alterius qui ejus conscientia cognita possit auxilium praestare committendum est Neque aliquam regulam certiorem aut magis particularem assignare possum tam in hoc praecepto quam in aliis affirmativis praesertim circa actus qui ad Deum ordinantur sola aâ—…uda ratione naturali perspectis Suarez tom 4. disp 15. Sect. 6. n. 20. to love God when he thinks fit let him but doe it before he dye and he may take his own time so some leave it But Vasquez would not leave it at such uncertainty so he fixeth the period and that is the period of a mans life he determins (*) Merito ergo diximus esse praeceptum dilectionis solum extrema necessitate obligare sicut praeceptum contritionis sed non quemcunque sed tantum existentem in mortali non suppleâ—tem suam justificationem per Sacramentum in 3. Th. tom 3. q. 90. art 1. dub 4 n. 40. So that the Command to Love God does not oblige any but at the point of death nor any then who are justified nor any other in the state of sin unless they cannot have the Sacrament the time for loving God is when a man is at the point of death Nor is this the doctrine of a Jesuite only for before his time and before the Society was founded it was the common opinion of the Romish Doctors so Dominicus Soto informs us (f) Plerique aiunt tempus hujus praecepti illud maxime esse quod est articulus mortis ibid. quando jam nullum superest tempus bene merendi de Deo ibid. Bâ—sides these many in Soto others determine with Vasquez that Love to God is never a duty but at the point of death So Jo. Sancius haec videtur verior sententia disp 1. n. 21. â—n Antonin Dian. alij velint solum obligare in articulo mortis Verb. Charitas And before them others in Bonacina alij dicunt obligare solum tempore mortis 1 praecept d. 3. q. 4. p. 2. n. 1. And we must take it to be the Opinion of all who hold that this Precept obliges not but when we are bound to an act of Contrition and they commonly maintain that none are obliged to this before the approach of death nor any that are in the state of grace then no nor any that are in mortal sin if they will use those other expedients which their general Council or other Doctors have devised to discharge them from the obligation of a duty to which not only the Gospel but the law of nature binds all rational Creatures eternally very many hold that the time for the observing of this Command is at the point of death that is as he explains it when there is not any time left for deserving ought of God Now every act of Love being meritorious with them either they contradict themselves or by this opinion they are not bound to love God actually till there be no time left for any acts of Love We are not by this doctrine obliged to love God till we can live no longer and are past acting at all But are we then bound to love him is it then necessary may not a man be saved who hath continued without Love to God all his life if he love him not actually neither when he is a dying For this observe what Aquinas tells us (g) Qui in via hoc praeceptum non implet viz. pefecte Nihil contra divinam dilectionem agens 22. q. 44. art 6. ad 2dum non peccat mortaliter That we do not break this Command but fulfil it so as to be free from all mortal guilt if we do nothing against the Love of God that is if we run not into mortal sin and so hate him as a Souldier satisfies his Captains command who though he get not the Victory yet doth nothing against Military discipline or as Bonaventure explains it (h) In 3. dist 27. n. 58. Per exclusionem affectus contrarij by the exclusion of the contrary affection as if it were sufficient that he do not hate him (*) Marsilius vir profecto inter theologos egregie doctus l. 2. q. 18. tenet lege hac dilectionis obligari homines servare gratiam amicitiam Dei perditam recuperare Soto De nat Grat. l. 1. c. 22. p. 57. Marsilius of great renown for learning amongst their Divines will have that which the command for love enjoyns to be the keeping of Grace and Friendship with God and the recovering of it when lost So that it doth not oblige to actual love but only to the avoiding of habitual enmity and hatred of God But what if he hate God and persist therein is it not absolutely necessary that he should beware of that it seems not for saith one of their Doctors There is no Precept that a Sinner should not persevere in enmity against God there is no negative Command which forbids him to persist in such hatred It may be you do not read this no more than I could without some horrour and trembling and I confess when I found Reginaldus quoted for this I was ready to think it was but the extravagancy of some singularly bold Jesuite but upon further enquiry I find it asserted by such whose writings have the greatest approbation of the Romish Church Melchior Canus a Dominican a Bishop cryed up as a most elegant Judicious and cautious Writer too and inferior to none of that Order their Angelical Doctor only excepted clearly delivers this doctrine (i) At ne simus inimici Dei secundum reatum nullo negativo praecepto simus astricti Sicut enim de amicitia habituali nullum praeceptum affirmativum est sic de inimicitia quae secundum reatum est quasi habitualis nullum est negativum pars 4. relect de paenit p. 870. We are not bound by any negative Precept that we should not be Enemies of God in respect of guilt He adds for as there is no affirmative Precept requiring habitual friendship with God so for habitual enmity against God in respect of guilt there is no negative Precept that forbids it So that to persist in Enmity and Hatred against God by their approved doctrine is no sin it is against no Command We need not alledge the words of any other since this is the plain and necessary consequent of their common doctrine and we must take it to be the judgment of all who hold that it is no sin to delay contrition i. e. Repentance and turning to God in which both their Antienter School Doctors and modern Divines agree For while it is no duty to turn to God habitual enmity and hatred of him will be no sin Now contrition and so conversion to God they say may be deferred till death Indeed by their doctrine it will never be a duty for even at death the last Attrition with their Sacrament of confession is all that is needful Sect. 4. However they make
safely follow their Teachers in Errours would be tedious they are so many for shortness let us take Sancta Clara's word who tells us (e) Et videtur hodie communis sententia Scholarum Doctorum quod laici errantes cum suis Doctoribus aut pastoribus omnino ob â—mni culpa excusentur immo multoties sic materialâ—ter errando ob actum obedientiae quam pastoribus suis debent Merentur Problem 15. p. 99. It is now the common Opinion of their Schools and Doctors that people erring with their Teachers or Pastors are wholly excused from all fault yea many times by so erring materially for this Christian obedience which they owe their Pastours they merit So that Ignorance of points whose belief is with them necessary to Salvation is so far from being a sin that it can render Heresie sinless yea make the entertaining of damnable Errours to be a meritorious belief We cannot expect that knowledge should be accounted necessary where the worst sort of ignorance hath such excess of honour and priviledge It is no more necessary nor more of it according to their principles necessitate praecepti by vertue of any command than we have shewed out of their best Writers But then the necessitas medij needfulness as a means or way to life that is none at all For as the same Authour tells us and brings us abundant evidence of it it is the (f) Putâ—m plaâ—e hanc esse sententiam Doctoris communem ibid. p. 90. common doctrine of their more grave Divines that men may now be saved and the more (g) Et haec est communior in Scholis ibid. p. 89. common Tenet of their Schools that they may be justified without the explicit belief and so without the knowledge of Christ himself So that those who hold the knowledge of Christ unnecessary to Salvation are many their most grave Divines those that count it unnecessary to Justification are the greatest number of their Doctors put these both together and there will be few left amongst them and these little considerable in comparison for number or gravity but such as judge the knowledge of Christ needless to bring men into a saving state for this it will not be needful to be Christians unless any can be Christians without the actual belief or knowledge of Christ Sect. 3. Thirdly they need not know what they ought to do they may be without sin ignorant of what the Lord hath made their duty Adrian Corduba Herrera determine and it is the more common and received opinion that men may be inculpably ignorant of the Law of Nature and the ten Commandements (h) Communior tamen recepta sententia post Adrianum est nostri Corubae Herrerae aliorum communiter quod potest dari ignorantia invincibilis respectu legis naturae decalogi Probl. 16. initio as Sancta Clara informs us But then since they need not know the Rule what have they to follow why the direction of their Teachers and these they must follow blindfold right or wrong It is one of the qualifications required in the obedience of others but especially of the Religious which they would have us think to be best of all that it be (i) Obedientiam Caecam promptam fortem esse par est de his conditionibus in obedientia religiosa praesertim requisitis bene P. L. Victorel ibid. ad l. 8. c. 14. p. 11â—8 blind Nor should Fear of going wrong move them to open or use their own eyes for if they do wander out of the way of God after such Guides yet they are right and do their duty Those who managed (k) Hungerus Velserus Hannemannus Oretzerus Tannerus the conference for the Romanists at Ratisbon Anno 1601. maintained that the people are so subjected to the government of their Teachers that if they erre the people may and ought to erre with them And they are not only excused from all faults when they thus wander with their Teachers but their obedience to their Pastors herein is many times meritorious This is the judgment not only of Valentia Angles Vasquez but the common determination of their Schools in (l) Vid supra Sancta Clara. It seems a man may deserve eternal life by leaving the way to it and may come to Heaven meritoriously by wandring from it What a strange thing is it that they will not let their Catholicks be certain of Salvation since they cannot miss it no not by going out of the way that leads to it When they follow their Guide into the ditch yet they are safe but that 's a small matter by being willing to be led by such as see not or mind not the way they merit and spring up to Heaven marvellously even when they are falling from a precipice and tumbling headlong after their Leaders The same Author tells us (m) Immo aliqui doctores tantum tribuunt instructioni pastorum quibus incumbit cura ovium quod si docerent hic nunc Deum velle odio haberi quod teneatur Parochianus rudis eis credere ibid. Probl. 15. p. 97. that some Doctors ascribe so much to the instruction of Pastors who have care of the Flock that if they should teach that now and then God would have them to hate him a simple Parishioner is bound to believe them All think not fit to give so broad instances but whether all have not warrant to do it by their common Tenet let others judge However if the people content to trust and not to see what so much concerns them suffer themselves to be deceived they sin not their ignorance will save them harmless And what could any Impostor desire more than to have those whom he hath a mind to abuse to the uttermost possessed with such a confidence that how-ever they be deluded it will not hurt them Now what an admirable expedient is ignorance for the Children of this Kingdom when by vertue of it the Leaders may carry the people whither they list without suspition the people may follow in the dark without danger No wonder if ignorance be nourished in them by all means when they are not concerned to know whether that which they are led to be good or evil just or unjust against God or for him what-ever it be they ought to obey at a venture (n) Non oportet quod sciat id ab eo juberi posse Nav. l. 23. n. 37. Affirmant in omni dubio parendum esse praeposito Bonavent Paludan Sylvest Angelus Sotus in Vasquez in 1. 2. tom 1. disp 66. l. 9. They need not so much as know whether their Leaders have power to require what they enjoyn If they be in doubt whether that they are led to be against the Law yet on they must go for they all agree here to drive them (o) Secundum omnes si â—st de hoc dubius illud esse contra legem Dei tenetur obedire
nor used as a Christian exercise in ordinary but in extremity only and cases otherwise desperate and as the last remedy and when there is no other indeed or in their apprehension it will not be a duty but in such circumstances as do very rarely if ever concurr They are not to use it as their common repast but as physick not for prevention neither but when they are already surprised with extream danger And if such extremity occurr not once in seven years they need not pray for so many years nay perhaps it may not befal them or they may not be apprehensive of it while they live and then they need not pray at all This is not my inference only it is their own and acknowledged to be the consequence of their common doctrine (g) One of their greatest Divines having acknowledged this to be their commoâ— Doctrine thus argues Hoc est obligare quasi per accidens propter necessitatem contingâ—…tem ext insecam qui nunquam sentiret illam vehementem urgentem tentationâ—… nec videret proximum in simili necessitate nunquam teneretur orare Thereby there is no divine precept for prayer which can oblige any directly only by accident it may happen somtimes to be a duty but such an accident as few may meet with It s said expresly that from thence it follows (h) possent ergo mâ—… totam vitam sine oratione transigere absque gravi peccato Suar. l. 1. de Orat. cap. 30â— that many may pass their whole lives without ever praying to God and this without any great fault It should be said without the least fault for where there is no obligation there is no duty at all and then no sin great or little in the want of performance This is some of their Churches sense but they speak it more fully who tell us that mental prayer is to be reckoned amongst Counsels (i) Vid. Jo. Sanc. disp 7. n. 10. which none are obliged to observe and this by the common consenâ— of Aquinas and their other Doctors And accordingly that there iâ— (k) Nullum invenitur praeceptum divinum seu naturalis juris obligans per se ad mentâ—lirer orandum meditandum seu recogitandum Quod ita censeo verum ut contrarium â—ne temeritate doceri nen possit quia est contra communem usum sensum totius Ecclesia Suar. de Orat. l. 2. c. 4. n 5. no Divine Precept or of natural Law of it self obliging to mentâ— prayer meditation some peculiar engagements or occasions set apart wherein mental prayer is not concerned and this is counted so certain that to teach the contrary is temerarious because against the commâ— use and sense of the whole Church So that they are not far from the sense of the Church who without excepting publick or private mental or vocal deny (l) Quidam negant dari praeceptum divinum speciale de oratione Ibid. â— c. 28. n. 1. that there is any Divine Precept in special for Prayer And these are not only their modern Divines but some of the Ancienter also particularly Alexander Alensis (m) Alex. Alensis in rigore videtur negare proprium praeceptum jure divino datum de oratione proprie sumpta sed solum largissime prâ—ut pia operatio vel bonum desiderium dicitur oratio Ibid. l. 28. n. 2. the Prime of all their School Doctors in strictness seems to deny that there is any proper command by Divine Law for Prayer taking it properly but only in a most large sense as any pious act or good desire may be called Prayer And those who would not seem to like this in general yet allow it when they come to particulars since they teach that the Precept obligeth not at any such particular time or occasion when it would oblige if ever There is no command they tell us which binds them to pray in private at any set time (n) Idem Ibid. t. 1. c. 30. n. 4. what ever They are not obliged to Pray when they first come to the use of Reason (o) Ibid. n. 9. Nor on common days afterwards not the least Prayer not a Pater Noster not once a day no not at their Meals (p) n. 5. 7. even their Clergy need not do it Nor on Holy-days neither (q) l. 3. c. 6. n. 16. n. 12. no not when they have quite neglected their service in publick (r) Antonius Adrian infra Navar. cap. 21. n. 7. Bonacina de Sacrament d. 4. q. ult p. ult n. 16. ibi Barthol ab Angelo alij comuniter Qui non potest aut non vult missam eo die festo audire non tenetur recitare alias orationes Nor on their Fasts though Scripture still joyns these as all Christians who minded Religion were wont to do of old Their Fasts are no more Religious for Prayer or any holy exercise than the abstinence of their Cattle Nor to prepare themselves for sacred or solemn imployments for their Sacraments of Pennance or else for the Eucharist though this would but trouble them once a year (s) Nulla obligatio orandi in principio aliquarum actionum Suar. ibid. 14. not at the beginning of any service or undertaking what-ever To pray at such times and occasions is meer matter of Counsel (t) Haec omnia esse consilia n. 1. 5. 16. which none can be blamed for neglecting Nor when a man hath Vowed and solemnly promised to God and sworn too that he will pray even then If it be but a little prayer (u) A mortali excusantur qui precationem Angelicam alia similia parva pollicentur etiamsi juramento aut voto id ipsum confirmassent Navar. c. 18. n. 7. Secundum alios it will be but a small fault to omit it for all this In short which compriseth all there (x) Non potest aliud certum tempus assignari in quo ex praecepto religionis teneamur Deum colere auxilium ab eo per actum orationis implorare ut in simili dictum est de actu contritionis charitatis Bonacina tom 1. divin offic disp 1. q. 2. p. 1. n. 12. can be no certain time assigned unless the hour of death in which by any precept of Religion we are bound to worship God or seek his help by an act of prayer as in like case is said of an act of contrition and love to God So Bonacina No time for Prayer certain none determined but as they conjecture perhaps it may be a duty when they apprehend themselves under grievous and dangerous temptations and judge there is no remedy but prayer This or none at all is the time for it by their common doctrine and this is in effect to say it is a duty at no time for no person For those under temptation may not apprehend it dangerous or a remedy needful as all will be ready to do who either regard not
as it is the height of Charity (a) Ibid. Peacefulness also v. 9. Love to Enemies v. 44. more pressed by Christ than the rest v. 45 46 47 48. And before Popery taken to be the proper character of Christians but with them (b) Quae ad cumulatiorem virtutum perfectionem ornatumque attinet sub forma consilij admonet qualia sunt illa quae pertinent ad inimicorum dilectionem Prov. 25. Si esâ—rierit inimicus tuus ciba illum it is no duty nor any thing of like nature as that Prov. 25. If thy Enemy hunger feed him c. Yea (c) Et reliqua praecepta misericordiae Ut cap. 3. Idem ibid. l. 2. q. 3. art 2. p. 37. Acts of Mercy are no more our duty for these are another instance of the same Authour immediately adding Et reliqua praecepta misericordiae not only that Prov. 3. 4. Honour the Lord with thy substance but all the rest in Scripture of like nature So likewise not only (d) De magnificentia de magnanimitate non fuerunt danda praecepta sed magis consilâ—a Aquinas 2. 2. q. 140. art 2. ad primum Magnificence and magnanimity but (e) Dico virtutes Evangelicas dici illas quae colliguntur ex consiliis Evangelicis traditis a Chrisio Domino ducentes hominem ad perfectionem supra communem bonitatem potissimum Sex 1. pauperas spiritus 2 Castitas virginum 3. Obedientia praesertim religiosa 4. Hamilitas qua ita animi nostri comprimitur elatio ut ad altiora non se erigat 5. Paenitentia qua pro commissiâ— culpis Deo satisfacimus 6. Simplicitas quae posita est in quadam facilitate synceritate morum juxta rationis praescriptum Fill. tr 21. n. 194. 195. humility also with sincerity of Conversation and Christian simplicity or plain dealing If these be not enough all good works are in danger to become no duties Dominicus a Soto tells us (f) Vâ—nam gloriam a tribus operum generibus expulit ad quae cuncta officia reducuntur ex his enim tribus eo quod opera sunt supererogationis solent homines mundi auram ambere Ibid. l. 2. q. 9. art 2. p. 66. there are three kinds of good works to which all Christian Offices are reduced One respects a mans self the quelling of his own pleasures signified by fasting the other respects the Love of our Neighbours of which kind is Almes-deeds the third respects God and divine Worship denoted by Prayer and all these three with him are works of supererogation When they come to an account in particulars they vary not As to what concerns our selves (g) Licitis voluptatibus abstinere ad consilium continentiae attinet Idem ibid. art 3. p. 67. Consilia vero ea rescindunt quae etsi licita sint nec Charitati prorsus inimica tamen non nulla sunt ad culmen progredientibus obstacula l. 7. q. 5. art 1. p. 242. to abstain from our lawful pleasures even when they may be an impediment to holiness is but advice we need not follow it Also to avoid worldly cares to be content with Food and Raiment not to be eager after superfluities not to be too solicitous for the body not to affect dignities are but matter of Counsel by their common doctrine in Jo. Sanc. disp 7. n. 10. As for the concerns of God (h) Ex praecepto colendi Deum homo tenetur duntaxat cultam externum ei exhibere S. Joseph Sum. de 1. praecept art 5. Attentio ad Deum non est necessaria this is commonly asserted even when it is acknowledged that all inward worship is included in it sub hac autem attentione ad Deum ineluditur omnis interior reverentia cultus omnis oratio petitio ut eleganter describit Gregorius 10. in c. Decret de immunitat Eccl. in 6. Suarez tom 3. disp 88. Sect. 3. p. 1146. Solus exterior cultus cadit sub hoc praecepto sola missa communiter est in praecepto Utrum autem audiatur missa vel non sub praecepto non cadit Cajetan Sum. v. fest no inward worship in publick is under command nor any outward but the Mass and for the hearing of that no divine precept No more are we obliged to worship in private (i) Meditatio Scripturarum perfectionis instrumentum Soto ibid. Meditation is reckoned among Counsels of perfection (k) Uldericus Sum. confess Pisan alij in Sylvest v. orat n. 8. supra Vocal prayer is not enjoyned by God and so all publick prayer in Christian Families and Assemblies are under no divine injunction Mental prayer may be a duty (l) Supra when it is our duty to Love God but when that will be is not (m) De praecepto diligendi Deum aliorum nempe fidei spei non satis certo constat quando obligent quando violentur Fill. tr 22. n. 297. well known So mental prayer will be a duty no body well knows when But this is a Jesuite who minces the matter too precisely In the judgment of Aquinas (n) Ut orent mentaliter solum sub consilio ut tenet D. Thom. 2. â— q. 32. communiter Doctores Jo. Sanc. ibid. Oratio mentalis in qua omnes actus interni religionis comprehenduntur Suar. de Orat. l. 2. c. 7. n. 10. and the generality of their Doctors mental prayer is under Counsel only And it is the more considerable because they tell us that in mental prayer all the internal acts of Religion are comprehended so that hereby the very soul of Religion is dismissed as a thing of no necessity among Roman Catholicks And since in all worship publick or private they will have spiritual attention and devotion to be but matter of Counsel without which all that they call Worship is but a Cipher or a blot rather they leave no worship of God at all necessary Cardinal Tolet gravely distinguisheth (o) Adverte festum posse sanctificari posse bene sanctificari Ad sanctificandum duâ— sunt necessaria id est sacrum audire abstinere ab opere servili prohibito l. 4. c. 24. p. 685. ad bene autem santificandum ultra hoc aliud est necessarium puta ut qui est in mortali tunc conteratur ad Dominum converti studeat qui vero est in gratia divinae vacet contemplationi bonis operibus uterque autem a novo peccato abstineat Adverte tamen quod homo tenetur sub mortali ad sanctificandum festum sed non tenetur sub mortali ad bene sanctificandum Ita solum obligor ad illa duo in festo praestanda non ad sinem quamvis consilium sit optimum omnia ista exequi in die festo vid. Soto Navar Cajetan qui nobiscum sentiunt ibid. p. 687. of a SANCTIFYING the Lords day and all other holy days for which presence at Mass and abstaining from
extremae necessitatis proximi quantumvis divitiae superfluant non tantum naturae sed statui etiam congruae sustentationi Gabriel Alexander Major Gerson reputant probabilem Antoninus Conradus Durandus Durandus asserit se non audere dicere esse aliud tempuâ— praecepti extra extremam necessitatem ne â—ot divites condemnet Idem ibid. n. 11. Jo. Medina in Sa. v. Elecmosyn only when it is apparent they will dye for want of necessaries if we relieve them not Now such a case rarely happens and a man may never meet with one in such extremity all his life but if he do yet he may be excused for want of evidence that his necessity is so great he need not take the party's word for it no not though in publick places there seem to be also clear signs of it he need not take the word of any other no not the judgment of his parish Priest or Confessor though upon their opinion he may safely venture upon acts of wickedness unless they can assure him thereof as eye witnesses (*) Bonacin 1. praecept d. 3. q. 4. p. 6. n. 3. or if he be morally certain of the extremity yet if there be a probability that any other will relieve the person ready to starve he may leave him to the mercy of others without doing any thing himself towards his relief for that is another limitation (e) Extreme egere dicitur non solum qui jam animam agit vel spirat sed etiam cum indicia probabilia apparent eo deventurum nisi ei subveniatur non se offert nec expectatur probabiliter alius qui ei subveniat juxta S. Thom. declarat Cajetan Idem cap. 24. n. 5. which they add in the case For example if he thought it likely that a Protestant would relieve the perishing party a Papist by their doctrine of good works might reserve his Money and Charity for another world nor would it be necessary to exercise one act thereof while he lives Or amongst themselves while each one expects that another may do it the Poor may perish and all that might relieve them are excused Besides in this case they conclude it lawful for the person in extremity to (f) Soto de just jur l. 4. q. 7. art 1. Licet alienum arripere sine peccato in extrema necessitate Sotus Cajetan Navar Adrian Armilla Covarruvius Et in urgenti Sylvest Angelus in Vasq ibid. dub 7. n. 28. in gravi licitum esse Sylvest Medina Angel Navar. Pet. Navarra Malderus plures alij apud Dian. p. 2. tr 3. Res 29. Bannes in 2. 2. q. 66. art 7. Steal either secretly or openly from those that have enough so that acts of Charity will not be necessary among them but when Theft is Lawful and no man need to relieve the Indigent with any thing he hath till they may justly take it from him But if it were possible in these cases whereto they confine it to find any place for the necessity of this duty yet one thing more added by their prime Doctors dashes all for they teach that it is not required to relieve the Necessitous (g) Adrian 4. de restit Navar. cap. 17. n. 61. cap. 24. n. 6. In quibus tamen duobus non est de praecepto subvenire donando sed satis est subvenire commodando vel mutuando Vid. Bellarm. de bon operibus l. 3. c. 8. haec doctrina vera non solum a S. Thom sed etiam ab aliis Theologis communiter tradi soleat Vid. plures in Vasq ibid. dub 6. n. 50. by giving them any thing but it is sufficient to Let or Sell or Lend to them Navar concludes it lawful (h) Licet eos emero illis emptioni suae consentire c. 23. n. 75. quia pater tempore famis extremae fi ium vendere potest tum quia nemo tenetur ad gratis subveniendum egenti etiam extreme modo commodando vel mutuando satis ei succurrat ibid. to buy persons in extream Necessity and lawful for them to consent to it his reasons among others are because a Father in time of extream Hunger may sell his Son also because no man is bound to relieve one though in extreme Necessity gratis if he can do it sufficiently by loan exchange c. So that if a man were in such extremity for want of Food that he might sell his Son to get it for the saving of his Life yet no Christian in that case were bound to give him relief freely by their doctrine it would suffice to let him have Money or Meat by the sale of his Child We cannot expect they will ever find it a duty To give to the Indigent if not in such circumstances and 't is a plain case where there is no obligation to give there 's no necessity to give Alms. But if they did make it necessary to give Alms yet is it not needful by their doctrine to do it so as it will be a good work or so to Fast or Pray or do any other act which have any goodness in them or pretend to it so good works will by their principles be still unnecessary For that any work may be good it must be from a right principle and for a good end but both these they make needless As to the former there 's no necessity as they teach to act out of (*) Alexander Alensis Petr. Lombard Aquinas Angelus Sylvester Canus Soto Jac. de Graffiis c. supra love to God for though this be the intention of God and the design of the Law in all good acts as they acknowledge from that Tim. 5. Rom. 13. yet they have a maxim generally received (i) Ex D. Thom. graviorum autorum sententia ad finem legislatoris minime teneamur sed ad media c. Canus Relect de paenit part 4. Soto de nat gr supra the intention of the command is not commanded herein they follow Aquinas and hence they conclude that (k) Modus talis charitatis non cadit sub praecepro c. Soto de just jur lib. 2. q. 3. art 10. such a mode of acting out of love to God is not required in any command of the divine Law but the whole and every part of it may be fulfilled sin avoyded if (*) Hinc ergo patet adimplentem praeceptum per actum ex aliqua circumstantia malum satisfacere praecepto etiamsi non adimpleat Modum aut etiam sinem a legislatore intentum Bonacin Tom. 2. disp 1. q. 1. punct 9. that which is required be done though not out of Love to God at all And particularly Soto takes much pains to argue us out of the love of God in all our actings and to prove that it is not necessary And all generally conclude that it is not needful in any acts of Piety Mercy or Charity required on their days for worship since there
opinio asserit peccatum etiam mortale in Die festo commissum non habere ex illa temporis circumstantia specialâ—m malitiam quae in confessione necessario operienda sit illam docent Cajetan Corduba Soto Victoria Almayn Sylvester Armilla Tabiena Angl. Navar. Covarruvias Gutier pro hac etiam sententia potest referri D. Thomas in 4. dist 32. art 5. q. 1. Suarez l. 2. de festis cap. 18. n. 3. vid. Bonacin Tom. 2. disp 5. p. 274. nor by any wickedness whatsoever is holy time prophaned but only by those opposite thereto viz. not hearing Mass and bodily labours So that the days may be sanctified well enough according to the holiness of that Church if after an irreligious presence at Mass for half an hour the precept for which may be satisfied without minding God or abstaining from wickedness while they are at it the rest thereof be spent in beastly Drunkenness or Gluttony in Perjuries Blasphemies or Cursing God or Man in Murders Whoring Sodomy or Bestiality or the most enormous debauches And though they are not bound as they teach to be at the pains of one good act of mind or heart in serving God at the only time set apart for his Service Scotus is almost worried by the Herd of their Divines (x) Scotus sentire videtur hoc nos praecepto juberi diebus festis bonum habere mentis actum circa Deum Soto de just jur l. 2. q. 4. art 4. p. 51. for seeming to think that a good act of mind towards God was injoyned on these days yet they may spend their bodys and toyl themselves more in the service of their lusts without prophaning them than in servile works The reason why they hold that no excess of wickness does prophane these days is (y) Nec valet dicere inter ista servilia computari peccatum quia hoc falsum est Sylv. Sum. v. Dominic n. 8. nisi esset opus servile in festis prohibitum quale non est peccatum juxta S. Thomam in 3. sent dist 37. art 5. q. 2. Navar. c. 6. n. 10. probatur a Cajetano caeteris quia opus peccati ut sic non est servile Suar. ibid n. 6. because wicked acts are not servile works It seems slavery to Sathan and the service of the vilest lusts is not servile whatsoever Christ or the Apostle thought thereof John 8. 34. Rom. 6. 16. that is consistent enough with the liberty and honour of such Christians as they are However hereby it is manifest that their Religious observation of all holy times and so all the Religiousness which that Church requires of her Catholicks is consistent with the lewdest acts of ungodliness and debauchery In fine God can have no honour from men nor they salvation from him without Religion this cannot be kept up in the world without the solemn exercises of it these cannot or will not be performed without time for that end therefore hath the Lord appointed time to be set apart for these purposes the Church of Rome hath reduced all religious Exercises at the times appointed by God or themselves to the peoples hearing of Mass and there will not have the precept oblige them to any real Religiousness not so much as to a thought of God or any thing Divine yea or the forbearance of wicked thoughts and acts while they are at Mass Thus far is Religion upon which the interest of God and Man so much depends sunk among them And it must of necessity sink all but the shadow or froth in any part of the world where these principles prevail But though they declare them not obliged to serve God any better at this or at any other time yet they maintain for them as much liberty to serve the Devil and their Lusts on these Holy times as any other Let all concerned judge of the Roman Religion and Holiness hereby if there were nothing else by which the measures thereof could be taken this would suffice Sect. 6. In the next place in reference to Hereticks to go no further for that is far enough since in their Charity the far greatest part of Christians are no better all Relatives are discharged of their respective dutys injoyned them by the Laws of God or Man Their Decretall the Law of their Church which presumes to over-rule all other Law Natural Divine or Civil deprives Hereticks immediatly of all (a) Ipso jure privatos esse haereticos omni debito fidelitatis Dominij obligationis obsequij quo illis quicunque tenebantur astricti Decretal Gregor 9. l. 5. c. ult de haeret due fidelity right duty observance which any whosoever do owe them (b) Amittunt omnia quae juris civilis sunt Graff l. 2. c. 11. n. 12. privantur jâ—…e Dominij naturalis oeconomici civilis vid. Ovandus in 4. dist 13. p. 347. They lose all which they have by civil right (c) Eorum vassalli absoluti sunt a debito fidelitatis totius obsequij idem de vassallis Dominorum qui contra haereticos sunt negligentes Sylvest v. haereses 1. n. 14. Angelus v. haeret n. 15. Subjects owe no Allegeance or duty at all to Princes or Magistrates (d) Perdunt patriam potestatem quia non habent filios in potestate Graff ibid. Fillj haereticorum ipso facto quo sententiatum est contra eorum parentes de haeresi efficiuntur sâ—i juris effecti intelliguntur a Die commissi criminis Angel ibid. n. 10. Sylvest ibid. Children owe no duty to their Parents they have by their Law no power over them and this from the first day of their Heresie (e) Viro debitum reddere non tenetur Simanca Instit Cathol c. 45. n. 27. Wives owe not conjugal duty to their Husbands and if (f) Uxoreâ— scienter cum haereticis contrahentis perdunt ipso facto dotem Sylvest ibid. Angelus ibid. n. 11. they knew they were not Papists when contracted they lose their Dowry (g) Et quicunque alij aliqua obligatione adstricti ut famuli liberti hujusmodi ipso facto liberantur Ut dicitur notatur in c. fi eo ti Angelus ibid. n. 15. Sylvest ibid. Servants are freed from all Fidelity to and observance of their Masters (h) Omnes haereticos obligatos ex juramento fidelitate obsequij pactione vel promissione liberari ita habetur c. ultimo de Haeret. Propterea si aliquis promisisset haereticis solvere sub paena vel juramento certo Die non tenetur ut notat Glossa ibid. Ego teneo quod eo ipso quod est manifestum in haeresin incidisse tales absoluti sunt quantumcunque sententia non feratur contra eos Angel ibid. n. 15. Sylvest ibid. n. 14. Armilla v. haeres n. 11. Ovandus in 4. dist 13. propos 30. p. 348. Yea Debtors are freed from paying what they owe to Hereticks though bound thereto either by Penalty or Oath They hereby oblige their
Followers to make nothing of such dutys without the observance of which Man-kind would become worse than Bruits But this may seem a smaller matter to them they go higher and allow any one to kill a Heretick as though Murder were no sin (i) Possunt etiam impune occidi Facit Gloss sing in Capital faelic c. Graff l. 2. c. 11. n. 12. they may be killed with impunity says de Graffiis and proves it out of their Church Laws Pope (k) Non enim eos homicidas arbitramur quos adversus excommunicatos zelo matris Catholicae Ecclesiae ardentes aliquos eorum trucidasse contigerit Refert ex Ivo laudat Baronius an 1089. n. 11. Omnis haereticus sive occultus sive manifestus est ipso jure excommunicatus Rosel v. haeret n. 14. Quoting their Law for it Vrban 2. declared that they are not guilty of Murder who kill any that are Excommunicate Now all Hereticks are Excommunicate by the Council of Lateran under Innocent the third and the Sentence which lyes dormant there is rouzed once a year The Pope in person denouncing it in a solemn manner and very gravely with a Peacock-tail on either side his head We in England particularly are under Excommunication to this day and Cardinal Barbarin thought fit not long since to give special notice of it in a Letter to some of the Irish They forget not how obnoxious we are and we may remember how much we are obliged by them that any of us are suffered to live when they may kill us without Murder Sect. 7. But we may the better bear with them in this because they seem not very tender of killing one another A man is not to be punished who kills his Wife taken in Adultery and the Adulterer together with her (l) Pet. a. S. Joseph de 5. praecepto art 6. p. 258. 259. He may Kill his own Daughter in like case or his Sister yea or his own Mother if his Father give order for it and he may do it as safely though these his Female Relatives be quick with child For the Child in the Womb say they being the same morally with the Mother he that may kill the Mother may kill the Child too Thus a private person may be judge in his own cause and proceed to mortal execution without Trial and sacrifice the guilty and innocent both at once to his own or anothers passion and destroy together the Body and Soul of his nearest Relations and all this with impunity They deliver it for certain that a mother in danger may lawfully use a Medicine which tends directly to her cure though it be probable that it will make her miscarry (m) Videtur etiam satis certum c. Idem ibid. art 2. p. 218. vid. Corduba Pet. Navar. Arragon Lopez in Fill. tr 29. n. 104. And because she may take such a course to secure her life or recover her health they conclude it lawful to do this to preserve her state or reputation (n) Liceret etiam procurare abortum nondum animatum cum ad famam statum conservandum opus erit Basil de Leon de matrim l. 10. c. 13. n. 2. Liceret etiam faeminae nuptae aut virgini fornicanti idem efficere quando nullo alio quaesito medio sibi consulere possint ne crimine detecto famae vitaeque jacturam facerent Pet. Navar. l. 2. de Restit c. 3. diff 2. n. 130. So that if a Maid or married Woman have prostituted her self to anothers lust shee may procure abortion when otherwise the Crime might be discovered and her life or credit in hazard Thus neither Families nor Parishes nor Monasteries need be pester'd with natural children how many soever be got the shame of their birth and the pain too may be prevented and the trouble and expence of their education avoided by a receipt approved by the Roman Doctors if it be but taken in time As for the censures of their Church in this case or worse there 's no fear for even (o) Secundum Sylvestrum Monialis solicitans aborsum non est excommunicata quia non injuriam sibi sed proli facit Lopez cap. 64. p. 322. vid. Naldâ—m in Bonacin de restit d. 2. q. ult p. 7. n. 6. a Nun got with Child may procure abortion and not be Excommunicate so much more favourable is New-Rome to her Vestals than the old was though their crimes be doubled Any who are so disposed have incouragement enough to venture upon both For as to the murder they are secured from the Laws of God by this Doctrine which makes it no sin from the Laws of the Church by her natural indulgence and may be from those of the state by their own private conduct And as to the Whoredom they may be quitted upon as easie terms as they would wish For the the Priest if he get the child is impowered to absolve the Mother and he need not be so strict as to injoyn for penance the avoiding of the sin Yet for all this they seem so tender which may amuse us of unborn Infants in other cases thus they will have (p) Aliqui affirmant non tantum id licere sed â—tiam matrem teneri talem sectionem procurare ferre ne illius infans sine Baptismointereat Pet. a S. Joseph ibid. p. 220. it lawful to cutt up the Mother quick and she obliged to suffer yea procure it that the child in her Womh may not perish un-baptized Thus their Doctrine will have them more regard the Reputation of a Whore than the life of an honest VVoman yea the child may perish without regard of its wanting Baptism when the credit of a Strumpet is concerned but a chast VVoman must be killed in the other case that the Infant in her VVomb may have it Yet one would think the issue of VVhoredomin as much danger for want of Baptism as the fruit of lawful Matrimony They teach further that a man may kill another either to secure his own person or his Goods or his Reputation In defence of his person they hold it lawful to slay any one (q) Bonacin ibid. punct 8. n. 4. ubi Sylvester Julius Clarus alij communiter a Servant may kill his Master assaulting him unjustly or a Monk his Abbot or a Subject his Prince or a Child his own Father This is their common Doctrine and thereby there is warranty for it not only to secure ones life but to avoid a wound or a blow (r) Si non â—ossum effugere quiu me percuâ—ias nisi te interficiam licite te interficio Angel Sum. v. defens n. 4. ibi Bartolus Florianus Navar. cap. 15. n. 4. Lopez part 1. c. 62. Pet. a S. Joseph ibid. p. 221. Bonacin ibid. n. 3. alij communiter Any one may do this at any time (s) Angel Sum. v. homicid 3. n. 2. Sylvest v. homicid 1. n. 13. Graff l. 2. c. 64. n.