Pope money and this done through his Indulgence there may be no need to do any more The Conclusion BY the Premises it is manifest that Popery by its practical principles is destructive to Christanity and the souls of men As to Christianity whether we consider it in general as Religion or in its specialties as the best Religion it is both ways by the Popish-doctrine ruined This plucks up the Fundamentals of it and dissolves the whole structure and burys and confounds both the necessary materials and the peculiar excellencies thereof in its rubbish There can be no Religion in reality without real worship this being essential to it yet their doctrine declares it needless either for Clergy or People to be real worshippers of God being so far from ingaging them to be reverent or devout or sincere or affectionate towards God in Religious addresses that it will not have them obliged so much as actually to mind God when they pretend to worship him There needs not so much as one act of true and real worship to make them as Religious and as much Christians as is necessary by their Divinity So that Christianity as they form it is a Religion regardless of God even when if ever he should be most observed and honoured and thereby sunk lower then Heathenism and the notions of natural Religion retained by Infidels Further it discharges those acts and dutys of Christianity which are necessary and essential to it and allowes and incourages all that it forbids and condemns even what is most repugnant to and inconsistent with it It makes all Christian acts and dutys needless and all wickedness opposite thereto safe and practicable without fear of condemnation and there needs no more to ruine the Religion of Christ A great part of those dutys are by this doctrine mere matter of Counsel and thereby they are made no dutys all obligation to perform them being in that notion quite dissolved The remnant all conscience of which is not swallowed up in Counsels which they cannot but acknowledge to be dutys yet they will have them to be so but sometimes and that very rarely and when that is they cannot tell it is not certainly known when and the observance thereof must be correspondent no body knows certainly when Or if they guess at the time and point some out as probable yet when the time comes the acts though the life of Christianity consists therein and the salvation of the persons depends thereon need not to be done something else will serve instead thereof some natural act or faint wish or false conceit something or other though neither truly Christian nor Virtuous with the Sacrament at least will excuse them from all other Christian acts It is not the Accessaries of Religion only that they make thus bold with but thus they handle the very vitals of Christianity and make them unnecessary for Christians The very acts of Faith and Hope and Love yea Repentance it self and all the rest with these are thus made needless and they may be true Christians at their rate and saved in their conceit without ever exerting in a whole life so little as one act of grace or Christian vertue The world never saw Christianity into what hands soever it fell more clearly stript not only of its lustre and ornament but of its life and being If this suffice not to make an end of all Religion truly Christian they not only dismiss as more than needs what the doctrine of the Gospel makes most necessary but advance and incourage what is most opposite to it not only ignorance unbelief disaffection to Christ impenitency but therewith all disobedience unto the Gospel Instead of the holy rules thereof they have formed a doctrine of licentious Maxims which give security to the practice of any wickedness and take away when they had left no other restraint the fears of Hell from those who live and dye in damning sins Whatever it is that Christ forbids it is with them either no sin or not dangerous or the worst of all by vertue of some devices of their own not damning So that they may venture upon any wickedness freely and persist therein securely till death and yet by some evasions which they tell them of escape the wrath to come whatever Christ say to the contrary without either the fruits or acts of Repentance There are many sins and amongst them horrid and enormous crimes condemned by the Law of God and natural light and such as the practice of them is reproachful to the Christian name which yet with them pass for no sins and they are furnished with expedients to make any other so too when they see occasion and in these they will discern no shadow of danger There is a world of wickedness which by their doctrine is Venial abundance more than enough utterly to deface Christianity and to make any who takes but part of the liberty given by their Divines to look more like an Athiest or a Bruit a person of no Religion Conscience or Honesty than a true Christian They can gratifie any vicious disposition which way soever it leads with impiety and debauches enow to fill up a whole life and yet if he will be satisfied with any thing but the highest degrees of wickedness promise him security If he could swallow ten millions of their Venials every minute at a gulp they would not by their divinity indanger him though one that will follow the rules of Christ must choose death rather than venture upon some one of them There is with them no danger in thus sinning though the Christian doctrine never discovered any thing else in sin Or if their Catholicks will be outragiously wicked and cannot be satisfied with less than the practice of the most mortal crimes they will not disoblige them the party must be kept up though their souls sink they shall have their liberty upon easie terms deadly sins shall be as free for them and in a manner as safe as their harmless Venials That which makes Venial faults seem less dangerous than mortal is because they will not damne a man though he never repent of them but even herein they have made venial and mortal alike safe for by their doctrine he may he live in all sorts of deadly wickedness die therein without any act of true Repentance and yet escape damnation They commend to them several evasions to secure impenitent Sinners how damnable soever their neglects or practices have been to the last But that of the Trent Council must not be doubted of attrition which they confess alone to be no sufficient no saving Repentance with the Sacrament of confession will pass any Sinner into a saving state This one device of their own will serve instead of all that Christ hath prescribed if this be observed though they live and die in the neglect of all Christian vertues and in the practice of all wickedness which Christ condemns they need not fear this
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 certain as they would have a decree of the Council of Trent accounted that though sinners neglect the great Duties and Acts of Christians and live in any wickedness opposite to the rule of Christ yet the Church hath a device to save them and by it they may be sure to escape Hell without true Repentance What is this but to declare that the most damnable neglects and practices shall never damn them though they never repent thereof the Church hath a trick to secure them notwithstanding What is this but to proclaim that the Lawes of God and the rules of the Gospel are unnecessary impositions without the observance whereof Salvation may be had The knowledge of Christ explicite faith in him actual love of him which comprize all the rest as they teach are not necessary as means Salvation may be had without them and as for a necessity hereof by vertue of any Precept that is not considerable but in reference to the danger of not observing the precept and there 's no danger in this though the neglect hereof were in their account a mortal sin no more than in Venials or no sins at all if it will not damn those who never truly repent of it So that plainly by excusing sinners from Repentance they make all sins safe and all duties needless and give men assurance that they may live and dye impenitently in the neglect of all even the most important duties and in the practice of any the worst wickedness and yet be saved There never was any Heresie broached in the World more monstrous and pernicious than this which the Council of Trent hath brought forth it hath all the damnable wickedness both as to judgment and practice that ever was or can be on Earth in the bowels of it It promotes the Birth the Growth the continuance thereof for it promiseth safety to impenitency therein yea Salvation too by a knack of a very easie use and new invention It hath in it the venome of all damning opinions practices and neglects for that which makes them all deadly is impenitency not would they without this be finally and unavoydably destructive But this would have impenitency it self swallowed CHAP. VI. Their Doctrine leaves no necessity of Holiness of life and the exercise of Christian Vertues Sect. 1. HOliness of life is needless by the Popish Doctrine though the Lord hath made this every way necessary both as a duty which he indispensably requires and as a means without which he ordinarily will save no man it is declared necessary both wayes at once Heb. 12. 14. The Papists indeed boast much of it and seem sometimes to lay great stress on it as if they would have it to be a character of the true Church concluding theirs is the only true Church because there is no Holiness to be found in the World but amongst them only Thus they pretend it to be of greatest consequence but this is but to serve another turn the design is not for Holiness of life for their Doctors count that more than needs And really they are extream good Husbands here and make a little Holiness go a great way for it is enough to denominate the Universal Church holy if there be but one holy person in it so Costerus (a) Tametsi ejus plurima membra sint emortua impia non amittit tamen Sancti nomen quamdiu vel unus pietatem ex animo colens retinet sanctitatem Enchirid. l. 3. c. 8. Possibile est quod tota fides remaneret in uno solo verum esset dicere quod fides non deficit in ecclesia Abbas in Sylvest v. Concil n. 3. How many soever of its Members be dead and impious so long as there is any one man that retains Holiness the Church must be called holy And then to make this one man holy one act of vertue is enough and that a very slender one too for saith Bannes (b) Quilibet actus charitatis quantumlibet remissus sufficit ad implendum omnia praecepta in 2. 2ae q. 44. a 5. Any one act of Charity how weak soever it be is enough to fulfil all the commandements of God Now he is doubtless a holy man who fulfils all those Commandements Further this one act he need but do once and that not all his life he may defer it till he dye if he have no mind to trouble himself with it in any part of his life before as we have already shewed Yea and he may be excused from it when he is a dying too as well as whilest he lives if he can but get a Priest to absolve him and (c) Vid. above 40 Doctors for this in Jo. Sanc. disp 44. n. 34. Sacramenta Baptismi absolutionis posse conferri etiam ijs qui in periculo vitae sunt licet ipsi vi morbi oppressi non habeant usum rationis aut sensuum modo constét eos antea desiderasse ejusmodi Sacramenta Bellarm. de effect Sacrament l. 2. c. 8. p. 121. Actus charitatis semper requiritur ad justificationem seclusis tamen Sacramentis Sacramenta autem in non ponente obicem eundem habent effectum quem haberet charitas contritio sine Sacramento Canus Relect de paen t. pars 3. p. 844. Thus though an act of charity or repentance be requisite alwayes where the Sacraments cannot be had yet the Sacraments in him that gives no obstruction as he does not who has neither the use of sense or reason have the same effect that love to God or Repentance would have without the Sacrament i. e. the Sacrament will justifie and save them who have no act of love to God or true Repentance the Priest must absolve him if the dying man give but any sign which may be interpreted a desire of it And their Sacrament he must have and be absolved absolutely when speechless and senseless if any can but witness that he desired Confession Antonin 3. part tit 10. c. 2. Sylvest v confess 3. n. 16. Paludan dist 21. q. 2. a. 2. Concl. 2. Yea if he did not desire it nor ever give any sign of Repentance he may be conditionally absolved Rituale Pauli 5. And though he have lived wickedly without restraint all his days if at last gasp he be attrite and have but though it never appear the vertue of Judas â—only hoping better i. e. presuming more than he did by vertue of such absolution he will be as certainly saved as other good Catholicks though the other unfortunate wretch for want of a Priest as vertuous as himself to absolve and give him hope was unhappily damned See here a most compendious way to be holy who can imagine any other but that such principles as these make holiness of life extreamly needful But more particularly we may discover how necessary they judge it by what they determine concerning the necessity of exercising Christian vertues and the forsaking of sin There is no need of
precept But are we bound to love our Brother when there is necessity No not when he is in such necessity as is extream and consequently never for though it be requisite that we help him in that condition yet we sin not if we do not help him out of Christian love it is enough to avoid sin if we relieve him out of natural affection Thus Navarre (b) Putamus non peccaturum eum qui hunc amorem charitativum non conciperet ergâ— eum qui eam pateretur extremam necessitatem vitae corporeae si modo alio amore naturaâ— inferiore diâ—ino ei opitularetur Navar. cap. 14. n. 9. Lopez cap. 53. p. 274. And this holds not only in the external necessities of others but also in those that are spiritual only he saith that it very rarely falls out that one can relieve spiritual necessities without this Christian love but he tells us also (c) Cap. 24. n. 9. Raro tamen ejusmodi necessitatem patitur Christianus quum pâ— contritionem absque alia ope salvari possit That a Christian is rarely in such necessity So that though it cannot be done without Christian love but very seldome that will not make such love a duty at any time because the external act needs not be done but seldome Yea if the external act also whereby we should relieve the Soul of our Brother be neglected it 's with them no great matter For as Cajetane determines (d) Pusillanimitas quando retrahit ex alijs utilibus proximo praecipue saluti animâ—rum licet veniale sit grave tamen est Sum. v. pusillan p. 485. That weakness of mind which witholds us from those things which are profitable to our Neighbour especially for the Salvation of Souls though it be grievous it is but a venial fault In short what ever be the circumstances of our Brother yet we may be excused from loving him indeed if we do but think we do it For Navarre (*) Lopez cap. 53. p. 275. Satisfacit praecepto de diligendo proximum qui extâ—… statum gratiae putans se verisimiliter in eo statu gratiae esse and others tell us that he who honestly thinks himself to be in the state of grace when he is not may satisfie this command for Christian love by some other kind of affection so that it is enough to think that we have this love when we have it not and this is confirmed by a Reason (e) Videtur nobis non peccare neve il'um qui bona side credens se esse in statu gratiae cum tamen non sit adimplet praeceptum de diligendo Deum ex charitate quando ad id est obligatus ita a fortiori satisfacere videtur praecepto de diligendo proximo ex charitate qui extra statum gratiae illud implet putans verisimiliter se in co esse Navar. ibid. a fortiori because it is so in our obligation to love God Thus one dangerous errour is grounded upon another and by such arts we are discharged from all Christian affection to God or Men. But we need not stay longer here All necessity of this love they quite take away by making it needless to love God the connexion between these being indissoluble by their own account (f) Amor supernaturalis divinus seu charitativus vel charitas infusa qua proximum amamus est ejusdem generis naturae cujus est amor Dei charitativus seu charitas secundum S. Thom. Nam licet objectum materiale amoris charitativi proximi sit idem proximus objectum tamen formale sive ratio vel causa amoris est ipsa divina infinita bonitas quae nihil aliud est quam ipse Deus ut idem S. Thom. explicatus ibi a Cajetano Idem ibid. n. 6. Charitas est dilectio qua diligitur Deus propter se proximus propter Deum vel in Deo Pet. Lombard dist 27. Dilectio proximi nihil aliud est quam quidam Dei amor Soto de Just l. 7. q. 5. a. 1. p. 242. vid. Suar. tom 3. disp 81. Sect. 8. p. 1078. If any will not rely upon consequences Cajetan tells them (1) Catherin annot adv Cajet p. 268. that the command to love our Neighbour as our self obliges not to a love of charity i. e. to that special love which was alwayes thought till the Roman Doctors taught otherwise to be the great duty required of all Christians by the Gospel By the Doctrine of Aquinas (2) 2. 2. q. 15. a 8. Quodl 4. art 24. ad 1. The precept requires no special act of love to our Brethren no formal or (3) Suar. de Charitate disp 5. Sect. 4. n. 4. Jo. Sanc. disp 1. n. 21. internal act at all nor any exterior that will signifie more than the want of hatred This is the common Doctrine amongst his devoutest followers the Dominicans (4) Vid. Acacium de Velasco in Guinen p. 139. Others express it thus (5) Vid Vasquez in 3. tom 3. q. 90. art 1. dub 40. dilectionis proximi ex cbaritate cujus praecepti affirmativi ego nullum tempus video Satis est nihil contra ipsum facere vid. Jo. Sanc. disp 1. n. 21. There is no affirmative precept for love to our Neighbour no time for it it is enough that we do nothing against him Thus so great a part of the whole sum of the Law and the Prophets and all the rules of the Gospel leading us to Brotherly love and the special expressions of it are snapt off short and we reach all that they oblige us to do by doing nothing we love them well enough though we neither will nor do them good if only we do them no mischief or do no more for them than may be done without inward affection or any Christian Charity Sect. 6. It would be tedious to pursue this in all particular vertues The generals which they acknowledge will serve for the rest They confess (g) Cognitio apprehensiva praeexigitur quidem ad fidem Bellarm. that knowledge must go before faith and that faith is (h) Fides est fundamentum spei charitatis Idem Fides generat spem spes charitatem Aquinas 1. 2. q. 65. art 4. the foundation of Charity and that charity or love to God which hath its rise and being from faith (i) Charitas est forma radix omnium virtutum Aquinas ibid. q. 62. art 4. is the form and root of all vertues They all agree in it nor is it only evident by their own confession but also by the nature of the things themselves that other vertues depend upon Knowledge Faith and Love for their being or exercise For example without love to God proceeding from faith there can be no delight in God nor desires to enjoy him Delight and desire are but love in several postures Desire is love in its motion and delight is love in its
good acts are no more than Counsels but only in the article of necessity And all acts that have more than moral goodness And all actings in a vertuous manner and from a good principle Exercise of vertue not necessary either in Worship or common conversation Not in those cases where if in any at all it would be needful A way they have for any man to turn whatever precept pinches him into a Counsel There is no danger nor any sin at all in rejecting the counsel of God No not when Conscience dictates that it is good to follow them No nor when God further calls thereto by inspirations or motions of his Spirit They may be neglected out of Contempt And with some abhorrence of them They may boast and glory in such neglects They may bind themselves by Oaths not to observe Gods Counsels Sect. 9. to page 181. No exercise of vertue necessary but only during the Pope's pleasure for if be should forbid vertue as he hath done already in diverse instances the Church would be bound to believe those vertues to be evils and so to avoid them Further their Doctrine incourages the continual practice of such wickedness as is inconsistent with all holiness of life reduced to three heads Sect. 10. to page 183. CHAP. VII MAny hainous crimes are vertues or necessary duties with them Their Blasphemies waved because insisted on by others Also a great part of their Idolatry Their Plea in excuse of this Crime from the distinction of terminative and transient worship removed by their own Doctrine formerly opened Sect. 1. to page 185. Their Idolatry as to Relicks These are to be Religiously worshipped though many of them be ridiculous and loathsome though many Thousands be confessed to be counterfeit and great and detestable impostures be therein acknowledged To worship false Relicks or the Devil upon a mistaken belief is meritorious What worshipful things miscarriages in the Mass furnish them with Sect. 2. to page 188. They give Divine worship to Relicks though they give it not the name They give both name and thing expresly to vast multitudes All which they count Relicks of Christare to have Christs honour Among these they reckon all thidgs that were near him or touched him on earth even the earth water stones c. Not only the things but persons that touched him thereby become his Relicks and are to have his worship The Virgin Mary expresly and Thousands more may have it by the same reason they will not absolutely except the Ass on which he rode Yea all the Relicks of such persons may have it For they commonly teach that the Relicks may have the same worship with the person whose they are The best of their Relicks impostures that which passes for the foreskin of Christ his Shirt Coat Blood the Crown of Thorns Launce Nails Cross and its Liquor Their Relicks numerous beyond account How they came to be so their own Authors tell us The Devil furnished their Church with some of them and crafty knaves with others Yet their whole Religion in a manner consists in worshipping such things as these as some of themselves tell us Sect. 3. to page 203. Perjury necessary by their Doctrine If a Prince swear solemnly not to prosecute his supposed heretical subjects unless he break his Oath he is in danger to be damned No faith to be kept with Hereticks Their Doctrine ruines all securities that Popish Princes or Subjects can give to Protestants These can with prudence trust to nothing but what will keep them out of the Papal reach Sect. 4. to page 205. Robhery and Murder as necessary a Duty To deprive Hereticks of Estate or life a meritorious act All Papists Princes or others are bound in Conscience by that which is most obliging in their Religion utterly to root out all they account Hereticks and to seize on all they have A decree of a general Council for it which incourages the execution with promises of the greatest rewards and enforces it with threatnings of most dreadful import They must not be counted Catholicks unless they do it It hath been effected or attempted in all Countreys where the Papists had power to do it or but thought that they had it The reason why they do it not in England and some other places is as themselves declare because they have not yet power enough Sect. 5. to page 210. Sorcery and Conjuration part of their Religion This manifested in their Sacramentals where by their own rules there is a tacit invocation of the Devil Their excuses here insufficient Even their mode of praying too like conjuring Sect. 6. to page 215. The chief act of their Religion is to destroy Christ by Sacrificing him daily in the Mass which they maintain they do truly and really Sect. 7. to page 220. CHAP. VIII THeir Doctrine tends to destroy holiness of life by incouraging the continual practice of all sort of wickedness under the notion of venials What hatred of God What acts of Infidelity and Idolatry What distrustful cares What irreligiousness in all Religious exercises What use of Witches Or dealing with the Devil VVhat irreverence towards God in adjuration Sect. 1. to page 213. What impious Swearing almost at every word In horrid terms Without offering to break off this ungodly custome Binding themselves by Oaths and threatning God that they will sin against him And never comply with his will in things which he commends to them as most excellent What fraudulent Oaths What Perjuries of all sorts both as to assertory and promissory Oaths not worse for being most frequent and customary Sect. 2. to page 221. What Blasphemies Out of levity passion or inconsiderateness Or from wicked custome and contempt of a mans own Salvation The more habitual and customary Blaspheming is the better Sect. 3. to page 223. What Prophaning of holy time Where it is manifest that little or nothing at all of Religion need be made Conscience of amongst them even at the only time set apart for the acts and exercises of it Sect. 4. to page 228. What irreverence in Children to Parents They may be ashamed of them And curse them as Parents may curse them again VVhat unaffectionateness They may desire the death of their Parents for some outward advantage Or by accusations procure their death VVhat disobedience in all things out of negligence or sensuality And in matters of greatest importance as to this life Or in matters which concern their Salvation Parents have no right to oblige their Daughters not to be VVhores Sect. 5. to page 231. VVhat Murder of Soul or Body As to acts inward and outward VVhat hatred VVhat outragious anger VVhat revenge Desires of the death not only of Enemies but nearest Relations because they are poor or not handsome may be innocent Actual killing them without deliberation is no fault when not fully deliberate when ordinarily many things may hinder it from being so is but little worse Sect. 6. to page 233. VVhat
Folio Exercitations on the Epistle to the Hebrews concerning the Priesthood of Christ wherein the Original Causes Nature Prefigurations and discharge of that holy Office are explained and vindicated The nature of the Covenant of the Redeemer with the call of the Lord Christ unto his Office are declared and the opinions of the Socinians about it are fully examined and their oppositions unto it refuted with a continuation of the exposition on the third fourth and fifth Chapters of the said Epistle to the Hebrews being the second Volumn by John Owen D. D. in Folio Î ÎΕΥΜΑΤΟΛΟΓΙΑ Or A Discourse concerning the Holy Spirit wherein an account is given of his Name Nature Personality Dispensation Operations and Effects his whole work in the old and new Creation is explained the Doctrine concerning it vindicated from Oppositions and Reproaches The nature also and necessity of Gospel-Holiness the difference between Grace and Morality or a spiritual Life unto God in Evangelical Obedience and a course of Moral Vertues are stated and declared by John Owen D. D. in Folio A discourse of the Nature Power Deceit and Prevalency of the Remainders of Indwelling-Sin in Believers together with the ways of its working and means of prevention by John Owen D. D. in Oct. The unreasonableness of Atheism made manifest in a discourse to a Person of Honour by Sir Charles Wolseley Baronet Third Impression The Reasonableness of Scripture-belief A discourse giving some account of those Rational Grounds upon which the Bible is received as the Word of God written by Sir Charles Wolsely Baronet Anti-Sozzo sive Sherlocismus Enervatus In Vindication of some Great Truths Opposed and Opposition to some Great Errors Maintained by Mr. William Sherlock Introduction THe danger of Popery in points of Faith hath been sufficiently discovered to the world by the Divines of the Reformation but their Doctrine which concerns Life and Practice hath not been so much insisted on And yet there is as much occasion for this for here the mischief is as great an unchristian heart and life being at least as damning as erronious belief and hereby the great Apostacy and degeneracy of the Papal Church is as apparent and herein they have proceeded with as much disregard of Christ and the souls of men Their design in this seems to have been not the promoting of Christs interest for that is manifestly prostituted but the securing and greatning of a Faction which under the profession of Christianity might be false to all its realities And their rule is the corrupt inclinations of depraved nature to which they have throughly conformed their practical Divinity which easeth it of the duties for which it hath an aversation how much soever enjoyned and clears its way to those sins to which it is disposed as though there were no need to avoid them This Rule serves their design with great advantage but souls are more endangered hereby and their principles become more pernitious because they are so taking Perswade a man that he may safely neglect the duties which he owes to God his own soul and others and may gratify the lusts he is addicted to and give him the maximes of Religion and the Authority and Conclusions of Divines and the Teachers whom he trusts for it and he will like that Religion because he loves his sin and is in danger to follow both though he perish for it eternally And indeed this is it which makes the condition of Papists deplorable for though the principles of their belief as it is Popish be mortally poysonous yet there might be some Antidote in the practicalls of Christianity retained and followed by those who are unavoidably ignorant of the danger of their more speculative errours and so some hopes of such but their Practical Doctrine being no less corrupted the remedy it self becomes poyson and their condition who freely let it down hopeless Whether their errours in matters of Faith be directly fundamental hath been with some of their Opposers a question but those who well view their practical Doctrine may discern that it strikes through the heart of Christianity casting off the vitalls of it as superfluities and cuts of those who will believe and follow it from the way of life not onely by encouraging them with security to live and die in all sorts of wickedness but also by obliging them to neglect as needless the greatest and most important concerns of Christians without which God cannot be honoured by us nor Salvation attained This will be apparent by observing what is determined in that Church by those who have the conduct of their lives and Consciences concerning the Worshipping of God Christian knowledge Love to God Faith in Christ Repentance from dead works and Holiness of life as to the Exercise of Christian Vertues the Abandoning of sin and the Practice of good works of all which in particular the following discourse gives an account CHAP. I. Real Worship of God not necessary in the Church of ROME THere is nothing wherein the Honour of God and the Happiness of men is more concerned than Divine Worship Religion provides for these great ends by obliging us to worship God this it doth indispensably and can do no less without abandoning it self for this is essential to it (a) Religio est Virtus per quam homines Dâ—o debitum cultum et reverentiam exhibent Tullius dicit 2. Rhet. quod religio est virtus quae superiori cuidam naturae quam divinam vocant cultum caeremoniamque affert Aquinas 2. 2. q. 81. Art 1. and gives it being And the truth and goodness of it depends as much thereon for no Religion is true and saving but that which obligeth to worship God really Now worship is not real unless mind and heart concur in it whatever it hath without this it wants (b) Nam spiritus interior adorationis qui est ipsa vita et anima adorationis exterioris apellatur quoque ipsa veritas adorationis Vasquez de Adorat l. 1. Disp 1. cap. 2 p. 18. its life and soul and is no more worship really than a picture is a man Hence Christ brands those who draw near to God with their lips without their hearts for hypocrites Matth. 15. 7 8. Mark 7. 6. Such as pretend to be what they are not and to do what really they do not who are but worshippers in shew and fiction no more so indeed than the Stage-Player is the Prince whose part he acts The Romanists seem to acknowledg all this and therefore ought not to deny but that it is as necessary that God should be really worshipped as it is needful that he should have any honour in the world or that there should be any true Religion amongst men or Salvation for them Yet notwithstanding their practical Doctrine makes it needless to worship God really That this may be fully and distinctly manifested let us observe First what they count requisite in Divine Service and in their Mass the former is
worthy of holier treatment than that now mentioned it will be the Eucharist for this they count more worthy than the rest and have it in such veneration as not only to worship Christ in it but to worship it even as Christ himself and therefore here if ever they will judge it requisite to shew themselves worshippers indeed Yet for all this what-ever worship of this Sacrament they count needful they conclude no true worship of Christ necessary no not so much as the least inward act of reverence devotion or honour for this is their common Doctrine (n) Praeter dispositionem gratiae habitualis nullam actualem requiri ex rigoroso praecepto ad dignam sumptionem bujus sacramenti it a ut illius omissio peccatum mortale sit In quo conveniunt omnes Theologi Et a fortiori patet ex eo quod supra diximus ad effectum hujus sacramenti nullam actualem dispositionem requiri Ibid. disp 66. Sect. 1. Those who seem to require some actual devotion yet count it but a venial fault to want it Alexander Antonin Sylvester Paludan Cajetan in Vasquez in 3. tom 3. disp 206. c. 1. Not only attention and devotion are accounted needless for Communicants but sobriety and the use of reason for they teach that not only young children and such as are half fools but also persons so frantick as it will be necessary to have them bound and those also who are possessed of the Devil and whom he has seized on for their enormous wickedness may partake of this Sacrament and have it duly administred to them and that even when they are blaspheming Jo. Sanc. disp 38. Imo licet arreptus quis sit a daemone ob mores depravatos quia viveret in lenocinio non minus talibus ministrare tenebitur parochus Eucharistiam n. 7. praeterea ministrare tenebitur parochus licet videat obsessum sive insanum blasphemantem n. 8. that besides the disposition of habitual Grace there is no precept so rigorous as to require any actual disposition for the worthy receiving of this Sacrament so as that the omission of it can be a mortal sin In this all their Divines agree so that any one may partake worthily of this Sacrament and be free of mortal guilt without any actual reverence or devotion any act of grace or holy affection while he is communicating This one Maxim wherein they all concur quite stifles the spirit of Christianity and bereaves it of its life and soul it leaves nothing that can honour or please Christ or be of any advantage to souls needful in any Christian duty For no good motion of mind or heart being needful in the celebrating of this Sacrament which requires it more they cannot imagine it necessary in any other duty of less consequence And the want hereof being but a venial fault there is no more necessity to have it than there is to avoid a venial sin which they make nothing of In this very case they hold that (o) Peccatum veniale actu concomitans sumptionem hujus sacramenti non impedit gratiae charitatis augmentum ita de Thom. Alensis Gabriel Adrian Soto Ledesma Victoria Corduba Concil Trident. sess 13. 7. Suar. ibid. disp 63. Sect. 3. a venial sin even in the act of communicating will not hinder the effect of the Sacrament Yea it may not be so much as a venial fault if the vagaries of the mind which exclude attention and reverence due to such a religious act (p) Excusabitur tamen homo ab hujusmodi culpa veniali si fortasse ex naturali tantum distractione hujusmodi attentionem omittat ibid. disp 66. Sect. 1. be natural But will it not be more than so slight a fault voluntarily to abandon every good motion in the celebrating of this Sacrament No to decline every good act of mind or heart and that voluntarily it can be no worse (q) Talis culpa scil voluntaria carentia actualis dispositionis non est mortalis secluso contemptu ex omnium sententia ibid. disp 63. Sect. 3. if it be without contempt it will be no mortal fault that also in the judgment of all their Divines But though there be not any good disposition in the soul towards Christ in partaking of his Supper yet is it not necessary that vile and wicked dispositions should be excluded No there is no more need of this than the other The mind and the heart may actually entertain such as are sinful without any more danger than it rejects those that are good It is but a slight fault (r) Dicendum videtur si peccatum veniale sit aliquando circumstantia ipsius actus communicandi peccatum esse veniale sic communicare v. g. si quis communicat propter ostentationem seu vanam gloriam vel certe si actu sit in ipso peccato veniali ut in vana aliqua cogitatione aut delectatione ea ratione accedat distractus sine debita attentione devotione ibid. disp 66. Sect. 1. Ostentation and vain-glory are here counted venial faults because they are directly opposite to the act of communicating and so is outward irreverence vain prating and gestures inconsistent with modesty while they are at the Sacrament for the same reason But other sins not so opposite to the act as studying a lye or revenge or detraction or uncleanness or any the like in venial degrees while they are communicating though the distraction there be voluntary and all holy fervour be thereby hindred are no faults at all in reference to the Sacrament Jo. Sanc. disp 23. alledging for it Scotus Richardus de St. Vict. Maior Adrian Margarita Casuum Soto Marcella Ledesma Vivaldus Coriolanus and divers others n. 20. 21. to communicate out of ostentation and vain glory and so to nourish pride while he should be feeding upon Christ and to design his own honour without any act of reverence for Christ he may let his thoughts run out upon vanity or entertain his soul with vain delights without the least motion of love or delight or desire for Christ without the least act of Faith in him and may be pleasing himself with sin in stead of grieving for it when he hath the greatest advantage to look upon him whom he hath pierced And all this he may do without any guilt that need be repented of or regarded This is all the worship and honour that it is needful their souls should give to Christ even in the Sacrament of his body and blood who will have others cursed to hell and burnt before-hand for not giving divine worship to a Wafer But this is not all their Church will be satisfied with greater indignity offered to Christ than this for they teach that those who communicate unworthily to such a degree as they count sacriledge and that so hainous as they question whether it be not as tolerable to cast that which they count their God to be devoured by dogs or throw
it into the dirt to be trampled on and (t) An hoc peccatum sit gravius homicidio aut adulterio vel omnibus peccatis contra naturam quidam enim Theologi ita existimant ut Gabriel Petr. Soto Ledesma Dominic Soto Suar. ibid. Sect. 2. many of them are positive that it is greater wickedness than murther or adultery or that uncleanness against nature which is most abominable (u) Dicendum est cum qui voluntarie suscipit sacramentum Eucharistiae etiamsi indigne sumat implere praeceptum communicandi etiamsi alias peccet mortaliter per sacrilegium indignae sumptionis Ita tenet in specie Corduba in genere Soto Covarruvius qui alios referunt ibid. disp 70. Sect. 3. do fully satisfy the precept of the Church for this Communion Thus Soto Corduba Covarruvius and others alledged by them And this is all derived from their St. Thomas that Maxim of his so generally received (x) Ratio autem sumitur ex principio generali quod tradit D. Thom. 1. 2. q. 101. art 9. quia lex praecipiens actum praecipit substantiam ejus non autem modum Ibid. vid. Bonacin and in him besides the principal of the society Azorius Valentia Suarez Sanchez Aquinas Sotus Navar Medina qui vero indigne sine devotione communicat tempore Paschatis satisfacit praecepto de leg d. 1. q. 1. p. 9. n. 2. 3. The Law commanding an act injoyns the substance of it but not the manner By which we must understand that the Church would have the thing done but regards not how they do it whether as Christians or as Atheists She is indifferent as to devotion or sacriledge in her Catholicks having something else in design than to be concerned in the honouring of God and the happiness of men which so much depends upon the manner of worshipping It is too plain to be denied that such a treatment of holy things to use their own words is not at all for the worship of God or the salvation of souls but opposite to both yet their Churches precept is intirely thereby fulfilled So that if God have no worship and men no salvation yet the Church is satisfied This and other outward acts must be visibly done that the World may not think but they have something like Religion amongst them but though in stead of the worship due to the Divine Majesty they perform the acts of it in such a manner as no less dishonours and provokes him than the crying sins of Murther or Sodomy their Church hath full contentment it 's all she requires Thus we have surveyed the Church-service amongst the Romanists in the several parts of it and cannot discern any real worship therein to which they are obliged but rather that all such worship of God in in publick is by their rules and orders rendred either impossible or unnecessary Sect. 8. Let us inquire in the next place whether they count it needful that God should have any worship from them in private and this we may discover by what they determine concerning Meditation reading the Scripture and private Prayer For Meditation the Casuists speak little of it nothing at all that I have met with of its necessity it is like they reserve it for their contemplative persons as a degree of perfection to which others need not aspire (*) Si patres theologi meditationem laudant consulunt non tamâ—n docent esse omnibus praeceptam (*) Ecclesiastici Clerici religiosi non tenentur ex vi sui status juris divini ad hunc meditandi recogitandi aut mentaliter orundi usum vid. Suar. de Orat. ment l. 2. c. 4. n. 7. Navar. Enchirid de Orat. l. 20. n. 61. The Perfectionists themselves may wave it but when they will be so over-good as to supererogate and do better than God commands them if they judge it necessary at any time sure it would be on those days when such acts are most proper and requisite But they conclude it no duty upon the Lords-day or any other devoted by them as they pretend to the observance of God For they generally agree that no inward worship is then required and (a) Neque praecipitur cultus divinus internus qui in meditando colendo Deo consistit Navar. Manual C. 13. n 2. Non praecipitur cultus divinus interior qui in meditatione interiori de Deo consistit Lopez C. 42. p. 266. meditation is discharged by name now if they need not think of God on his own day or any other wherein a particular observance of him is requisite it is ground enough to conclude they do not count it needful to think of him at all Who can imagine that they judge it necessary to think of God at any time who count it needless to have God in their thoughts when they are at his worship Sect. 9. As for the reading the Word of God in private they are so far from esteeming this a duty that they will scarce excuse it from a crime all that can be obtained for it is only a toleration as a thing that passeth under an ill character and that but in some places and there but for some persons with more restriction and caution than the publick Stews are tolerated by their holy Bishop in Rome So much friends are they to the Word of God or so little do they judge it a friend to them they are the best Catholicks in their account who do not desire to look into it or to understand from God what he would have them to be they think it advisable (b) Consil de stabiliend Rom. sede p. 6. that no mortal should be acquainted with more of the Scriptures than is in the Mass where they can understand nothing and need hear nothing of it at all Sect. 10. For private Prayer it is either vocal or mental (a) Vid. Suarez de Oration l. 3. cap. 6. n. 3. 5. 8. ut ibi Medina Uldericus dicit ad orationem vocalem ex divino praecepto non tenetur sed ex statuto Ecclesiae quae ministris suis missas horas canonicas indixit vel etiam ex injunctione confessoris hoc sequitur sum confes Pisa in Sylv. v. Orat. n. 8. ut Angelus sum v. Orat. n. 20. that which they call vocal they generally count not necessary by any Law either of God or Nature or the Church and so all praying with Families is quite cashiered from the rank of Christian duties there to call upon God's name together they are not concerned though some think the Heathen are they count it not a duty to say so much as the (b) Videtur tamen sufficere si quis sciat quod debemus a Deo petere omnia bona corporis animae hujusmodi licet nesciat pater noster idem v. scientia vid. sum Angel v. scientia Suarez ibid. n. 8. Lords Prayer if they understand but otherwise what
especially puzzle them they are concerned either to deny its obligation as some of them do or to interpret it so as to make it signifie that which is next to nothing as others All of them are obliged to deface it one way or other that it may not appear to confound them But to go on If we are not bound to love God save in the lowest degree yet that degree sure should exceed our affection to all other things No not so neither for they tell us commonly We are not obliged to love God more intensely than other things So Cardinal Tolet (r) Quantum ad intentionem vero non tenemur sub praecepto illum plus diligere imo aliquando ferventius amamus res sensibiles creaturas Instr l. 4. c. 9. p. 614. Yea saith he sometimes we more fervently love things sensible and the Creatures (s) Cap. 11. n. 6. cap. 1. n. 4. p. 57. Gabriel Major Jo. Medina Domin Sotus Navar. Sylvester Paludanus in Vasquez in 1. 2. tom 1. disp 194. cap. 3. n. 13. Navarre after Aquinas and their Divines ancient and modern concur herein It s true they say God should be loved appreciatively as to valuaation and in esteem above all but then by All they understand not simply all things but the worst things of all In those the worst of evils he is to have the preheminence but the Creatures are not such evils and they may be preferred before God in most cases By their doctrine we may preser the judgement of others or our own before the advice of God in all matters of meere Counsel and to this they have reduced the greatest part of Christian duties and we may follow our own wills or the will of others rather than Gods continually and make this the constant practice of our lives in all those innumerable evils which they count venial And so in the most instances by far we may love and esteem our selves and others more than God and yet love him enough and not transgress the Precept We need not love him more than all Creatures we may love any Creature more than him even in way of valuation only he is to have this honour and this will be enough to love him more than deadly crimes such as declare open hostility against God this is all the import of that great precept which concerns us in this life as it is expressed after Aquinas by (t) Nihil divinae amicitiae contrarium admittat juxta Evangelicam vocem ex toto cordâ— c. contrarium inquam quoniam venialia non obstant dilectioni Dei super omnia De nar grat l. 1. c. 22. p. 56. Ex toto corde idem sit quod nihil charitati adversum mentis assensu concipere idem de just jur l. 7. q. 5. art 1. p. 244. Ut transgressionis delictum quis evitet satis est ut nihil contrarium charitati ejusqâ—e praeceptis committat idem ibid. p. 242. Non tamen peccamus dummodo nihil divinae dilectioni contrarium agamus Sylvest v. Charitas n 3. Vid. Bonaventur 3. dist 27. n. 58. Graff l. 1. c. 3. n. 9. Sta. Clar. Probl. 12. p. 67. Soto and others Yea to admit mortal sin and so to love the Creature more than God in that respect in which alone they say he is more to be loved is not against this Precept So Navar informs us (u) Admonemus item indirecte diligere câ—eaturam amplius quam Deum non esse contra hâ—… praeceptum quoniam quicunque peccat mortaliter indirecte plus diligi aliud quem Deumattamen hujusmodi delinquens non ideo peccat contra istud praecepâ—um quoniam directe non facit contra ipsum neque aliquid operatur quod secundum se suam naturam separet a Deo sed secundum accidens juxra S. Thom. Scotum Cap. 11. n. 19. Indirectly saith he to love the Creature more than God is not against this Command of Love because whoever sins mortally indirectly loves something more than God yet such a Delinquent doth not therefore sin against the Precept because directly he doth nothing against it nor acts what in it self and in its own nature separates from God but by accident according to Aquinas and Scotus So that to love the Creature more than God and to shew it in a way which themselves say is most repugnant to the love of God is no transgression of this Command To say he doth nothing against it directly is no salvo when that he doth is all which they count if they count any thing inconsistent with the Love commanded He tells us further (*) Licet diligere Deum comparative minus quam illum vel aeque ac illum sit maluâ— diligere tamen eum absolute aeque vel minus absque ulla comparatione non est maluâ— c. 11. n. 10. n. 18. cap. 1. 8. Ut facile colligat quis ex dicto Conc. Trident. Lopez Cap. 40. p. 217. and Lopez after him That absolutely to love God but so much or not so much as other things without making any comparison is not evil So that if God have some affection from us though we love him less than other things it is no sin no transgression of the Precept and if this be not transgressed in the instant when it calls for performance it is fulfilled Thirdly it will suffice if nothing be done against Love as we heard before out of Aquinas So that when the Precept of love obligeth if we then do nothing contrary to that love we may be excused from the act it self or from acting any thing out of Love For that which they count contrary to it may be avoided out of fear or other considerations forrain to Love and so the Command may be satisfied at the instant when if ever it requires actual Love without any act either of love or from it Fourthly External acts may satisfie The precept of Love saith Soto (a) Praeceptum dilectionis non praecise ad internum affectum obligat sed certe ad externum opus De just jur l. 2. q. 3. art 10. p. 44. Col. 2. Cum vero dicitur diliges non tam exigitur dilectio affectus quam charitas operis Molanus Theol. pract Tract 3. c. 16. n. 5. doth not oblige precisely to inward affection but certainly to some outward act so elsewhere he explains this loving God above all by doing his (b) Diligere Deum super omnia est omnia in ipsum referre puta omnia praecepta ejus facere De nat grat l. 1. c. 22. p. 57. Commandements to the same purpose (c) In Luc. 17. 10. p. 305. d Vid. S. Clara. Probl. 12. p. 68. So Bannes concludes that the Praecept for Love is fulfilled by receiving the Eucharist once a year Absque scrupulo credi potest quod qui digne sumit Eucharistiam semel in anno adimplet simul speciale praeceptum charitatis in 22. q.
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
jucamentum de re parva et levi non implet non autem mortaliter quod ipsum de voto rei levis dicemus Cum parva res est pars minima materia juramenti non implere potest esse veniale Ut quâ— promisit non ludere et parum temporis in parva quantitate ludit Cajetan Covarruv Corduba Philiarchus in Suar l. 3. c. 16. He that swears he will do a thing lawful and does it not sins but venially if it was a small matter this is the common opinion which Navar attempts to prove with several reasons Quando est tota materia est veniale Antonin Silv. Angel de Butrio Graff Soto Navar Joh. Andr. Hostiensis Panormit Aureolus ibid. As if a woman swears she will give her Children Apples to quiet them and gives them none or swears to chastise them and does it not which are Cajetans instances though he vary from the rest in the general conclusion or if a man swear he will say (y) Idem ibid. c. 18. n. 7. an Ave-Mary and says it not or swears to say a (z) Graff ibid. n. 14. et n. 17. Pater-Noster or to give a small matter and gives it not or not to take place of his friend and yet does it or to game no more and plays a little In such cases any breach of promises confirmed by Oaths is but a small fault And consequently it will be no worse in all matters not only small but great for the obligation of an Oath rises not from the quantity of the matter sworn but from the concern and interest of God in an Oath he being invocated therein as witness Now this is always the same whether the matter be less or more and so if they be not obliged to keep Oaths in less matters neither are they bound in greater But by their rules of Conscience they are set at liberty to break all He that swears to give a Whore 100 Crowns for the act of fornication is only bound to give her that part of it which persons of his condition are wont to give such Women Because a Prodigal ingagement confirmed by Oath obliges only to that proportion in which there is no profuseness Bannes et alii in Diana v. promiss If a man swear to be true to a whore and she to be faithful to him so as to entertain no other the Oath doth not oblige either of them to such honesty Idem v. juram n. 10. Whether the matter be small or great when one is drawn by fear or brought by law to swear if he break his Oath that is promissory he sins but venially Pet. Aureolus Job Andreas et multi alii et places Angel sum v. Perjur n. 7. He that swears he will not observe some (a) Qui jurat se non facturum aliquid ad quod non tenetur est tamen secundum se melius facere quam non facere si forsan erit aliquid ad consilia evangelica pertinens neque S. Thom. neque S. Antoninus dicunt hoc esse mortale Cajetanus Jo. Tabienna et glossa communiter recepta tenent mon esse lethale Nav. ibid. c. 12. n. 16. evangelical counsel that which is not only lawful but excellently good and better in their account than what the Law of God requires offends but venially so their Authors (b) Cajetan sum v. perjurium p. 464. perjurium secundùm quid incurritur Graff ibid. c. 15. n. 6. qui jurat eleemosinam non dare vel aliud superogationis opus non facâ—… venialiter tantummodo peccat et c. 18. n. 11. Nav. ibid. vid. plures in Suar. ibid. cap. 18. generally And yet to these Counsels they have reduced a great part almost all which God has made our duty as we shew'd before so that a man may call God to witness that he is resolved not to do what he has made his duty (c) Docuit S Thom. hujusmodi juramentis Spiritui sancto apponi obstaculum Idem Navar ibid. As for one to bind himself by Oath that he will not lend to his Neighbour nor be surety for any nor give alms to any in great necessity nor do any of those important things which they count works of supererogation is but a small Venial Such Oaths they say do give obstruction to the Spirit of God yet they may be kept without sin (d) Qui juravit redire ad carcerem si carcer est injuriosus non tenetur redire est verâ—… quando vult evadere illud quod indebito sustinet et sic ut evadat jurat non intendens se obligare Angel sum v. juram 5. n. 37. Nav. ibid. c. 12. n. 18. Graff ibid. c. 18. n. 25. secundum glossam communiter approbatam Sylv. sum v. juram 4. n. 26. He that swears he wil return to prison and does not is no more guilty if he was not duly imprisoned (e) Cum jurat quis se facturum aliquid quod solum est illicitum venialiter Non eniâ— erit tunc amplius quà m veniale secundum communem sententiam a Cajetano optimè et a â—…bis explicatum Navar. ibid. n. 3. Cajetan sensible that this is capable of great aggravations mentions some but concludes though it seem and be a grievous sin yet it is but a venial Unde grave videtur et est hoc peccatum non tamen mortale sum v. perjur p. 464. He that swears he will commit any sin if it be but a venial offends but venially this is the common Doctrine well declared by Câ—jetan and Navar as he tells us As if a man should swear that he would never use to speak without an Oath or never avoid any of those horrid acts which they mince into Venials to call-God to witness that he purposes thus to dishonour him is it seems no great contempt of him or else a great contempt of God with them is but a trifle This is to threaten God to his face and call upon him to take notice of it that they will do these evils against him Soto and others say it is such a threatning of God when they swear to commit mortal sin and no difference can possibly be here discerned but that the one is a threatning God with a greater evil the other with a less However this is their common Doctrine Assertio posita communis est They give as much liberty for fraudulent Oaths whereby God and man are abused to swear with equivocation or mental restriction so as those to whom Oath is made are deluded is with them in many cases not so bad as a venial Evil of which in due place To take an Oath outwardly (f) Sotus in Suar. ibid. c. 17. n. 6. quando juramentum iâ—justâ— exigitur vel quâ—ties voluntarie sine obligatione sine alio nocumento vel injuria tertii non esse mortale Soto tenet et multi sequuntur Juramentum simulatum etiamsi promissorium sit intrinsece non continet perjurium non
if Religion be starv'd to death among them the life of it cannot be sustained no more than God can be honoured by man-kind without some acts of Worship and religious Exercises in ordinary practice their Teachers assure them that they are not ordinarily obliged to any of these on common days and to none of them all but the Mass on their days for Worship nor to any religious attendance on God or their Souls in that nor to any attendance on it at all but what they may decline without mortal sin If the life of Religion be preserved amongst any without its necessary supports and proper nourishment it must be by a Miracle but they seem so far from regarding the life or the power of it on which the honour of God and the salvation of Souls depends that they are not concerned for the carcass of it in exterior acts no not that of the Mass when they have reduced all to that further than the fear of a Venial sin will oblige ten millions of which cannot as they teach damn a man As for servile works abstaining from which they make the negative part of this Precept the avoiding of these is but that we may with more leasure attend on divine Worship it cannot be expected they will much insist on the means when they have overturned the end In short they determine that (g) Sive id quod committitur sit opus servile sive ab Ecclesia prohibitum si vero nec intentio suit violandi festum non incurritur peccatum mortale Cajetan ibid. p. 310. they who do any servile or forbidden works on the Lords day if they do it not with a design to prophane it offend but Venially Thus if they never all their life perform one religious act which God has commanded on his own day or others they scarce sin Venially or if they neglect that which themselves have made the religious Duty of these days they may do it without greater fault or danger And for the negative part if they consume these days in servile works without an intention needlesly perverse or which is worse in prophane divertisements yea or in acting the most enormous wickedness as we shall see in its place yet by their Doctrine they do nothing against this Precept or nothing which any of them need regard Thus their Doctrine of Venial sins is improved to possess them with a conceit that they may make what breaches they will upon the Commandments of God without doing any thing at all or any thing dangerously against them and so to render all sorts of ungodliness practicable with safety We have seen it in instances against precepts of the first Table let us see if those who make so bold with God in the Duties which more immediately concern himself will be more tender as to those which respect man SECT V. THE Duties which Children owe their Parents to instance for briefness onely in those which the Lord hath made the exemplar of the other and by which we may pass a judgment on the rest they reduce to those three Reverence Love and Obedience In reference to the first They conclude that those who have no more respect for their Parents (h) Filius qui sibi dedecori contumeliae futurum esse existimaret se pro silio illorum haberi si absque contemptu id facit ad vitandum aliquod incommodum sinistrae opinionis vel ob aliam hujusmodi causam non peccaret mortaliter maxime si parentes tacite vel expresse in eo consentirent Navar. c. 14. n. 12. Graff l. 2. c. 51. n. 12. Lopez c. 54. p. 279. thou to count it a disgrace and a shame to be counted their Children if it be for the inconveniences of a sinister opinion or such-like cause sin not mortally and the fault may be less still if the Parents consent to it expresly or tacitely to avoid some inconvenience It seems the Command calls for no such Reverence from Children but they may be ashamed of their Parents if they be poor and low in the World (i) Filius qui ex animo maledicit sive vivis sive jam saeculo defunctis â—… taâ—en ore tenus tantum maledicit non amplius quam venialiter offendit Navar. ibid. Children may curse their Parents if they do it but with their lips and this whether they be alive or dead the offence is but Venial And indeed they alâ—ow Parents to give their Children occasion enough to curse them when they will not have them obliged under mortal sin to teach them any more (k) Sylvest Sum. v. Scientia Graff l. 2. c. 58. n. 14. Ea quae parentes tenentur facere sub peccato mortali ut filii addiscant est signum crucis ut Credo parvum et Paâ—er-noster than the sign of the Cross the small Creed and Pater-noster nor teach them these in a language (l) Navar. Cap. 11. n. 22. they understand However Parents may come even with their Children and if they love and reverence their Father and Mother so much as to curse them their Parents may (m) Idem Cap. 23. n. 117. curse them again upon as easie terms only they should not desire mischief to them in their heart though their words express that desire When Parents curse their children having no inward desire of their mischief it is never a mortal sin says Soto (n) Cum parentes fillis maledicunt nullum intus habentes mali desiderium nunquam est peccatum mortale quamvis consuetudo profecto pessima est de just et Jur. l. 5. q. 12. art 1. Graff l. 2. c. 58. n. 20. and it may seem strange considering the account of it immediately added Although it be indeed a wicked custome and not at all for correction besides that the heat of cursing often raises anger into hatred and so alters the mind that they often desire that all the mischief imprecated may befall them besides the appellation of the Devil can scarce be excused from a mortal Evil for it is a kind of blasphemy and scandal to wish eternal death to any Yet all this it seems may be excused from deadly sin though not very easily For Love they may rejoyce at the death of their Father (o) Navar. C. 15. N. 10. because of some outward advantage they gain thereby They (p) Si filius scit patrem esse haereticum non solum sibi ipsi sed aliis prava sua doctrina nocere potest debet eum accusare Alexand. Alensis fecundum eum Graff l. 2. cap. 55. n. 8. quamvis tenetur filius ad denuntiandam haeresim patris ad testificandum de illa Nov. c. 25. n. 50. may accuse their Parents of Heresie though the effect of that will be a cruel death to those who gave them life As to Obedience in things that pertain not to (q) Idem ibid. C. 14. N. 12. paternal government it is no mortal sin to disobey
conclude (g) In pertinentibus ad doctrinam tenent Sum. Angel Rosell quod non sit mortale nisi ratione scandali vel contemptus doctrine annexi vel nisi in his que sunt de necessitate facienda intellige etiam omittenda secus si ex consilio Sylvest v. mendac n. 4. They limit it indeed to matters under Counsel but this does not much straiten them for practical Divinity being the most proper Subject for Sermons and vertues with Christian duties and the opposite sins being by their common Doctrine in a manner all reduced to Counsels some way or other as we have shew'd before they have liberty enough left them to do nothing else but lye instead of Preaching But in any matters of Divinity whatsoever speculative or practical injoyned or but advised they may lye at as easie a rate if (h) Peccat qui mentitur in materia fidei sacrae scripturae vel morum quod limitat Cajetanus non procedere quando id fit per solum multiloquium vel alias sine animo periculo nocendi notabiliter Navar. c. 18. n. 4. it be but done out of a fluent faculty or without danger and design of doing signal mischief Their practice publickly allowed has outdone their rules for these though licentious enough must have now and then some shew of modesty and caution Sylvester takes notice of those who held it was no mortal sin to lye in the Pulpit and acted accordingly i Credunt non esse mortale mentiri in ambone nisi ut illi dicunt predicant maximas falsitates quae deinde à saecularibus deprehenduntur Ibid. and thought themselves concerned only to avoid such monstrous lyes as the people would smell out But this cautiousness was not always thought needful he that reads the Legends which served the people heretofore for Sermons will find there multitudes of such stories so absurdly ridiculously horridly false as may fully convince him that the Spirit which acted them was seven times worse than that which inspired Ahabs Prophets And where they are now disused it s not with any acknowledgment that such notorious lyes were not fit to be Preached but for shame of that part of the world which they could no longer delude and abuse And even after their reformation they could not quite leave their old habit their Priests since have this testimony from one of their own Doctors (k) Verum lex periit à sacerdotibus recitant pro Historia fabulas pro seriis joca pro veritate mendacium pro virtute Dei fictitia miracula ne dicam portenta Daeâ—…niorum Espencaeus Serm. 1. De officio pastorum After he hath premised something of the preaching and writing of false Miracles he adds At facilius Augia stabulum quam talibus fabellis multorum tam libros tam concio nes repurges in 2 Tim. c. 4. digr 21. p. 424. The law saies he is perished from Priests for History they recite fables for serious things jests for truth lyes for the power of God feigned miracles not to say the prodigies of Devils That such Doctrine should have some confirmation is no more than needs they provided such as was answerable to it such are their false miracles which their now mentioned Espenceous calls Divilish prodigies And (l) Peccat qui utitur falsis reliquiis aut veris causa turpis quaestus Navar. cap. 17 n. 169. Graff l. 2. c. 134. n. 30. Idem dic de illo qui utitur falsis reliquiis Si causa turpis quaestus fiat id est eo fine aliquid accipiendi pro ostensione earum false reliques or miracles they allow to be shew'd or published it is not a mortal sin with them unless it be done for filthy lucre and it is not filthy lucre (m) Navar. Ibid. if it be done principally for a good end and less principally for gain And now I cannot devise where there can be any expectation that they will be restrained from lying unless in their Sacrament of Penance that is in their account the holiest Rite wherein the partakers have liberty of speech Here they confess sin and profess to do it with a sincere abhorrence of it as before God in order to pardon which they then expect one would think in this act at least they should count themselves obliged to be far from such a crime as offering violence to truth but hereby it appears that truth can in no wise be fastened to any part of their Religion they let us know that there is nothing so holy amongst them where they will not find a place for lying and deceit and that where-ever they have liberty of speech they must have leave to lye 'T is the (n) Angelus v. Confess Sylvest v. Confess 1. n. 9. Nav. c. 21. n. 37. Graff l. 1. c. 14. n. 6. Covarruvius Petr. Soto in Victorell p. 530. Bannes Salonius c. in â—…llâ—…r 4. n. 44. alii in Suar. Tom. 4. disp 22. sect 10. Circa eas circumstantias quae nullo modo pertinent ad materiam confessionis non est peccatum mortale miscere aliquod mendaciam sive affirmando sive negando sed est veniale gâ—avias quam esset simile mendacium extra illum actum In hoc conveniunt omnes doctores citandi viz. Richardus Paludan Bonavent Cajetan Ledesma Armilla Angelâ—… Sylvest Soto Navar. Pen Soto Idem ibid. n. 3 6. common Doctrine that they may lye in confession which yet they say is directed principally to God and they look upon the Confessors chair as the Divine Tribunal The confient may deny (o) Navar. ibid. n. 37. Soto in opusc dâ— secret memb 2. q. 7. Sylvest ibid. Est certâ—… mentiri in materia non necessaria negando factum non esse peccatum mortale in quo etiam omnes conveniunt quos statim referemus viz. jam laudati Suar. ibid. n. 4. that ever he committed those Venial sins which he is guilty of (p) Mendacium affirmativum de peccato veniali non esse peccatum mortale per se lâ—quendo hoc est secluso scandalo contemptu tenet Angelus Sylvester Soto Peâ—… Soto Navar. Idem ibid. N. V. or affirm he is guilty when he is not or he may deny either Venial or mortal sin to his Confessor (q) Sylvest ibid. vel affirmando Idem in Suar. ibid. n. 10. if he be not sufficient Or he may deny (r) Non peccare mortaliter ut dirimus confitentem negantem se admisisse peccatum mortale alias ligitime confessum Navar. ibid. n. 38. that ever he acted those mortal sins which he has committed if he has confessed them to another And thus he may without mortal sin delude and cheat his Confessor even when he is upon his knees before him and looks upon him as God and not as man for so they are taught to do as we said before To this purpose when their wickedness is too shameful to be made known to a sober
Priest a person may have (s) Unde sequitur non peccare mortaliter eos qui ne suam existimationem honestam aâ—ittant confessario cuidem familiari suo confitentur omnia peccata sua etiam obscaema postea alteri probo gravi solum leviora quod de se non est malum si sinis verialls fuerit peccatum veniale erit si mortalis mortale si bonus qualis frequenâ—…r est sanctus probus immo interdum necessarius Idem ibid. n. 40. Vid. Sylvest ibid. n. 8. Bonacina in eo Victoria cum aliis Tom. 1. disp 5. q. 6. sect 2. punct 2. two Confessors one a lewd fellow like himself to whom he may without shame confess the worst debauches and the other more civil to whom he may confess his lesser sins denying if he be asked that he is guilty of any greater And as they may abuse their Confessors with plain lyes so likewise with equivocations Joh. Sanchez no Jesuite offers us several instances Select disp 9. He that is not able to make restitution may affirm he has done it if he think his Confessor be ignorant and would not absolve him without it He that is accustomed to some wickedness and thinks the Confessor would not absolve him if he confessed it may with equivocation deny it is his custom to this sense I have no such custome not absolutely but which I will confess at present n. 7. yea he may deny it though he believe the Priest would absolve him n. 8. Also he that is in the next occasion to sin which he cannot avoid without great inconvenience or scandal may using equivocation deny it n. 9. Or if the penitent be known to the Confessor who well understands that he has a Sister with whom he commits uncleanness not removed out of his house and so will not believe but he is in such occasion to sin he may feign himself to be another changing his voice habit name Country and the like without plain lying yet using equivocation n. 10. after Navar yea though he be a Religious person he may do thus and deny his order with equivocation ibid. And as the penitents may thus delude their Confessors so they may have their satisfaction on them and delude them likewise pretending to absolve them when they neither do it nor intend it Idem disp 35. n. 1. n. 7 8. Antonin Dian. resol v. equiv Let the world judg where we may be assured of truth and honesty in Romanists that walk by these rules which the holiest of their Doctors give them since they think not themselves obliged thereto in any of the cases specified If by their Doctrine they may without danger be false to private persons to Magistrates to their Priests to their God where can they have credit if they may practice lying and deceit in common conversation in commerce in Doctrine in Worship in Courts of Justice and before that which they count Gods Tribunal where may they be trusted SECT X. THey give as much liberty to violate Faith as truth and no less incouragement to perfidiousness and breach of promises either where faith is ingaged mutually as in compacts and agreements or singly as in pollicitations They distinguish perfidiousness as they do lying and accordingly make the like decisions for both There is a pleasant perfidiousness another which they call officious and a third pernicious to be perfidious meerly for delight is Venial to deal perperfidiously if it be for the advantage of any and no great hurt to others is as harmless and they have ways enow to make that which is pernicious to pass for innocent (t) Perfidia quidem jocosa officiosa venialis est quoniam ex simplici promissione non nascitur majus debitum quam sit naturale debitum non mentiendi nam utrumque debitum est debitum morale sine quo morum honestas salvari nequit ad eandem virtutem reduci creditur scil ad virtutem veracitatis utrumque ad alterum est pro convictu utilitate conversatione humana Sum. v. perfidia p. 460. Cajetan gives this reason why the two former sorts of perfidiousness are but Venial because from a simple promise no duty ariseth but that natural duty of not telling a lieâ— for in each is a moral duty without which moral honesty cannot be preserved and both are reduced to the same virtue to wit that of veracity and both respect others being for the society and advantage and conversation of mankind One would think those who regard natural duty moral honesty or veracity and humane society should for this reason rather judg both to be great crimes than either of them petty faults But let us take notice of their rules for conscience in this matter (u) Navar. c. 18. n. 6. Sylvester v. pact 4. Angelus Sum. v. pactum To make a promise without an intent to â—e obliged is but Venial if no great hurt be done or intended to others He promiseth but while he is doing it intends not to perform though he make others believe so nor to be obliged to it by that which should ingage any one who has faith and honesty and yet offends but Venially If all men should take the liberty which this rule gives Roman Catholicks (x) Nisi fide stet respublica â—pibus non stabit Liv. 3. doc l. 1. Fides haec non solum ad justitiam attinet verum est ipsissimum justitiae sundamentem Cicer. 1. de off periret convictus humanus fides si sibi persuaderent hominus in promissis fraugerâ— fidem verba dare non esse genere suo plusquam veniale Lopez p. 2. c. 30. humane society would disband all confidence on promises and assurances vanisheth thereby I can never be sure of another nor he of me That which Navar after many others determines else where does it more fully He (y) Qui promisit exterius aliquid absque intentione promittendi si interrogatur an promiserit negare potest intelligendo se non promisisse promissione obligante sic etiam jurare Vid. Navar. in C. humanae aures 22. q. 5. q. 1 2. pro hoc doctrine adducit S. Thom. Scotum Paludan Ricard de Sancto Victore Major Adriau alios that promiseth any thing outwardly without any intention to promise if he be asked whether he promised he may deny it understanding that he made not any promise that was obliging and he may swear it too He may promise and yet not intend to promise and so cheat he may deny that he promised and so lye and swear that he did it not when he did it and so be perjur'd innocently because he promised as a peefidious knave Sylvester inquires (z) Quaeritur utrum ex sola promissione sive ex pacto quis obligetur in conscientia dico quod sic sub peceato mortali in rebus scilicet alicujus importantiae Ibid. whether one by a
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