were well if God did not suffer more by such abuse of his name and worship than those malefactors who count iâ— a suffering to do any thing like his service And it sounds not well that prayer must pass for a punishment It is as Damascen defines it and they after him the ascent of the mind unto God (e) Oâ—atâ—o in genere sumpta est aâ—…ensus mentis ad Deum hoc essentialiter includit Idem ibid. c. 4. n. 4. Now is the approach of the Soul to God a punishment One would think the Devils should think better of it for the misery of Hell is distance from God without hopes of having access to him But they can solve the difficulty well enough for they mean not do any such thing as praying in the case but only to suffer some thing which they call so Their care and pains is about their Beads not their Souls if they keep but count and bring in the full tale which the Confessor enjoyns though in as many Crowns and Rosaries as there are Ave-Maries in each Ten thousand times over they have not one thought of God nor the least motion of mind or heart towards him yet they give full satisfaction and undergoe all they were adjudged to In their voluntary prayers there is less of worship required than the other if there can be less than none For (f) Orationes voluntariae cum penitus omitti possent consequitur quod evagatio mentis Tollens attentionem non induâ—it peccatum mortale Graff part 1. l. 2. c. 51. n. 11. when they need not use such prayers unless they please they may do it as they list it being no duty enjoyned the manner of performance is arbitrary and wholly at discretion Hence those who think something of some sort of attention requisite in commanded prayers count none at all necessary in these no not that which is Superficial not so little of that as they call vertual So that if herein they mind nothing at all wherein worshippers at prayer are concerned not so little as the bare words yet they acquit themselves well enough yea if this neglect of all be wilful (g) Ubi autem libere citra obligationem oratur Sola est culpa venialis indecenter orare quare distractio etiam meditata nisi contemptio adsit nunquam erit mortalis Soto de just l. 10. q. 5. art 5. in fin Graff p. 1. l. 2. c. 51. n. 11. Gabriel ibi Angel v. hor. n. 27. Bonacin de divin offic disp 1. q. 3. p. 2. Sect. 2. n. 7. ibi Maldarus alij and the mind not only run of its own accord but be sent away and employed about something else on set purpose it will but be at worst a slight fault Sect. 12. In this fashion they would have us suppose that God may be worshipped when there is neither inward nor outward Observance of him Inward he hath none when the mind is departed from him and the heart with it Outward he hath none unless merely in shew when the mind directs it not to and designs it not for him which is never done when he is not minded In fine by the Doctrine of the Romanists to say nothing of the Idolatry or Superstition of their service it is unnecessary that God should have any real worship either publick or private unless God can be said to be truly worshipped without the love or fear of God without acts of wisdom or affection without Reverence or Devotion without sincere or honest intentions or with designs of wickedness without knowing what they do or heeding what they are about without mind or heart yea or body either unless in mere shew this is apparent by the premisses The people as they think worship God well enough at this rate their leaders teach them no more is needful their Church by confining their service to an unknown Tongue makes it necessary for their Divines thus to teach and unavoydable for the people to worship no otherwise Now what a Church is this or of what Religion that makes the real worship of God and of Jesus Christ to be needless and takes an effectual course that he should have none Let those who are of their Communion or tempted to it consider it seriously and in the fear of God Is it the way to Salvation to be without Religion is there any Religion indeed where it is made needless to worship God really when worship is as essential to Religion as a Soul is to a man They may by joyning with them greaten a party and promote the interest of a faction which carries on other designs under Religious pretences without regard of God as to his worship and honour or to the Souls of men as to their happiness and the true way to it but if they follow the conduct of the Roman Doctrine and worship of God no otherwise than these would have them they may be of the Roman Profession and yet of no Religion If a man have a mind to trouble himself with none of the realities of Christianity and yet to pass for Religious enough in the opinion of so much of the world as is Papal and will hang his Soul upon so common Reputation Popery is contrived to allure and gratifie him and he may safely venture on it if Damnation be not dangerous or if he can escape it by an opinion or shew of worshipping God and being Religious without reality CHAP. II. Christian knowledge is not necessary for Romanists by their Doctrine Sect. 1. KNowledge is the foundation of almost all that is saving of Faith Holiness Obedience Worship it is the ground-work without which scarce a stone can be laid in the whole structure of Salvation No saving faith without it Rom. 10. 14. There can be no love to or hope in an unknown object There can be no fear no desire of what we know not There can be no true worship of God unless that of the Samaritans was such who worshipped they knew not what There can be no obedience without knowing whom what why and for what end we obey in brief without knowledge there is no eternal life Joh. 17. 3. nothing but ruine and eternal destruction Hosea 4. 6. 2 Thess 1. Yet for all this Popery decries knowledge as that which is unnecessary for the people and extolls the want of it as that which is essential to their faith (a) Per hoc fides distinguitur contra scientiam melius per ignorantiam quam per notitiam definitur l. 1 de justif c. 7. p. 706. Sect. judicium Bellarmine saith faith is better defined by ignorance as that which is the Mother of their Devotion so others declare it as that which is the excellency of their obedience none comparable to that which they call blind obedience as Cardinal Cusanus tells us (b) Consummatia ut prefectissima obedientia infra It sufficeth the people to know that their Church hath knowledge
not bound to Love God always actually for say they the Precept for it is affirmative and such Precepts bind not at all times But since we are not obliged to Love God at all times at what determined time is this required of us Are we to Love him after we are fallen into sin is that the Article of Necessity No Canus (x) Pars. 4. relect de paenit p. 863. supposeth that this will be generally denyed that a man is obliged to Love God soon after he hath sinned Are we to Love Him when he vouchsafes some special favour when he discovers his infinite goodness and amiableness and makes the most lovely representations of himself to us one would think then if any time at all we should be obliged to Love him actually No saith the same Bishop (y) Nec peccat mortaliter qui non diligit Deum quantumcunque divina bonitas proponatur omne dilectione dignissima nisi necessitatis articulus intercedat idem de praecepto fidei spei videre licet Melch. Canus ibid. and he no Jesuite or late Casuist he sins not mortally i. e. he transgresseth no Command of God who loves him not how much so ever he discovers his divine goodness and most inamoring loveliness unless it be when it is necessary to love him And when shall we ever meet with the time when it is necessary if not in such circumstances as these if it be not needful to Love him either when we disoblige him or when he most obligeth us to acts of Love if neither when he is angry with us nor when he is well pleased when will when can it ever be needful (y) Idem affirmat unumquemque quoties insigne aliquod beneficium a Deo consequitur tenâ—ri ad illud explendum quod tamen nulla lege neque ratione efficaci evinci posse videtur ita non est asserendum Navar. c. 11. n. 7. Let us see if any others amongst them can nick this Article of time when this Love will be necessary Are we bound to put forth an act of Love on Holy-dayes so Scotus thought The time saith he for observing this Command is on Holy-days then we are to recollect our selves and ascend in mind unto God He would have had this Love to be a Holy-day habit at least if not fit for every days wearing But this is too much say others nor do they find any reason why this imagination should come in the subtle Doctors head Canus saith (s) Libere possum sine omni dubitatione negare ibid. p. 871. Dura videtur Scoti sententia a quo recedit Adrianus nempe nos omnibus festivis diebus teneri ad illud quia nulâ—us est textus nec ulla ratio quae id necessario concludat ita non videtur asserendum Nav. c. 11. n. 7. Sententia negans necessitatem hujus actus in die festo vera communis est sumitur ex D. Thom. 2. 2. q. 122. act 4. quatenus ait per praeceptum de observatione sabbati non fuisse mandatum cultum initâ—…uâ— per orationem vel devotionem internam nam eadem est ratio de amore ut Cajetan Navar. Soto caeteri communiter Suar. l. 2. de fest c. 16. n. 13. Aquinas 2. 2 q. 122. art 4. Bellarm. de cult Storum lib. 3. c. 10. p. 1609. Graff l. 2. c. 33. n. 8. Covarruvias l. 4. varia resol c. 19. n. 6. Soto de iust jure l. 2. q. 4. art 4. without all doubt it is to be rejected and so they do Scotus herein is borne down by the full torrent of their Doctors I find none now that will have us obliged to Love God so often But since they think it too much to Love God every Holy-day are we bound to Love him upon his own day No not once a week neither (t) Quamvis finis Ecclesiae obligantis nos interesse sacris fuerit ut superna animo meditantes immortali Deo tum ob infinitam suam divinitatem laudes dicamus tum de sua in nos beneficentia habeamus gratias tamen finis praecepti non cadit sub praecepto Nat. gr l. 1. c. 22. p. 57. For though the Church oblige them to be present at his Worship to mind things above to praise his infinite Divinity and to give thanks for his bounty towards them yet in all this they are not bound to any act of Love and Soto gives this reason for it The end of the Commandement which is Love is not commanded The assertion is hardly so absurd as the reason given for it that the end which is the principal in moral actions should not be commanded This is to say that the Law do's not require to be fulfilled for Love which is the end of the Commandement is by the Apostle expresly said to be the fulfilling of the Law But notwithstanding all this in this Maxim which is one of their chief Engines whereby they demolish Christianity in the practice of those who profess it make voyd the Commandements of God depriving them of their life and spirit and leave nothing of the whole body of Religion but the meer superficies (u) Theologi consentienter agnoscunt cum S. Thoma ibid. c. 22. p. 54. Their Divines he tells us unanimously agree with Aquinas So that it seems the worship of God may be sufficiently discharged without any love to him We may serve him well enough as far as the Command for his Service will have us without any affection In all acts of worship there needs not any act of Love by their doctrine in any part or any of the times of worship either their own Holy-days or the Lords They have no more respect to his than theirs nor for him in either but serve them and him all alike and think they hallow them and honour him enough without any motion of love in their hearts when if ever it were needful in their account it should be most in motion Certainly those that think not this Love due to God in his worship think it not due to him at all But if it be more than needs to love God (*) Vid. Suarez Tom. 3. disp 63. Sect. 3. p. 801. in 3. Thomae once a week are they obliged at least to love him once a year if not at ordinary times yet upon extraordinary or special occasions such as more particularly seem to call for some act of Love When they are to partake of some Sacrament when they come to the Eucharist or to the Sacrament of Pennance as they are to do once yearly by their Church orders No it is not then necessary neither (a) Eadem ratione teneremur implere hoc mandatum quotiescunque aliquod Sacramentum recipimus quod falsum est satis enim est ut non simus in mortali peccato aut probabiliter id credamus quamvis hujusmodi adeo excelsum amorem actualem animo non concipiamus Navar. c. 11.
it unnecessary to love God either living or dying For though they pretend that there is a time some or other when the Precept for it is obliging and make a shew as if then unavoidably he that will be saved must have an act of love for God in his heart yet when ever that time comes in life or death to which their several fancies have determined it they discover to them many ways whereby the Precept may be satisfied without any act of love that it requires and those which have a mind to be deceived with hopes of Heaven without ever loving God while they live may have their choice which way they will be deluded for they present them with variety First a natural love will serve the turn such as a graceless man may have k Non est impossibile hoc praeceptum observare quod est de actu charitatis quia homo potest se dispanere ad charitatem habendam quando habuerit eam potest ea uti 1. 2. q. 100. art 10. Corp. For Aquinas determines after others that he that hath no love to God may observe the Precept of loving him actually by disposing himself to receive this grace and whereas some think that this great Precept of loving God since Adams sin cannot be fulfilled but in the state of grace l Contra quod tamen facit quod homo sola virtute naturali etiam existens in peccato mortali potest concipere imo concipit partim Deum esse super omnia diligibilem finem omnium ultimum consequenter eum ut talem diligere potest Deinde quod datur dilectio Dei super omnia sine gratia ut probat Cajetanus Praeterea quod ipsemet S. Thomas affirmat posse quem sine gratia implere praeceptum diligendi Deum quoad substantiam actus licet non quoad meritum beatitudinis cap. 11. n. 7. V. Soto de just jur l. 2. q. 3. art 10. p. 44. Col. 2. Navar asserts the contrary both upon Reason and authority because a man by his natural power remaining also in mortal sin may and doth conceive God to be amiable above all and the last end of all and consequently can love him as such as also because there may be a love for God above all without grace as Cajetane proves moreover because St. Thomas affirmes that one may without grace fulfil the command of Loving God as to the substance of the act though not as to the meriting of blessedness Elsewhere he affirms (m) Universa ista 10. praecepta alia omnia possunt impleri ab illo qui est in peccato mortali quoad substantiam actus praecepti effectum evitandi novum peccatum quod incurreret si non adimpleret illud juxta definitionem Aquinatis communiter recepti quod Conc. Trindentinum sensit c. ibid. n. 17. that all the Ten Commandements and all other Precepts may be fulfilled by him who is in mortal sin as to the substance of the act so as to avoid all sin that would be incurred if they were not fulfilled and this according to the judgment of Aquinas commonly (*) Deum ab homine posse diligi super omnia viâ—ibus propriis sine auxiâ—io gratiae dicunt Scotus Cajetan Nominales Petr. Alliaco Ocham Almain Major Durandus apud Vasq in 1. 2. disp 194. cap. 1. followed and the sense of the Council of Trent They assign we see two ways whereby the divine Precept may be fulfilled One as to the substance of the act so as sin is avoided and the other as to the end of the Law-giver so as to deserve Heaven And they teach that any Precept may be accomplished the former way by such as are destitute of grace Now to observe the Command of loving God so far as not to sin against it is all that is required if Bellarmins arguing be good (n) Si non pecco ex sententia S. Thomae si amem Deum nisi uno gradu amoris câ—…e non teneor in rigore amplius amare ergo si addam alterum gradum amoris amoplâ—… quam teneor De Monach. l. 2. c. 13. p. 1162. If I sin not fiath he when I love God without degree of Love in the judgment of St. Thomas certainly I am not bound in strictness to love him more therefore if I add another degree I love him more than I am bound to do So that an unsanctified man loving God in such a degree as not to sin against the Precept of love hath all the affection for God that it requires and none will be obliged to any love but such as is natural and may be found in a graceless heart Secondly an inferiour degree of love will satisfie the Command such as is far short of what it enjoyns (o) Non est trausgressor praecepti qui non attingit ad medios perfectionis gradus durmodo attingat ad infimum 2. 2. q. 184. art 3. ad secundum He is no transgressour saith the Oracle of their Schools who attains not the intermediate degrees toward perfection if he reach but the very lowest of all To (p) Sufficit autem quilibet charitatis gradus ut quis servet verbum i. e. praecepta Domini De Purgat l. 2. c. 3. p. 1381. keep the divine Precepts saith Bellarmine any degree of love whatsoever is sufficient (q) Quemlibet actum charitatis quantumlibet remissum sufficere ad implendum omniâ— praecepta neque ullam determinatam intensionem requiri ut aliquis in hac vita adiâ—pleat praeceptum dilectionis Dei in 2. 2. q. 44. art 5. Dilectionis mandatum in quolibet gradu intentionis impleatur for this Jo. San. alledges Aquinas and near 20. more of their Divines besides Jesuites Disp 1. n. 21. Any act of Love saith Bannes how remiss soever is sufficient to fulfil all the Commands of God neither is there any certain intenseness requisite that one in this life may accomplish the Precept of Love to God The Lord requires that we love him with all our hearts i. e. with all the affection our hearts can contain they say that any the smallest degree will suffice He injoyns us to love him with all our might i. e. as much as we can They say it is enough to love him â—… little as we can we need not love him as much as we might if we would no more is commanded but as little as is possible The lowest degree of all will serve and if we advance but another step we supererogate and God is beholding to us for more than is due Their gross mistake about the perfection of obedience in this life intangles them in a necessity to maintain this and other impious absurdities For if every just person perfectly observes the Law the least degree must be sufficient for such an observance and when this command declared with such circumstance of loving God with all our hearts mind and strength doth
consequendi praescribit pars 4. relect de paenit p. 871. for if the end of the precept be love saith Canus we are not forthwith bound to observe all the commands out of love The reason is premised for in the opinion of Aquinas and the most grave Authours we are not bound to observe the end or intention of the Law-giver i. e. of Christ but the means which the Law prescribes in order to it Soto discourseth this at large and concludes (l) Actus charitatis consideratur ut est universalis conditio modus omnium virtutum Modus talis cha itatis non cadit sub praecepto quod est dicere in hoc praecepto Honora patrem matrem non includitur ut sint parentes ex Dei charitate honorandi sed quod exhibeatur eis exterior reverentia De just jur l. 2. q. 3. art 10. p. 44. Love being considered as the universal condition and mode of acting all vertues and performing all obedience such a mode of acting out of love is not commanded as when we are enjoyned to honour Parents the precept binds us not to honour them out of love to God This he delivers as the Doctrine of Aquinas and finds but (m) Dionysius Cisterciensis one Doctor amongst them of opinion that we are bound to do all out of love to God but (n) Haec autem opinio non solum falsa verum errori quam proxima est Trid. Synodo Can. 7. adversus Lutheranos damnata nempe cuncta opera quae extra Dei gratiam fiunt esse peccata ibid. condemns this as false and very near the Lutheran error condemned by the Council of Trent because then all acts done without grace would be sins So we must believe if we will not venture to fall under the condemnation of their Council that it is no sin not to obey God out of love to him that all acts of vertue and obedience whatsoever may be performed without sin though they be done without love to God that any man Baptized may be saved though he never act out of love to God no not so much as once while he lives though he perform not one act of a true Christian while he is on earth He can never perish for want of love to God in any or all the acts of his life for he will never be damned but for sin and to act without love to God is no sin Thus their chief Doctors determine and this they must all do in conformity to the decrees of their infallible Council and be deluded infallibly in a matter of no less consequence than the way to Heaven believing that they may arrive there without acts of love filial obedience or ingenuous observance of God in any thing that he hath commanded without ever acting as and so without being at all true Christians Sect. 3. But though they do not transgress other commands when they observe them without Love yet they may violate that special command which requires inward acts of Love if at that time when this obligeth they do not act out of Love Some of them seem to say this and we shall see what they make of it in the next place The nature and proper issue of Love is its internal act when the heart being possessed with a principle of divine Love to God in Christ actually loves him above all If this actual Love the inward act of it be not necessary as there will be no need of the habit that being but in order to acts so there will be no place for the Imperate Acts for those who would have us sometimes observe other commands out of Love yet never think this requisite but when the precept obligeth us to actual Love (o) Neque hoc praeceptum universum obligat ad suum ipsius modum sed quando occurrit articulus interne diligendi Soto ibid. Tenemur secundum Bonaventur pro loco tempore quum viz. tenemur exire in actum charitatis Angeli sum v. voluntas n. 6. hoc si habemus Charitatem Si autem non habemus non tenemur ad hoc sed ad aequivalens quoniam tenemur facere quod in nobis est ut eam habeamus ibid. Now whether there be any command for this act of Love or whether it oblige or when they are not agreed only in the issue they conspire to make the Commandement of no effect Some of them determine that the command to Love God with all our mind is not obliging which is all one as if they should say there is no command for it at all thus Stapleton one of the greatest Divines amongst them in his time (p) Hoc praeceptum diligendi Deum ex tota mente doctrinale est non obligatorium De Justific l. 6. t. 10. The precept of loving God with all our mind is dectrinal and not binding To the same effect others conclude there is no special precept of Love to God So Joh. Samcius (q) Disp 1. n 21. There is no special command in the Law of God for this but general says he By which he would have us understand that there is no Precept in particular for loving God none besides those Commands that require other things which if they be done we are discharged from any act of Love or inward Affection to him Aquinas is vouched for this and much alledged out of him (r) 2. 2. q 44. art 1. ad 3. art 4. ad 2. art 6. ad 2. 484. art 3. ad 2. to shew he was of this perswasion If there be any special Precept for this affection to God it is that which requires us to Love him with all the heart and soul and strength But this as Cardinal Cajetan (s) Comment in Deut. 16. in Catherin adv Cajet p. 268. declares does not oblige to the love of Charity And Bannez (t) Sanctus ibid. teaches that for natural Love there is no special command and so amongst them they leave no such command for any sort of Love to God at all The command to God with all our hearts Maldonat (u) Respondâ—o illud non speciale sed generale praeceptum esse in Luc. 17. 10. Dr. Smith against Pet. Martyr so understands it And Sancta Clara quoting him approves it as being agreeable to the Sentiment of his great Master Scotus Probl. 12. p. 68. will have to be a general no special Precept Others of them confess there is a special command obliging us to Love God actually but they put such a construction upon it that it signifies little or nothing more than if there were no such thing They say it is requisite that we should Love God one time or other but what time this is needful you will never learn of them what period one fixeth another unfixeth and while they find no certain time for it in the end they leave no place for it They all agree in this that we are
opinio asserit peccatum etiam mortale in Die festo commissum non habere ex illa temporis circumstantia specialâ—m malitiam quae in confessione necessario operienda sit illam docent Cajetan Corduba Soto Victoria Almayn Sylvester Armilla Tabiena Angl. Navar. Covarruvias Gutier pro hac etiam sententia potest referri D. Thomas in 4. dist 32. art 5. q. 1. Suarez l. 2. de festis cap. 18. n. 3. vid. Bonacin Tom. 2. disp 5. p. 274. nor by any wickedness whatsoever is holy time prophaned but only by those opposite thereto viz. not hearing Mass and bodily labours So that the days may be sanctified well enough according to the holiness of that Church if after an irreligious presence at Mass for half an hour the precept for which may be satisfied without minding God or abstaining from wickedness while they are at it the rest thereof be spent in beastly Drunkenness or Gluttony in Perjuries Blasphemies or Cursing God or Man in Murders Whoring Sodomy or Bestiality or the most enormous debauches And though they are not bound as they teach to be at the pains of one good act of mind or heart in serving God at the only time set apart for his Service Scotus is almost worried by the Herd of their Divines (x) Scotus sentire videtur hoc nos praecepto juberi diebus festis bonum habere mentis actum circa Deum Soto de just jur l. 2. q. 4. art 4. p. 51. for seeming to think that a good act of mind towards God was injoyned on these days yet they may spend their bodys and toyl themselves more in the service of their lusts without prophaning them than in servile works The reason why they hold that no excess of wickness does prophane these days is (y) Nec valet dicere inter ista servilia computari peccatum quia hoc falsum est Sylv. Sum. v. Dominic n. 8. nisi esset opus servile in festis prohibitum quale non est peccatum juxta S. Thomam in 3. sent dist 37. art 5. q. 2. Navar. c. 6. n. 10. probatur a Cajetano caeteris quia opus peccati ut sic non est servile Suar. ibid n. 6. because wicked acts are not servile works It seems slavery to Sathan and the service of the vilest lusts is not servile whatsoever Christ or the Apostle thought thereof John 8. 34. Rom. 6. 16. that is consistent enough with the liberty and honour of such Christians as they are However hereby it is manifest that their Religious observation of all holy times and so all the Religiousness which that Church requires of her Catholicks is consistent with the lewdest acts of ungodliness and debauchery In fine God can have no honour from men nor they salvation from him without Religion this cannot be kept up in the world without the solemn exercises of it these cannot or will not be performed without time for that end therefore hath the Lord appointed time to be set apart for these purposes the Church of Rome hath reduced all religious Exercises at the times appointed by God or themselves to the peoples hearing of Mass and there will not have the precept oblige them to any real Religiousness not so much as to a thought of God or any thing Divine yea or the forbearance of wicked thoughts and acts while they are at Mass Thus far is Religion upon which the interest of God and Man so much depends sunk among them And it must of necessity sink all but the shadow or froth in any part of the world where these principles prevail But though they declare them not obliged to serve God any better at this or at any other time yet they maintain for them as much liberty to serve the Devil and their Lusts on these Holy times as any other Let all concerned judge of the Roman Religion and Holiness hereby if there were nothing else by which the measures thereof could be taken this would suffice Sect. 6. In the next place in reference to Hereticks to go no further for that is far enough since in their Charity the far greatest part of Christians are no better all Relatives are discharged of their respective dutys injoyned them by the Laws of God or Man Their Decretall the Law of their Church which presumes to over-rule all other Law Natural Divine or Civil deprives Hereticks immediatly of all (a) Ipso jure privatos esse haereticos omni debito fidelitatis Dominij obligationis obsequij quo illis quicunque tenebantur astricti Decretal Gregor 9. l. 5. c. ult de haeret due fidelity right duty observance which any whosoever do owe them (b) Amittunt omnia quae juris civilis sunt Graff l. 2. c. 11. n. 12. privantur jâ—…e Dominij naturalis oeconomici civilis vid. Ovandus in 4. dist 13. p. 347. They lose all which they have by civil right (c) Eorum vassalli absoluti sunt a debito fidelitatis totius obsequij idem de vassallis Dominorum qui contra haereticos sunt negligentes Sylvest v. haereses 1. n. 14. Angelus v. haeret n. 15. Subjects owe no Allegeance or duty at all to Princes or Magistrates (d) Perdunt patriam potestatem quia non habent filios in potestate Graff ibid. Fillj haereticorum ipso facto quo sententiatum est contra eorum parentes de haeresi efficiuntur sâ—i juris effecti intelliguntur a Die commissi criminis Angel ibid. n. 10. Sylvest ibid. Children owe no duty to their Parents they have by their Law no power over them and this from the first day of their Heresie (e) Viro debitum reddere non tenetur Simanca Instit Cathol c. 45. n. 27. Wives owe not conjugal duty to their Husbands and if (f) Uxoreâ— scienter cum haereticis contrahentis perdunt ipso facto dotem Sylvest ibid. Angelus ibid. n. 11. they knew they were not Papists when contracted they lose their Dowry (g) Et quicunque alij aliqua obligatione adstricti ut famuli liberti hujusmodi ipso facto liberantur Ut dicitur notatur in c. fi eo ti Angelus ibid. n. 15. Sylvest ibid. Servants are freed from all Fidelity to and observance of their Masters (h) Omnes haereticos obligatos ex juramento fidelitate obsequij pactione vel promissione liberari ita habetur c. ultimo de Haeret. Propterea si aliquis promisisset haereticis solvere sub paena vel juramento certo Die non tenetur ut notat Glossa ibid. Ego teneo quod eo ipso quod est manifestum in haeresin incidisse tales absoluti sunt quantumcunque sententia non feratur contra eos Angel ibid. n. 15. Sylvest ibid. n. 14. Armilla v. haeres n. 11. Ovandus in 4. dist 13. propos 30. p. 348. Yea Debtors are freed from paying what they owe to Hereticks though bound thereto either by Penalty or Oath They hereby oblige their