Having, seen how these days are sanctified, or profaned rather, by their worship, we might view, what observance they have in reference to servile works. And here they have little, but what may be done without sin; and indeed, as they order the matter, it may seem less sin to follow the works of their callings, than to forbear them, since their abstinence from them, is not, that they may better attend the worship ⟨p. 325⟩of God; (for they think it not needful to worship him, unless he can be said to be worshipped when he is not heeded) but that they may be idle, or worse employed than in their daily business. However, whether it be to indulge their ease, or serve their lusts, or to make show of some rest, (though far enough from a holy rest) they will have some works forborne; but herein they will be regulated by (*)custom, not the divine Law. Paludanus (p)and others will have them excused, who use manual labours on these days, if they omit not the Mass. And Sylvester says, this is reasonable, because Custom, the interpreter of Laws, will have it so. This may so far regulate them, that every (q)Province and City must observe those days, and those alone, in that manner, and so far only, as custom requires. Yea, it must so far prevail, that if it were the custom to observe these days, no longer than till Noon, or only till Mass were ended, (which may be dispatched in half an hour, and that before (*)Sun rise) the rest may be spent in servile works. They account it worse to spend these days in servile labour, than profane divertissements (for this, with them, is only a Venial fault, or (*)none, but that may be a mortal sin); yet they declare there is no sin in the worst, but what custom makes (they are like to make Conscience of it, when their own ⟨p. 326⟩wills and practices are their rule. This (as many other by their doctrine, which makes void the commands of God at pleasure), is but a sin at discretion; they may make it none when they please, and render all days alike, as easily as they can bring up a custom(*), such a one, to which nature is forward.
Having, seen how these days are sanctified, or prophaned rather, by their worship, we might view, what observance they have in reference to servile works. And here they have little, but what may be done without sin; and indeed, as they order the matter, it may seem less sin to follow the works of their callings, than to forbear them, since their abstinence from them, is not, that they may better attend the worship ⟨p. 325⟩of God; (for they think it not needful to worship him, unless he can be said to be worshipped when he is not heeded) but that they may be idle, or worse imployed than in their daily business. However, whether it be to indulge their ease, or serve their lusts, or to make shew of some rest, (though far enough from a holy rest) they will have some works forborn; but herein they will be regulated by (*)custom, not the divine Law. Paludanus (p)and others will have them excused, who use manual labours on these days, if they omit not the Mass. And Sylvester says, this is reasonable, because Custom, the interpreter of Laws, will have it so. This may so far regulate them, that every (q)Province and City must observe those days, and those alone, in that manner, and so far only, as custom requires. Yea, it must so far prevail, that if it were the custom to observe these days, no longer than till Noon, or only till Mass were ended, (which may be dispatched in half an hour, and that before (*)Sun rise) the rest may be spent in servile works. They account it worse to spend these days in servile labour, than prophane divertisements (for this, with them, is only a Venial fault, or (*)none, but that may be a mortal sin); yet they declare there is no sin in the worst, but what custom makes (they are like to make Conscience of it, when their own ⟨p. 326⟩wills and practices are their rule. This (as many other by their doctrine, which makes voyd the commands of God at pleasure), is but a sin at discretion; they may make it none when they please, and render all days alike, as easily as they can bring up a custom(*)
- (*)Dicendum consuetudine fieri posse, ut aliquae personae licit possint in Die festo aliqua opera servilia, vel aliter in festo prohibita, exercere. Antoninus. Slyvester. Cajetan. Soto. Tabiena. Armilla. Navarre. in Suar. l. 2. de fest. c. 33. n. 12.Dicendum consuetudine fieri posse, ut aliquae personae licite possint in Die festo aliqua opera servilia, vel aliter in festo prohibita, exercere. Antoninus. Slyvester. Cajetan. Soto. Tabiena. Armilla. Navar. in Suar. l. 2. de fest. c. 33. n. 12.
- (p)Per (Dominicum) intelligitur generaliter omnis Dies festus de praecepto, secundm Pet. de Balude, quod sentire videtur •etiam. 1. Jo. Andr. & doctores dicentes aliquos in Diebus festis excusari, nisi missam omistant. Et. est rationabile; quia consuetudo legum interpres, ita habet. Sum. v. missa. 2. n. 1.
- (q)Unaquaeque provincia, aut civitas, observare teneturilla, eo modo, & tantum, quae, quomodo, & quantum consuetudo ipsius praecepit observari. Navarre. c. 13. n. 5. Si usus haberet, ut solum serventur usque ad meridiem, vel usque ad solemnia missarum peracta, postea possent opera servilia fieri. idem. ibid.Unaquaeque provincia, aut civitas, observare teneturilla, eo modo, & tantum, quae, quomodo, & quantum consuetudo ipsius praecepit observari. Navar. c. 13. n. 5. Si usus haberet, ut solum serventur usque ad meridiem, vel usque ad solemnia missarum peracta, postea possent opera servilia fieri. idem. ibid.
- (*)Gabriel cum Scoto dicunt, licitum esseincho are missam, una hora & quarta partè alterius ante ortum solis—Non erit peccatum hora & dimidia ante ortum folis sacrificare: Imo addit Paludanus & clarius Victoria posse licit inchoari missam dimidia hora ante crepusculum, ita ut finis missae sit sub initium crèpusculi, plus minusve. Et hoc est in praxi servandum Suarez. tom. 3. disp. 80. sect. 4. So Mass may be ended, not only before Sun-rise, but about break of day, above an hour before the Sun is up.Gabriel cum Scoto dicunt, licitum esseincho are missam, una hora & quarta partè alterius ante ortum solis—Non erit peccatum hora & dimidia ante ortum folis sacrificare: Imo addit Paludanus & clarius Victoria posse licite inchoari missam dimidia hora ante crepusculum, ita ut finis missae sit sub initium crèpusculi, plus minusve. Et hoc est in praxi servandum Suarez. tom. 3. disp. 80. sect. 4. So Mass may be ended, not only before Sun-rise, but about break of day, above an hour before the Sun is up.
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