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They maintain it is lawful to kill others to secure their goods. (c)So it is no sin with them, to take away the life of him, that would take away part of their Goods by night or day; yea if he that steals makes no resistance, or defence, but flies, he may be pursued and slain, to recover what he has taken. And although the Goods may be recovered otherwise, and in a legal way, (d)yet if it be not certain, that he may get them with the greatest ease, but doubtful that it may give him some trouble, he may use his liberty, and send him to Hell to save himself a little trouble. But of what value must the Goods be? (that we may discern at what rate they set the life and Soul of a man). It must not (says Soto) be a vile thing, it should not be so little worth as 2 or 3 Ducats(e). So that it seems, if what is stolen, be of the value of about Twenty shillings, a man may be killed for it, and his Body and Soul destroyed together. And since a Crown or a Shilling may be more to some than Twenty to others; those who follow him, might well infer from hence, that a mans life might be taken away for a Crown or less: yea for an Apple, since to some persons that may be of more value, than the sums mentioned. Accordingly, they conclude expressly, (f)that he who takes a thing, the owner or keeper of it seeing, and offering to hinder him, may be lawfully slain for it; though it be but of the value of one Crown or less either, because thereby he offers an ⟨p. 334⟩affront. That's another ground of their Lawful murder. (g)A man, they avow, may kill others for his Honour or Reputation; for though it be so slight a thing, that it will be scarce a fault in a man to throw it away himself (as we heard before): yet they will have him maintain it at the expense of the blood, and life of others, and his own too. For example, (h)If he sees one approach to assault him, though he might avoid the danger by retiring, yet he may kill him rather than so avoid it; because it would be a disparagement to him to fly, and so rather than suffer the least, in the repute of the injudicious Rabble, he may be the death of any person; and be a man of blood, that he may be the Master of such honour, as a truly generous spirit must despise. They advance further yet; if one should offer to
give a person a blow with a Cudgel, or a light Switch;
They maintain it is lawful to kill others to secure their goods. (c)So it is no sin with them, to take away the life of him, that would take away part of their Goods by night or day; yea if he that steals makes no resistance, or defence, but flyes, he may be pursued and slain, to recover what he has taken. And although the Goods may be recovered otherwise, and in a legal way, (d)yet if it be not certain, that he may get them with the greatest ease, but doubtful that it may give him some trouble, he may use his liberty, and send him to Hell to save himself a little trouble. But of what value must the Goods be? (that we may discern at what rate they set the life and Soul of a man). It must not (sayes Soto) be a vile thing, it should not be so little worth as 2 or 3 Duckats(e). So that it seems, if what is stoln, be of the value of about Twenty shillings, a man may be kill'd for it, and his Body and Soul destroy'd together. And since a Crown or a Shilling may be more to some than Twenty to others; those who follow him, might well infer from hence, that a mans life might be taken away for a Crown or less: yea for an Apple, since to some persons that may be of more value, than the sums mentioned. Accordingly, they conclude expresly, (f)that he who takes a thing, the owner or keeper of it seeing, and offering to hinder him, may be lawfully slain for it; though it be but of the value of one Crown or less either, because thereby he offers an ⟨p. 334⟩affront. That's another ground of their Lawful murder. (g)A man, they avow, may kill others for his Honour or Reputation; for though it be so slight a thing, that it will be scarce a fault in a man to throw it away himself (as we heard before): yet they will have him maintain it at the expence of the blood, and life of others, and his own too. For example, (h)If he sees one approach to assault him, though he might avoid the danger by retiring, yet he may kill him rather than so avoid it; because it would be a disparagement to him to fly, and so rather than suffer the least, in the repute of the injudicious Rabble, he may be the death of any person; and be a man of blood, that he may be the Master of such honour, as a truly generous spirit must despise. They advance further yet; if one should offer to (i)give a person a blow with a Cudgel, or a light Switcb;
(c)Soto. ibid. Graft. ibid. n. 17. Lopez. Cap. 62. Navarre. c. 15. n. 2. ibi Cajetan. Antoninus, Sylvester.Soto. ibid. Graff. ibid. n. 17. Lopez. Cap. 62. Navar. c. 15. n. 2. ibi Cajetan. Antoninus, Silvester.
(d)Non licet furem occidere—si spes esset certissima quod facilimo negotio recuperari posset—ubi autem res esset dubia, posset liberum esse Domino jure uti suo, Soto. ibid.
(e)Ibid. p. 144.
(f)Etiamsi res sit valoris unius aurei aut minoris—videtur posse occidi Bonacin. de restit. d. 2. q. ult. p. 10. n. 1.
(g)Comuniter omnes docent, Vid. Victorel. add. Toll. l. 5. c. 6. famam suam—negligere & prodigere potest sine peccato. Pet. S. Joseph, de 8. praecept. art. 2. vid. Navarre. c. 18. n. 27.Comuniter omnes docent, Vid. Victorel. add. Tol. l. 5. c. 6. famam suam—negligere & prodigere potest sine peccato. Pet. S. Joseph, de 8. praecept. art. 2. vid. Navar. c. 18. n. 27.
(h)Soto ibid.
(i)Si quempiam aggrederetur, ut eum fuste levissime percuteret, posset id alter etiam hostem interimendo repellere. ibid. Victoria. Navarre. & Sylvester in Fill. tr. 29. n. 50.Si quempiam aggrederetur, ut eum fuste levissime percuteret, posset id alter etiam hostem interimendo repellere. ibid. Victoria. Navar. & Sylvester in Fill. tr. 29. n. 50.
he that is offered such an affront may lawfully kill him for it, especially in Spain, where this is counted a great injury says Soto. And elsewhere a box on the ear may be resented, as such an injury. Accordingly others determine, that he who gives it, may lawfully (k)be slain for it, yea or he that does but offer it. If he be any person of any moment that is thus attempted, he need not stay till he feel it, but may prevent it by killing him that offers it, if there be no other honourable way to avoid it. He need not fly to avoid it, if that would be a disgrace, for he is not obliged to suffer such an inconvenience, though by retiring he might save both his own life, and the aggressors, says Bonacina after others. In this manner when one smites them on the Cheek, do they turn the other; and thus do they comply exactly with Christ's advice by stabbing him to the heart, who smites their Cheek, or does but offer at it.
he that is offered such an affront may lawfully kill him for it, especially in Spain, where this is counted a great injury sayes Soto. And elsewhere a box on the ear may be resented, as such an injury. Accordingly others determine, that he who gives it, may lawfully (k)be slain for it, yea or he that does but offer it. If he be any person of any moment that is thus attempted, he need not stay till he feel it, but may prevent it by killing him that offers it, if there be no other honourable way to avoid it. He need not fly to avoid it, if that would be a disgrace, for he is not obliged to suffer such an inconvenience, though by retiring he might save both his own life, and the aggressors, sayes Bonacina after others. In this manner when one smites them on the Cheek, do they turn the other; and thus do they comply exactly with Christ's advice by stabbing him to the heart, who smites their Cheek, or does but offer at it.
(k)Ad vitandum vulnus vel alapam—potest occidere. Navar. c. 15. n. 4. Lopez. p. 1. c. 62. p. 316. Bonacin. ibid. n. 6. & alij.
The same they determine of ill-language, that is with them a sufficient ground to kill men. In the judgment of all (l)(says Navarre) it is lawful to kill him that gives reproachful words, when there is no other way to avoid the injury (and the words being once past, there's no preventing them). Thus killing men may be as common as provoking language, when such language by their Doctrine may be as common as any they speak. They teach that it is but a venial fault (10000 of which he may commit every day, or every hour without endangering his Soul) to give one the lie, to call him a Fool, a Bastard. (m)&c. And then they declare it lawful to slay men for such words: as if it were their design to have it thought tolerable for men to do nothing else but kill one another; and shedding mans blood were no more to be avoided, than such faults as they encourage the continual practice of. They proceed further yet, and conclude it lawful to kill one, not only for contumelious words, (n)but for mere signs of such import, when an ill word is not spoken (suppose such motion of the tongue, or lips, or nose, or fingers as are accounted an affront). This is after the Roman mode to imitate Christ, and comply with the Apostles rule in laying down their lives for their Brethren; when they take away their lives, for a foul word, or an untoward gesture. But what if one who gives such a blow, or such language, or the like affront, should run for it, when he has done; is it lawful to pursue him to force satisfaction from him, though it be by the loss of his life? yes say they, the person affronted, may pursue him, and strike him till he have reparation of his honour, though it be by killing him(o).
The same they determine of ill-language, that is with them a sufficient ground to kill men. In the judgment of all (l)(says Navar) it is lawful to kill him that gives reproachful words, when there is no other way to avoid the injury (and the words being once past, there's no preventing them). Thus killing men may be as common as provoking language, when such language by their Doctrine may be as common as any they speak. They teach that it is but a venial fault (10000 of which he may commit every day, or every hour without indangering his Soul) to give one the ly, to call him a Fool, a Bastard. (m)&c. And then they declare it lawful to slay men for such words: as if it were their design to have it thought tolerable for men to do nothing else but kill one another; and shedding mans blood were no more to be avoided, than such faults as they incourage the continual practice of. They proceed further yet, and conclude it lawful to kill one, not only for contumelious words, (n)but for mere signs of such import, when an ill word is not spoken (suppose such motion of the tongue, or lips, or nose, or fingers as are accounted an affront). This is after the Roman mode to imitate Christ, and comply with the Apostles rule in laying down their lives for their Brethren; when they take away their lives, for a foul word, or an untoward gesture. But what if one who gives such a blow, or such language, or the like affront, should run for it, when he has done; is it lawful to pursue him to force satisfaction from him, though it be by the loss of his life? yes say they, the person affronted, may pursue him, and strike him till he have reparation of his honour, though it be by killing him(o).
(l)Ex omnium sententia licet contumeliosum occidere, cum aliud non manet remedium eam injuriam arcendi. de restit. l. c. 2. 3. n. 376. vid. Bonacin. & apud eum plures infra.
(m)Vid. Navarre. c. 18. n. 23. 24.Vid. Navar. c. 18. n. 23. 24.
(n)Posse occidi qui afficit contumeliis atrocibus sive per verba sive per signa, Bonacin. de restit. disp. 2. q. ult. p. 10. n. 7. ibi. Gomez. Rodriguez, Lopez. Pet. Navarre. Julius Clarus & alij.Posse occidi qui afficit contumeliis atrocibus sive per verba sive per signa, Bonacin. de restit. disp. 2. q. ult. p. 10. n. 7. ibi. Gomez. Rodriguez, Lopez. Pet. Navar. Julius Clarus & alij.
(o)Possit eum persequi, & percutere tantum, quantum ad sui honoris defensionem opus esset—etiam occidendo. M. Navarre. c. 15. n. 4. Pet. Navarra. ibid. n. 380. Rodriguez Lopez, & alij in Bonacin. ibid. n. 8. plurime apud Henriquez. Sum. l. 14. c. 10.Possit eum persequi, & percutere tantum, quantum ad sui honoris defensionem opus esset—etiam occidendo. M. Navar. c. 15. n. 4. Pet. Navarra. ibid. n. 380. Rodriguez Lopez, & alij in Bonacin. ibid. n. 8. plurime apud Henriquez. Sum. l. 14. c. 10.
They speak favourably of Duels. Cajetan says (p)Princes may permit them lawfully among their Subjects; as the Stews are permitted upon reasonable considerations. So that it seems, they may farm out this liberty, as the Pope does the other. Bannes determines, that an innocent person may either accept, or offer combat; not only to secure his life or estate, but his Reputation, when he cannot otherwise do it. (q)Such a person, when one goes about to accuse him falsely before a Judge, and he is like thereby to be defamed, may challenge him and kill him lawfully. This he reports as Cajetan's opinion, and counts it more than probable; But there's no need of Duels in the case, they discover a way to dispatch men more effectually with less notice, and less hazard to the murderers, allowing them to kill any privily, to secure their Repute. The same Dominican in the case mentioned concludes, that (r)if the accuser being admonished will not desist, the aggrieved person in defence of his concerns, may kill him. Not only judicial accusations, but more private aspersions, are counted a sufficient ground to kill men. (s)He who by whispers and detraction endeavours to wrong, and bespot another, if the infamy and disgrace cannot otherwise be avoided, it will be lawful to slay him. So Pet. Navarre, who gives reasons why he thinks it more advisable to kill a defamer privily, than in a Duel. Nor need he stay till he be actually aspersed, but when one threatens, or signifies he will do it, he may lawfully prevent it, by killing him. Forty nine Doctors are produced in favour of this. Prado (t)an eminent Dominican says it is the common Doctrine of Aquinas his followers.
They speak favourably of Duels. Cajetan sayes (p)Princes may permit them lawfully among their Subjects; as the Stews are permitted upon reasonable considerations. So that it seems, they may farm out this liberty, as the Pope does the other. Bannes determines, that an innocent person may either accept, or offer combat; not only to secure his life or estate, but his Reputation, when he cannot otherwise do it. (q)Such a person, when one goes about to acouse him falsly before a Judge, and he is like thereby to be defamed, may challenge him and kill him lawfully. This he reports as Cajetan's opinion, and counts it more than probable; But there's no need of Duels in the case, they discover a way to dispatch men more effectually with less notice, and less hazard to the murderers, allowing them to kill any privily, to secure their Repute. The same Dominican in the case mentioned concludes, that (r)if the accuser being admonished will not desist, the aggrieved person in defence of his concerns, may kill him. Not only judicial accusations, but more private aspersions, are counted a sufficient ground to kill men. (s)He who by whispers and detraction endeavours to wrong, and bespot another, if the infamy and disgrace cannot otherwise be avoided, it will be lawful to slay him. So Pet. Navar, who gives reasons why he thinks it more adviseable to kill a defamer privily, than in a Duel. Nor need he stay till he be actually aspersed, but when one threatens, or signifies he will do it, he may lawfully prevent it, by killing him. Forty nine Doctors are produecd in favour of this. Prado (t)an eminent Dominican sayes it is the common Doctrine of Aquinas his followers.
(p)Sum. v. duellum.
(q)In n. 2. q. 64. art. 7. dub. 4. concl. 2.
(r)Ibid.
(s)Q•i murmuratione, & detraction injuriam, maculamque infer conatur, licebit, si aliter infamiam & dedecus fugere non potest occidere. De restit. l. 2. c. 3. n. 376. Calumniatorem occult occidere licet, Duvallius Doctor Sorbonicus de Charit. q. 17. a. 1. Sayrus. Cas. Consc. c. 17. n. 22, 23.Q•i murmuratione, & detractione injuriam, maculamque inferre conatur, licebit, si aliter infamiam & dedecus fugere non potest occidere. De restit. l. 2. c. 3. n. 376. Calumniatorem occulte occidere licet, Duvallius Doctor Sorbonicus de Charit. q. 17. a. 1. Sayrus. Cas. Consc. c. 17. n. 22, 23.
These are some of the Maxims, which serve so much to furnish those who design upon mens lives, with lawful occasion to murder; ⟨p. 337⟩and tend so plainly to fill all places with blood, and slaughters, without leaving any man security of his life: that even some Jesuits, though they deny not that they may be probable in speculation, yet shem shy to allow their common practice. But this is rejected by others, (and so the Jesuits cautiousness and moderation counted unreasonable) seeing (*)that in matters of morality, what is speculatively probable i. e. safe and lawful, in point of Conscience, must, as such, be admitted in practice(*). Indeed though there be no charge more odious upon the Society, than their Doctrine of murder; yet so far as I can discern, they are out-done here by others, both in numbers and extravagancy. However the Maxims, to diminish the horror of which the Jesuits seem solicitous, are now the common Doctrine in that Church: the Divinity of her Schools and Doctors generally, being advanced to such a pitch, as to bid defiance to common humanity. And if the civil Laws did give as much liberty to murder, as their rules for Conscience do; Desolation would soon be brought upon the face of the Earth.
These are some of the Maxims, which serve so much to furnish those who design upon mens lives, with lawful occasion to murder; ⟨p. 337⟩and tend so plainly to fill all places with blood, and slaughters, without leaving any man security of his life: that even some Jesuits, though they deny not that they may be probable in speculation, yet sem shy to allow their common practice. But this is rejected by others, (and so the Jesuits cautiousness and moderation counted unreasonable) seeing (*)that in matters of morality, what is speculatively probable i. e. safe and lawful, in point of Conscience, must, as such, be admitted in practice(*). Indeed though there be no charge more odious upon the Society, than their Doctrine of murder; yet so far as I can discern, they are out-done here by others, both in numbers and extravagancy. However the Maxims, to diminish the horror of which the Jesuits seem solicitous, are now the common Doctrine in that Church: the Divinity of her Schools and Doctors generally, being advanced to such a pitch, as to bid defiance to common humanity. And if the civil Laws did give as much liberty to murder, as their rules for Conscience do; Desolation would soon be brought upon the face of the Earth.
(*)Opinio speculative probabilis, est practiee probabilis Serra, Leander, Spinola, Jo. Henriquez, Narbona, Aversa, Machado, in Diana, part. 10. tr. 11. Resol. 47.
(*)Vid. Jo. Sanc. disp. 44. n. 63. & disp. 54. n. 11.
Sect. 8. For uncleanness they are very favourable to it, they seem to condemn the consummation of the act; but scarce any thing else, and not that neither in every kind. They give up the outworks, which should secure them from this sin, they admit its approaches, they encourage Sinners to venture upon the occasions, even such as have very often ensnared them in this wickedness. Any Consitent (they teach) ought to be absolved, though he do not purpose to avoid any occasions which lead to it; unless they be such, (a)as he does or ought to believe he can seldom or never use, without perpetrating the deadly act. So that though he very frequently fall thereby into uncleanness; yet unless he believe that they will quasi semper (b)in a manner always overthrow ⟨p. 338⟩him, he may make bold with them. To (c)go into place or company, where the sight of any, their persuasions, or opportunities, expose him to danger of sinning, though he do it without necessity, is of it self no great fault says Cajetan and if he find, that he can for some time with-stand the Temptation, and do not in a manner presently fall (d) (statim aut quasi statim) though he find himself weak, yet he may venture on them, without any necessary occasion, as the Cardinal leaves us to conclude, from what he there adds. A (e)Confessor does well, who absolves those, who will not express any purpose to avoid converse with such Women, by which he hath very often sinned every way, both by desire, words, shameful touches, yea and the very act of uncleanness: because this is such an occasion, as is not deadly in it self, nor does make them fere semper commit deadly sin. Those (f)Women or Servants who have committed lewdness with their Masters, or others in the house, yea though they be their Kinsmen: may be absolved, though they still live together; if they cannot leave them without great inconvenience or damage, provided (g)if they be truly sorry for what is past, and intend to sin no more, and think they shall not, yea though after this, ⟨p. 339⟩(h)they fall many times into the same wickedness (of Fornication, Adultery or Incest) and do not avoid the occasion; yet still they may be absolved. And this liberty is not restrained to houses where they live together; (*)he extends it to other houses also.
Sect. 8. For uncleanness they are very favourable to it, they seem to condemn the consummation of the act; but scarce any thing else, and not that neither in every kind. They give up the outworks, which should secure them from this sin, they admit its approaches, they incourage Sinners to venture upon the occasions, even such as have very often insnared them in this wickedness. Any Consitent (they teach) ought to be absolved, though he do not purpose to avoid any occasions which lead to it; unless they be such, (a)as he does or ought to believe he can seldom or never use, without perpetrating the deadly act. So that though he very frequently fall thereby into uncleanness; yet unless he believe that they will quasi semper (b)in a manner alwayes overthrow ⟨p. 338⟩him, he may make bold with them. To (c)go into place or company, where the sight of any, their perswasions, or opportunities, expose him to danger of sinning, though he do it without necessity, is of it self no great fault sayes Cajetan and if he find, that he can for some time with-stand the Temptation, and do not in a manner presently fall (d) (statim aut quasi statim) though he find himself weak, yet he may venture on them, without any necessary occasion, as the Cardinal leaves us to conclude, from what he there adds. A (e)Confessor does well, who absolves those, who will not express any purpose to avoid converse with such Women, by which he hath very often sinned every way, both by desire, words, shameful touches, yea and the very act of uncleaness: because this is such an occasion, as is not deadly in it self, nor does make them fere semper commit deadly sin. Those (f)Women or Servants who have committed lewdeness with their Masters, or others in the house, yea though they be their Kinsmen: may be absolved, though they still live together; if they cannot leave them without great inconvenience or damage, provided (g)if they be truly sorry for what is past, and intend to sin no more, and think they shall not, yea though after this, ⟨p. 339⟩(h)
(a)Quae credit, vel credere debet confessarius vel paenitens nunquam vel raro, usurum ea, sine peccato mortali, Navarre. c. 3. n. 14.Quae credit, vel credere debet confessarius vel paenitens nunquam vel raro, usurum ea, sine peccato mortali, Navar. c. 3. n. 14.
(b)Non vitare hujusmodi occasionem est peccatum mortale, at talis est occasio, qua credit se fere semper ad sic peccandum impulsum iri. ibid.
(c)Enndo ad locum sive societatem ubi est periculum peccandi mortaliter propter aspectum, persuasiones, opportunitates aut aliquid hujusmodi. Et hoc quidem si sine vegente necessitate sit, ad incautelae peccatum spectat—Si experientia teste didicit se non subsistere in hujusmodi, sed statim aut quasi statim cadere, nulla necessitate vincatur, ut illuc eat, aut ibi moretur, Sum. v. peric. peccandi.
(e)Recte faciunt confessarij absolvendo multos adolescentes, qui versantur inter mulieres, emendo, vendendo, laborando & conversando absque cohabitation in eadem domo: licet non proponant perpetuo abstinere ab occasione peccandi, quam id illis praebet, quamvis saepius peccent voluntate, verbo, aut tactibus impudicis, & etiam copula, quia occasio quae ex hoc praebetur ad peccandum, non est ex se peccatum mortiferum neque hujusmodi, ut fere semper faciat mortaliter peccare eos qui ea utuntur, Navarre. ibid. n. 17.Recte faciunt confessarij absolvendo multos adolescentes, qui versantur inter mulieres, emendo, vendendo, laborando & conversando absque cohab•tatione in eadem domo: licet non proponant perpetuo abstinere ab occasione peccandi, quam id illis praebet, quamvis saepius peccent voluntate, verbo, aut tactibus impudicis, & etiam copula, quia occasio quae ex hoc praebetur ad peccandum, non est ex se peccatum mortiferum neque hujusmodi, ut fere semper faciat mortaliter peccare eos qui ea utuntur, Navar. ibid. n. 17.
(f)Possunt absolvi, sine separation, cognatae, ancillae, ac famalae, que rem habuerunt cum suis consanguineis Dominis vel his in quorum domo degunt, concurrentibus 4 predictis: quorum quartum scil. causa notabilis, est quod non possunt sine magno incommodo, & detrimento separari, n. 21.Possunt absolvi, sine separatione, cognatae, ancillae, ac famalae, que rem habuerunt cum suis consanguineis Dominis vel his in quorum domo degunt, concurrentibus 4 predictis: quorum quartum scil. causa notabilis, est quod non possunt sine magno incommodo, & detrimento separari, n. 21.
(i)He that hath secretly committed filthiness diverse ways with a Friend or a Kins-woman in another house, may be absolved, though he do not intend to forsake that house. Or if the occasions he meets with in private houses, do not satisfy him; he may venture into the common Stews, but then it ought to be with a good intent. A (k)man may go to a common Whore, with confidence that he may convert her, though there be danger, and it is probable that he will commit filthiness with her. And so any (their Religious Brothers or Fathers not excepted) may seek the Conversation of common Whores, though they see imminent danger that they shall make no better use of the Strumpets, than those who come to them, with the worst design.
(i)He that hath secretly committed filthiness diverse wayes with a Friend or a Kins-woman in another house, may be absolved, though he do not intend to forsake that house. Or if the occasions he meets with in private houses, do not satisfie him; he may venture into the common Stews, but then it ought to be with a good intent. A (k)man may go to a common Whore, with confidence that he may convert her, though there be danger, and it is probable that he will commit filthiness with her. And so any (their Religious Brothers or Fathers not excepted) may seek the Conversation of common Whores, though they see imminent danger that they shall make no better use of the Strumpets, than those who come to them, with the worst design.
(i)Idem dicendum est de illo, qui occulte rem, aut impudicos tactus habet cum aliqua consanguinea, aut alia sibi amica in alia domo agente scil. cum absolvi posse, sine proposito nunquam ingrediendi eam. n. 22.
(k)Si quis certus esset de convertenda a muliere prostituta, si accederit ad persuadendum illi viam salutis, potest juquit accedere, etiamsi ex tali accessu, immineat sibi probabile periculum peccandi cum illa. Soto, in Lopez. cap. 53. p. 275. prudentis charitatis servor nonnunquam hominem animat, ut ad convertendas perditas mulieres, cum aliquo suo periculo earum colloquium adeat. Soto de Just. l. 5. q. 1. art. 6. vide plurimos sequentes D. Thomam dicentem, quod exponens se periculo peccandi, causa urgente, non peccat, Navar. Cordub. Cajetan. Armill. Castro. &c. in. Jo. Sanc. disp. 10. n. 8.
They are as indulgent to unclean thoughts, as to lewd and ensnaring company. To (l)entertain filthy thoughts, to delight in those thoughts, and (m)to consent to that delight; is either no sin, or but venial says Sylvester and others. They distinguish betwixt the unclean act, and ⟨p. 340⟩the thought of it. Cajetan (n)though he would not have the act to be the object of the delight; yet he allows any to take pleasure, not only in the thought, but in the special manner of the act. If (o)a man do not observe what he is delighting in, while he is pleasing himself with such thoughts, yea if be do not fully consider it, though he entertain himself with this mental pleasure a whole day together, it will not be sinful delight. Lust with an imperfect inadvertency will not be mortal, when the delight of it so invades the mind says Lopez, (p)nor needs he resist such delight or repel these thoughts, if (q)he believe they will not engage him further; or if he thinks that by resistance they will grow upon him; or (r)if it would hinder him from some necessary, or profitable, or honest employment, such as the study, or reading of filthy things, which provoke such delight, is in their account. They are no more rigorous as to obscene words, filthy Songs, lascivious Writings, ⟨p. 341⟩and Discourses. They sin not says Navarre (s)whether they be Men or Women, who see, or read, or hear, or speak any filthy things, Men to Women, or Women to Men, such as provoke to uncleanness, if it be upon an honest occasion; now it must needs be an honest occasion when this is done, while they are at Church for Divine service, and there they have used it. Church (t)Music is now so licentious (says one) that filthy ditties, are sung to the Organ, and keep time even with the Canon of the Mass (the most sacred part of that which they count most sacred) and Cajetan informs us, that in their Church, this is the practice (u) every where, to sing to the Organ amorous and filthy (x)songs; and that such cleanly stuff is in the person (y)of the Church offered to God, instead of Reponsals and Divine praises, (a)and that experience witnesses that the hearers are thereby excited to profane and filthy things, he allows not this indeed, but in some, and with limitation;
They are as indulgent to unclean thoughts, as to lewd and insnaring company. To (l)entertain filthy thoughts, to delight in those thoughts, and (m)to consent to that delight; is either no sin, or but venial says Sylvester and others. They distinguish betwixt the unclean act, and ⟨p. 340⟩the thought of it. Cajetan (n)though he would not have the act to be the object of the delight; yet he allowes any to take pleasure, not only in the thought, but in the special manner of the act. If (o)a man do not observe what he is delighting in, while he is pleasing himself with such thoughts, yea if be do not fully consider it, though he entertain himself with this mental pleasure a whole day together, it will not be sinful delight. Lust with an imperfect inadvertency will not be mortal, when the delight of it so invades the mind says Lopez, (p)nor needs he resist such delight or repel these thoughts, if (q)he believe they will not ingage him further; or if he thinks that by resistance they will grow upon him; or (r)if it would hinder him from some necessary, or profitable, or honest imployment, such as the study, or reading of filthy things, which provoke such delight, is in their account. They are no more rigorous as to obscene words, filthy Songs, lascivious Writings, ⟨p. 341⟩and Discourses. They sin not says Navar (s)whether they be Men or Women, who see, or read, or hear, or speak any filthy things, Men to Women, or Women to Men, such as provoke to uncleanness, if it be upon an honest occasion; now it must needs be an honest occasion when this is done, while they are at Church for Divine service, and there they have used it. Church (t)
(l)Si quis de modis & inventioni•us fornicandi •peculetur, sola quadam novitate, & curiositate intelligendi hos modos adductus, non erit mortale, Lopez. c. 74. p. 355.
(m)Non tamen est peccatum mortale consentice in delectationem cogitationis, que est de peccato mortali, sed est Veniale quando cogitatio est inutilis: vel nullum, puta cum quis utiliter cogitat, Sum. v. delect. n. 2. Lopez. ibid.
(n)Si delectatio sit de miris & similibus modis, non est delectatio morosa: quam mod isti sint admirabilos, & naturaliter delectabiles cogitanti animae. Sum. v. delect. moros. Sicut nec est (mortale) delectari in modo operandi scelus aliquod: licet non in ipso scelesto opere, ut in modis occupandi regnum—sicut etiam in speculatione variorum modorum coituum, dumb absil periculum consentiendi. Lopez. c. 75.Si delectatio sit de miris & similibus modis, non est delectatio morosa: quam mod isti sint admirabilos, & naturaliter delectabiles cogitanti animae. Sum. v. delect. moros. Sicut nec est (mortale) delectari in modo operandi scelus aliquod: licet non in ipso scelesto opere, ut in modis occupandi regnum—sicut etiam in speculatione variorum modorum coituum, dum absil periculum consentiendi. Lopez. c. 75.
(o)Si circa id non adverteret, quamvis diem integrum delectatio perduraret, non peccaret mortaliter. Neque satis est advertere nisi integre advertat secundum Cajetanum. Navar. c. 11. n. 12. Cajetan. Sum. v. delectat. p. 112. Graft. l. 2. c. 77. n. 2. Si vero advertere incepit & praevalente impetu concitatae passionis non plene advertit: sed antequam plene advertit delectatio facit suum cursum, peccatum non mortale sed veniale intervenit, Cajetan. ibid. Non sit signum sufficiens ad probandum consensum tacitum, sola perseverentia delectationis post advertentiam. ibid.Si circa id non adverteret, quamvis diem integrum delectatio perduraret, non peccaret mortaliter. Neque satis est advertere nisi integre advertat secundum Cajetanum. Navar. c. 11. n. 12. Cajetan. Sum. v. delectat. p. 112. Graff. l. 2. c. 77. n. 2. Si vero advertere incepit & praevalente impetu concitatae passionis non plene advertit: sed antequam plene advertit delectatio facit suum cursum, peccatum non mortale sed veniale intervenit, Cajetan. ibid. Non sit signum sufficiens ad probandum consensum tacitum, sola perseverentia delectationis post advertentiam. ibid.
(p)Ad mortale requiritur advertentia plena, quia non satis est imperfecta, quae ex praevalente impetu passionis solet causari, libido cum tali inadvertentia imperfecta non erit mortalis, quando sic ejus complacentia impetit mentem, cap. 85. p. 359.
laying the blame of the rest, upon (b)the Pastors of their Church, who seek not (as he says) the things of Christ, and would have us believe, the Church approves it not, when yet he allows it, to be the common practice (c)every where. It seems, she does but tolerate filthiness in the Church, as she does in the Stews; that she may be holy uniformly every where. 3However, if any one should out of simplicity, ⟨p. 342⟩think it lawful, to mix profane and filthy Songs, with Divine Worship for Recreation sake; because he sees, that this custom hath commonly prevailed; Navarre would excuse him from mortal sin, as Lopez tells us.
laying the blame of the rest, upon (b)the Pastours of their Church, who seek not (as he says) the things of Christ, and would have us believe, the Church approves it not, when yet he allows it, to be the common practice (c)every where. It seems, she does but tolerate filthiness in the Church, as she does in the Stews; that she may be holy uniformly every where. 3However, if any one should out of simplicity, ⟨p. 342⟩think it lawful, to mix prophane and filthy Songs, with Divine Worship for Recreation sake; because he sees, that this custome hath commonly prevailed; Navar would excuse him from mortal sin, as Lopez tells us.
(b)Quia e•clesiastici pastores non quaesierunt quae Jesu Christi sunt.
(c)Ubique sic vident fieri.
3(d) Si aliquis rustica simplicitate putaret licere dicino cultui recreandi animi gratia, miscere cantilenas profanas & turpes, quia videt communiter in his usum invaluisse: excusaretur a mortalis ita Navarrus cujus sententiam esse veram judico, si loquatur de simplicibus rusticis, &c. cap. 51. p. 263.
And so he may well excuse those (e)who sing obscene and lascivious songs in the Church, but not in Divine service, as he seems to do those who sing to one another filthy rhymes on the Evening of the Nativity, when they are asking benedictions. It seems that's the usual way to get their Church blessings, but the custom of that Church needs no timorous advocate, this can plead for it self, and is wont to stand as good as any Law what-ever, that of God, (f)not excepted.
And so he may well excuse those (e)who sing obscene and lascivious songs in the Church, but not in Divine service, as he seems to do those who sing to one another filthy rhimes on the Evening of the Nativity, when they are asking benedictions. It seems that's the usual way to get their Church blessings, but the custome of that Church needs no timerous advocate, this can plead for it self, and is wont to stand as good as any Law what-ever, that of God, (f)not excepted.
(e)Addit vero Navarrus, non esse lthale crimen, sic extra divinum officium cantare in ecclesia cantilenam turpem & lascivam, videtur que excusare contra Sotum rithmos turpes sibi occinentes in nocte nativitatis Domini, tempore quo petunt benedictiones, licet non aperte eos excuset. ibid. p. 264.
(f)The custom of the Church is of equal Authority, and to be received with the same pious affection with the Scripture. Counc. Basil. resp. Synod. tom. 4. Surg.
Their Sacrament of penance, also is an honest occasion and there in confessions, as one of their Bishops informs us, the Priests inquire after such obscene and shameful things (instilling thereby into their ears, unheard of filthiness and lasciviousness) as cannot without the blushing of the confitents of either Sex, and without provoking the wanton appetite of the Confessor, be well expressed in any words.(*)
(*)Quibusdam interrogationum formulis, circa scrupulosas peccatorum differentias, obstaena & impudica quaedam exquirunt, quae sine utriusque sexus interrogati (cujus auribus inauditae turpitudines & lasciviae instllantur) rubore, & interrogantis inbonesti appetitus titillation, vix ullis verbis, aut ne vix quidem, enuntiari possint. Pontius. Tyardaeus. Episc. Cabilon. p. 35.Quibusdam interrogationum formulis, circa scrupulosas peccatorum differentias, obstaena & impudica quaedam exquirunt, quae sine utriusque sexus interrogati (cujus auribus inauditae turpitudines & lasciviae instllantur) rubore, & interrogantis inbonesti appetitus ti•illatione, vix ullis verbis, aut ne vix quidem, enuntiari possint. Pontius. Tyardaeus. Episc. Cabilon. p. 35.
Further they allow persons to entertain themselves with pleasure conditionally, upon supposal that they were (g)married together; if the act be not respected as present. They grant liberty to make ⟨p. 343⟩use of such things as provoke lust. He (h)may be absolved, who by eating of hot meats, hath fallen into grievous Temptations of the flesh, and has been drawn to consent to pollution or fornication; though he hath no purpose to avoid such provoking meats, this being done, with the provisos fore-mentioned. They are no more severe against immodest touches or shameful sights (i)to suffer such touches, from one who is thought to do it out of honest love, or custom, is no great fault: but if it proceed from lust, in order to the act of uncleanness or impure delights, she sins if she avoids them not; and this holds, if she can avoid them without scandal (say they) which signifies they account it no sin, to yield to this impure treatment: since none are obliged to give way to sin, for the avoiding of scandal. He (k)that by ensnaring sights, viewing another's nakedness, &c. hath been often drawn to sin; may be absolved, though he do not purpose to avoid such Temptations, with the forementioned cautions.
Further they allow persons to entertain themselves with pleasure conditionally, upon supposal that they were (g)married together; if the act be not respected as present. They grant liberty to make ⟨p. 343⟩use of such things as provoke lust. He (h)may be absolved, who by eating of hot meats, hath fallen into grievous Temptations of the flesh, and has been drawn to consent to pollution or fornication; though he hath no purpose to avoid such provoking meats, this being done, with the provisoes fore-mentioned. They are no more severe against immodest touches or shameful sights (i)to suffer such touches, from one who is thought to do it out of honest love, or custome, is no great fault: but if it proceed from lust, in order to the act of uncleanness or impure delights, she sins if she avoids them not; and this holds, if she can avoid them without scandal (say they) which signifies they account it no sin, to yield to this impure treatment: since none are obliged to give way to sin, for the avoiding of scandal. He (k)that by insnaring sights, viewing anothers nakedness, &c. hath been often drawn to sin; may be absolved, though he do not purpose to avoid such Temptations, with the forementioned cautions.
(g)Cajetan. Sum. v. delect. p. 116. Metina & Victoria in Lopez. c. 75. p. 356, 357.
(h)Absolvi potest ille, qui ob esum rerum calidaram incidit in adeo graves carnis tentationes, ut eum aliquando impulerint ad consentiendum pollutioni vel sornicationi, sine proposito nunquam in posterum sic edendi. Concurrentibus 4. praedictis. Navarre. c. 3. n. 25.Absolvi potest ille, qui ob esum rerum calidaram incidit in adeo graves carnis tentationes, ut eum aliquando impulerint ad consentiendum pollutioni vel sornicationi, sine proposito nunquam in posterum sic edendi. Concurrentibus 4. praedictis. Navar. c. 3. n. 25.
(i)Non peccat mortaliter, quae patitur tactus vel oscula ab eo, quem credit moveri honesto amore, secus vero si ab eo quem credit moveri libidinoso amore ad actum venereum, vel delectationem morosam. Quod procedit, quando potest vitare sine scandalo eorum, qui de libidine non suspicantur. Graff. l. 2. c. 74. n. 11. Lopez. cap. 75. p. 360. Neque pati tactus impudicos licitum est faeminae, quando sine scandalo potest eos vitare.
(k)Idem dicendum est (i. e. absolvi potest) dè p•rsona. Qui—quia videt lavantes faeminas in flumine, aut viros natantes, aut ex aspectu pedum, crurium; pectorum, &c. aut aliorum ejus generis, saepe peccavit. Navarre. ibid. n. 27.Idem dicendum est (i. e. absolvi potest) dè p•rsona. Qui—quia videt lavantes faeminas in flumine, aut viros natantes, aut ex aspectu pedum, crurium; pectorum, &c. aut aliorum ejus generis, saepe peccavit. Navar. ibid. n. 27.
Men and Women viewing one another's nakedness (pudenda vel: partes vicinas) may be excused, if it be but for curiosity, and a short time, without danger of great commotion.(*)
Men and Women viewing one anothers nakedness (pudenda vel: partes vicinas) may be excused, if it be but for curiosity, and a short time, without danger of great commotion.(*)
The (l)beholding of filthy sights, for natural or sensual pleasure, ⟨p. 344⟩when there is no danger of passing into unclean thoughts (id est, passing through the mire, when there is no danger of being dirtied) is no crime. Those (m)who upon pretence of spiritual mortification, make Women strip themselves naked, to discipline them; sin mortally, if lust were the principal cause of it, says Sylvester, leaving us to think, that, if lust be but a less principal motive to do it; it is but a small fault, or none. In fine they account it no crime, to offer no hearty opposition unto Temptation. (n)He (says de Graffijs) who coldly resists Temptation, so that it returns upon him, and invades his Soul, a second and a third time, because he resists so coldly; sins not mortally, if there be no danger of consenting; as if there could be no danger to consent, when there is little or no mind to resist.
(l)Cajetan. Navarre. Medina. in Fill. tr. 30. n. 215. Videre faeminas aut viros—ad solam delectationem carnalem, quae ex visione insurgit, solum est veniale ut notat Cajetan Idemque dicendum de auditu & locutione rerum veneriarum, si delectatio non transit ad res ipsas in Toll. l. 5. c. 14.Cajetan. Navar. Medina. in Fill. tr. 30. n. 215. Videre faeminas aut viros—ad solam delectationem carnalem, quae ex visione insurgit, solum est veniale ut notat Cajetan Idemque dicendum de auditu & locutione rerum veneriarum, si delectatio non transit ad res ipsas in Tol. l. 5. c. 14.
(m)Quid de his qui sub specie spiritualis mortificationis faciunt mulieres coram se nudare ut disciplinas inferant? Et dico quod non est dubium, eos peccare mortaliter, si libido sit principaliter in causa. Sum. v. delect. n. 7.
(n)Non peccat mortaliter is qui tom tepid resistit tentationi, ut secundo & tertio regrediatur ad pulsandam mentem, eo quod solum tepide resistit, secluso periculo consentiendi. Sylv. v. delect. Graft. l. 2. c. 77. n. 9.Non peccat mortaliter is qui tom tepide resistit tentationi, ut secundo & tertio regrediatur ad pulsandam mentem, eo quod solum tepide resistit, secluso periculo consentiendi. Sylv. v. delect. Graff. l. 2. c. 77. n. 9.
They teach that a man suspecting his Wife is an Adulteress, may with a good intent, offer her the occasion to commit Adultery, without sin. (*)Also that a servant is excused (when declining it would be a great inconvenience) if he accompany his Master when he goes a whoring: because here's a just occasion, and the action is of it self honest. And a Maid too if she go along with a Whore to the house of her lover, to act filthiness with him, or opens the door for him on such occasion. And so is a servant likewise to be excused, when he is sent to bring a Whore to his Masters lodging, or carries presents, or an Epistle, or a Message, or writes Letters, when the contents are to have a Whore come to him, at such a time; or any such (with them) indifferent thing; unless there be an express desire of the filthy act.(*)
(*)Jo. Sanc. disp. 35. n. 12.
(*)Bonacin. Tom. 1. p. 323. ibi. M. Navar. P. Navarre. Zerola. Rebinus. & 7.Bonacin. Tom. 1. p. 323. ibi. M. Navar. P. Navar. Zerola. Rebinus. & 7.
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they fall many times into the same wickedness (of Fornication, Adultery or Incest) and do not avoid the occasion; yet still they may be absolved. And this liberty is not restrained to houses where they live together;
(g)•. Vera paenitudo praeteritorum. 2. Verum propositum non peccandi. 3. Credulitas qurd Deo juvante non peccabit. n. 15.
(h)An possint absolvi praedictae iterum absque separation si reciderint? videtur nobis posse concurrentibus praedictis 4. E• idem dicendum arbitror de tertia & quarta vice, quia non solum semel aut bis, vel septies, sed etiam septuagies sexties est parcendum. ib•d. n. 21.An possint absolvi praedictae iterum absque separatione si reciderint? videtur nobis posse concurrentibus praedictis 4. E• idem dicendum arbitror de tertia & quarta vice, quia non solum semel aut bis, vel septies, sed etiam septuagies sexties est parcendum. ib•d. n. 21.
(*)Those that keep Concubines, may be rightly Absolved upon the same terms, without parting from them. n. 19.Those that keep Concubins, may be rightly Absolved upon the same terms, without parting from them. n. 19.
Musick is now so licentious (says one) that filthy ditties, are sung to the Organ, and keep time even with the Canon of the Mass (the most sacred part of that which they count most sacred) and Cajetan informs us, that in their Church, this is the practice (u) every where, to sing to the Organ amorous and filthy
and that experience witnesses that the hearers are thereby excited to prophane and filthy things, he allows not this indeed, but in some, and with limitation;
(q)Navarre, cap. 11. n. 12. Lopez. ex mente Cajetani & Metinae. ibid. Graft. l. 2. c. 77. n. 3, 4, 5. Cajetan. ibid. p. 113.Navar, cap. 11. n. 12. Lopez. ex mente Cajetani & Metinae. ibid. Graff. l. 2. c. 77. n. 3, 4, 5. Cajetan. ibid. p. 113.
(r)Non esset culpa—si delectationem illam omisisset expellere, ne suam occupationem honestam & necessariam, aut utilem derelinqueret, quale est studium & lectio rerum impudicarum, ad hujusmodi delectationes provocantium, Navarre. ibid.Non esset culpa—si delectationem illam omisisset expellere, ne suam occupationem honestam & necessariam, aut utilem derelinqueret, quale est studium & lectio rerum impudicarum, ad hujusmodi delectationes provocantium, Navar. ibid.
(s)Qui ad praedicandum, &c. aut alloquendum faeminas ex causa honesta cum sint ipsi viri, vel contra viros, cum sint ipsae faeminae, vident, legunt, audiunt, aut dicunt aliqua turpia, aut talia, quae illam provocant. Ji enim quamvis possint, non sunt tam•n obligati ad omittendum id quod faciunt, quo pollutionis eventum impediant. Idem. c. 16. n. 7.
(t)Hodie vero tanta est musicae licentia ut etiam una cum missae ipsius canone obscaenae cantiunculae, etiam in organis pares vices habeant, Corn. Agripp. de Vanit. Scient. c. 17.
(x)Turpes & amatorias cantilenas—
(y)loco antiphonarum & divinae laudis offeruntur, ex ipsius Ecclesiae persona, prophana haec a falsariis ministris, Sum. v. Organ. p. 453.
(a)Audientes ex illo sono excitantur ad illa prophana su• turpia ut experientia testatur, ita quod non est locus inficiationi. ibid. 454.
