A treatise against lying Wherein is showed what it is, the nature and causes…A treatise against lying Wherein is shevved vvhat it is, the nature and causes…

and there is that which we call titillation or the retaining and revolving of the tentation with some delight, and (as it were) the itching of the desire and the watering of the teeth after it, if we might enjoy it upon no hard conditions. But when they are so propounded, as that we cannot enjoy the pleasure or profit of sin, unless we displease God, and endanger our own souls, then the will rejects the tentation, and will by no means give its consent. Notwithstanding, that retaining of the tentation with some tickling delight, is a sin of concupiscence, and this very parleying with the Devil is a transgression of Gods Law, though we do not yield up unto him the Fort of our hearts, nor give our consent that sin shall enter. Of which sin the will is guilty, which though it did not consent to the Act, yet it gave way to the Devils dispute, and that with some tickling delight we should listen to his tentation alluring us to sin. But if as in this case of a violent rape the will be wholly averse unto it, and the heart abhor it, even as the terrors of death; though the agent and ravisher committeth an horrible sin, yet the patient or party forced and ravished is wholly clear of it. For the body only is violated, but the soul not vitiated, and though that be defiled, yet it is not corrupted, or at least with such a corruption that is not sinful; as S. Augustine speaketh. For there is only the matter of sin which giveth it no being in a subject forced by outward violence; but not the form, which giveth only being and denomination, ⟨p. 87⟩seeing the will is wholly averse unto it. So that if this be granted which cannot be denied, that it is a sin to lye, but no sin to be forced and ravished, then the case is easily cleared, namely that it is not lawful by the evil of sin, to shun such an evil as is not sinful; actively to defile the soul that the body may not passively be defiled; or only in hope that we may shun the outrage of the adulterous ravisher, to cast our selves certainly into the snares of the Devil by lying and sinning, and so to be defiled by spiritual filthiness; and to be deflowered and deprived inwardly in our souls of their purity and chastity. And of this judgement is Saint Augustine who speaketh excellently ¹to our present purpose.

and there is that which we call titillation or the retaining and revolving of the tentation with some delight, and (as it were) the itching of the desire and the watring of the teeth after it, if wee might injoy it upon no hard conditions. But when they are so propounded, as that wee cannot injoy the pleasure or profit of sin, unlesse we displease God, and indanger our owne soules, then the will rejects the tentation, and will by no meanes give its consent. Notwithstanding, that retaining of the tentation with some tickling delight, is a sinne of concupiscence, and this very parlying with the Divell is a transgression of Gods Law, though wee doe not yeeld up unto him the Fort of our hearts, nor give our consent that sin shall enter. Of which sinne the will is guilty, which though it did not consent to the Act, yet it gave way to the Divels dispute, and that with some tickling delight wee should listen to his tentation alluring us to sinne. But if as in this case of a violent rape the will bee wholly averse unto it, and the heart abhor it, even as the terrours of death; though the agent and ravisher committeth an horrible sinne, yet the patient or party forced and ravished is wholly cleare of it. For the body onely is violated, but the soule not vitiated, and though that bee defiled, yet it is not corrupted, or at least with such a corruption that is not sinful; as S. Augustine speaketh. For there is onely the matter of sin which giveth it no being in a subject forced by outward violence; but not the forme, which giveth onely being and denomination,