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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)
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;
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)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.
(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.
(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.
(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.
Such encouragement they give to use the preparatives, and play with the incentives, and dally with the Temptations to lust and actual ⟨p. 345⟩uncleanness; for the act it self, how little they make of self-popution we have seen before, they conclude that single pollution (though a sin against nature) is of it self, (o)no sin at all, and so they may (p)desire it before-hand, or (q)delight in it when it is past, for an honest end, and use the incentives, if it be but for gluttony. Moreover Whoredom it self has excessive favour and encouragement, from this holy Church. This is too plain by their Authors, and their practice, to be denied; and too heinous to be excused by any, but those, who have a mind to have mortal sins, to pass for small, or no faults. It seems it is no sin to build Stews for the entertainment of common Whores, and the best accommodation of them for their Trade of uncleanness. Pope Sixtus did it, as Cornelius Agrippa (q)tells us, and they were so multiplied long since, that as one of their Doctors observes, (r)under Christ's Vicars, and Peter's Successors, urbs est jam tota lupanar, Now the whole City is one Whore-house. 'Tis no sin to farm out Whoredom (s)and to take so much a head of the Strumpets weekly, for their practice: the Popes Holiness hath done it long at Rome, and does it to this day; and the Whores daily commit lewdness, not only for themselves, but for the Pope their Benefactor's advantage, who is to share in their gain; they drive this Trade for him. And the number of his Farmers was so great long since, that they brought him in yearly an intrado of above Twenty thousand Ducats, a great sum then, and probably very much improved since. Such an abominable ⟨p. 346⟩Tribute nature, even corrupted, blushes at: but that Holiness at Rome, thinks it no shame, to maintain his honour and state, as Christ's Vicar, by the hire of Whores. Evagrius extolling Anastasius the Emperor for abolishing such a detestable practice, brands it, (t)as a wretched Tribute, abominable to God, and shameful to the most barbarous people; as that which was a Reproach to nature it self, and the civil Government; as that which did, as it were, by a law Authorize this wickedness. Nor do the Popish Writers deny, that it is as bad, as he represents it; and yet since the Pope hath made it a custom, they have the confidence to justify it.
Such incouragement they give to use the preparatives, and play with the incentives, and dally with the Temptations to lust and actual ⟨p. 345⟩uncleanness; for the act it self, how little they make of self-popution we have seen before, they conclude that single pollution (though a sin against nature) is of it self, (o)no sin at all, and so they may (p)desire it before-hand, or (q)delight in it when it is past, for an honest end, and use the incentives, if it be but for gluttony. Moreover Whoredom it self has excessive favour and incouragement, from this holy Church. This is too plain by their Authors, and their practice, to be denyed; and too hainous to be excused by any, but those, who have a mind to have mortal sins, to pass for small, or no faults. It seems it is no sin to build Stews for the entertainment of common Whores, and the best accommodation of them for their Trade of uncleanness. Pope Sixtus did it, as Cornelius Agrippa (q)tells us, and they were so multiplied long since, that as one of their Doctors observes, (r)under Christ's Vicars, and Peter's Successors, urbs est jam tota lupanar, Now the whole City is one Whore-house. 'Tis no sin to farm out Whoredom (s)and to take so much a head of the Strumpets weekly, for their practice: the Popes Holiness hath done it long at Rome, and does it to this day; and the Whores daily commit lewdness, not only for themselves, but for the Pope their Benefactor's advantage, who is to share in their gain; they drive this Trade for him. And the number of his Farmers was so great long since, that they brought him in yearly an intrado of above Twenty thousand Duckets, a great sum then, and probably very much improved since. Such an abominable ⟨p. 346⟩Tribute nature, even corrupted, blushes at: but that Holiness at Rome, thinks it no shame, to maintain his honour and state, as Christ's Vicar, by the hire of Whores. Evagrius extolling Anastasius the Emperour for abolishing such a detestable practice, brands it, (t)
(o)Non est in se peccatum secundum omnes. Navar. c. 16. n. 7.
(p)Cajetanus. Sylvester. & alij ibid.
(q)Aquinas. Paludanu• & Communis. ibid. Si autem placeat ut est exoneratio naturae non creditur peccatum—appetere pollutionem in somnis sine omni delectatione propter alleviationem naturae, non est peccatum; sed dare operam, utendo calida, vel alio modo, esset mortali peccatum, si propter hoc facit, Secus si faceret propter gulositatem, dubitando nihilominus de ea, quia sic esset veniale peccatum. Angel. sum. v. pollut. n. 2.
(q)Recentioribus temporibus Sixtus Pontifex maximus nobile admodum lupanar Romae extrux•t. de vanit. scient. cap. 64.
(r)Nunc vero sub Christi vicarijs & Petri successoribus, ut alius quidam cecinit—Urbs est jam tota Lupanar. Espencaeus de continent. l. 3. c. 4.
(s)Romana scorta in singulas hebdomadas julium Pontifici pendunt. Agrippa. ibid.
(t)[Greek or Hebrew], &c. l. 3. cap. 39. p. 567. Hist. Eccles.〈non-Latin alphabet〉, &c. l. 3. cap. 39. p. 567. Hist. Eccles.
Here one of their prime Penitentiaries, (u)the gain says he, or Tribute for Whoredom, is by the common Law, a deadly crime, and Nicephorus says it is a filthy gain, detestable, absurd, hateful, and which the most savage Barbarians may be ashamed of, what then? is he or the great Bishop ashamed of it? you may know how, by what he adds immediately, (*)yet says he, because of the custom, which passes for a Law, the Pope consenting to it in the Lands of the Church, non est peccatum, it is no sin, it ought to be paid. So that the Pope's will, and interest, passing into custom can make that to be no sin; which Nature, Law, History, and their own Consciences condemn, as a most horrid crime, and that well becomes his Holiness, which the worst Barbarians would detest. No wonder then, if they conclude it lawful, for any to let their houses to Harlots, though they know they take them for the practice of Whoredom; the Trade is so good, they can pay higher Rents than others. No wonder their Casuists and Divines determine so many things in favour of Whores; what ⟨p. 347⟩they receive for their detestable practice, is not to be accounted (y)a Reward only, but a lawful Debt; thus their Divines conclude, while their Conscience extorts this from them, dolendum tamen est, debitum esse ob scelus putatum. And so they may demand it, and recover it, and have Patrons and Officers for their assistance; that Whoredom may be practised by rules of Justice, and they may (z)force the payment, though there was no price agreed on, (a)nor is the Whore bound to make restitution, though she take more than her due, (*)nor is it necessary she should give any of it to the poor. And they are as punctual in resolving prostitutes and their customers, about the price of this (*)staple Commodity; as about the lawfullest negotiations in the World. Who may sell themselves to serve the lusts of others, at what Rate, what Liberty they have to take a price, answerable to the just value, how the value may be computed, and how they may improve it, &c. (b)Though filthiness in a Woman be a fault; yet it is no fault, filthily to set it to sale. A (c)man may satisfy the lust of a female, at a price: and he is so far from being obliged to (*)restitution, that it is ⟨p. 348⟩more than equal it should be paid him;
Here one of their prime Penitentiaries, (u)the gain says he, or Tribute for Whoredome, is by the common Law, a deadly crime, and Nicephorus says it is a filthy gain, detestable, absurd, hateful, and which the most savage Barbarians may be ashamed of, what then? is he or the great Bishop ashamed of it? you may know how, by what he adds immediatly, (*)yet says he, because of the custome, which passes for a Law, the Pope consenting to it in the Lands of the Church, non est peccatum, it is no sin, it ought to be paid. So that the Pope's will, and interest, passing into custome can make that to be no sin; which Nature, Law, History, and their own Consciences condemn, as a most horrid crime, and that well becomes his Holiness, which the worst Barbarians would detest. No wonder then, if they conclude it lawful, for any to let their houses to Harlots, though they know they take them for the practice of Whoredom; the Trade is so good, they can pay higher Rents than others. No wonder their Casuists and Divines determine so many things in favour of Whores; what ⟨p. 347⟩they receive for their detestable practice, is not to be accounted (y)a Reward only, but a lawful Debt; thus their Divines conclude, while their Conscience extorts this from them, dolendum tamen est, debitum esse ob scelus putatum. And so they may demand it, and recover it, and have Patrons and Officers for their assistance; that Whoredom may be practised by rules of Justice, and they may (z)force the payment, though there was no price agreed on, (a)nor is the Whore bound to make restitution, though she take more than her due, (*)nor is it necessary she should give any of it to the poor. And they are as punctual in resolving prostitutes and their customers, about the price of this (*)staple Commodity; as about the lawfullest negotiations in the World. Who may sell themselves to serve the lusts of others, at what Rate, what Liberty they have to take a price, answerable to the just value, how the value may be computed, and how they may improve it, &c.
(u)Lucrum vel tribu•um ex meretricum opera quaerere, inspecto jure communi peccatum mortale est, & a Nicephoro. l. 16. c. 40. Hist. Eccl. dicitur vertigal impurum, detestabile, absurdum Deoque invisum, seris quibusque barbaris indignum & execrandum piaculum.
(*)(x) Ratione tamen consuetudinis, quae pro lege habetur & consentiente rege in terris suis, & Papa in terris ecclesiae, non est peccatum, ideo est solvendum. Graff. l. 2. c. 123. n. 5.
(y)Meretricem promissam, ob turpem usum corporis, mercedem tanquam debitam posse petere, negat Navarre. aiunt probabilius Lopez. Soto. Cajetan. Covarruvias.—nam pretium illud debitum est jure naturae: dolendum tamen est, debitum esse ob scelus putatum. Victorel. in Toll. l. 5. c. 19. vid. Soto. de just. & jur. l. 4. q. 7. art. 1. p. 128.Meretricem promissam, ob turpem usum corporis, mercedem tanquam debitam posse petere, negat Navar. aiunt probabilius Lopez. Soto. Cajetan. Covarruvias.—nam pretium illud debitum est jure naturae: dolendum tamen est, debitum esse ob scelus putatum. Victorel. in Tol. l. 5. c. 19. vid. Soto. de just. & jur. l. 4. q. 7. art. 1. p. 128.
(z)Qui illis statum pretium non solveret, cogeretur in foro judicially idem. ibid. Graft. ibid. n. 3. n. 8. potest illud meretrix petere in judicio. Illis solis lege decreta sunt pretia. Soto. ibid.Qui illis statum pretium non solveret, cogeretur in foro judiciali idem. ibid. Graff. ibid. n. 3. n. 8. potest illud meretrix petere in judicio. Illis solis lege decreta sunt pretia. Soto. ibid.
(a)Graft. ibid. n. 2. Navarre. c. 17. n. 34.Graff. ibid. n. 2. Navar. c. 17. n. 34.
(*)Graft. ibid. n. 2.Graff. ibid. n. 2.
(*)Ratio Cajetani, viz. quod usus meretricis est materia vendibilis & non rei Sacrae: quam Sotus & recentiores magni facere videntur. in Navarre. c. 17. n. 35.Ratio Cajetani, viz. quod usus meretricis est materia vendibilis & non rei Sacrae: quam Sotus & recentiores magni facere videntur. in Navar. c. 17. n. 35.
(b)Licet turpiter faciat quod sit meretrix non tamen turpiter accipit. Aquinas. in Nav. ibid. Soto. ibid. Graft. ibid.
he parts with more for it, (there is not only Justice, but Equity, and Conscience for him, in the case) and there is invincible proof for it, since Alexander himself took hire upon this account, and the Amazons were wont of old, to hire men to do this work.
Any Whores what-ever may retain the price of their filthiness (*)only a Whore is bound in Conscience to restore what is given her by their Religious persons(*). This it seems is the peculiar privilege of their Votaries, that Harlots must serve their turn gratis: and they have so much encouragement more than others to practise Whoredom, since in Conscience it must cost them nothing. But if a Secular person give a Religious man money, or any thing else for the Religious mans Whore, that is not to be restored(*). It would be too hard to part with his Whore for nothing. Yet one incumbrance there is, but very gently laid on them. If the Religious man have goods in his power to dispose of, he may (it is not said he must) satisfy a Wench when he has deflowered her, &c. for this is a pious use(*).
Any VVhores what-ever may retain the price of their filthiness (*)only a VVhore is bound in Conscience to restore what is given her by their Religious persons(*). This it seems is the peculiar priviledg of their Votaries, that Harlots must serve their turn gratis: and they have so much incouragement more than others to practise VVhoredom, since in Conscience it must cost them nothing. But if a Saecular person give a Religious man mony, or any thing else for the Religious mans VVhore, that is not to be restored(*). It would be too hard to part with his VVhore for nothing. Yet one incumbrance there is, but very gently laid on them. If the Religious man have goods in his power to dispose of, he may (it is not said he must) satisfie a VVench when he has defloured her, &c. for this is a pious use(*).
(*)Adrian. Sylvest. Covarruv. Soto. Medina. Corduba. Navarre. Antoninus in Vasquez. Opusc. Moral. p. 124. dub. 2.Adrian. Sylvest. Covarruv. Soto. Medina. Corduba. Navar. Antoninus in Vasquez. Opusc. Moral. p. 124. dub. 2.
(*)Idem. ibid.
(*)Ibid.
(*)Paludan. Paluc. ibid.
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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.
as a wretched Tribute, abominable to God, and shameful to the most barbarous people; as that which was a Reproach to nature it self, and the civil Government; as that which did, as it were, by a law Authorize this wickedness. Nor do the Popish Writers deny, that it is as bad, as he represents it; and yet since the Pope hath made it a custome, they have the confidence to justifie it.
Licet turpiter faciat quod sit meretrix non tamen turpiter accipit. Aquinas. in Nav. ibid. Soto. ibid. Graff. ibid.
(c)Imo utraque ratione posset etiam masculus a faemina pretium recipere: quin vero aequius, quia plus praebet: sicuti Alexander in jure naturae potuit a duce illa Amazone quae illum gratia recipiendae prolis invisit, quod & prece & pretio, ut fertur, impetravit. Nam illi faeminarum generi in more erat, pretio accersere viros qui ad illas ingrederentur. Soto. ibid. Graft. ibid. n. 7.Imo utraque ratione posset etiam masculus a faemina pretium recipere: quin vero aequius, quia plus praebet: sicuti Alexander in jure naturae potuit a duce illa Amazone quae illum gratia recipiendae prolis invisit, quod & prece & pretio, ut fertur, impetravit. Nam illi faeminarum generi in more erat, pretio accersere viros qui ad illas ingrederentur. Soto. ibid. Graff. ibid. n. 7.
(*)(a) Qui a faemina propter opus libidinosum accipit pretium non tenetur illud restituere, quin vero aequius est ut illud accipiat, cumplus praebeat sicut Alexander, &c. Item si causa salutis quispiam emissione illa egerit, posset amplexum illum pretio coemere. Soto ibid.
