Pope Alexander 3 reckons adulteries; but for Adulteries, saies he, and ⟨p. 234⟩other lesser crimes, the Bishop after they have done penance, may dispense with the Clergy. They teach, that for a whore, though she be a married woman, or a Nun, to seek or receive a reward for prostituting herself, is but a Venial fault, if any. Only they differ how she should have it. (k)Some say as a gift or gratuity; but (l)others as a hire, legally due in justice. By which it is evident, that either they must think such uncleanness not to be intrinsically evil; or else, that it is as warrantable to seek and receive rewards for other such acts of wickedness (as for slandering, robbing, assasinating men, or firing houses, &c. The (m)use of matrimony, before the marriage be solemnized, if it be without contempt, is no mortal sin, saies Cajetan; because neither the violation of rules, nor of custome, through the weakness of passion, can be mortal: others concur with him her in. Nor do Antonin• and John Tabienna much mend the matter; who will have the first act to be a sin, but none of the rest after. (n)
(h)Affirmat Martinus—quod fornicatio non est sua natura mala, et ideo prohibita, i• vero ab id tantum est mala, quia prohibita nempe lege veteri—& codem applaudit Durandus, 4 dist. 33. q. 2. Soto de. Just. & jur. l. 5. q. 3. art. 3.
2(i) Decretal l. 2. tit. 1. c. 4. de adulteriis vero & aliis criminibus, quae sunt minora, potest Episcopus post peractam poenitentiam cum cleritis dispensare. Alexander 3. Saknlitano Archiepiscopo respondens de adulteriis ut aliis criminibus minoribus, Episcopo•um clericis poenitentibus dispensandi jus fecit, Espnc•aeus, de digam. l. 2. c. 7. •, 714.
(k)Medina, Navarre. c. 17. n. 39.Medina, Navar. c. 17. n. 39.
(l)Cajetan, Soto de Just. l 4. q. 7. a. 1. Graft. l. 2. c. 123. n. 2.Cajetan, Soto de Just. l 4. q. 7. a. 1. Graff. l. 2. c. 123. n. 2.
(m)Si tamen defit contemptus, non est peccatum mortale consummare matrimonium • benedictionem: quia nec statuti nec consuetudinis violatio ex infirmitate passionum, i• fere peccatum mortal. Cajet. Sum. v. matrimon. Angelus, v. debitum Sylvest. (after, Aquinas and others) v. debet, sect. 11.Si tamen defit contemptus, non est peccatum mortale consummare matrimonium • benedictionem: quia nec statuti nec consuetudinis violatio ex infirmitate passionum, i• fere peccatum mortale. Cajet. Sum. v. matrimon. Angelus, v. debitum Sylvest. (after, Aquinas and others) v. debet, sect. 11.
(n)Non tamen peccaret qui absque scandale cam (rem) haberet (cum priori), tenetur • tem posteriori convivere Ecclesia id jubente, si absque periculo habendi rem cum ea vel •, id facere potest. Idem ibid. n. 39.
This is in effect to determine, they may lie with both, and they that have a mind to it, may have warranty from the (o)Master of Sentences for the latter; and from the Master of the sacred Palace (p)and others, for the former. A woman whose Chastity is ⟨p. 235⟩attempted with some force, (q)though she cry not out, though she call not for help when it may be had, though she make no resistance at all with any part of her, though she do not so much as any way move to hinder it; yea though she take natural pleasure in the act: yet if her will, do not deliberately consent (though they say) in any court, she could not in such circumstances, but be presumed to consent;) she sins not mortally: thus Soto with others. They confess that (r)a woman can scarce ever do this and be honest, and yet give this encouragement, to all, to doit. Here's a way to have all women corrupted, that are but attempted with eagerness, if the rules of those, who have the guidance of their practice and Consciences be but complied with: impetuous lust may make the essay upon any, without fear of so much as a check, or any resistance: and those who are engaged by the Laws of nature, God, and man, to make opposition; may innocently give place to it, without struggling; yea they may be chaste enough though they yield to such lust with pleasure; so it be no more than sensual, and these delights be not jumbled together in practice, which in the Doctrine of their Teachers is sufficiently distinguished and parted for them. They bid fair also to make that uncleanness to which persons are drawn by the power of Courtship and insinuation, pass as innocent; for they say, that is no sin which is involuntary, and that is not voluntary to which we are necessitated; and Cajetan (s)tells us (in a case much akin to this) that our passions excited by exterior persuasion, do as it were, offer us violence; after he had informed us, that what Whores extort by flatteries more than their hire, ⟨p. 236⟩is an involuntary gift, the mind being this way necessitated: and sure, flatteries in reference to the act, as well as the reward, may as much necessitate, and make the one as involuntary, as the other; further, if man or woman need neither force nor importunity, but be ready to commit uncleanness without more ado, one may without sin invite them to it.
This is in effect to determine, they may lie with both, and they that have a mind to it, may have warranty from the (o)Master of Sentences for the latter; and from the Master of the sacred Palace (p)and others, for the former. A woman whose Chastity is ⟨p. 235⟩attempted with some force, (q)though she cry not out, though she call not for help when it may be had, though she make no resistance at all with any part of her, though she do not so much as any way move to hinder it; yea though she take natural pleasure in the act: yet if her will, do not deliberately consent (though they say) in any court, she could not in such circumstances, but be presumed to consent;) she sins not mortally: thus Soto with others. They confess that (r)a woman can scarce ever do this and be honest, and yet give this incouragement, to all, to doit. Here's a way to have all women corrupted, that are but attempted with eagerness, if the rules of those, who have the guidance of their practice and Consciences be but complied with: impetuous lust may make the essay upon any, without fear of so much as a check, or any resistance: and those who are ingaged by the Laws of nature, God, and man, to make opposition; may innocently give place to it, without strugling; yea they may be chaste enough though they yield to such lust with pleasure; so it be no more than sensual, and these delights be not jumbled together in practice, which in the Doctrine of their Teachers is sufficiently distinguished and parted for them. They bid fair also to make that uncleanness to which persons are drawn by the power of Courtship and insinuation, pass as innocent; for they say, that is no sin which is involuntary, and that is not voluntary to which we are necessitated; and Cajetan (s)tells us (in a case much akin to this) that our passions excited by exterior perswasion, do as it were, offer us violence; after he had informed us, that what Whores extort by flatteries more than their hire, ⟨p. 236⟩is an involuntary gift, the mind being this way necessitated: and sure, flatteries in reference to the act, as well as the reward, may as much necessitate, and make the one as involuntary, as the other; further, if man or woman need neither force nor importunity, but be ready to commit uncleanness without more ado, one may without sin invite them to it.
(q)Neque clamore se defendere—suis propriis, membris se defendere sed immota manens nihil agat—etiamsi de actu ipso delectationem aliquam percipiat, modo neque in ipsum actum, Neque delectationem voluntate deliberata consentiret. Nam talis delectatio non esset voluntaria sed naturalis—quamvis quoad forum exterius presumeretur consensisse. Soto. de Just. & jur. lib. 5. q. 1. art. 5. p. 141. Navarre. cap. 16. n. 1. Graft. l: 2. c. 77. n. 10. Vega in Jo. Sanc. disp. 10. n. 17.Neque clamore se defendere—suis propriis, membris se defendere sed immota manens nihil agat—etiamsi de actu ipso delectationem aliquam percipiat, modo neque in ipsum actum, Neque delectationem voluntate deliberata consentiret. Nam talis delectatio non esset voluntaria sed naturalis—quamvis quoad forum exterius presumeretur consensisse. Soto. de Just. & jur. lib. 5. q. 1. art. 5. p. 141. Navar. cap. 16. n. 1. Graff. l: 2. c. 77. n. 10. Vega in Jo. Sanc. disp. 10. n. 17.
(r)Credo paucas honestas repertum iri, quae aliquo modo non resistant, saltem sine clamour, &c. ibid.Credo paucas honestas repertum iri, quae aliquo modo non resistant, saltem sine clamore, &c. ibid.
(s)Passiones nostrae ab extrinseco suasore illate quasi vim faciunt—meretricum blandae valde extortions supra debitam mercedem—omnis similis actio causans involuntariam dationem rei suae quia non minus necessitatur ex hujusmodi humanus animus, &c. Sum. v. restitut. p. 509. Ex sententia Cajetani (& Navarri) sequitur licitum esse invitare ad fornicationem, eum qui paratus est alias fornicari in Vasq. opusc. moral. dub. 3. p. 24.Passiones nostrae ab extrinseco suasore illate quasi vim faciunt—meretricum blandae valde extorsiones supra debitam mercedem—omnis similis actio causans involuntariam dationem rei suae quia non minus necessitatur ex hujusmodi humanus animus, &c. Sum. v. restitut. p. 509. Ex sententia Cajetani (& Navarri) sequitur licitum esse invitare ad fornicationem, eum qui paratus est alias fornicari in Vasq. opusc. moral. dub. 3. p. 24.
(t)Self pollution is no mortal sin, in any that desire, it may befall them in their sleep for the ease of nature: nor is it a sin to be pleased with it when it is (u)past for a good end, and so Aquinas, Paludanus, and the common Doctrine: Nor to be pleased with it as future, if the pleasure do not cause it: Nor to be pleased with it when it befalls them awake, (x)if the pleasure be but sensual, and not rational. Under the favour of this distinction they may act uncleanness, either natural, or against nature, and that with delight too: for though the lower faculties take pleasure therein, yet if the superior either check it, or run not into a full compliance there with, they are safe. They encourage them to venture upon, and continue in such occasions of uncleanness; as those who think it needful to avoid the acts, cannot but judg necessary, to be abandoned. They (y)that eat hot meats, such as provoke and cause uncleanness; or otherwise eat excessively: if they do it not with such an intention, but to satisfy their gluttony, or for other cause: yea though they doubt uncleanness will be the issue of it, offend but Venially. Carnal (z)touches used, for sensual pleasure, without designing the act of uncleanness, ⟨p. 237⟩or the delight of it (though it be confessed, that of all other occasions, this leads most directly, and most dangerously to the consummation of the act): yet are they but Venial faults, with many of their Writers. (a)To go to the place, or company, where is danger of sinning mortally, by reason of the sights, persuasions, opportunities, or any thing of this nature, though it be done without any cogent necessity, is not a mortal sin with them; and the reason is, because it rests in the mans free will, not to sin mortally, though such occasions of sinning be offered. Filthy (b)discourse when it is out of lightness and curiosity, without any other ill design; or when it is merely for the pleasure taken in the obscene talk, without any further intention; is no worse than a Venial fault. The filthiness which the Apostle forbids, Eph. 5. 4. Bellarmine (c)understanding thereby filthy words, will have it be but a Venial, and the same he determines, not only of filthy talking, but scurrility; and Cardinal Cajetan (d)before him, says, in its own nature it is not a mortal sin, though he describes it to be shameless mirth; and Alensis (e)refers it to lascivious affection;
(t)Self polution is no mortal sin, in any that desire, it may befall them in their sleep for the ease of nature: nor is it a sin to be pleased with it when it is (u)past for a good end, and so Aquinas, Paludanus, and the common Doctrine: Nor to be pleased with it as future, if the pleasure do not cause it: Nor to be pleased with it when it befalls them awake, (x)if the pleasure be but sensual, and not rational. Under the favour of this distinction they may act uncleanness, either natural, or against nature, and that with delight too: for though the lower faculties take pleasure therein, yet if the superiour either check it, or run not into a full compliance there with, they are safe. They incourage them to venture upon, and continue in such occasions of uncleanness; as those who think it needful to avoid the acts, cannot but judg necessary, to be abandoned. They (y)that eat hot meats, such as provoke and cause uncleanness; or otherwise eat excessively: if they do it not with such an intention, but to satisfy their gluttony, or for other cause: yea though they doubt uncleanness will be the issue of it, offend but Venially. Carnal (z)touches used, for sensual pleasure, without designing the act of uncleanness, ⟨p. 237⟩or the delight of it (though it be consessed, that of all other occasions, this leads most directly, and most dangerously to the consummation of the act): yet are they but Venial faults, with many of their Writers. (a)To go to the place, or company, where is danger of sinning mortally, by reason of the sights, perswasions, opportunities, or any thing of this nature, though it be done without any cogent necessity, is not a mortal sin with them; and the reason is, because it rests in the mans free will, not to sin mortally, thoughsuch occasions of sinning be offered. Filthy (b)discourse when it is out of lightness and curiosity, without any other ill design; or when it is meerly for the pleasure taken in the obscene talk, without any further intention; is no worse than a Venial fault. The filthiness which the Apostle forbids,
(t)Antoninus, Sylvester, Cajetan. in Navarre. in Lopez. c. 74. p. 252. tenent quod ita licet cupere et ita complacere. Vid. Navarre. Cap. 16. n. 7.Antoninus, Sylvester, Cajetan. in Navar. in Lopez. c. 74. p. 252. tenent quod ita licet cupere et ita complacere. Vid. Navar. Cap. 16. n. 7.
(u)Ibid. S. Thomas, Paludanus ut communes asserunt non esse peccatum complacere sibi de praeterita pollutione ob sanctum finem. Vid. Sylvest. v. pollutio post placentia non faciat praeteritam pollutionem esse peccatum.
(x)Non est autem peccatum saltem mortale, pollutio illa, quae incipit evenire alicui, dumb dormit, & finitur postquam est experrectus, si voluntas superior, sive rationalis deliberata, in illam non consentiat quamvis sensualitas ea delectetur, &c. Navarre. ibid. n. 8. & Cardin Turrecremata.Non est autem peccatum saltem mortale, pollutio illa, quae incipit evenire alicui, dum dormit, & finitur postquam est experrectus, si voluntas superior, sive rationalis deliberata, in illam non consentiat quamvis sensualitas ea delectetur, &c. Navar. ibid. n. 8. & Cardin Turrecremata.
(y)Non esse peccatum mortale, comedere nimis, aut calida edusia, ob quod pollutio evenit, dummodo non comedat ea eo fine, sed solum ut suae gulae satisfaciat. Navarre. C. 16. n. 8. Si non intenditur, sed quid tale fiat propter gulositatem aut aliam causam, cum dubio tamen secuturae pollutionis, esset veniale. Sylv. v. Pollut. Lopez. Cap. 74. p. 354.Non esse peccatum mortale, comedere nimis, aut calida edusia, ob quod pollutio evenit, dummodo non comedat ea eo fine, sed solum ut suae gulae satisfaciat. Navar. C. 16. n. 8. Si non intenditur, sed quid tale fiat propter gulositatem aut aliam causam, cum dubio tamen secuturae pollutionis, esset veniale. Sylv. v. Pollut. Lopez. Cap. 74. p. 354.
(z)Martinus de Magistris, Gabriel, Javellus, Navarre, Soto, Nider, Antoninus, & alii in Sanch, l. 9. de matr. disp. 46. n. 6. & Bonacin. Tom. 1. p. 318.Martinus de Magistris, Gabriel, Javellus, Navar, Soto, Nider, Antoninus, & alii in Sanch, l. 9. de matr. disp. 46. n. 6. & Bonacin. Tom. 1. p. 318.
(a)Ire ad locum sive ad societatem, ubi est periculum peccandi mortaliter propter aspectum, persuasiones, commoditates, aut aliquid bujusmodi, non est ex suo genere peccatum mortal, licet sine urgenta necessitate fiat, ad peccatum incantelae spectet. Haec est Cajetani, & probatur, quia in suae libertatis arbitrio restat non peccare mortaliter, etiam praesentibus talibus occasionibus. Lopez. cap. 20. p. 112.
and in Angelus (f)it is a provoking others to laughter, either by idle or obscene words. A woman sins not mortally, who being moved with the affection of a little vain glory, without any other deadly intention; does paint or adorn herself, although she believe, that some who see her in such a dress, will be inflamed with mortal lust: when it is certain ⟨p. 238⟩also, that without any disparagement or inconvenience, she might abstain from such a garb; (g)yea though she so tr•ck up her self, that some may be induced to love her honestly but earnally; or with a dishonest affection either, only not beyond the bounds of Venial uncleanness. This being their Doctrine, no wonder if Christian purity be abandoned in their practice. Navarre tells us, (h)there's such a deluge of unbridled luxury amongst them, who are so near a kin, that he dares not express it; and amongst the married, and unmarried; amongst Virgins consecrated, and not consecrated: that divine and immense goodness, may send upon them a horrible deluge, of all calamities, not only corporal but spiritual. And because it is not lawful for one to take the profession of a Nun, if she have committed uncleanness before; he says, (i)that there are few grown up that without caution can be lawfully consecrated for Virgins.
and in Angelus (f)it is a provoking others to laughter, either by idle or obscene words. A woman sins not mortally, who being moved with the affection of a little vain glory, without any other deadly intention; does paint or adorn herself, although she believe, that some who see her in such a dress, will be inflamed with mortal lust: when it is certain ⟨p. 238⟩also, that without any disparagement or inconvenience, she might abstain from such a garb; (g)yea though she so tr•ck up her self, that some may be induced to love her honestly but earnally; or with a dishonest affection either, only not beyond the bounds of Venial uncleanness. This being their Doctrine, no wonder if Christian purity be abandoned in their practice. Navar tells us, (h)theres such a deluge of unbridled luxury amongst them, who are so neer a kin, that he dares not express it; and amongst the married, and unmarried; amongst Virgins consecrated, and not consecrated: that divine and immense goodness, may send upon them a horrible deluge, of all calamities, not only corporal but spiritual. And because it is not lawful for one to take the profession of a Nun, if she have committed uncleanness before; he sayes, (i)that there are few grown up that without caution can be lawfully consecrated for Virgins.
(f)Non peccat mortaliter ab hoc solum mulier, quae vanae gloriae et venialis desiderio tacta, absque alio fine mortali se fucat et ornal, licet credat aliquos, qui ipsam sic sucatam & ornatam videbunt, in ejus concupiscentiam mortalem exarsuros. Attamen certum est, eam absque in commodo verecundiae, et dedecore suo, posse ab hujusmodi ornatu temperare. Navarre. cap. 14. n. 27.Non peccat mortaliter ab hoc solum mulier, quae vanae gloriae et venialis desiderio tacta, absque alio fine mortali se fucat et ornal, licet credat aliquos, qui ipsam sic sucatam & ornatam videbunt, in ejus concupiscentiam mortalem exarsuros. Attamen certum est, eam absque in commodo verecundiae, et dedecore suo, posse ab hujusmodi ornatu temperare. Navar. cap. 14. n. 27.
(g)Non autem (peccat mortaliter) si facit illud, ut ametur honeste, licet carnaliter—imo neque si id facit quo ametur inhoneste, sed non mortaliter ad luxuriam videlicet tantum venialem. Idem c. 16. n. 14.
(h)Cap. 16. n. 3.—diluvium tam effrenatae luxuriae, etiam inter cognatos adeo propinquos & affines, ut non audeamus exprimere & inter conjugatas et virgines tam sacratas quam non sacratas, &c.
(i)Ob quod forsitan paucis grandiorum sine cautela licite consecrare possunt. ibid.
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(e)Quamvis si minus sufficient sit ratio, peccatur venialiter. Et universaliter sic est, q•ando quis bonâ fide putat se excusari ab auditione missae, & ideo omittit illam. Cajetan. ibid: Et simile est, si praeter intentionem ex aliqua negligentia missa omittitur. Ibid.Quamvis si minus sufficien• sit ratio, peccatur venialiter. Et universaliter sic est, q•ando quis bonâ fide putat se excusari ab auditione missae, & ideo omittit illam. Cajetan. ibid: Et simile est, si praeter intentionem ex aliqua negligentia missa omittitur. Ibid.
(f)Hinc anim excusantur puellae, non euntes ad missam, quia sic est consuetum. Ibid. p. 305.
they conclude it is no injury to her nor to her future Husband, nor to her Parents. Their reason is because she has the disposing of her own body, and so may use it
⟨p. 231⟩
freely for the satisfying of lust, though not lawfully; yet lawfully too so fat that they will have this lewdness to be no wrong at all to the party, most concern'd, her self or others. If she be unchast herein, yet not unrighteous; She ows not so much obedience to her Parents as to keep her self honest; nor have they authority to oblige her not to be a Whore, no more than not to be a Nunn.
9* Pet. a S. Joseph. de 6. praecepto art. 1. (& alii). Cum illa habeat dominum in suum corpus non parentes, vel futurus sponsus; ideoque illa possit tibere licet non licite to uti ad explendam tibidinem.
He or she who first contracts marriage with one privately, and after with another publickly, sins not mortally, if they lye with the former, without scandal; but is bound to live with the latter, the Church commanding it, if there be no danger of coming together. As though they could cohabit together, as man & wife, without such danger.
understanding thereby filthy words, will have it be but a Venial, and the same he determines, not only of filthy talking, but scurrility; and Cardinal Cajetan
Ire ad locum sive ad societatem, ubi est periculum peccandi mortaliter propter aspectum, persuasiones, commoditates, aut aliquid bujusmodi, non est ex suo genere peccatum mortale, licet sine urgenta necessitate fiat, ad peccatum incantelae spectet. Haec est Cajetani, & probatur, quia in suae libertatis arbitrio restat non peccare mortaliter, etiam praesentibus talibus occasionibus. Lopez. cap. 20. p. 112.
(b)Antoninus de Graff. Cajetan. & alii in Sanch. ibid. n. 39. Cajetan. Navarre. Graft. Rebellus (in) Bonacin. Tom. 1. p. 318. n. 18.Antoninus de Graff. Cajetan. & alii in Sanch. ibid. n. 39. Cajetan. Navar. Graff. Rebellus (in) Bonacin. Tom. 1. p. 318. n. 18.
(c)De Amiss. Grat. l. 1. cap. 9. p. 78. Docere volebat tria posteriora (turpia verba stultiloquia & scurrilitatem) debere quidem esse aliena ab ore sanctificato fidelium, non tamen ex genere suo talia esse, que excludant ab haereditate Christi & Dei.
(d)Scurrilitis qui homo ad risum provocat inverecande—non est mortalis ex suo genere, Sum. v. Scurrile.Scurrilitis qui homo ad risum provocat inverecande—non est mortalis ex suo genere, Sum. v. Scurril.
(e)secundem Halensem resertur ad lasciviam affectionis. Angelus. sum. v Scurrile.secundem Halensem resertur ad lasciviam affectionis. Angelus. sum. v Scurril.
