THE 
 
 JESUITS 
 
 MORALS. 
 
 COLLEGTEE) 
 
 By siT>OCTO't^o£ ihQCOLLSVgE 
 
 OF 
 
 Sorbon in Paris. 
 
 WHO HATH 
 
 Faithfully extra&cd them out of the Jefuits own BooJ\s^ which 
 
 are printed by the permifllon and approbation of the 
 
 Superiours of th^ir Society. 
 
 Written in Fre«c^,and exa6ily Tranflated mtoEnolifb, ■ , 
 
 But they Jljall proceed no further^ for their folly fhall be m^nifefl unto all 
 Men. 2 Tim. Ch. 3. V. 9. 
 
 L J\CT> :a(^. 
 
 Printed for John StarJ^y , at the Miter in Fleet-Jireet , jifzr 
 
 Temple-Bar, MDCLXX. yj^.f. • _^ f
 
 370?. 
 
 <ti* "sA* «A» «*» 
 
 IHave pcrufed a Book, Entitulecl T/;e Jefuits Morals, 
 Tranflated into Engli(h, and compared divers of the 
 Qiiotarions therein mentioned with the Original Authors, 
 as they are in S'zow-College-Library, Loudon : and do find 
 them faithfully and exaftly recited. Fix. 
 
 CO 
 
 
 LaytnatWHS, 
 
 a. 
 
 LU 
 
 
 hefftH^. 
 
 «/> 
 
 
 FiUiHtitts. 
 Sanche'Zj» 
 A'^oriuSyCHmalik. 
 
 r^ 
 
 April 27. 1^70. 
 
 John 5p 
 
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 /^
 

 
 AN 
 
 ADVERT I SEME 
 
 Concerning the Publication of this Work. 
 
 TH E Grcatnefs of God hath never been more refplen- 
 dent than in the particulars, wherein theBenefitof his 
 Church hath been concerned. Herein he is Co ab- 
 Iblute, that he alone difpofeth of all Events, which 
 have any refpecl of tendence towards it , and over- 
 turning all the meafurcs which humane prudence hath made for it 
 felf, he permits them not to appear in the eyes of men, but cloath- 
 edwith Rich circumftances, as he judges moft proper for hisde- 
 figns, and wherein they areleaft expeded. 
 
 Such is the conduft he pleafed to obferve aboiit this Boolcvvhich 
 we have now publifhcd. The Author took it in hand in a time 
 which appeared of all that ever were the mod favourable for it. 
 The Morality of the Jefuits then happening to be in the greateft 
 averfation and horrour to all them who had any light or pif ty.The 
 ingenious Letters of i7'/wf^//^ to the Provincial, and the learned 
 Writings of the Parochial Redors of P4:jv# having difcovcred the 
 corruption of the greater part of their Maxims 5 and a great num- 
 ber of the Prelates celcbrious for their ability and piety, Having al- 
 ready cenfured them. So that it fcemed, that the Church had no 
 farther need in that particular, than of fome prudent and clear- 
 headed perfon , who might coUeft together in one and the fame 
 .Writing all the Principles of thefe corrupted Morals , and who 
 therein might reprefent their excefles, to the end that thereby 
 the reft of its Paftors might be animated fully to banifti from its 
 bofom all thofe pernicious Novelties which disfigure the purity of 
 its manners. 
 
 This was the caufe which moved the Author of thefe Books with 
 an incredible care and labour to apply himfelf thereunto, having 
 extracted out of the Books of the Jefuits all the principialErrours 
 which they had introduced into Chriftian Morality, and having 
 reduced them unto certain heads with a very neat and pure order, 
 which may be worthy to have the name of the particular Charadter 
 of his Spirit. But God permitted that when he had finifhedthis fo 
 important Work, he delivered it into the hands of a Dodor, one of 
 his Friends, that he might communicate it unto others , who were 
 of known Learning and Zeal. This Dodor acquitted himfelf 
 faithfully in this CommiiTion : but thpfc to whom he committed 
 
 A this
 
 The Ad'vertifement. 
 
 this Book, that they might examine it, being diverted therefrom, 
 by a multitude of afiairs , returned no anfwer unto him of a long 
 time 5 fo that the Author continuing flck , faw himfelf nigh unto 
 death, without knowing in a manner what was become of his Book, 
 and only underftood that they judged it mod worthy to be print- 
 ed, and that the Church might draw therefrom very great advan- 
 tages, if it pleafedGod to give it hisbleffing. 
 
 As therefore he propofed unto himfelf in this Work no other 
 thing than to ferve the Church, this anfwer fufficed to banifli out of 
 his mind all the difquiet which he could have had thereabouts, and 
 he very eafily, and without farther troublcjdid wholly commit the 
 care of it to Divine providence, to which he had been always moft 
 fubmiflive. This fubmiffion notwithftanding hindred not, but that 
 fome time before his death'he recommended it Unto another of his 
 friends, whom he knew to be very greatly concerned , for every 
 thing whereunto he had relation. But this Friend being not able 
 to addrefs himfelf to any other fave that Doftor, who had not the 
 Book any longer in his own hands, and who could not himfelf learn 
 thereof any news at all, faw himfelf fpeedily after out of condition ^-^ 
 to ferve both the Church and his Friend in fuch manner as he ear- 
 neftly defired. 
 
 Some years pafl: over in this uncertainty of what was become of 
 this fo precious a Work, at which time God, who had referved un- 
 to himfelf the^difpofal thereof, caufed it to fall happily into the 
 hands of a perfbnwhohad nocorrefpondencewithits Author, but 
 feeing that it might be profitable to the Church, thought himfelf 
 obliged to contribute all his credit and power to its publication. 
 
 Here you have what was thought meet for the Readers to know 
 concerning the Hiflory of this Book. It were to be defired that 
 we might fpeak here more openly concerning its Author ; but the 
 Society of the Jefuits have accuftomed themfelves fo to ufe thofe 
 who endeavour to ferve them by difcovering unto them theexceiTes 
 wherein they engage themfelves, and fuch is the implacable fury 
 with which they pretend to have right according to their Maxims 
 to perfecute them, as will not permit us to render unto his name the 
 glory he hath therein deferved. All that we can fay therein, to 
 the end we may not leave thofe who come after us without know- 
 ing at leafl: fbmething of a perfon to whofe zeal they will efleem 
 thernfelves fo much obliged , is only this, that he feemed to have 
 been raifed to combate and confound the Errours of thefe Fathers. 
 
 He had a mind facile, clear, and folid ; a fweetnefs and modera- 
 tion in all relpefts charming, an humility ingenuous beyond all that 
 can be imagined , fVealingaway the fplendour of his other vertues 
 from the eyes even of his moft intimate Friends. His education 
 was admirable , and contributed not a little to the beauty of his 
 Spirit, the purity of his Learning, and the innocence of his Man- 
 ners. For he was born of a Father who had a care altogether pecu- 
 liar tohimto fortifie happily his Children againft popular Errours, 
 to infpire into them the mofl pure Maxims of the Gofpel, and to en- 
 large their minds with the fairefl fpeculations. 
 
 This
 
 Tfje Ad'verUfement. 
 
 This lb fage and IbChriftian conduft helped very much to aug- 
 ment the inclination which he had unto piety 5 fo that he had nrt 
 fooner finidied his courfe inPhilofbphy than he proceeded of himf-lf 
 to theftu'dy of Divinity, to which he applyedhimfelf with fo great 
 iucceft, that being received into theColledge and Society ot soy 
 bonne., he performed all his afts with univerlal applaufe, and there- 
 upon received there the Doftors Cap. 
 
 . The only thing he had to cotnbatewith in this his laudable eri- 
 terprife, was the paffionate affedtion which he had for the Mathe- 
 maticks. For as this Science is the mod affiired of itU humane Sci- 
 ences, and almoft the only one in which may be found any certain- 
 ty capable to Hitisfie a Spirit which loves the truth , the love which 
 he had even to this truth it felf, wrought in him fo violent an incli- 
 nation to this Science, that he could not withhold himfelf from 
 applying and bufying his thoughts therein for the inventing fome 
 or other new machine. But at length the Holy Spirit , which did 
 conduQ: his Studies, made him overcome itia little time the pro- 
 penfion he had to thefe innocent inquiries and curiofities , and he 
 thought that it was not fufficientfor a Divine to defpife the diver- 
 tifements of the world, but that he ought alfo to deprive himfelf 
 of thofeof his mind , and he did only fearx:h after the truth where 
 it was to be found, that is to (ay, in the Holy Scripture and in the 
 Booksofthe holy Fathers. So that we may well fay of him what 
 S. Gregory Nazianzene (aid in commendations of his Brother Ca- 
 farim^ who had greatly loved Aflirology and the Mathematicks, 
 that he had the ingenuity to draw out of thdfe forts of Sciences all 
 that was profitable therein, learning thence to admire the invifible 
 greatnelles of God, which were refplendent inliis works, and knew 
 to defend himfelf from that which was pernicious in them, which 
 is the adherence they have , who apply themfel ves thereunto, to 
 their conjedures and to thofe truths which they pretend to dif- 
 cover therein. 
 
 This generous difengngidg himfelf from all other things, advan- 
 taged him not a little in the progrefs which he made in Ecclefiafti- 
 cal knowledge, and in that part of Divinity which they call Scho- 
 lafcick, which conduftsReafon by the light of Faith and Tradi- 
 tion. This his progrefs appeared more efpecially in the troubles 
 which agitated the Faculty of Divinity of Tark in the year 1656. 
 for he there defended the truth with lb great moderation, that he 
 didnot render it odious , but on the contrary he did aftonifli and 
 furprize his enemies. 
 
 The zeal he had for it was ardent, but this ardour was tempered 
 by his prudence ; and his knowledge was not lefs modefl: than his 
 fweetnefs was contagious , that there might be feen equally light- 
 ning in his difcouric the regard which he had not to difoblige any 
 perfon, and theinHexible firmity which God had given him for the 
 defence of his truth. 
 
 The wounds which that renowned Body received then in its Dif- 
 ciplinej entred very deep into his heart \ and thegr- f which he 
 received therefroin, increafed b;, the co ulidcration of themifchieft 
 
 A a .which
 
 The Ad'vertifement. 
 
 which the Church was threatned with , and which it lefents unto 
 this day, began to alter his health, and to indifpofe him towards that 
 ficknefs whereof he dyed. 
 
 But nothing touched himmore to the quick than the corruption 
 which the Jefuitshad introduced into the Morality of theChurch. 
 He was a mortal enemy to their compliances, and he could not bear 
 with their prefumption which bent them to confult no other in 
 their Divinity than their own proper light. He declared againft 
 their loofnefs in all the Ecclefiaftick Conferences vvhereunto he was 
 invited, and he gave himfelf up particularly in the Sermons and In- 
 ftruftions which he made in the Churches, to fortifie the Faithful 
 againft their pernicious Maxims. 
 
 His Difcourfes made fomuch deeper impreflion upon their Spi- 
 rits, becaufe they were fuftained by his own examples, and the 
 truths of Chriftianity were no lefs vifible in his manners , than they 
 were intelligible in his words. He handled all forts of matters with 
 fuch exaftnefs and foUdity, as if he had employed all his life only 
 in ftudy of fome one of them alone , and it might be perceived 
 that he ftudied in all his Difcourfes only to clear the underftanding, 
 to touch hearts , and heal difeafes h and not to puzzle the mind, 
 pleafe the ears, and flatter the difeafed. 
 
 But the love which he had for the purity of Chriftian Morals was 
 too great for to lufferhim to reft fb contented. He believed that 
 to heal well themifchiefs which the Jefuits had done theChurch, 
 it was neceflary to have a perfeft knowledge thereof, and to imi- 
 tate Phyfitians who addiflrthemfelvcs tokaow the bottom of difea- 
 fes before they apply themfelves to any remedy. He gave himfelf 
 for this caufe to read the Books of thefe Fathers^ and to cxtraftout 
 of them the principal Errours, of which he hath compofed this Book 
 which wenowpublifti, but at length he could not but fink under fb 
 painful and aftliding a labour. His patience found it felf exhaufted. 
 The grief he had to fee the Morality of Jefus Chrift fo horribly 
 disfigured, feized his heart, andcaft him intofucha languor as dry- 
 ed him up by little and little, and ravilhed him away from the 
 Church, after he had received with great relentments of Piety and 
 Religion all the Sacraments at the hands of his upper Paftor. 
 
 Iwillnot take in hand to give here an Idea of the defign which 
 this excellent Man hath had in this Work, of the order which he 
 hath obferved , of the reafons which he hath had to undertake it, 
 and ofthofe in particular which have engaged him to cope with the 
 Dodrine of the Jefuits, becaufe he hath himfelf given fatisfaftion in 
 all thele points in his Preface. 
 
 I (hall only anfwer here to thofe who have wiftied that he had 
 not difcovered the Errours which are reprefented in this Work, 
 without refuting them by the true Principles of Chriftian Morality, 
 which are Scripture and Tradition. They avow that this had 
 been advantageous to the Church ; and it was the very defign of the 
 Author. But this hinders not but that his labour, although fepara- 
 ted from the more large Refutation, may have alfb its utility. For 
 they who are acquainted with the Affairs of the Church, underftand 
 
 that 

 
 The Ad'vertjfement. 
 
 that it is no new thing fimply to fet down the Errours which the 
 Corrupters of Faith and Manners have attempted to introduce into 
 the Church , without undertaking to combate them by long R^a- Hiftorki 
 foning, and that S. Epiphanius (as alfo S. Jufiin obfervcd ) hath on- rurrs'ione , 
 Iv reprefented by way of Hiftory the pernicious Opinions of the*^ "f'"'°T^ 
 
 •'^ ^/t ■ t i"^ I--1 1 r- . omnia, nulla 
 
 greater part ot Hereticks , without taking in hand to reflitc them dKpuwtione 
 in particular; rehearfing all things with an Hiftorical Narration, "''''"'^"sfalfi- 
 but not contending for the truth againft faifliood by any difpu- ut!dccc°tlrfc' 
 tation. s. AuguH. it 
 
 I know well that there is caufe to belicvcjby that which S./f///?/© "*"^* 
 adds prefently after, that he had only an Abridgment of the Books 
 of S- Epiphanius. But I know alfo, that if this Saint had feen them 
 all entire, he would ftill have difcourfed after the (ame manner, and 
 that this Judgment may very juftly be palled on them ; for that of 
 eighty difierent Sedts , of which Epiphanius hath undertaken to re- 
 port the Errours, he only tracks the foot, as I may fay, of them one 
 by one, and refutes in the manner of a Divine only four or five, 
 contenting himfelf in a few words, and as it were on his way palling 
 by them, to fhew the abfurdity of the Conceits of thofe Hereticks, 
 and how far they were diftanced from the truth. See how he in- 
 terprets himfelf in his Preface concerning the manner iavvhicfa he ^^ uoqui- 
 had deligned to handle thefe things : J« vphich ttnly this om thivg dem hcc unum 
 vse jliall perform^ that we jliall oppofe againjt them as mnch as in »j> prasftsbimusi 
 lies, in a feve words, as it rvere an Antidote, whereby we may expel their qujcqu'd "„ no* 
 foyfqns, and by Gods help may free anyone who either wilfully or iin- bis li.um trie 
 awares happens to fill i^ffa thefe Heretical opinions, as it were into the Pf""' ""^ '"^' 
 
 ^-■'T -', ■' ' •' alttro vetbo ve- 
 
 foyfon of fame Serpents. lot anddoium 
 
 This is the fame thing which the Author of this Book of Morals, appo'^^muj. 
 which is now made publick, hath given us to fee therein with a mar- ^"n" n1 jlopui- 
 vellous addrefs and vivacity of Spirit. For though he undertake fenus.&fccun- 
 not to reflite thefe Errours of thejefuits,but only to difcovcr them^ ^u^i,^!"'"„, 
 he does notwithftanding difcover them W!thout,making their ex-veMpome^''ve! 
 cedes to appear mod: plainly ; and the oppodtion al(b which they >"V'"' '" ^^^ 
 have to the truth and found"~doa:rine. So that according to the '^'.'"^'^gl 
 progrels by which we advance in reading this Book, we find our pfmum virus 
 felvesinfenfibly convinced of the falfities of all the Maxims which '"'ji,^"" ' ,? 
 are therein related ; and our minds filled with the oppofite truths ; ij)">,TbeIar'/ 
 and our hearts piouflyapimated againft thefe fo horrible corr up ti-P'''''*'""^. 
 ons, and edified by the violence which we obferve this Author hath 
 done upon himfelf for to moderate his zeal, and to keep himfelf 
 back from refuting opinions fo contrary to the common fenfe of the ^^^ ^^j 
 Faith. For unto fiich evils deep Jighs and groans are more agreeable miiis" tragis "' 
 than long difcourfes. frolixi jemhui 
 
 Indeed the arguings of the Jefuits which he relates , and vvhereof J^oi^nS- 
 they makeufe to authorize their monftrous opinions , are fo evi-bemtur s'.i**;, 
 dently contrary to the Principles and Maxims of the Gofpel, and to ^^'/'' '' 
 the light of Nature ; the abufe to which they put the words of Scri- 
 pture and the Fathers, is fovifibleandfogrofs, and there needs fo 
 little difcerning to fee that they take them in a fenfe contrary to 
 what they do indeed contain, that thefe Authors deftroy them- 
 
 iclves. 
 
 [2?.
 
 The Ad'vertifement. 
 
 (elves, and are refuted themfelves by themfelves , and it fuffices 
 (imply to report their Doftrine, to make appear that it overturns 
 the Foundations of Religion, and that it is not only oppo(ite to the 
 Wifdom of the Crols ana Chriftian Philofophy , but alfo to R.ea(bn 
 and the Philofophy of the Heathens. 
 
 It is true that this corruption is not equally evident in all their 
 Maxims, and that to furprize more eafily thofe who have fome fear 
 of God, they do propofe the(e unto them with fome kind of tempe- 
 rament, covering them with fome fpecious pretences, which (ervc 
 for reafons to engage them to follow them without fcruple. But 
 the Author of thefe Morals hath (b dextroufly unfolded all thefe 
 Artifices, and all thefe ftudied fubtilties , and hath (b neatly difco- 
 vered their mahgnity , that there is no fear that thofe who read 
 them will fuffer themfelves to be deceived by them , nor that they 
 can have any confidence in the people, whom he hath made clearly 
 to appear to have a priviledge to fpeak every thing that they pleafe, 
 and not tocontradid themfelves at allinfpeaking things altogether 
 contrary,according to the diverfity of places, times, and theintereft 
 of their Society 5 who give themfelves the liberty and the right,not 
 only of tw CI contrary opinions,to chufethat which is moft for their 
 commodity, but even to follow both the two according to divers 
 occafionsj and the different relifhes of thofe who confult with 
 them 5 finally, who content not themfelves only to refute the holy 
 Fathers, the Popes, and the Councils, when they are not for their 
 convenience, but who alfo take the confidence to make them (peakr 
 what they pleafe, altogether contrary to what they do (peak. 
 
 It is true alfo, that this Author having undertaken to make us fee 
 the general corruption which the Jeluits have (pread all over the 
 Morals, could not avoid to fpeak of thofe matters, which S.pW 
 faith ought not to be proceeded in (b far as to be named by Chri- 
 ftians 5 and that he is forced to (hew how they would make Mar- 
 riage, which is the Image of all pure and all holy Union of Jefus 
 Chrift with the Church, and which ought to be handled with all 
 honour, to give right tofhameful filthinefTes, which even the Pagan 
 Philofophers themfelves have condemned , according to thefe ex- 
 cellent words of an ancient Author; Adulter ejinxom amator acrior. 
 He n an Adulterer vpho is toe eager a Lover ofhk Wife. 
 
 Notwithftanding he hath been careful not to tranfcribe thofe or- 
 dures, vVith which Sanchez, hath filled whole Volumes, among which 
 fome have been fb (candalous, that they have been left: out in fome 
 Editions, which yet have been no hinderance to Tamhourin and 
 Amadeus to renew them ;; where he (peaks of thefe exceifes and 
 other fuch like , it is with fuch temperance , that difcharging the 
 Reader of a good part of the confufion which he might have recei- 
 ved thereby, he doth not forbear at all toinflrudt him fufficiently, 
 and make him conceive all that horrour wherein he ought to have 
 thefe miferable Writers, who feem principally to be compofcd to 
 fatiate their imagination with moft enormous unheard of crimes. 
 
 Finally, That which doth yet more juflifie the defign of the 
 Author of thefe Morals, and the manner wherein he handles thefe 
 
 things.
 
 The Ad'vertifcment. 
 
 things, is that now of a long time all thefe excelTes which are herc- 
 irt rehearfed, have been made publick by the Jefuits themfelvesj 
 whohavecaufedthem to be printed and fold, and who have deli- 
 vered.them into the hands of an infinite of Religious perlbns and 
 Directors of others not very clear Gghted, who think that they can- 
 not better learn the Maxims of Chrilban Morality than in reading 
 themoft famous Authors of fo celebrated a Society. So that it 
 will beof very great importance to make the corruptions of thefe 
 Authors i^o known, that no man may hereafter be miftaken in them. 
 And this cannot be better executed than by propofing thofc very 
 fame Maxims as impious and deteftable, which the Jefuits have pro- 
 pounded in their Books as good and fafe 5 this alone being fufficient 
 to work effefts altogether contrary in mens fpirits, as may be (een in 
 the Example of £/?<?Z»4r, who having been imprinted thirty nine 
 times, as a very good Book, hath been now imprinted the fortieth 
 time, as one of the moft mifchievous Books in the whole World 5 
 which hath fo wrought, that whereas the firft thirty nine Editions 
 were very prejudicial to the Church, this fortieth hath bev;nvery 
 beneficial unto it. 
 
 And the fame we believe may happen in the publication of thefe 
 Morals, which the alone zeal and love of the purity of the Morality 
 -of JefusChrift hath induced us to make publick. It is hoped that 
 this Publication will prevail to remove the (candal,which the Je- 
 fuits have caufed^rom the Churchy to which they gave place to the 
 Hereticksto attribute thofe Opinions for which it hath the greatcft 
 horrour 5 and that thefe unhappy perlbns who are feparated from 
 its communion, Ihall not impute them unto it any more , after fo 
 publick a difavowing of thefe Maxims altogether abominable as 
 they are 5 not giving them yet any advantage above the Jefuits 
 themfelves, becaufe it is not hard to make appear that the Principles 
 of their Morality are no lefs corrupted nor pernicious than thofe of 
 thefe Fathers. 
 
 It is hoped that this Publication will ftirupthe Paftors of the 
 Church to renew the zeal which they have already made appear 
 againft the Authors of fo many corruptions •■, that they will inter- 
 didi: in their Diocefles the reading of thefe Books •-, that they will 
 take the ways which the Sacred Canons have prefcribed them, 
 (1 Tim. 2. 17.J toreprefs fo pernicious Novelties, and that they 
 will hinder them that they fpread not over mens fpirits, as Gan- 
 grenes which wafce and corrupt by little and little that which was 
 found 5 and that they will fear, left while they dillemble thefe cx- 
 ceffes, and pafs by thofe who are their Authors , they make them- 
 felves culpable of the lofs of a great number of Souls, which thefe 
 blind Guides feduce and train along with them into the pit. 
 
 We defpairnotevenof the Jefuits themfelves, that they alfo may 
 draw from thence the advantage which this Author hath earneftly 
 defired to procure them. For although it feems by their conduft, 
 whichtheyhavehitherto held herein, that they are refolvedtoper- 
 feverein maintaining thefe damnable Maxims, and to defpife the 
 wholefom advertifements which the whole Church hath given them, 
 
 to
 
 Th£ Ad'vertifement. 
 
 to abandon them :, yet notwithftanding it may be faid, that if they 
 haveufcd thcrn in this fort, it hath been perhaps, becaufe they were 
 not yet fufficiently convinced of the jufticeof the reproaches which 
 have been caft on thenij and that fomefecret intereft hath hindred 
 them from perceiving them in the Writings of thofe whom they 
 looked upon as their Adverfaries. Rut now that a perfonvvhom 
 they cannot fufpect, and who hath never been engaged againft 
 them, hath prefented unto them fo diftinftlythe concatenation of 
 the Maxims and Conclufions which their Authors have taught , it, 
 will be very hard for them not to be furprized therein, and not to 
 be po\rerfully ftruck by fo many dcteftable Opinions. Who 
 knows but God, hearing the prayers, which have now for a long 
 time been ordained by the whole Clergy of France , and which 
 have been made publickly in fome particular Diocefl'es, to beg for 
 them, that he would open their eyes, may touch them and bring 
 them on highly to difowne the Authors of fo many abominations, 
 and to make it appear by their condemning them themfelves as 
 publick Plagues and declared Enemies of all Truth and Juftice, 
 that the Crimes with which they have been reproached belong on- 
 ly to fome private men, and not to the whole Society. 
 
 Tne approbation of the Doftors hath not been fought after for 
 the Publication of this Book. For befides that there was no appa- 
 rent need to expofe the Approbators to the indignation of a Society, 
 who hold it for a Maxime, that they may with a fafe confcience 
 kill them who pretend to hurt them in their reputations, itwasbe-- 
 lieved that this precaution would not be neceflary on this occafion. 
 Indeed the Author producing nothing of his own in this Book , and 
 having prefcribed unto himfelf only therein to reprefent fiithfully 
 thofe Maxims alone of the Jefuits Morals which are r>otorioufly 
 wicked, and v/hich are the very fame againft which all the Parochial 
 Redtors of the moftconfiderable Towns of the Realm have been 
 •ftirred up 5 fo that the Pope, theBifhops, the Sorbonne, and the 
 other Catholick Faculties have condemned by their Cenfures the 
 Apology of the Cafuifts 5 and that the Faculty of Divinity in Fark 
 have now very lately cenfured in the Books of Vettiant and Amx- 
 dem^\^^ believe ail thefe Cenfures to be as fo many Approbations 
 of this Book, and that for that caule the Pope, the Bifhops, the 
 Sorbonne, and the other Faculties , and the Parochial Reftors of 
 the principal Towns of Fr««6e maypafs for its Approbators, or at 
 Icaft of the Doftrine contained therein. For as to the knowing 
 whether the Author hath been a faithful Relator of the Propofitions 
 of the Authors whom he citesjcvery one in particular^ may well be 
 allowed to )udge thereof, becaufe indeed better Judges of this fort 
 . of differencesthanthe eyes of thofe who fhall have any fcruple in 
 this point, cannot be had. 
 
 But ifthe Jefuits and fome ofthePartifans of their Society corn- 
 plain of this Author, becaufe he hath foexaftly reprefented their 
 Extravagances, there is caufe to hope that all other faithful people 
 \\ ill be fatisfied therewith, becaufe that one may fay in truth that he 
 gives by his B.ook unto every one that which belongs unto him, 
 
 and
 
 The Acl<vertifetnem. 
 
 and which thcCafuiftsofthe Society have nfed their utmofl: force 
 to ravifhfromthenj. He gives unto God the love, the acknow- 
 ledgment, and the worfhip which belongs unto him 5 to the Church 
 the belief iindfubmiilion of the Faithful ; to worldly Powers their 
 honour and the fidelity of their Siabjefts, fafety to their Eftates^ to 
 Fathers and Mothers the obedience and rcfptft of their Children 5 
 to Children the love and tenderneTs of their Fathers and Mothers ; 
 Conjugalltdelity t'li'Husbdnds and Wives ; foMafters the fidelity 
 of their Servants ; to Servants kindnefs of their Mafters 5 to the 
 Ecelefiifticks Piety and Religion 5 equity and integrity to Jad|es 5 
 true honour unto the Nobility 5 fair dealing unto Merchants. Fi- 
 nally, he cilabliftics in the World all thofe Vertues which the Je- 
 fuits feem refolved to banifh from thence, that they might enter- 
 tain and caufe to reign there all the diforders which the malice 
 of men or the Devil himfelf w'ascapable to invent. 
 
 •; • T^he Tranjlators Conje&ure toncernivg the Author of this Adver- 
 tifinient^ and of the Book^ it Jelf 
 
 THis Advertifement feems to be Father Arnolds^ the Preface 
 and Work his Nephew Monfieur Tafcdls^ who is alfb flinpo- 
 fed to have written the Puftvincial Letters, not without his Uncles . 
 privity and afliftance a, whole head and hand could not be wanting 
 to this Work alfo^if his. The ftyle much differing, and Lewis Mott- 
 *^/f, affirming himfelf to be no Dodtor, makes me fuCpeft a third 
 hand to have been made ufe of in drawing upsthofe Letters 5 how- 
 ever thefeDoftors, as I am credibly informed, were the Head- 
 contrivers of them. There are alfo many paflltges in the Provin- 
 cials, which feemingto promife this Work, confirm my Conjedlure. 
 
 the
 
 
 The Preface of the Author. 
 7 he Defign and Order of this Worf{. 
 
 TH E eml ofMoralitjiy not only nmong Chrijiians^ but alfo amtng 
 the Taq^ans^ hath always been to f^aks kjtown that rvhich is 
 good-, and to feparate it from the bad 3 to carry men on to 
 vertue and togooda&rons, and to turn them away from vice and from 
 fin -, and in piirfitit thereof to teachthem the means to proceed from the 
 one to the other. It cannot be fljeveed, more eafily and more evidently:, 
 how dangerous and prejudicial the Moral Divinity of the Jefidts is^ 
 than by making it appear that it tends and leads to d quite contrary 
 end '-, and that it walkj in ways opposite to Raafon and to the Law ofNa' 
 titre^ as -well as thofc of Chrijiian Piety 3 that it confottnds good and 
 eviU oi' to life the words of Scripture:, it calls evil good, and good evil '•> 
 that the more part of the refohttions which it gives upon the points ind 
 particular cafes which reJpeB conjcience, tend to the flopping up in men 
 the lic^hts andmotions of confcience itfelf and favours luji which cor' 
 rupts it '■) that the Principles from which they draw their Refolutions, 
 and the Reafons of which they ?iiakeuje for to fupport them^ are fo ma- 
 ry means and expedients proper for to authoriz.e vice , to fuflain (in, 
 to excuje the mojl criminal aUions^ and to entertain loofne^ and dif- 
 ordcr in all furts ofProfeffions. 
 
 This is that which I have a deftgn to make appear in this Book: ^"^ 
 to theendthat I may before-hand give a general idea of all that which 
 I handle therein^, andreprejent moji clearly the Method and confeqitenct 
 of the means whereof I make nfe to jujlifie that which I pretend, I will 
 expofe here in a few words the whole order and dif^ojition of my Dif- 
 courfe, 
 
 I reduce all theft matters to certain principal Points, which I hancHe 
 after fach tnanner and in fuch order as feems to me moji clear and 
 moji proper to make appear the confequence of the Moral DoEtrine of the 
 'jefliits^ the connexioft of their Principles with their Conclufions , and 
 the conformity of their pra&ice with their Opinions. For the confort 
 and the rcjcmblance which is between their Doctrine and their ConduB 
 is fo perfe&, that it is vifible it proceeds from the fame Spirit, tends 
 to the fame end, which is to pleaje men, to fatisfie them by flattering 
 their pajfions and their interejis, and to train them up in vice and dip- 
 order. 
 
 "ie fee clearly the truth of this point , which is the whole jiibjeS of 
 this Book, it mnji firfl he confidered that there feems not pojjiblc to 
 be found a way more proper to authorise vice and (in, than to approve 
 and tolerate all that ivhich nonrijjjesthem^ and to abolifliall that which 
 is oppolife to them, and may dejiroy them. 
 
 2% That the things which beget and ftourij}) vice, and (in j are partly 
 
 within
 
 The Preface. 
 
 tPithin murjj as corrupt feeds from whence proceed all the evilivhicb 
 he commits f and partly rvithoHt man^ as oittrpard ohje&s^ which heat- 
 ing upon his fetifes and hk mind:, carry bk vpill to co};fnt in.'to evil 
 and (In, which abides and a&s incejjiwtly within him. 
 
 3. That the things which are within m.xn^ as the corrupt fountain 
 from whence comes all the diforders and (ins which he co?}tmits^ art 
 
 lujl, ignorance:, and evil habits, and hypocrite, or the fecret malice of 
 the heart covered with a veil of good intention 5 and that the diitwiird 
 things which carry him on unto evil are the occafions of fm^ the obje&s 
 which draw on the evil examples, the evilcttjioms which excite them- 
 and nonrijh them 5 and above all^ humane Authority and humane Reajon 
 corrupted by (in, which furnijl^eth Inventions for continuance in evil, 
 and in the occasions of evil wherein he is engaged, and to jujiijie or 
 excHJe the moji criminal aU ions by imaginary probabilities. 
 
 4. That the thittgs which dejlroy or expel (in are likewifc of two 
 forts, feme as if it were internal, and others external. I call thofe 
 internal which attract to and ejiabUf) in the heart of man the Grace 
 of God, by which fiti is dejiroyed, fuch as are Faith, Traycr, Repen- 
 tance, good tVorkj, and a right ufe of the Sacraments. I call thefc 
 external, which do from without reprefent Cm unto a man, whether it 
 be by the knowledge which they give him of its malice, of the hatred 
 Tphich God bears towards it, of the punifiments which he hath prepa-. 
 red fir it in the other life, and thofe with which he punijioeth it fome- 
 times even in this very life ; or which in any other lil{e manner may 
 give him an averfwn from it , and hinder him from com'mittin<i it '-, 
 as are the Commandments of God, thofe of the Church., and generally all 
 the holy Scriptures old and new, which contain all the Vromifcs which 
 God hath made to good men, and all the evils with which he doth 
 threaten (inners. 
 
 There i£ no perfon, lam confidefit., who will not eadly agree, to thefc 
 Truths and general Principles. So that I have nothing to do, but ap- 
 ply them to the particular SubjeCi which I handle, to acquit my fc If en- 
 tirely of what I have undertaken to prove, to wit, that the Divinity of 
 the Jefuits is as favourable to vice arid fin as pojfibly it can be. It 
 jttffices me for this purpose to make appear that it nonrifes htfl , igno- 
 rance , evil habits, and the corruption of the will, covered with a veil 
 and pretence of a good intention. 
 
 That it entertains men in occasions of (in, in evil cujioms, in licen- 
 ces and abufes, as well public k^ and common to all, as peculiar to every 
 Frofejf on, making ujc of humane and corrupt Reafn for authorizing 
 thefe diforders, and to make, them paf as good and indi^ercnt , and 
 gives for a Rule ofcbrijlian life and the Foundation of eternal life, not 
 Faithandthe IFordofCod, but the Authority of Men, and all the ima- 
 ginations and thoughts which prefent themfelves unto their minds, 
 provided they can render them probable , and give thenf. feme colour 
 and appearance of truth. 
 
 That it ubolifieth or corrupts Repentance, Prayers, good Works, the 
 Sacraments, the Commands of Cod. ^ of the Church, and the Holy 
 Scriptures, 
 
 That finally it intra duceth andconfijrmeth corruption and loo fne fin 
 
 a 2 all
 
 The Preface. 
 
 all forts ofProfejJions Seculars andEcclefaJiickj^ attempting tojujii- 
 J?c andcxnifethoje vices and (insivhich are Kiojl oppoflte thcrt:to, and 
 ivhich arc to them for all that mofi common^ as injiijiice itz the CQiirts^ 
 M/fiithfidnefs in Trajficli, and other ftich like. 
 
 If lean jiijiifie all thc/e things, I have all my defign accomplifljed^ 
 and I pall have fierved that the JcJJ/its Divinity favours and nourif'es 
 vice and fin as much as men can do , and that they feem to be become 
 thereof the Advocates and Vrofcjfors. 
 
 IVbich I hope to do in this Writing with fo much clearnefy that no 
 perfon JIndl be thereof unconvinced, and with fitch perfed fidelity~,.that 
 thofe who are the leafi equitable, becaufc they are too fcrupnlom or too 
 pajjionate, jhall have nothing to repro4ch me with on this Subject. For 
 I will do nothing elfe but report fimply the Opinions of the Authors Je- 
 fuits as they have exprefjedthemfelves in their Books. I will frequent- 
 ly add their proper Reafons, and in the more important Points I full 
 fometimes afccnd to the Principles from whence they draw their Con- 
 clujwns. 
 
 I undertake- not to refute their Err ours, but only fo difcozcr turn, and 
 fuake them appear. This is the caufe why without engaging my felf to 
 produce the places of holy Scripture or of Tradition, any more than the 
 Reafons which may be allcdged to refel them, I content my felf to con- 
 sider and reprefent them in fuch fort , that they may be under jlood 
 what they are '-> and ma77y times I content 7ny felf to reherfe them as 
 they tkemjelv.esexprc^them, when that is fufficientto raife an horrour 
 again fl them. When the malice is more conceded, I endeavour to dif- 
 cover it, and to make it evident by fome Reflexions or fame Obferva- 
 iions, or by Examples and fenCible Comparjjhns : and if I make ufe of 
 any Reafons, Itake them in a matmer always from themjelves, or from 
 Trimiples of Faith and natural Light, which are altogether indubita- 
 ble, and fo evident, that to oppoje them , were to renounce common 
 fenfe, as well asChrifiianViety and Religion. ^ 
 
 / meddle not here with matters of Faith, nor Myfieries of Religion^ 
 rt^here it was (H eafic to make appear that the Jefiits are no Icf tranf 
 ported than in the Maxims of Morality, as will appear clearly by one 
 Example out of the C^apter(^of]eCus Chr'iOi^which I thought fjould be 
 added to that of Grace. There may be jfeen in what manner they 
 (hcak_ of the Sen of God, of his Incarnation, of his Humanity , of his 
 Divine Terfun, and that they have thereof thoughts fo bafe, fo unwor- 
 thy, fo fhinleful, that they are not more proper for any end than to 
 expofc our Myfieries to the fcorn and contempt of Infidels and Liber- 
 tines, and to raife horrour and averfitio^ in the Faithful themfelves 
 by their impious expreffions and reajonings , by ivhich they profane 
 Holinef it felf, and dejiroy the rejj)e& and veneration which ought to 
 be given it. 
 
 I infijt upon Moral matters only , and even without deffgn to con- 
 tain them all. I fmdd need many Volumes only to make an ExtraX 
 of that which may be found in their Books contrary to good Manners 
 and to Chrijiian Piety. I intend only to collet fome principal Pro- 
 po^tions by which Judgment may be made of the reji. I report the»i 
 (fmply as they are in their Book/' -^"^ when I tranjlate them, I will
 
 The Preface. 
 
 fct tbc p-ijj'ig'^^ 0"' the Marge nt inUitmc , Jo t.he/emcl that the fidelity 
 and (inixrit) reith which I recite them muy appi.ar.^ 
 
 If (WiqitgU many p'ljj'iges which* I commonly prodncB on the- Jii.fje 
 SnbjeS^ there be fime which icppeur not clear enongh;,tbere may bi'fa'und 
 in others that ivhich Jesws to be ivanhf/g in the/;/. Put I have reafin 
 to believ'Z that there ist^ocaafeto reproach, me'herwty for I have taken a 
 particular care not only to Jpeal{ thingi^ fo ml underjiood them ^ 'but 
 alfo to enter oi far as I coHld into the, vfiry thuHghts of the Fathers whofJA 
 I have all edged y kfioivivg that it is never laivpd to wound Jujhce or 
 charity Jtnder a pretence of combatiftg Errour y and defending Irnth^ 
 and that Err our it felf may not be affailed^ tior Truth defended by lying 
 a^d difgiiifement. 
 
 I am fo far front deUringto augment this evil^ or to cxagerate thefc 
 things^ that I oftentimes abflain from fjeakjng m I could irithout.de^ 
 /parting from my aefgn.' They that have atty love or kjioreledge of the 
 Truth, will eafily perceive thfs my moderation^ and they will cfentif/ies 
 find nothing elje to reprove me for in many important points ^ bttttk^t, 
 I have not Jpokgn enough therein ^ and that I give over ffiany times 
 where they reould cry out to pie that I ought to go on, and follow my Snb- 
 jeBtotheutmofi. -.; ^ L.^/ivVfT "vv. 
 
 If there be any who find herein cxprejpons ivhich fiem to'tLcf,-/ tj^oc 
 too vehc.-nentj and far removed fom that JweetnejS' .and^moderat/on 
 ivhich they love h I befeech them tiot to fudge, according to their difpo- 
 fitioHj but according to the things whereof I fj/ea^: >-lhe pajjion or the 
 preoccupation they may be under-, either for the pernicious Mixims 
 ivhich I reprcfentj or for the'Authors, or for the Defenders of them, may 
 he capable to perfwadt theru that I ought to have (pokcn of them with^fj 
 much rejpeB and moderatiott-, as belongs to the miji frious and holy 
 things. But the reafon and the mature even of the things themfelves 
 7/tay eafdy undeceive them^ if they condder that exprrejfions ought to cor - 
 refpond ivith their fubjecfs^ and that it tcould introduce a dif^rvportioK , 
 toreprefeJit thoje things ivhich are ridiculafs and contemptible oi' fe- 
 rionfly asiftheywerenot, and that this were to give too much advantage 
 to prefumption and infolence-^ which freaks proudly, to make Errmir tri- 
 umph overTruthy and to give it in fome fort the vi&ory^ to treat it 
 othenvife than with fuch force and vigour as is capable to repreji' and 
 humble it. 
 
 So it is that Truth would be defended, and hath it felf declared that 
 it ivill one day revenge it filf on them that have .ifjailed it ivith fcorn 
 andobftinary, only bruidng their heads, but alfo infuhing over them^ that 
 i hey may be covered with confui'on. 
 
 So that I have fome caufe to fear in this point on the behalf of 
 Truth, that I have been rather too refervedthan too free. And it ferns 
 that they ivho have any love for it, may co '//plain of me, that I have not 
 defendedit ivith force and ardour et/ough in an encounter where it hath 
 been affaulted by a very extraordinary Conjpiracy of perfons who for 
 their own interefl , fujficicntly well known, have endeavoured to blot 
 out oft he memory of the Faithful, and Books of the Church the mojl purr 
 and fife Maxims concerning the Rcj^^ulition andCondnU ofchrifiar 
 life and Manners. 
 
 . And
 
 The Preface. 
 
 And I may perhaps have fame trouble to defend my fdf from this 
 reproach.^ and to hinder that it be not believed. That I have not defend- 
 edthe Canft of the church and of Truth with the zeal which they dejer- 
 vedjbiit that I have already declared that 1 have not at all undertaken 
 properly to defend it, or refute thofe who have affailed and hurt it Jo 
 cruelly D but to make appear only the Errours andthe pernicious AJaxims 
 by which they have overturned all Difcip/ine and all the Rules of Man- 
 ners andchrijiian life, even themoji holy and beji ejiablijljed upon the 
 Scriptures and Books of the Saints, and aljo by their Examples. 
 
 Hereunto I have limited and obliged my fdf in this Work; It may 
 he God will raifc up fome other whofl)all go on where J leave, and will 
 undertake to refute fully the Errours which I have difcovered, and to 
 ejiablij}} by the Principles of Faith and Tradition the Truths which t have 
 only noted in my paffage. The manner in which this Ji'rfl Book, fi^l^ i>^ 
 received, and the profit tvhich will come thereon, may procure u dif^o- 
 (Ition to receive alfo yet better another of greater importance, and be a 
 7!iotive to engage God tofiir up fome other per [on to labour therein. IVe 
 are all in his hands, our travels and our thoughts , whereof the firjl and 
 principal ought to be never in any thing to have other than his defigns. 
 He knovps that which he hath given me in thislVork^, is no other than to 
 perform fome Service to his Church and my Neighbour. I bejeech him 
 to blefi it with fuccef, leaving it to his Providence to dijpoje of it ac- 
 cording as he Jhall pleafe, and I do for the prejent accept with all reJ^eCf 
 and fubmijjionwhatjbever he JJjall ordain thereof. 
 
 The Neceffity and Utility of this Work. 
 
 IF the pernicious Maxims of the Jefuits Morality fiould for the pre- 
 jent be prefentedno other wife than in an extraCt, without adding any 
 thingtheretobut what is found in their Authors, the World is at this day 
 Jo indifferent in things which refpeli their Salvation and Religion, there 
 would be founds very few perjbns who would be touched therewith, or 
 who would take any pains to conflder them. 
 
 But it is come to pafi by the particular order of Divine Providence^ 
 that he whd hath enterprijed to dijcover them fome years ago, hath ex- 
 frefi them in a manner Jo taking, that hath attra&ed the whole IVorld 
 unto him to read them by the grace of his Jlyle, and thereupon hath made 
 thefM eafily to appear odious and infuppor table by their proper excejjes 
 and extravagancies. 
 
 This fo happy beginning had hath Juccej?much more happy h for mens 
 minds beingtouched with adefire to know particularly things Jo impor- 
 tant and Jo prejudicial to their Conjciences and Salvation, my MaJiers 
 the Parochial Re&ors of Kouen and Paris have in purjuit thereof pub- 
 lijhed with a zeal worthy of their Charge many learned Writings , which 
 have given to all the World enough of injiruttion and light to conceive 
 the d/Jiance and horrour they ought to keep towards that wicked Do- 
 &rine,andihe danger whereinto they put them who follow thefe Guides 
 who purfue or pra&ife them. 
 
 But as their deffgn was only to make a fpeedy order againji an evil 
 which then did but begin to appear, they believed thai it was fu^cietit 
 
 to
 
 The Preface. 
 
 taadvilc t/jeir people thereof in general ttrms^ in notifying unto them 
 fame of the more pcrnidous propofitions^ tritfjout extending them fur- 
 tlitr todifcover their prinriples^ confequences^ and unhappy ejflCfi-, ai it 
 had been eafie for thm to do '■, and they thought that to fira?}gle the?n 
 in their birih^ it would have been fn^cient only to expofc them to the 
 view of the whole JForld-, being in thenrfelves fo odious and nionjiroifi^ 
 and to oppofe thenifelves to thofe that teach them^ as the shepherds cbli- 
 gedto rcliflthelVohes rvho would devour their foe l{.Tet they omitted n^)t 
 to have reconrfe to the Authority of the Churchy and to addrefs' their com- 
 plaints and requefts to my Lords the Bijliops and to the General Ajfembly 
 of the Clcrgie of FvAnce, in the year 1 6 $6. who feeing that it was not 
 M all in their power at that time to do them jufiice-, did at leafi make it 
 known to the whole Church , that opportunity OJily was wanting unto 
 them. And for that caufc ordained that the Infint&ions ofs. C har les 
 ffjould be imprinted by the order of the Clergie, with a circular Letter to 
 allmy L«rds the Prelates, which fervedto prejudge their opinions^andto 
 give as itivere a commencement to the condemnation of all thefe Maxims 
 in general -, expeUing till fame opportunity were cffred to do it more 
 folemnly. 
 
 the voice of thefe charitable Paflors was heard and faithfully fol- 
 lowed hy their fieep 3 who by the fubmiffion they owed to them , and 
 through the confidence which they had in their honefiy and fufficien- 
 cy, entredinto an averfion againji this new Do&rine, as foon as it was 
 deslared unto them, that it was contrary to theDociri?ie of the Church 
 and that of the holy Fathers. 
 
 It were alfo to be wifljed, that thh fame voice which came from Hca- 
 7)en^ being Jep^ Chrifi fj.eakj in the Church by its Fafiors, had tutted ^ 
 or at leaftwife flayed the Authors of this Doctrine, and hadl^ept them in 
 fdence, and that they had the mfelves alfo fuppreffedthefefirange opinions 
 and pernicious Maxifus, againji whichthcy favp the whole World to rife 
 •mth a general indignation, and with amofi jufi T^edl. 
 
 Eut this did nothing but provoke them yet more , fb that infiead of 
 receiving Chrifiian-lil{e the charitable correQion of thefe worthy Pafiors 
 of Souls , they had the confidence to appear in public k^to maintain fb 
 great Err ours by Writings yet more wicked '-, imitating thofe fierce 
 beajis, who iffue in fury out of the Forejls and Dens to defend their young 
 when they are about to be tah^n front them. 
 
 My Majiers the Parochial Rectors had by an extraordinary tempe- 
 rance and moderation fitpprejjcd tJye names of the 'jefuits, and not di- 
 fiingnijlied them from the other Cajuijis , attacquing the Do&rine only 
 without touching the perfons of any particular Order. But thefe good 
 Fathers could neither lye hid, nor l{cep (ilence, and judged themfekes 
 unworthy of the favour which they had received upon thk occaQon. 
 And as if this Doctrine had been their own particularly , they would 
 needs declare themfelves the Defenders of it, as indeed they are the 
 principal and even the fit fi Authors thereof in f/tany of its mofi impor- 
 tant points. They made for it an Apologie, wherein fo very fur were 
 ilxy from difavowing and retra&i?jg thofe pernicious Maxims where-, 
 ypith they were reproached, that they did highly maintain them i and 
 to tefiifie that they never intended to recant them^ they have declared 
 ' thai 
 
 ^v. *.-»:;.
 
 The Preface. 
 
 that in many matters wherein their exccjfes are mofi v/fiUe, they can 
 yet fpeak more, and give yet more licence to their Jpirits. 
 
 An evil Jo pnblick^ and fo objiinate cannot be healed nor flayed by 
 (tmple w)rds. IVhich thing hath obliged my Maflers the Parochial 
 Rectors jto renew their complaints and their inflances to my Lords the 
 Trelutes. 
 
 Some of them have already worthily acquitted themfelves in this 
 their duty to the Church and People who depend on their charge. And 
 it is hoped that the zeal and charity of the rcfl will pre j? them to give 
 \the fitme teflimony unto the truths and that if fome ofthc?it^ for fome 
 particular reafins^ cannot do it fo folcmnly as thty defire, yet they 
 will not ceafc to condemn in their hearts., and upon occaftons which 
 fliall be offtred^ thk novel Do&rine , and to kfep thofe whom they can 
 at a diflance from itj as a mofl pernicious Divinity. 
 
 After all this^ it ivas thought to be high time farther to difcover this 
 DoBrine^ and to reprefent it in the whole extent it hath in the Bookj 
 ofthejefliits, that the corruption and the venom of it might be better 
 \nown. It had been to little purpofe to have done it fooner , becaufe 
 that the ex cej^ and overthrow 2t hath given to all the true Rules of Mo- 
 rality and Chriflian piety , are fo great and fo incredible , that the 
 world having yet never heard any thing liks ^^^fo it, would have been 
 fjtrprizedat the novelty and impiety of the principal Maxims of thefe 
 dreadful Morals : fi that many would have been troubled to believe it j 
 ethers would have been o^'ended at, it ; and many would have altoge- 
 ther negk&ed it, and would not fo much as have taken the pains only 
 to haveiffhrmcdthemfelves fo far as that they might not fltffer them- 
 Jel^s to be p/rprized therein. 
 
 The JefJnts themfelves would not have failed to have broken out into 
 complaints, calumnies, and impoflures, which are common with them 
 inufe againji fuch as difcover their fecrets , and the flrnme of their 
 Divinity : and they would have employed all their artifices and dip 
 guifes to elude or obfcure the mofl clear things wherewith they jhould 
 have been reproached, though they had been reprefented (imply as they 
 are expreffed in their 'Books. 
 
 But yet notwithflanding that thefe pernicious Maxims had been con- 
 found,ed and decry ed by my Maflers the Parochial Re&ors, fulminated 
 by the cenflires of the 'Bifl)ops, there is caufe to hope that expofing them 
 to the day ivillbe ufifultomanyofthe Faithful, and hereby will be feen 
 more clearly the juflice and neceffity of the purfltits which the Parochial 
 Reef or s made for obtaining a cenfure of them , the equity of the Judg- 
 ment of the Prelates made in purfuance thereof, and the obligation which 
 all the Faithful have upon them toflijfe thefe Monflers of Err our and 
 Impiety, which multiply continually, and prey upon the Church. So 
 that this will even contribute very much to redouble the fltbmiffion and 
 confidence which they ought to have towards their Paflors, feeing from 
 what mifchiefs their vigilance and their zeal hath preferved them, and 
 with what prudence and wifdom they have conduSedthem in this affair, 
 having not difiovered the greainefl of the evil to them before, as it may 
 be fa^d, they had delivered the fn from it. 
 
 ' And it may alfi come to pafl^ that the Authors and Defenders of thefe 
 
 wicks^
 
 The Preface. 
 
 witkcd Do^rinzs may themfelves be Jiir prized and have horrour^ 
 when they fa together in a. feqtizncc of Principles and CohcIhC'ons 
 the opinions which they have maintained to this pre fbnt. Becaiif: ii 
 is very commotj for things good dr evil, rvhivh apart niake no great 
 imprcjjion upon the Jpirit, furprize and touch it '^ovperjkll^ token as 
 they are united andjdyned together. ■'•^■-'^\i'\! '-*-'' " " ■-"''''"■ < ' 
 
 Tlyere h alfe caufi to he believe that Many ofthofc who have follow^ 
 ed unto this prefint thefe novel Max in/ s ofthejcfiats, only becaufe 
 they did not perceive all the unhappy confequences and pernicious ejects 
 of thentynovp coming to l{ftoi.v them, as this Book^will give them means 
 to do , will relinqnijh them with joy, and thofe who fmll adhere to 
 them, through pajfion or intereji may be brought to tejlife the horrour 
 they have conceived againjithem, by the rewind ation which they f mil 
 make of them, or at leaf by the (fleece they fall [{ccp , and wherein 
 they fall bury them, fom neitfjer to hold nor teach them any more for 
 the future. 
 
 BM if they fi ill not drawhenc e the fruit vphich is\de fired, and they per- 
 (if both the one and the other to maintain the fame Maxims, they tejiifc 
 openly hereby, that tJicy alfo admit all the confequences, whereoj they 
 cannot be ignorant any longer. And by confequencc they f tall make 
 thenifelves Ycf^onfiblefor all the confequences and all the unhappy effetls 
 isphich are therefrom if/f parable. And if after all this they ma^ an 
 out-cry in the world, and hold themfclves offended ivhenfich diforders 
 are imputedto them, and when they are declared the Author^ and Che- 
 rijliers ofthef Irregularities, of Corruption, of Libertinifm, which are 
 f>read over all conditions in thefe lafttiuies, they cannot attribute it 
 to any other than themfclves, becaufe they are reproached with nothing 
 but what they have avowedthemfelves, in that they rvould not difivow. 
 it, after it hath been reprefentediinto them , and they have been con- 
 demned by the Church. 
 
 The Faithful full at leaji draw hence this advantage, that they may 
 hereby difcover the falfe Prophets and falfi Pafors from the good and 
 true ones, and take heed of thofe who under at pretence of piety do cor- 
 rupt piety it felf, feducing (Imple and innocent Souls, fo fir as to\ 
 endeavour to hale them out of the boftnz of their true and lawful Pa- 
 fiors, and to turn them away from their conduct, and engage them in 
 horrible precipices. 
 
 Reafbns wherefore we take the Morals of the Jefuits for the SubjedE 
 of this Book rather than thofe of other Cafuifb. 
 
 THat I produce in this Work, fio other Authors than thofe of the 
 Society of the Jefuits, is not through any pajfon towards them, 
 or toward others. For though I Jj'eak, not of other Cafuifs 5 yet do I 
 Jiot negle^ them entirely, as neither do I approve them , nor cxcufi 
 them, in their opinions which they have common with the Jefiits, and 
 which are conformable to thofe which I reprove. 
 
 But as he who would cut down a Tree , amufis not him felf in cutting 
 
 fff the branches one after another, but betakes himfelf to its body and 
 
 root, which being cut, the bratiches mufi neceffarily fall 5 andfi, I 
 
 , b belicvi 
 
 ::#
 
 The Preface. 
 
 believe^ thatdcjiroying the pernicious Do&rine of thejefuits, touching 
 Marnier s^ and Caps of Confience-^ I overturn all at once ^ whatfoever 
 there is conformable unto it amongU the nero Cajuifis, becaitfe they are 
 in a manner all their Difciples -, having learned that jphich they fay 
 in their Schools^ dr in their Books. 
 
 ylfter all this, the 'jefuits declare themfelves the Maflers of this fort 
 ofneiv Learnings and they give this name to their principal Authors^ 
 whom they would have pafi for the DoCiors and Mafiers of the whole 
 IVortd. And they ivouldy even that they might affure themfelves of the 
 pojfcjfion ofthefe Titles^ ejeCt the holy Fathers therefrom^ endeavouring 
 to hinder men from hearing them^ from following them , and from 
 imitating the example and holine^ of their lives by this pernicious 
 Maxime rchich they have invented and ejiablifyed, as a. Principle of 
 their Divinity '•> that it is not the ancient Fathers, but the nerv Divines 
 a»d Caf/ifis ofthefe times, who mufi be tak§n for the Rule of Manners 
 and Chrijiian life. 
 
 It is with the fame Spirit that did tefiifie fo great an efieem for 
 fidtm"cm'er-* ^O'jelty, they profef to follow it, and many amongSi them, as Po(a, 
 gant difficulta- Celot have taken in handto defendit, to praife it, and to make Apolo' 
 tes confona ye- ■ /^^ ^^^ j^^ hereby without doubt they defmied to make the pre^ 
 
 twibus fancier.- c\ J y -^i - ? n r r 
 
 da ; quae ytxojumption paji Jor current, that they borrowed nothing at all jrom others, 
 circa "^ires ho- ^„^ ijpecially nothing from the Ancients, but that they produced their 
 najijnojino. 0/7z//z(?»j' themflves, and found them in their own heads 5 and that 
 vetiis fcriptorJ. they have no other Rtde for their conduB and their knowledge , but 
 
 FrtUt^idua *^"^ ^^"^ -^"fi ^""^ humane reafon , and not the Authority of the 
 saints 5 and that being as it were Independents, they ought not to pa^ 
 for children of the Fathers, and for Difciples of the holy Do&ors, but 
 Maflers of Novelties amongUthe Authors ofthefe times. 
 
 But although they think^hereby to exalt their DoBrine, and to acquire 
 more honour unto it, they difgrace and ruine it themfelves in effeB i ' 
 becaufe that Novelty hath always been blamed as a mark. ofEfrour, not 
 only by the Catholickj, but alfoby the Heretic kj, who have always affeBed- 
 and attempted to make people believe, that their DoUrine, as well as 
 their Religion, were ancient, fo that there were never any found, who 
 would ftffer themfelves to be reproached, much lefS who would boafi 
 themfelves to advance new Maxims, as k to be feen in the Example of 
 the Lutherans andCalvinifis, who vaunt themfelves, though falfly, to 
 follow the DoUrine of the ancient church and of the Difciples of fefus 
 Chrifi, and hold it for a great injury to be called Innovators , though 
 indeed they be fuch. 
 
 The JefiitSy on the contrary, feem to affeU this odious Title , fence 
 they dejpifing the Authority of the holy Fathers, and renouncing the Do- 
 Urine of the Ancients, prefer Novelty before them, and mak? open pro- 
 fejjiofi to follow and invent new Opinions , which none had ever pro- 
 duced before them , as is manifefely feen in the proper declaration of 
 Molina, Pofa, Amicus, Maldonat, and as may eafily be proved by 
 many other Cafuifls of the Society. 
 
 As they arethe chief Mafeer sin this novel Science, fo they are foili' 
 citoustomake themfelves many Difciples , who in time becoming Ma-. 
 feers^ make np a. Body fo pnijfant^ and an Affembly of probable DoBors 
 

 
 The*Pfeface. 
 
 foHumeroifs^ that itloould be hurdtofitrd Jo many in all other Societies 
 taken altogether. So that whether ive cenjider the Votes , or commute 
 ihetn^ they -will fiill prevail above all others , and remain the file AY' 
 biters and Makers of this new Morality. 
 
 And the better to maintain themfilves for ever in thk advantage 
 above other Cafuifls and novel Do^ or Sj knowing that Empire and Do- 
 minion amongU the Learned as well as amongst the Vulgar^ is fiipport- 
 ed by union, and ruined bydivifon, they are expreJJy ordered by their 
 Superiors to agree in the fame opinions, and to maintain them all at 
 leafl as probable :, and aboheall, when they are advanced by fitns of the 
 Heads and principal Authors of the Society, and they believe that the 
 jfjterefl and honour of their whole Body is in qnefiion. 
 
 This Conjpiration in the fame Opinions whereto the Glory of the 
 Society hath engaged them, does hold them fijtned thereto with fi much 
 objlinacy, that no C<mf deration nor Authority whutficver, no 72ot even 
 of the church, cat! obligethem to acquit them 5 or if they quit them, be- 
 ing forced thereunto by the publick^Complaints andCehfures, it is only 
 in appearance, and for a time, and they afterwards refiime their very 
 fame opinions, and maintain and publif) them as before, as one may 
 fee in the Books of the Englifjjeftiits, ofSan&avel, of Bauny, of Celot, 
 and of Pofa, and of divers others, who having been cenfured by the 
 church, they have difavowed and fupprefjed them for a feafon, but have 
 ffjortly after produced them with the fame opinions,which had been con- 
 demned in them, and with the approbation ^f the Superiors of their 
 Company. 
 
 They have alfo eflablifljed »pon the fame foundation the infupporta- 
 hle confidence which they have had unto this prejent to handle the Caff 
 ofConfcience, atidto govern Sonls^ not only in an imperious manner, 
 hut in a ki^d of Tyranny, and to paj^ over all the primitive and true 
 Laws of Chrifiian Morality and Difciplifie , that they may regulate ail 
 things according to their own proper reafon and fenf, and fometimes 
 agai}!ji their own proper thoughts, by their will only, regarding nothing 
 but their own intereji, andthe fatisfa&ion of the world, whom they en- 
 deavour to pleafe^by conducing them rather according to their desires, 
 than accordingtothe Rules of Truth, and for their Salvation. 
 ' It is by this confidence joyned to fo great complacency, that they la- 
 bour to introduce themfelves in the world more than all others who hold 
 their Maxims, and endeavour to get credit with all perfins, great and 
 fmall, who findingtheir Di7jinit J favourable to their intereji and their 
 pajjions, do eafily follow their advice and their cenduSf. And fo they 
 eafily diffuf every where the venom of their pernicious Do&rine, which 
 brings loofnef and corruption into all forts of conditions , as we JJjall 
 makeit evidently appear at the end of this Extract . 
 
 Thefreafens have obliged me to take thejefuits Morals for fny Sub- 
 jt& in this Book., rather than thofi of others who are in the fame opi- 
 nions, considering that they are the firjl Majiers of this 7teiv Science '-, 
 that they ftrpaf others in nufuber of Writers, as well as they believe 
 themfelves to Jurpafthem in ktJowledge ^ that they are the Inventors 
 of many Opinions^ andthofthemojl pernicious •■, that they are all of a 
 piece, and agree together to fuflain them '-, that they are moji objiinate 
 
 b 1 , in 
 
 w^..
 
 The Preface. 
 
 in defending them, even then rvhen they are condemned ; that they are 
 ffiojl advenfirom and mofi infmuatingto diffufe them unto the world, 
 and ntojl complacent to caufe them to be received. 
 
 So ihitt I believe I Jball combate all the corruption which Novelty 
 hath introduced into Chrijiian Morality^ by fajining upon the Divinity 
 ofthejejliitj 5 ftnceit is all inclofed therein^ as in the fount Jiin from 
 whence it dijfufeth it felfinto the Spirits of other f/ew Cafuijh , who 
 imitate themy and into the confciences of the people of the world who 
 follow them^ becaufe of the facility of their conduB^ who permit them 
 every thing that they willy and fometimes more than they durjl hope 
 for. 
 
 The Order of the Matters of this Book. 
 
 IDiJiribute all this Eoo^ into three "Bookj. In the firfiy I will handle 
 the Principles ofsin-, to tnake appear that the feftiits do ejiablijli and 
 Kourijj) them. In the fecond^ I will jpea^ of the Remedies of Sin, to 
 pew that they abolifl) or alter them. In the third , I will examine tho 
 particular Duties of every Trofefpony and the Sins which they do ordi- 
 narily commity to pew that they excuje and favour theje laji, and dij^ 
 penfe with the firjiy by abolifhingand obfcuring them in fuch manner^ 
 that they appear not at all. 
 
 ' The firji Boo^ pall have two Parts. The firji pall be of the Inte- 
 rior Principles of Sin, and the other of the Exterior. I will divide 
 every Part into fo many Chapters as there are Principles of Sin, which 
 I pall take notice of. -And ivhen the abundance of matter, or the di- 
 ver fity ofquejiionspall require it, Ifjall divide alfo the Chapters into 
 Articles, the Articles into Points , and the Points into Paragraphs 3 J 
 Pall keep the fame order in the other Books. 
 
 THE
 
 Xfiify <^ '¥•> «-?> *¥» *¥* *** *?> *1f»' *^ «!P* **?* *4^ *^ ^f^ *<P* *'f^ *** *** <H^» 
 
 CONTENTS. 
 
 THE 
 
 F I R S T B O O K. 
 
 Of the Internal and External Principles of Sin. 
 
 The Firft Part. 
 
 Of the Internal Principles of Sin. 
 
 CHaptcr I. OfLufi in General. Pag. s 
 
 Article I. Of Hatred. 7hat the Vivinltj) cf the, JefuUs maintains aver, 
 fiont a^ainfi our Neighbour : that it aHorvs us to w':Jh and do him hurt^ 
 and even to kjll him, though it be for temporal concerns^ and aljo when we are ajfured 
 that by killing him we damn him. Bauny, £fcobar, Emanuel Sa, Molina, Amia 
 cus, Leffius. % 
 
 Article 11. Of Pride, ^bat the Jefititt cherifh pride and vain-glory in all forts 
 ofperfont^ even in the mofl holy anions ; and that according to their Divinity it is al- 
 mofl impojjible to fn mortally by pride or vain-glorj. FiJliutius, Elcobar, Sa, 
 Sanchez. j 
 
 Article III. Of flefhiy Plcafure and Unclcannefs. 1 1 
 
 I. Point Of dt/homJiVifcourfes^Looks, and Touches. Filliutiu?, Efcobar. ib. 
 
 II. Point. Of the Servants and Mediators ofunchafl Commerce^ as are they tvho 
 hear Mejfages or Letters^ and mahg appointments reith WhgreSyand rube lodgf or pro' 
 ieStbem. Sanchez, Hurtado, Molina, Efcobar. 15 
 
 III. Point. Of di^onejl thoughts and de fires ^ of fornication^ Adttltery^and other 
 fuchlikgfws^ andofthtpUafarethatmaybe taken therein. Sa, Sanchez, Filliu- 
 tius. Layman, Azor. 22 
 
 Article IV. Of Gluttony. Ihe Opinions of the Jefuits concerning the excefs of 
 Eating and Drink,ing^ and the bad effeUs vphich arife therefrom. Efcobar, S3,Azor, 
 Sanchez, 26 
 
 The Sum Of the foregoing hrtidc, 50 
 
 Article V". OfCovctoufncfs. I, Point. Ihat the Jefuits authorize all forts 
 of ways to get wealth ; and dijpenfe with rejiitution of rehat is procured by the mofi 
 tmjuft and infamous ways. Efcobar, Filliutius, Lefliu?, Layman, Sanchez, 5 1 
 
 U. Point. Divers motives and particular expedients to di^enfe with restitution^ 
 though a man be obliged thereto. Efcobar, Leffius. 2 c 
 
 Article VI. Of Unfaithfulnefs. 38 
 
 I, Point. Of divers forts ofVnfaithfulaeP, and of Deceit^ which may he com- 
 mitted in things by altering them^ felling them by falfe weights and mcafures,andta~ 
 hjng thofe which art anothers without his privity, Efcobar, Lcflluf, Amicus, Filliu- 
 tius, Tambour!n,Sa,Dicaftillus. 39 II. Point.
 
 The Contents. 
 
 II. Point. Oflnfiddity in Promifcs and Oaths. 46 
 Seftion I. Several ways of mocking God and Men teithout punifhrnent^ and with- 
 out fin, accordingto the Jtfuits, in promifingthat which thej never intend to do^ and 
 hot deinz that which they have promifed, although they are obliged thereto by Votv 
 and by Oath. Filliutius, Sandicz, Tambourinj Sa, Efcobar. ibid, 
 
 Scftion IF. 7he contrivance of the Jefuitt to elude Vowi made unto God, Pro- 
 mifes and Oaths made to a Confejfor, and to lye and deceive even in ConfeJJion, Efco" 
 bar, Sa, Sanchez^ Filliutius. 5 z 
 
 III. Point. Of Unfaithfulnefs in Converfation and common Difcourfc. 54 
 SeSion I. An expedient which the Jefzits give for to deceive the fForld, and to 
 
 tal^e a falfe Oith, even before a Judge, without perjury. ibid. 
 
 Scftion II. Kules and Examples of Equivocation^ takfn out of the'Bookj of the 
 Jefuits. Efcobar, Filliutius, Sanchez, 55 
 
 Scftion III. Whin and on what occafions one may mak^e ufe of Equivocations, 
 Sanchez, Filliutius. 57 
 
 Scftion IV. 7he Jefuits Method to frame Equivocations, and to ufe them com- 
 modioujly. Filliutius, 60 
 
 Scftion V. 7he Method of the fame Jefuits, to hinder their Equivocations from 
 being ever difcovered^ and that no perfon may be deprived of his liberty to mak^ ufe of 
 them, Sanchez. 61 
 
 The laft Article. A general proof that the Jefuitical Authors favour and nou- 
 rish the luflofmen in all things • and the common principle from which they draw 
 all that they fay in favour of it. Efcobar, Amicus, Tolet, Cclot, Pofa. 65 
 
 CHAPTER II. Of Sins in Habit, or habitual Sins, Jhat there art 
 fcarcely any habitual Sins, according to the Jefuits 5 and that cufiom of (inning may 
 maJ^e a man uncapable of finning. Sanchcz, Efcobar, Filliutius, Layman. 72 
 
 Chap. III. Of Sins of Ignorance. That ignorance txcufes fins committed 
 withoutkpowingthem; and even thofe which are committed afterwards; And that 
 ihere are properly no fins of ignorance, according to the Jefuits, Bauny, Sanchez, 
 Filliutius, Amicus, Efcobar. 75 
 
 Chap. IV. Ofgood and bad Intention. 84 
 
 Article I. that the Jefuits teach that we may fulfil the Commandments of Cod 
 and the Church, not only without intention, hut with an intern contrary and altoge- 
 ther criminal. Elcobar, Lcflius, Layman, Filliutius, Cclot, Bauny. ibid. 
 
 Article II. That according to the Divinity of the Jefuits we fm not if we have 
 «ot<j« j«fentio»«o/5«. Sa, Filliutius, Sanchez, Bauny. 88 
 
 Chap. V. Of the Matter of Sin. 94 
 
 Article I. that the Jefuits enhanfe and dehafe as they pleafe the goods of this 
 world, which are the ufual ebjeii or matter of (in ; and fo nourijh vice, and dijpenfe 
 with the Law of God. Bauny, Efcobar, Sa, Sanchez. ibid. 
 
 Article 11. The eonfequence and explication of the fame (ubjeS by two examples, 
 and two fequels which the Jefuitt draw from their Frinciples concerning the matter 
 of fin. 
 
 1. Jhat God can no more than men command or forbid a matter that it in it felf 
 Jlight,underthepenaltyof mortal fin. 
 
 2. That be that hath a dejtgn and will to commit all venial fins if he were able, 
 (ins only venially. Sa, Amicus, Efcobar, - 98 
 
 The Second Part of the Firft Book. 
 
 of the external Frinciples of sin. 
 
 THat the Jefuits nonrifh them, that they may gratifie the pajpons efmen, and by 
 
 eonfequence excite them to fin. ^Joj 
 
 Chap. I. ©f the Maxims ofReafon and humane Authority. ibid. 
 Article I. That the Jefuits maki proft^on to follow novel Maxims, and to con- 
 
 " tsmn
 
 The Contents. 
 
 temtt Tradition and Antiquity. Pofa, Maldonat, Efcobar, Azor, Filliutius, Regi- 
 
 naldus. 104 
 
 Article II. Of the Doarine of Probability. * iii 
 
 I. Point. Ibe principal Maximi of the Jefuits cmcerniagFrvhabiUtj. uj 
 Scftion I. 7he Opinions of Liyman and of Azoryconceraing ProhabiHty. ibidi 
 Scftion II. The Opinions of other Jefnit J conformable to the preceding fir ma- 
 
 i^ng all things probable^ and to give liberty to fohtv all forts of Opinions. Filliutius, 
 
 Efcobar. 1 20 
 
 Scftion III. The Opinion «/ Sanchez concerning the probability of Opinions. 1 32 
 
 II. Point. The pernicious conjequences and effeUs of the Jefiiits Vetirine 6f Pro- 
 bability. 135 
 
 Scftion I. That the Jefitits Dotirine of frobability favours diforderly perfonsy 
 Libertines^and Infidels, Caramuclj Efcobar, Pctrus Michael dc Sanroman, San- 
 chez. 134 
 
 Scftion II. That this DoHrint of Probability favours the Heretickj^ and nou. 
 rijhetb them in Herefie. Celot, Sanctxz, Filliutius, Caraiaucl. 137 
 
 Scftion III. That the Jefuits DoSrineof Probability deflroys the Commands of 
 Cod and the Church, and teaches to elude all Laws divine and humane , even that 
 which forbids to do unto others that tohich we rvould not have done unto our f elves. 
 Caramucl, Efcobar, Tambourin, Mafcarenhas. 1 44 
 
 Scftion IV, That the ]efults ^oUrine of Probability ruines entirely the Autho. 
 rity of the (,'hurch, of Tajlors^ and Superiors of all forts, Caramucl. 1 jo 
 
 Scftion V. That an opinion probable being once received ^ all tht Prelates of 
 the Churchy and aU the men in the World ^ cannot hinder that itfhould be probable^ 
 and fafe in confcience^ according to the Jejuits, Caramucl, Cclot. 153 
 
 Article III. That the Divinity of the Jefuits is obfequiotu and mercenary. Efco- 
 bar, Filliutius, Amicus, Cclot. 157 
 
 Article IV. That the Jefuits Divinity is fuhjeS to contradiUion and change in 
 epinions. Dicaftillus.Tamboilrin, 163 
 
 Chap. II. Of evil Cuftoms. 'ihat the Jtfmtsahxpthofewhich corruption hath 
 introduded into aU forts of conditions^ andma\eufe of them totxcufe fins aisd vices. 
 Efcobar, Bauny, Layman. 1 68 
 
 Chap. III. Of the Occafions of Sin. That the Jefuits retain men in them, 
 and that according to their Maxims there can he no next sccafions of fin, Sanchez, 
 Bauny, Layman, Efcobar. 1^1 
 
 An Abridgment of the DoUrint of the Jefuits^ about the next occafions of fm. 1 77 
 
 The laft Chapter. Of the Accefforicsof Sin. Tambourin, i^g 
 
 The Second Book. 
 
 of the Inreard and Outward Remedies of Sin. 
 
 The Firft Part. 
 of the Inmard Remedies of Sin. 
 
 CHap. I. Of the Grace of Jefus Chrift. 1 g 5 
 
 Article I. That the Jefuits deflroy the Grace of Jefus fhrifl by their Divinity. 
 Celot, Amicus, Efcobar. ibid. 
 
 Article IL That Jefus Chrijl might haze fmned, might have been fubje&unto 
 vices y might have fallen into errour and folly , according to the Jefuits Divinity, 
 
 Affitf/*i»f> <-\ 
 
 Amicus. 189 
 
 Chap. II, Of Repentance. 194 
 
 Article I, Of Sorrow for Sin. That according to the Jefuits we may he jufti' 
 
 fled by the Sacrament of Penance by a natural forretv, and even without any true for- 
 
 roa> for fm. Filliutius, Amicus, Sa, Efcobar, Bauny. i j»S 
 
 ^ The
 
 The Contents. 
 
 The Sum Of the DoGrine of the }efuits related in this Chaptsr^ concerning the 
 forrotP ivhich is nece^ary to blot out fms in the Sacrament of Penance. lo t 
 
 Artidc II. Of Confcflionand Accufadon ofSins. That the ]efutts do de. 
 firo)i the integrity thereof. Layman, Bauny,Filliutiu3,Efcobar,Sa. to2 
 
 Article III. Of Abfolution. That the ]efuitsmal^ it depend on the Opinion 
 and the Will of the Penitent^ rather than the di§ofition and judgment of the Confejfor. 
 Sa, Layman, Amicus, Filliutius, Sanchez, Bauny. 211 
 
 Article IV. Of Satisfaftion. That the Divinity of the Jefuits dellroys this part 
 of Penance. 217 
 
 Article V. KulescfConduS for a Confejfor, accordingto the Jefnits. 223 
 
 I. Point. R«/e/ to examine Penitents according to the Jefuits. Bauny, Filliu- 
 tiu?, Dicaftillus, Tambourin, Efcobar. ibid. 
 
 II. Point. Of the Advice xvhich a Cenfejjor ought to give his Penitent, according 
 to the JefHJts. Efcobar, Amicus, Filliutius, Tambourin, Pctrus Michael dc San- 
 roman. 225 
 
 III. Point. Of the inward di^ofition ef the Penitent, and nf fgrroa>forfm,accor- 
 dingtothejefuits: Filliutius, Tambourin, Sa, Bauny, Dicaftillus. 226 
 
 IV. Point. Kules for impofing Penance or SatisfaHion, according to the ^efuits. 
 Efcobar, Bauny, Filliutius, 227 
 
 V. Point. Kulesof the fame ]efuits for giving Abfolution. Filliutius, Sa, Bau- 
 ny, Sanchez. 228 
 
 VL Point. Jhe'jefuits advice to Penitents to maks theyokf of Conftjfion fmeet 
 andeafie. Bauny, Efcobar, Sa, Layman, Amicus. 229 
 
 Chap. III. Of Prayer. That the Jefuits deftroy Prayer, in teaching that the 
 Laity and the Ecclefrafiicks themfelves mayfatisfie their obligation to Prayer by fray- 
 ing rvithout attention^ mthout reverence^ and even with voluntary diflra^ion, and di- 
 verting themfelves with all forts of wicked thoughts^ Filliutius, Efcobar, Coninck, 
 Bauny. 2?i 
 
 Chap. IV. Of good Works. That the Jefuitt Maxims dejiroythem, Efcobar, 
 Tolet, Sa, Leffius. 238 
 
 Chap. V. Of the Sacraments. 244 
 
 Article L Of Baptifm and Confirmation. ibid. 
 
 T. Point. That the Jefuits taks '^^"J the necefjity of Baptifm j and deftroy the 
 dijpofitions required thereto. Efcobar, Tambourin. ibid. 
 
 II. Point. That the ]efuits divert the Faithful from Confirmation^ by difcb urg- 
 ing them from the obligation to receive it. Filliutius, Efcobar, Mafcarcnhas. 246 
 
 Article IL Of the Eucharift and Penance. IFhat fort of dijpofitions the Jefuits 
 demand for thefe two Sacraments, and that they teach men to prophane them by facri. 
 ledge. Filliutius, Mafcharenhas. 251 
 
 Article III. Ofthe Sacrament of Marriage; Tambourin, Dicafiil/tef. 256 
 
 Article IV. Of them who adminiftcr the Sacraments. That the ]efuits per- 
 mit Priejls to adminijier the Sacraments, to fay Majl, and to preach, principally for 
 vain-glory or Ittcre ef money, and in an ejiate of mortal fin. Filliutius, Sa, Amicus, 
 Sanchez. 250 
 
 The Second Part of the Second Book. 
 
 of the Outmard Remedies of Sifi. 
 
 THat the Vivinity ofthe lefuits abolifhes or corrupts them. 266 
 
 Chap. L Of the Corruption of Scripture. Ihat the lefuits corrupt the 
 Scriptures divers ways, (^elot, Coninck, Sirmond, LclTiuf. 267 
 
 Chap. IL Of the Commandments of God. 274 
 
 Article I. Ofthe Commandment, which is that of Love and Charity, ibid. 
 
 I. Point. Of the Command to love God. ibid. 
 
 Seftion I. 7 hat there is no Command to love Cod^ according to the Maxims of 
 the lefuits 'Divinity^ Sirmond. 27S Seftion 
 
 f
 
 The Contents. 
 
 icfton II. 'J-hat according to Father birmond, theGojjret fpeaks hardlj any 
 
 thing Jt all of divine Love and Cbariij^ and ihjt Jefus Clyriji hath not niuchrtcem. 
 
 mendtdit. 2y6 
 
 Scftion III. The mixture and agreement of Self-love with the Charity invented 
 
 by Father Sirmond the Jesuit, 2^8 
 
 Seftion IV. 1 he changing and transforming of Charity into Self 4oVe^ by Fd. 
 ther Sirmond. jyp 
 
 I!. Poinr. Th^it the Jefuitshy dtfirsying Charity which man cweth unto God , 
 defiroyalfo that which he owei himfeif. Filliutiuf, Amicus, Molina, Cdot, S4. 
 
 280 
 
 The Sum Of the Do(3rine of the Jejuits concerning the Love of Charity which a 
 man owes unto God and to himjelf. 28^ 
 
 III Point. Qfthe Command to love our Neighbour^ that the Jefuits utterly de-- 
 ftrnyit. Baiiny, Sa, Amicu.'. 286 
 
 iV. Point. T/:'Jt the jefuitf allow of Magi cl^ and Witchcraft. Tambourin, 
 Sancius. 2S9 
 
 Article II. Thou (halt not fvvcar by God in vain. That the Jefuits dtjiny 
 this Comt>i.ir.dment by dimlnijhing^ excufmg^ weakling the fins of Swtaring and 
 Blajpheminz. Baunv, Efcobar, SanchfZ, FiUiutius. 291 
 
 Article III Of the Commandmmt of God, HONOUPi. THY FATHER 
 AND THY MOTHER. DicaftilIus,Tambourin.. 297 
 
 Article IV. Of the Command of God, THOU SHALT NOT KILL; 
 That the Jefuits abfoUttely overthrow thii Commandment ^ and authorize all forts 
 of^Tariers. LeHiu!;, Molina. 302 
 
 I Point. Z.fj7?<« his Opinion concerning Murder. 305. 
 
 Seftion T. Hwfar he enlargeih the permiffion of Killing in defnce of hit (wn 
 life •■ that be holds that a Prirfl at the Altar may breal^ off the Sacrifice to kill him 
 who af] :ils him. ibid. 
 
 Scftion II. 7hat according to LcfSus, it is lawful to kill in defence of our Ho- 
 nour. ; 04 
 
 Scftion III. 7hat it it lasvfulto kill in defence of ones Goods, according to Lcffiur* 
 
 306 
 
 II. Point. The Opinions of Amicus concerning Murder, refpefting the Reli- 
 gious. 1 hat he permits them to kjll in defence of their Honour ., him who impeaches 
 them of falfe Crimes ^ or only threatens to difcover thofe they have indeed committed. 
 
 312 
 
 III. Point. The Opinions of other Jefuits concerning Murder. Molina, Vaf- 
 quez, Firiutius. 317 
 
 JV. Point. The Opinion of ECcohiT concerning Murder, 374 
 
 V. Point. The Conformity of the JejuitSy who in our days have taught in their 
 CoUedges, with the more Ancient^ inthe DoSrine of Murder, . 328 
 
 Article V. Of Vnclea?2nefs^ which the Jefuits allow againfi the Command of 
 God and natural Reafm. Layman, Leffius, Tolet, Sa, Efcobar. 332 
 
 Article VI. Of Theft. That the Jefuits authorize it^ and abolijh the Com- 
 mandment of God which forbids it. Sa, Efcobar, Amicus, Bauny, Layman. 340 
 
 Article VII. THOLI SHALT NOT BEAR FALSE WITNESSE. Di- 
 caftilkis, Tambourin. , • 544 
 
 Chap. III. Of the Commandments of the Church. 347 
 
 Article I. OfthcSanftificationofFcftivals. 348 
 
 I. Point. "Scftion I, That the Jefuittdejfife the Authority of the Churchy and 
 de^roy the Commandme7it by which it forbids to workman Feaji-days. Layman, Efco- 
 bar, Filliutius. ibid. 
 
 Scftion If. Expedh?its which thi Jefuits propofe to elude the Commandment 
 which forbids working on Feajf-days. Efcobar, Sa, Filliutius. 351 
 
 IL Poinr. Seftion I. That for the SanUificatioaof the Lords-day it fufficesy 
 according to the Jefuits^ to hear one low Mafs • that we may hear it where we willy 
 the. whole or part^ and at as many parcels as We pleafe. Layman, Tambourin, Dica» 
 ftillus, Coninck, Asor, Tolet, Efcobar. 3 f 5 
 
 c Seftioo
 
 The Contents. 
 
 Scftion FI. That according to the Jefuiti^ the Precept of hearing Mafi niaj be 
 fatkfiedy hy hearingtbem tvithout internal Devotion, Atttntion, Imentitn, evenwith 
 an exprefl intent not to faliffie, and t»hU(l n>e entertain ourflvef alone or mtb otherr 
 with other difcourfe and wicked and dijhonefi thoughts, Coninck, Alor, Tambou- 
 rin, Dicaftillu', Filliutiiis, Cclor. 3 60 
 
 Article II. Of P'afting, and the Commandment to Faft. 364 
 
 I. Point. That according to tbi Jefuits Divinity we may prevent the hour of 
 Kepafty ma\e it at long and great m we peafe^ eat more than on anothtr day , and 
 breuk^out into aU excefj and intemperance^ without breaking enr Fafi. Efcobar, 
 Tambourin, Tolct, Sanchez, Azor, Bauny. ibid. 
 
 II. Point. 7hat according to the Jesuits Divinity, we may on Fafl-days drin^, 
 as mmb as wepleafe during our Refedion^or after it, and take, every time we drin\^ 
 a morfel of bread or fome ether things and be drunk^ alfo without intrenching on the 
 Fuji. 368 
 
 III. Point. 7hat according to the Jefuits Di^enfationj which they give in Fafi. 
 tng, hardly any perfon it obliged to fafi. Layman, Bauny, Efcobar, Sa, 57 1 
 
 Article III. Of the Commandment to communicate at Eafter , and of the 
 Confeffion to be made every year. That according to the Jifuits Divinity^ thefe 
 Commandments may be f^tiffied by true Sacriledges. Sa, Efcobar, Filliutius, Ami- 
 cus, Cclot, Coninclc, Azor. 378 
 
 Article IV. That the Jefuits teach that the (^hurch cannot command fpiritual 
 and internal Anions • that its Laws and Guidance are humane • that it is it felf 
 
 9nly a Politicly Body, Sanchez, Filliutius, Layman, Amicus, Efcobar, Cclot. 38^ 
 
 THE
 
 THE 
 
 FIRST BOOK. 
 
 Of the Inward and Outward 
 
 Principles of S I N. 
 
 20 
 
 THEFIRST PART: 
 
 Of the Inward Principles of Sin. 
 
 Thefe PrittcifUs aye lufi. Ignorance, ItL Habits^ the Jntentlott, and the 
 Matter, or the ob]eB of Sin. J will treat (everally fif thefe five inter- 
 nal principles of Sii$, in fo manj Afferent chapters, 
 
 CHAPTER I. Of Luft in general 
 
 Harity and Luft divide our whole life: thefe are the two 
 Trees of the Gofpcl, of which the one produccth alwayes 
 good fruits, and the other can produce none but bad. As 
 all the good which wc do comes from the Spirit of God, 
 who works it in us, and caufes us to do it, forming in our 
 hearts thofe good deilres which are as it were the feed 
 [hereof : in the fame manner Concupifcence, which every 
 one beareth within him, is the general fourceofall the 
 temptations which we feel-, or, to fpeaic better, it isa 
 continual temptation, which carries us onto evil and fin, in drawing us with' 
 outceafing, by fecret follicitations, to fenfual and temporal good, which fervc 
 for a bjit and entertainment to our pallions, This is that which madeSc Lcoto 
 fay, * That he committed no fin without tttli-^ and that every HnUwfuBdeJire ii 4 
 Jicl{uejfe and dijorder^ ^hich comes from that violent motion rvhich carries tu onun- 
 to evil. 
 
 So that to )u(\ifie that the Divinity of the Jefuits makes an entertainment 
 for fin, we need no other proof, neither can any better be brought, than to 
 (hew that it favoureth and noariflieth the lufts of men as much as it can upon ail 
 occafions, as I (hill make clearly appear in the whole progrelTe of this Book, 
 by the fimplereprefentation of their Opinions and their Maximes. 
 
 Tins Chapter of Luft in general will notwitbftanding not be unprofitable ; 
 
 for that as our bodies are fo compofed of four qualities and four humours, that 
 
 there is alwayes one which is predocninanc and prevails above alt others, and 
 
 Come I. IBooh i. C^ap. l A which 
 
 a NuVwH fitc 
 cttumpne cufi^ 
 ditate eommit- 
 tiiur, & onuit 
 UHcitus apptti- 
 tmillmi tvidi» 
 tatisttft mtrbm. 
 S. Leo Sertn.^ 
 dc P*(Conee
 
 Of Hatred. 
 
 which ac length gives the name unto the temperament, and caufes one to be 
 ftiled melancholique, and another cholerique ; thus likewifc our fouls are fo, 
 I will not faycompofcd, but corrupted, by the luftsand paffions which fin hath 
 produced therein, that there is no perfon who carries them not all in bis 
 bofome endofed in concupifcence, which is thereof the fpring and principle, aU 
 though they appear not, nor aft altogether equally in all forts of pcrfons; yet 
 there is commonly one more ftrong than the reft, which domineers in every 
 perfon, and which fcems to be as ic were proper unto him , adhering to his na- 
 ture, his age, his manner of living, and his condition or profelfion : fo we fee 
 that the lufts and paffions of young people are other than thofe of the ancient ; 
 that thofc of perfons of great Birth, are different from thofe of Peaflnts, and 
 Artificers ; and thofc of Merchants from thofe of Lawyers. 
 
 For this caufe,th3t I may compleaHy accomplifh the defign I have undertaken, 
 to prove that the Divinity of the Jefuits doth favour the lufts and paffions of 
 men fo much as is podible for it, and confequcndy thofc fins which are the pro- 
 dufts and effefis thereof, I will make it appear that in every condition and pro- 
 feffion they cherifti the luft: and vice which is peculiar thereunto ; as namely, 
 ihejeovsjEoufnefre and frauds of Merchants, the Ambition and Vanity of the 
 N<4>ilif^i the in Juftiec of Officers. Butfirftofalll will fay foftiethingin ge- 
 neiW of the more dimraon lufts anf paffions, which are found in all men , and 
 are in them as it were the fpring of corruption, the matter of vices, and the 
 caufeofall fins, as Hate, Pride, Cavetotifnefs^ Vncleannefs, G /»tto»j/, and Jnju- 
 fiice. For this purpofe, I will divide this firli Chapter into 6, Articles. 
 
 30 
 
 4* 
 
 Article I. Of Hatred. 
 
 That the Divinity of the jefuits entertains averfiom againfl our Neighhoitr i 
 that it permits to mjh, and do him ill, and even to kill him, though it ht 
 for temporal concernments ; )f«*, though alfoyoH heaffuredthat in killt/tg 
 him you damn him. 
 
 BAfiny in his Sd'mtiie, after he had delivered unto us the tnarksof an irre- 
 concilable hatred in thefe terms : * The third marl^of hatred againft our 
 Summe, cb. 7. neighbour, is not to be billing to accompany him, to havefuch an alienation, andfo 
 P-^'* violent from him, as not to refufe to talk,V;>ith him upon any matter rvhatfoever, 
 
 nor to ajfift him in his bufinejfe, or not to pardon him at all when he acknowledge t 
 hu fault, and ofers reafonable fatisfaElion. And after he hath reported two 
 authorities and two pa/iages, one of St. Ambrofe, and the other of St. tAufleii, 
 in which thefe holy Dodorsfliew us the obligation we have to love, and wifti 
 well to one another, and to ferve one another as members of the fame body, 
 he concludes boldly in this manner ; NotVfithfianding I believe it is no mortal 
 fin to be wanting in thefe points, if it be not in cafe of fcandal; that is to fay, ic is 
 never, or almolt never, mortal fin, according to the dodrine which he eliablifti- 
 eth. Chap. 39. p. 623. thata tiianisnot capableof thefinoffcandai, but when 
 by a formal depgn he doth feme thing to de^roy his neighbours foul; which is a de- 
 fign of hell, and which feemsnoteafily to come into thefpirits of other perfons 
 than the damned and Devils. 
 
 Anthony deEfcobar fayes the fame thing briefly in his Moral Divinity, where, 
 after he hath put this queftion ; ^ If that indignation^ which it the can fe that a 
 man will neither fee nor /peak, vith him again fl '^hom he is angry , be a mortal Jin ? 
 He anfwers, that Tolet ajfurcs us, That ordinarily this is but a venial Jin. 
 
 The Wordsof this Jefuit are of great weight with his Society, becanfe firftof 
 all he profeffes to advance nothing of his own, and withall to borrow nothing 
 tm? commu- of Authors that are ftrangers ; but only to report in every matter the opinion. 
 nittf vemale cfe ^f the Dodors and Writers of the Society. «= Ifmcerely declare^ faith he, that 
 
 Totetus aj^r 
 
 tnit. De Elcob. Trtft. 1. Exam. i. de peccatis, n. 98. p. ^04, c Hoc ingeme prefiteor , me nihil toto libellofcri' 
 p(ife, quod Societatis Jefu. tun scceperim ex Vtliore. ^uat enim pnpriat ptjftm refoluiom imuo^ exfcbo'.a SocUtntit 
 apcrte dcdulias exiflimitvenm, De Efcobar in Idxa opcris, in fine. 
 
 Some I. EoDb L Ctiap. 1. 9[rtic» L Jhavt 
 
 m rton voUatis 
 iiidetc vH du- 
 di\eeum cai 
 irafcititr, fit 
 tnortdepeccd 
 
 50
 
 Of Hatred. o 
 
 / have written nothing in all thi^ Bank, , vnhich I hive not takjn out of Jtme DoHor 
 , of the Societj of Jifus-, andlrvould not have it bcliev:d th.tt the refobitiom which 
 J have ordinaril] given oi my own^ are any other than conclufi0>.s evidently drawn 
 from the principles of the School of the Society. 
 
 2. Of all the Cafuil\s of the Society hechofe 24. particularly, the moH know- 
 ing and experimented, whotn he confidered and hcarkned to as his Mailers, or 
 rather as the Mailers of all the WorId,and he reprcfents them as fitting upon 24. 
 Thrones .. to teach the whole Church, abufing in this that ^\zce oithe ReveU- 
 tion , where 24. Elders fitting about the Throne of God are fpoken of. 
 * I prefent unto yut*^ faith he, 24. fefuits fitting on fa many Thrones^ having chofen * Confident le- 
 them as the moll antient and mffi elevate of the Society., nut inly for age^ hut alfo y*^'' ^4- ](• 
 for hor^ledge, that U Sandlius. Azor, Tolet, &c. 'aultZ^. 
 
 £q 3. Neither yet doth he take indifferently all that thefe knowing-men have tau fiinm, ftd 
 faid or written, he hath chofen that only which is beft and moft certain in every fcUncia, vidAt- 
 of them, concerning all the matters which they handle, yet without depriving '^'^'SandiutjA- 
 himfclf of the liberty of reporting alfo out of other Authors of the Society ^'^'■iiis,Toletus, 
 whatfoevcr he could that was good in them. ^ In every matter., ^^'^^ principio '" 
 he, / have kept clofe peculiarly to the principal t/iuthors of the Socxety., and I hjve b ^idibet in 
 chofen out of them the befiy and of it were the marrow of their difconrfe^ leaving it to materia inpd. 
 the difcrction ofConfejfors to makj ufe theri of.^ as they jhall judge to he convenient. "'". '"^^^irum 
 4. And that he might give all kind of repute to thefe 24. Elders of the So. ^"""'"'^ f^- 
 ciety, whom he compares to the 24. Elders of the Revelation., he propofts confcflangtitm 
 their Refolutions in matter of Confcitnce, as fo many Revelations made unto iacxm ncxm- 
 them, and which they had received from the mouth of God and Jefus Chrift. «'"'''''"». ibid. 
 Here are his terms ; ^ I only report the %jvelation which the Lamb hath made fa "* f' 'f"'- 
 the principal Jefuits whom he hath choftn for hts Secretaries, whofe Writings J have ^ ^^^/"'*»"»j- 
 devouredi Hkeas S,X.John\n the Revelation devoured the Book prelented to fcrmonem 7a. 
 him by the Lamb. ^am ab Agio 
 
 After this none can eafily judge, but that the Refolutions of thefe Authors /«" euthonbu^ 
 ought to pafj in the Society, not only for common and affurtd Opinions, but /'/*''"; ?««- 
 alfo for Oracles, and almoit for Arucksof Faith, of which they arc not per- nl^cnma"^' 
 mitted to doubt. And indeed the Book of this Jcfuit is in fo great rcpuranon (bid, ad fin'm 
 70 in the Society, and they have fo difpcrfcd it all over, that it hath been already 
 printed 3 9. times, as is obfcr ved in the firft Page. 
 
 Emanuel Sa, who laboured near upon 40. years iri the fiudy of Mora! Di- 
 vinity, and to compofe a Book, which he hath publiftied in form of Aphorifms, 
 as he falrh himfelf in his advice to the Reader, treating of Ciiarity, is not con- 
 tented to fay with Bauny and Efcohar, that one may without mortal findcfirt 
 never more to behold ones Enemy ; but he addej thereto, that it is permitted 
 todefire his death, and to be well pleafed thatit is come upon him. '' Toumay^ iPotrs optare ^ 
 faith he, dejire the death of «n Enemy that it capable of doing you much hurt, pro- H^'f^bi atwijui 
 vidtdyou do not this out of hatred, hut only to avoid the evil which he would do you. ^'',.,' '"'"'"'''' 
 It it alfo permitted you to re Joyce in hit death, becaufe of the good which may come odio, fed ad vu 
 ttyoH thereby. , tandHm dm- 
 
 We need only, according tothis Author, love our own Intered, tbatwemay nmtuum-.iiem 
 without crime defire the death of our Neighbour, and rejoyce in it when it be- ''*,7," Tb ■ 
 falls him. That is to fay, that Covetoufnefs or Ambition may Juftifie a mur- Imtnde ftc'i' 
 iherous and inhumane foul ; and that inftead of being doubly culpable, it ought tm. Emanuel 
 to pafs for innocent. For he condemns only thefe who dclire the death of a Sa,vcrbo Cba- 
 man in a frolick, and without being tranfported by any intereft. f'"'> n. j f.4^,' 
 
 There is no Murderer nor Parricide who may not very well fit unto himfelf 
 this maxim , and who may not eafily make ufe thereof to cover his crime 
 and his paffion. If you reproach him, that in the fight of God he hath killed 
 his Brother by the will and defire he hath had to fee bim dead, he will tell you 
 with this Jefuit, that he had not defired his death, but that he' feared he would 
 £0 do him fome mifchief : nonodio, fed ad vitandam damnum, not out of hatred, 
 but to avoid damage; or becaufe he might hinder him from enjoying fomc 
 good, ob bonum inde fecutum. So almoft all mortal hatreds, and all revenges 
 (hall be permitted, becaufe they do not arife commonly but from worldly inte- 
 
 2eme i. Soott i. Cfiap. i. %i\.. i, A 2 reft
 
 4 Of Hatred. 
 
 reft of Ambition, Covetoufncfs, and Plea fu re ^ and it belongs only to Devils 
 and Defperadocs CO defire the death of men of pure malice, and wirhoutdeGga 
 of drawing therefrom any worldly advantage. 
 
 Sauny extends this maxim indifferently to all forts of perfons, and glveth 
 
 the felf-farae liberty to a Mother, who, according tohiro.may defire the death 
 
 of her Children, Ommaj, faith he in the 6. Chapter of his Surame, p. 73^ 
 
 dt^we evil to befall hit Nelghhonr without fifty when he is urged thsreumo by any 
 
 goodmotlve. So Bonaewaon the Firft Commandment, J. 3.^. 4.». 7. exempts 
 
 t^ando 06 a Mother from alt fault who defired the death of her Daughters, * rvhen jhe conld 
 
 f/i)Wfa«w ^^^ ^ifhofe of them in maria^e according to her defire , tncaufe of their deformity: 
 
 eueat iuxta an:, and poverty ; or becauje for their jakts jhe was abufcdby her Husband-, or mjurea. 
 
 ml fui defideri. For jhe did r.ot properly deteji her Daughters out of a dijplea{ure towards them, hut 
 
 urn COS nuptiii ;« defecation of her own evil. 
 
 tradert; quia ^g terms a JawfuU motive to carry a Mother on to defire the death of 
 wl'le Cecum a^- ^" Daughters, the want of beauty , for chat they were not handfome, ob defor- 
 tur a mmo aut ""("'("^t or becaufe they were not rich enough, a(*t inopiam ; and becaufe Ihe 
 injmiisaffic'uur. could not marry them according to her defire, that is, not after her ambition, 
 Wm emm pro- or fo advantagioudy as fhe would, 
 
 ^te detcjtmr j igayg [f_ jq jhe Reader to refled upon this abominable maxitn, and to draw 9° 
 emu emm' confequenccs from it. I wonder only that 5«««7 did not carry it yet farther, 
 fed in detcflL ^nd faid not, that this Mother might procure the death of her Daughters,, as 
 tionem prop/ii well as defire it, provided (he might do it without fcandal. For this fcems 
 fii^H- to be the necefTary confequcnce of his opinion ; for fhe may do chat 
 
 which (he may defire ; the things which are lawful 1 to be defired cannot 
 be other than good and lawful!. And indeed this is the Doftrine of the 
 Society, and almoft of all the Jefuics, aflerting and maincainingitinother 
 iBacters, changing only the examples and not the maxime, as I (hall fhew whea 
 I come to fpeak of Murder. I will here only report as it were by way odd- 
 boko fecunda vance one paffjge of I.i'jT/w, who afTures us, "^ That it is permitted to a man of 
 fasctiameftvi- Hovoar to kill an enemy ^ who with iment to affront him^ attempts to give him a blow 
 rohoiiorato oc- with a cudgel^ or a box on the ear, if he cannot otherwift avoid this difhonour. And 
 rmViii^Mm ^ ''"'^ ^^^^"^ ' '^^P"^'"8 ^^^ reafon for which one may attempt the life of 
 •utl^ipmnU another, and deprive him thereof, he fpeaks in this manner •, ' The fourth cafe 
 titKr impingere, '» which you may kill without /*«, is when by falfe reports attevKpt ar m^^de to decry 
 tit ignomimm you in the fpirit of a Prineey a Judge, or other perfons of Honour, and that you cannot 
 infcratjfi alitet otherwife hinder thii wrong they would do you »« yottr reputation^ than by killi»g him 
 kectgnommm fgcretly, who « the author thereof. P. Navarre n. 37^. inclines very much to 
 Leffius 'de juft ".?''*' > ^"'*^ " ** lawfull to k,tll thu Enemy. Bannes holds the jane optmon the 
 & jjrc l.i.c.9. «""■' probable, q. 64.. art. 7. d, 4. And he addes. That we may affirm the fame 
 dub. 12. n.77. things though the crime whereof he accufeth m were true fo it b$ fecret. 
 p. 81. 
 
 c Siumiu mdtu cH, ft mrnini mcofdfn cnmmthmbm apud Principem, fudicem, vH vlros boneratos detrahere nitg/is, 
 nee ulla rationepoftmillad d^mnim fmte avertere, mjtte occtdte inUyfimm. Petrus Navartus d. 37^. inclina licitim 
 cffc idem e medio toUsre : tandem tanquam probabilierem defendit Bannes, q. 64. arc. 7. d. 4- addens idem diccndim 
 ttimficnmenfavemm,fniimn^occHUim. Leflius ibid. n. 8 1. 
 
 In this cafe, and thefc examples of Bauny, Efeobar, Sa, and Lcffitu, the three ^ 00 
 principal degrees of Hatred agaitift oor Neighbour may be remarked ; the firft 
 is to have and entertain an ill will, and.an irreconcilable averfion againfthim, 
 fo as not to be willing either to fee or fpeak with him any more ; the fecond is, 
 to defire his death ; the third is, adually to kill him. And all this is law- 
 full , or it is no great finne, according to the Divinity of thefe Authors the 
 Jefutts. 
 
 After this that might be fuftly faid of thofe who teach thefe pernicious 
 maxims, as well as of thofe that pradife them upon their word, which our Sa- 
 d Occidunt car- viour Chrift faid of Tyrants ^ <* They kill the body, and after there is nothing that 
 P**' <^ P"^ ^'^ thty ca» do ; if they did not proceed yet farther, and gave power to make fouls 
 T/il ^vTi/^w Perifh alfoaswell as bodies, in permitting to kill him from whom we fear to 
 gat. Luc. c. li. receive any difpleafure, qr any damage in reputation or temporal good, though 
 T. 4. wc be affured that he ftiall be damned, 
 
 aComc i.llSoofe I. Ct)ap. i. Strt. i. This
 
 Of Hatred. 
 
 This is die opinion ^ oi MoUnj, who faith,that this circumftance ought not to hioder a 5f<"' "■''cm 
 from killing him ^ and that there is no Law of Juflice, norevcn of charity it felf, ''j'^'""!^-"^"^ 
 which obligeth us to fpare the eternal life of his foul , no more then that of his body. ';,^^'-*'.7i;'T* 
 This is alfo the opinion ^ oi Amictu , who, that he might better cxprefle his mind (rir/prnV^^iV^l 
 upon this cafe, propofes an example of a man who had committed a mortal Sin, and "ft:anu,affi,miat 
 afterwards was drunk , or fallen into madnefs : he aflures us that if he aflaile us in ^'""- 1- x- 1. 
 this edate, we ought not to mske any difficulty to kill him, though we know aflured- ^^' ""' J- 
 ly that he is in mortal fin, and by confequence that he fli.ill be damned. iuff.'ccmmur. 
 
 n. i.p.i7<<2. Tunclcge chmtatU noicfl ncccJfepr<epo>tere vlum illiiis fpiritdefi rtojlrif p-opia corporaU , imaveto 
 nequc nojiro hovixi , aut bonis noflrii txteritisq'ix i!lc i/ijitlie -vditambis aufem. b ^'tdji mmior fit cbiiiu vcL 
 amtiti adtcmfus , qumaitte amcmammihi ccrto cmflet fxiffc ifipecc-ao monali , & cum to in nmmu/mnadiPl'i: ? 
 Refpondco ex Silvio coitm an. j.q. 3. adbitc iaejufdcm ameaiia Lcite paffc iavafuia contra, iavajerem fu(e viia cum mo. 
 dnamiite mculpxtx tttteU , ufquc ad ncccm inviietuit fe dtftadee. Amicus torn. j. dc juit & jure. d. ^er. j\ii. f . 
 n. 8y.p.4c8. 
 
 This is alfo the Doftrine of the four and twenty Elders of the Society ,or rather 
 it is the opinion of r;ll the Society reported by Efcolar, who hath placed this decifion 
 amongft the Oracles which the Lamb hath pronounced by the mouth , and written 
 by the pen of the Jefuits , whom he hath chofen to be his interpreters .- ' n'e may c MdifuiloHi 
 l^ill, faith Efcobar, all thofe that do ?« ^rong, at thofe that rob hj nigk or by day , a»A P"!!"'" ''"^'h 
 aH other forts of ferjons , who cjfcfid M^ though we be ajfuredthat they Jhallhe dcmmd, -""^'"""'j ''"T"' 
 dying in this eftate. &t«fL 
 
 ieficiotcSfCilam certe damnnidi, Ds Efcobar tr. i. exam. 7. c. 2 pag. UJ4. feft. i.num. ii. 
 
 Obferve thefe words, ^uicumcjue malefa6t)>res,Ti>hatfoever offenders or malefaElors. 
 Whence "it foilows.that though this affaiKint were our friend,or our kinfman, it were 
 permitted to kill hira though he fhould be damned. Yea, even a Monk might kill , 
 
 his Superiour , and a Son his Father in a like cafe. For that is the fenfe of thefe 
 words , ejHicHTKqpie maltfaElorcs pojftim occidi ; any mdefaUors rvhatfoever may be 
 killed. And although this explication of it felf be clear and natural enough, yet for 
 fear it fhould trouble any one, and appear fufpeded bccaufeofthe ftrange excefle 
 which it contains , Amicm hath made a particular conclufion of it, anil declares in 
 formal terms , that this liberty of killing any one whofoever it be that is ill-affeAed* 
 towards us, or any thing that belongs to us , is a right which fuffers no limitation or 
 exception whatfoever. ** This right ,(Alh h^^ef thm defending ones life doth not af per- dHocjmtHcn. 
 tain only to one private man againji another private man, bnt to A private managainfl a ^^ p' "?<'<"» vi' 
 publiqueperfon, to a SubieEi againfi hit Superiour , and to a Son againfi his Father, to '"'!' """ f'^"'" 
 a Father againfi his Son, to an Ecclefiafflique or MonJ^againji a Secular, and to a Se- ll}ln^'^ma 
 cular againfi an Ecclefiafiique or a Monk, , without incurring any irregularity there- p,'ivatis,fed 
 fore. etiam privata 
 
 cont/xpiiblicm, 
 fitbdittts contra Snperioem, fiinis contrapUrcm. parens contra fiHum , ClericM ant Rel'igiofus contra fecularem, & contra, 
 abfque uUa irregit!mCjtis comra3ime. Amicus dc juft. & jure difp. 56. USt. j. n. y6- p. 407.^ 
 
 It is true that this Jefuit feems not here to give power to kill a Father, Mother, 
 Superiour, and any one whrofoever, but onely to defend ones life agajnfl: their enter- 
 prizes and wicked defigns •, but he expounds himfelf more clearly afterwards, 
 fpeaking of honour and goods, for defence whereof he gives liberty indifferently to 
 kill all forts of perfons , as well as for the defence of ones life. ' The Authors of e coavmum 
 whom 1 have already fpoken , faith he , are aU agreed in this point , that to defend our pipradiHifas 
 f elves from fame affront that mould be put upon tts, it ispermittedto prevent the Aggref- # "'^ propul-^ 
 four by killing him : as well as when a man endeavours to deprive us unjufili of our life, /".'""" 'I""**- 
 tr of Any member, we may ktll htm before he be able to execute hts mtfchtevous defigtt. },] ^^^«^ jYft-rc 
 
 coti2tur, iUum 
 prieveiucm occidcre; ficui {as cfl ad dcclinaudimnoiUm quam mbi injulim i;iva[or KolitHr 3 iUim occidtre anteqitm 
 mihi mmttm vH mMlationem infcrar, IbiJ. feft. 7. n. I0(). p. 410. 
 
 It is not needful , according to this Author , to ftay untill your Father or Mafter 
 
 fraites you, maims you , or makes you lofe your honour. For if he attempt onely 
 
 to do it, and you know bis evil defign, he permits you to prevent and kill him : Petes 
 
 aonie I. IScoK I. (Iljap. i. art, i, ilium 
 
 ^^
 
 6 Of Hatred. 
 
 tSicHtmlhi ilium fravtmendoocciiere. And a little afcerfpeaking concerning goods. ^ As I 
 
 licet fro tutdt ^na-j, faith he, /Z47 him who affaults me in the defence oj my life and my honour, foii it 130 
 
 ■vtttm^tt <i/yo lawful for me to do the fame for defence of my goods ^vchich are nece^^ry for the 
 
 trthamum frefervation of my life, mj eftate, and my honour ^ if 1 cannot freferve them other- 
 
 mirum q"* i-d vift. 
 
 vuam, vituqite 
 
 flaium & hoiorem cmfervaidum neccffxfu fitnt , agireffrrem, ft alia via iHa iefendere noi p^un , intirimm. liiid. 
 
 fea. 8. n. ii7.p. 413- 
 
 But if this crime appear too horrible to be undertaken upon the word of this 
 
 Cafuift , I will make it appear in that which follow in this work, that his opinion is 
 
 the common fenfe of the Society. In the mean while this charitable man and lover 
 
 of the peace oiconfciences, to remove from them all fcruple about this point, manes 
 
 no difficulty to teftifie that he is ready incafe of necefiity to do the fame himfelffirft 
 
 b Licet mihi pro of all which he advizeth unto others. ^ Jt is lavpfulfor me, faith he, m well as any 
 
 tutett v'ltitmeie other whofoever he be, for'tbe defence of my life and my honour^&c.to l^illany one Vcith' 
 
 ^ fc<'«»'-«.«^e. out exception whofoever avails me. 
 
 'temml>c^ So that a Monk htmfelf oiight not to make any difficulty upon this point, unlefs he 
 ' " willbe fo prefumptuousas tothinkhimfeltaman of better abilities or more honeft 
 than a Jefuit , whoaflures him that he is permitted to kill all thofe in general who 
 would attempt any thing againft his honour, agamfl his eftacc, or againft that of his 
 Society. For he doth not attribute this unto his Company as a particular priviledgc; 
 but he affures us that it is a common right to all the Religions of what Order or re- 
 c iJcebit f/c>«- formation foever they be. ' It p>all be lawful, (a'nh he, for an Ecclejiafri^ue or a 
 CO vet Rctigiofo ji^oftl^tokill a flanderer who threatens to produce great crimes againft him, or agamfi 
 gravitfrtmim ^" ^''^^^ of Religion , if he have no other way to defend them there-fnm ; 04 indeedit 
 de fe vel defua Jeems that he hath no other, when the (lander er is ready to reproach him, or his Order of 
 RtUiitnefftr- Religion with thofe crimes publiquely, or before fcmeperfon of great Authority , if he be 
 gereminmtem not [lain before. To kill fuch a man It is not needful to Ihiy till he attempts , it is 1^0 
 occidere,quando enough that he be ready to produce the crimes , fi calumniator fit faratpu, &c. it is 
 dimodmnm wough that he threatens to defame and to fpeakmuch evil, graviacrimina fpargere 
 fuppetit, Hti non minantem. .And to aflure the Monks yet more in an enterprife of this confequence, 
 fufpmre vid:- thefe Divines declare that herein they do rot onely nothing againft Juftice ^ but 
 tur ft caiumnia- alfothat it may fo happen that Juftice it felf , chprity and the affedion which they 
 '"li^SRebT owe onto themfelves and their Society may oblige ihem to ufe this remedy fo fweec 
 fa, veleiu*%'- and fo charitable. It is Amicus who urges this difcourfe alfo for the reft. <* The 
 ligioHi pHblice Eccleftafliques and Monkj may alfo defend their honours, even at the coji of their lives 
 ^caramgra.- yvho attempt to deprive them thereof , provided they paffe no farther then to what it /im- 
 yiffimis vtris ^^ nece^arj to defend themfelves ; and they may be even obliged, at leafi by the Law of 
 widMur'.Ami- Charity, thus to maintain their reptttation.ifjour Infamy fiould redound to the dtfgrace 150 
 cus ibid, feft.7. of their vnhole Order. 
 
 <j HitnC honorcmpotermt Clericl "c Religit^cuminoderamine hiculp.jtatuieU, etiamcum morte invafotis dcfndere. 
 ^in ttiam intcrdum, lege faltem ch.t)Uatit, vidcmar ad ilium difenUindum lencri, fi ex violatione piopditfamie iategra 
 Religio infamarctitr. Amicus ibid. 
 
 This is a very ftrangc charity , finceit hath the effeSs of themoft violent ha- 
 tred ; and rather it is a moft monftrous hatred which brings one to kill in cold blood, 
 and to take away life in charity from him , for whom he ought to lay down his own, 
 fince our Saviour hath faid, that charity obliges us to lay down our life for our 
 friends ; and that it requires us not onely to love our friends,but our nenemies alfo, 
 and thofe who wifli or do us hurt. 
 
 There remains now , asitfeems, onely one difficulty in this important fubjed, 
 which is, that poffibly every one knows not how to kill men -, and have not hearts 
 hard enough to embrue their hands in thebloodofaSuperiour, or of a father in fuch 
 cafes, in which the Jefuit aflures him that in confcience he may do it. But he him- 
 felf and his companions furnifli him with many very eafie expedients to berid of them 
 as by ambufties , and by ot'her fccret and fure ways , which may be learnt of them 
 when I come to rehearfe more largely their opinions upon the Commandment of 
 God which forbids murder. 
 
 aomei. JlScoh I. Cjjap.i. att.i, ARTICLE 
 
 .hJt:
 
 Of Pride and Vanity. 
 
 Article II. of Pride. 
 
 Th*t the ^efftits comtenance Pride and Canity in all forts efperforts , even 
 in the me/i Holy alliens : and that according to (heir Divinity it is 
 almoft impofsilfle toftn mortally hy pride or vanity. 
 
 I 
 
 Take pride in this place generally, containing under this name ambition, vanity, 
 boafting,prefumption,ahd all luft and defire of honour,glory and efteeraampngU 
 men. 
 
 Ambition is the vice of the Great ones , and of the Nobility ; and one of the 
 fubjeds, in which it doth mofb appear, and in which the efiedsand confequcaces of 
 it are moft deplorable, efpecially in France, are Duels. 
 160 Although Fillintim dare not abfolutely authorize thefe unhappy combats which are 
 
 made for an imaginary point of honour, yet he propofcs an opinion which maintains 3 ^idjurh de 
 them as probable. * It is demanded, faith this Qi{\i\^,vhat is te ht faidoftht fourth quatta w«>, ob 
 
 fajfe for frebable. He makes this opinion fo probable by the reafons wherewith he ^i'- z^n^ ''H] 
 ftrcngchens it , and which we may elfewhere deduce from other places of his book, b:icm 'vfinmem 
 that the contrary opinion which he teaches afterwards , as the more true , appears id nffimamem. 
 much lefs probable in his writtings. , Fiii.ut us com. 
 
 Efcohr who writ after FiSmitu is bolder than he, becaufe he is authorized by his I'^'^'J^' " "*" 
 Society. He anfwcrs abfolutely and clearly to this qucftion : For after he had de- j..%4. "' ^'^^' 
 manded ^ "Whether aGentleman might ^cceft a Challenge to defend his Nobllitj ? be b I'otcflne quis 
 faith, he may, if., in refufing the Combat , he run the hazard of lofng his honour, ir "" '«*'/'* "i^- 
 Office. He may even, according to this Divinity , challenge him that attempt any ^T-^'^aueltum 
 thing upon his honour, as well as againft his life, and even agsinft his goods, as 1 fliall 2Fcn'io'um\ 
 make it appear by the tcftimony of this Jefuit, and many others of his Society, when pou^ // ex.liiM 
 I (hall handle the raacter of Duels, in expounding the duties of the Nobility, and the rccufaikne bo. 
 vices which are common amongft them. norm aut mu. 
 
 If Ambition be the vice of perfons of honour , who live after the Laws of the "'•'Pf^''^-"/'' 
 World, vanity is that of Women, and they give themfelves thereto efpecially in what Eicobi'^cf ^' 
 concerns their beautie. For thofe who are not fair, do whatitbey can to appear fo •, Exam. 7. r.. ' 
 and thofe who are , do endeavour to appear yet more fo , and they make ufe of all 9f, 97, sS.p. 
 forts of artifices and difguifes for this end. £»w4«w/J'<ijuftifies the firft fort , and lufcd.i*. 
 renders the fin of the other flight. ' A Woman, faith he, may dreffe herfelfto hide "r^ZuIdtf 
 her deformity -, atidiffhe do this through vanity to cattfe herfelfto apf ear fair rvhenfht gndm tmpt. 
 is not, it is no mortal Sin. tudinm-. quod 
 
 V Efcobar fpeaks yet more clearly and more refolutely : ^ when a Woman adernt f' fi" "b vmi. 
 fjtr felf Veithout any wicked deftgn, by a natural inclination which fhe hath unto pride,it 'J'''">'^fi''ie>i' 
 isbhtaventalfin, andfometimesttisnofinatall. He troubles not himfelf as others dm'mymnd 
 do to palliate and excufe the vanity of women , theluxuricof their habits, and the w« tf?.si verb. 
 too much care and art which they ufe to drefle themfelves upon divers pretences, as urn n.i p jgy. 
 their quahty, the cuftom , the defire to pleafe their Husbands: he abfolutely fufli- "^ <^* "■'''" wrr 
 fies the natural paflion which they have unto pride and vanity, as a thing which in it ^^!f £^''1"^" 
 felf IS not ill , and which cannot pafle, according to the Laws of Divinity for an evil nailrJemMM 
 end. And if there be found fome,whofe confciences arc fomcwhat fcrupulous, who mlinatioaeL, 
 make difficulty to follow fo ftrange a DoAriiie , he can eafily accommodate -himfelf vcnietc tantum 
 to their humour, by afluring them that if it be any fin , it cin be at moft but a venial '"'• '"' '''" 
 one : Veniale tantum Wit J aut aliejuando nullum. It will be onelj a venial one , tf i>c"£rc''u ""' 
 fowetimes none at all. t„(5i i.Exam. 
 
 F.manuelSa gives the fame licence to Nuns, For having before faid generally, 8. n. j. p. 139. 
 « that a woman ma) adorn her felf to hide bet dtforrHity : atdiffhe do this of vanity, to ^ Oi»a*i potf^ 
 caufe herfelfto appear fair Vphen/ie isnot/^here is in that n» mortal (in j he a^ds/hat v^^j'^^f "" 
 liLou..!. i;;ODhI. Ctl.I. art.2» ■ • /^WfU^w.-J^rfV 
 
 '■!•' fittobvMila. 
 
 temtdfi.'geivitm^tbrituiimw.mmtiiienmtiif^imiAKfli^ffi, fimnffyne ft trnt. 5»y«b.wn.n. k-p.}8k
 
 Of tride and Vanity. 
 
 ;ir £■ trtte even in reference to a Nnn , frovided al'9fttys that Jhs dreffe herfdf With 
 maderation. That is to fay, as he expounds himfelf afterwards , provided that ftie i8o 
 imploy not for adorning her fdf, and to make her feem fair, that which is nectflary 
 for her Nuns maintenance , if ftie be their Superiour,or that which is appointed for 
 the alms whereunto they are obliged. Forin this cafe alone he Ihould be troubled 
 a lUiid veritmfi tO excufe her from mortal fin. *Itis true, faith he, that ifjie imploj that which fie 
 ineaexpcadatur it obliged to give unto the poor , /he fins tfxrein mortaUy. 
 
 quid ijfei mccf, gut when ftie gives occalion of fin to fomc who fee her adorned in that fort , doth 
 firw dmdum ^g offend mortally or not ? This Jefuite thinks that they who would make her re- 
 Vari"mmJiur O^o^fi^^'^ f^r this crime , would be too fevere , and he loves rather to conclude with 
 Ibid. Others more favourable and more complacent , who difchsrf^e her from mortal fia. 
 
 b Hiiod fi quis •> Sut if any one, faith he, take from thence an occafion to of end God mortally, there are 
 
 tin* fumut r^^g -^ijg r^. f^^i f„ fhii cafe the Nun fins mortally , but others have more reafon tt 
 
 wit vcci'fiottem \ . ' ■' 
 
 pxcandi mar. ''^"z "• 
 
 taliter; iwtcmonalletjft quidimalunti Sedmiiiiaalilnegint. Ibid. 
 
 j'<i«c^f*in this point accords with £w<i»«f/.f<t. Forpropofing this queflion : 
 c Anfccmmi * H^hether a fVoman who prefents her [elf to the vieW of a Man Tthomfhe knows to love 
 cijffeditivin kerdilhonefily , do commit a Jin of fcandal which is mortal ? After he hath reported 
 feofe.eis,^ the common opinion oftheCafuifts in thefc terms : •* The Doilors commonly anfwcr, 
 amii-i novit y^*t ''^henjhi doth it without any necejfity , and when/he courfes about without di/cre- 
 peccetmo'tiliter tion onely for her pleafure. Afterwards he relate* the opinion of fomc perfon* , who '90 
 p'Ccato fcmida' exempt this woman from mortal fin. ' 7et there art others who hold that this woman 
 tt ? SancVicz ^^^^ „gi j;„ mortally. And after he hath deduced their reafons , or rather thofe 
 ^'J^°'\g '■ which he invented himfelf for to juftific this vicious liberty, he concludes in this man- 
 p. ij. ' "^f ' ^ -^^^ therefore although I believe that the firfi opinion is probable, yet neverthe- 
 
 d communiter le/fe I believe thefecoudis the truer^and therefore that thii reafon is not fufficicnt tacou' 
 VoCIores earn elude that a woman is obliged to deprive her f elf of the liberty of fianding at a door or 
 ^nceTLnfm' *^i»do^> or towalk forth into the To^n. 
 
 quando nuUit 
 
 mctfttaie ducliiff, fedutfibt teluptalifttisfaciat , hMferetster }»c & iHjc dfcmrit.- Ibid, e ^'iis temen pUcci h.Jic 
 
 ntn peccate marttliier. Ibid, t £t tdco qiumvu pamum ofiniotcm piabtbiUm credaanexiflim. ij c. 
 
 His principalreafon is, becaufe this woman ^9/6 «(//A>«^ in this,/«/ W4^? «/e «/ Af/- 
 right and of her liberty ; and that if one would conftrain this woman, as fome do, 
 whom he terms fcrupulous,to deprive her felf of the pleafure which fhe takes in wak- 
 ing abroad, and going out to be fecn when fhc pleafes, although fhe have no occa- 
 fion ; ejuandenulla ueceffitate ducitur , fedm volnptati fatiifaciat , this would give 
 her too much trouble , and (he fliould be too much difquieted , if fhc were obliged 
 to confider when (he had reafon to go out, and when file had not. And therefore 
 fhe ought not to torment her own fpirit , nor trouble her felf about that which may 
 gJi4refito& befall her,being it is lawful for her S to make ufe of her right and of her lihrtj, which 
 Itbcrtatc fbi flg cannot be deprived of, without making waj for 4 thoufandfcruples,which would come 
 'nee ea commode *'"'' ^^'' ""'"'' Xlphenfoever fie had a defire to go abroad,for to underfiand whether (he had 
 frivari fo:eH mny necejfity for it or not. So that to take away thefe fcruples,he would have the rains 
 quilt miKefcru. let loofcto paflions and Other diforders. fut this Divinity , doth not accord with 
 puii$ aditiu that of our Lord, who faith in the Gofpel, that it were better one were cart into the joo 
 pmat ciru 5g J ^^j[j, a Mill-ffone faflened about ones neck , than to offend the mcaneft of men ; 
 'niceffaTui fu,"' 3"^ '"''0 commands expreflely to pull out the eye , and to CHCofT the foot and the 
 »fr nc. Ibid! hand , rather than to lufTer them to be caufcs of offence. '^ •. 1 ^ 
 
 After they have thus authorized a-part amongH men and women thefe two vice* 
 of ambition and vanity , they authorize them jointly amongft Ecclefiafliques and 
 perfons confecrated uqto God. I have already touched fomcthing of A mbition in 
 the precedent Treatife, and I have (hewed how the Jefults give unto the tcclefia- 
 tiques and the Religious, Monks and Nuns, the fame licence which they give to the 
 Seculars, to preferve their worldly honour by all forts of effeflual ways, and 
 even to prevent and kill, if need be, thofe who would deprive them thereof. There- 
 fore I will not touch this noin' here , of which T muft alfo fpeak elfewbere. I will 
 onely relate fomc paffages of their Cafoifts : to make it appear that they juftifie 
 £om« I. ]15(Db I. Ct^ap. i. i^tr. 2. vanity 
 
 1
 
 Of Pride and Vanity. 
 
 vanity amonj^ft the Ecclefianiqucs, and that they do introduct it into the moft Bigh 
 and holy fundions of their miniftry. 
 
 Seehovi Emanael Sa fpeaksin thi? bufinefTe. * There are that fay that itismor- tTitni gloria 
 tall fin to fay a Afaffe^ or to Preach principallj for vainglory ; andothers faj the con- (Mfnpiiecipue 
 trkrj. Mindes being divided in this poinr,tne one and the other opinion arc at icali P'*''"'^"j >''/- 
 probable , and by confequence one may follow which likes his confcicnce beft , ac- ■""* '"''''*''^:> 
 cording to the conftant maxime of the jefuites School. ^mfilTtv!ld.im 
 
 mgant. Sa, vjib.vana gloria, num i.pag48^. 
 
 2IO He futh elfewhere firapiychat there are fome whoat leaftdoexcufe thisaftion 
 
 from rnortal fin , without faying that there are any that condemn it. ^ Same Ca- .^ i^UnaU 
 fuifis, faith he, hold that it ii a mortal fin to Preach wtthout allowance - fthert fay'^".^^^^J^'J^',^^^ 
 that it is not to Preach 'Principally for the glory of thit world or for money. i gnma tiati- 
 
 tic, <ir-c. non 
 iffe mem ft auis ob gloriam tut fecmiam prindftiliter prxdicec, aiunt nonnuUi. Si verb, pi aj Jloie. n. 4. p. 4oy. 
 
 i/co^^rfpeaks more confidently, and faith that by his advice , which is that of 
 the Society, there is not in this any appearance of mortal fin. ' I am affured, ^ sch not efe 
 faith he, that it is no great crime to relate a fable in a Sermon of relation , which one grave crimen 
 fjMth invented ; andifit be done to excite the ffirits of the Auditors to hetfr'^DithmoreUbi^'^m^eci. 
 devotion , it « no fin at all ; hut 1 maintain it, that one may without mortal tin Preach ''"^f'""" ".'" A' 
 out of vantty , or for money , althottgh ont Jhould regard vanity or money as theprtn. auditom ad pig 
 cipal ends, audieadum, 
 
 nullum pnca- 
 turn efl. Porro pradxaxe quern principditir ob gtor'iam aut ptcunkm, mortde nan tffc affii-m. Efcobar tr»tt. 6. Ex»m' 
 7-n- «3*. pag 7^9- 
 
 Sanchez faith the fame thing, and taking it yet higher , he expounds it alfo with 
 advantage in this manner : ^ Tedo the mofl-f acred aitiens out of -vanity , as to admi- d Rfi quantum, 
 nifier all the Sacraments , or to receive them, trto celebrate the Holy Mafefor Vitin vu/ac'M priw 
 gl('ry , can be but a venial fin ^ though 'vainglory be fropofed as the principal end :"^^^'^^ °y^^^ 
 They arc not content to excufe as much as may be the vanity of the Clergy and the ""cffica-e , «t 
 Friers , but they pretend alfo that they may make it their principal end in the mofl sjcramma 
 Holy and Divine FaniSions of Religion , without committing any great fault. To "mi'" mmi^ra.' 
 ^^° Preach, fay they, or fay Ma^e principally for vainglory ^ is no more then a venial' ""'^'^"^f^^ 
 fin. But to preach , and to fay Maffe principally for the glory of this World, is to ]^,"^^ ^^''J^ll^t, 
 facrifice the Body of Jefus Chrilt to vanity, to the World,and to the Devil , who is «<« tu\pm 
 the Prince of the World and the Father of pride and vanity -, and this is no great vmuum. 
 matter according to the Divinity ofthe Jefuitcs ; this is at mofl but a venial fin j Sanch. 1. 1. 
 non excedit culpam venialem. °P«_^f- '^°'*'^' 
 
 . j'/zw^c* difcovers in a few words the foundation of this Doftrine , eftablifliing '" "''"''■'■ 
 for his firft condufion , that ' if boafiing and vainglory have for its ol'je^ any good, « Sijiflantix 
 it is onely a venial fin : That is to fay, that one may vaunt and glory as much as one f" '^f*^ S!""" 
 will of things which are good in themfelvcs and advantagiops, without committing a fy'fifoia aJpa 
 great fin. veniaUs.Siach; 
 
 Efcobar flies higher than Sanchez- For he doth not onely free them from mor« loco citaco. 
 tall fin who glory in the good qualities which they have , or which they think they 
 have, but thofe alfo who would make men believe that they have fuch as they have 
 not , and who go about to eftablifli their honour and reputation amongft men by a 
 falfe appearance of SanAity which they affeft and counterfeit on this defign. For 
 after he hath given this definition of hypocrifie : * Jtit a maniftfiation of ones proper f Hypoerifs efl 
 excellence by fained and deceitful aHions, he adds , This is always a fin, becaufe a lye munifcflJtto 
 is alway prejudicial ; and this fin is mortal ^ ^htn one would ie wicked ^ithin,and ap- P'opf" *■*"!'■ 
 pear good without : but it is enelj A vtnidlfin^ if oftt do enety femething btfori men to gfia'^^'Jifa 
 appear Holy. ,.„,,; hypocri'fii 
 
 fcmper tH ftc- 
 ei>tum , quia mendacium femper ptrmiifHm i^ ; mom'.s quidem eritfiintut vult cjfe m/i!n$, & forts tantkm btmtt 
 (tfparere : veiiate antemfi aliquapraflet exterim utfandm appartat. Efcobar tr. i;Exaiii. ». n. 1 1. p. 191. 
 
 Ci.JIS. I. C,i.;3,3-»IP.^. B He 
 
 i
 
 I o Of Pride and Vanity. 
 
 He proceeds yet farther , and faith in the fame place n. 9. that one may without 230 
 feat of mortal fin boaft of evil , and glory in the greateft crimes of the World, whe- 
 a Pimem qaU thct one have or indeed have not committed them. ' ivhtn, faith he, a man hsafieth 
 fe \a[iitpgi- himftlftB have committed fomt enormous crime , frovided that he doth tht^ withoM 
 *ztnil^"^^inm f'^^^^'^^y andtfithoMt compleafance in this aUion true brfained , and^ithout defireto 
 ad.il [cliidMi commit it, it is hut a venial fin. That is to fay, chat if a man onely vuunt lumfclf ot a 
 occafio , aut crime , it is but a light fault , and that he oughc onely to take heed to avoid fcandal -, 
 faili vd confi- pjodo noH adfit fcAndalioccafto. So chat if a man who doth glory in the moft enor- 
 eii iperii non mouscrimes , have but onely the difcretion nottofpeak thereof before perfons who 
 'pUcmUvd' "^^y thereby be fcandalized, he may vaunt thereof freely before debauched people, 
 fadendi vtlm- who will oncIy laugh and take pleafure thereat. 
 
 tM, vemalecfi. He fpeaks in the feme fame manner of novelties, and of thofe who invent new 
 Ibid. n. 9. p. fafliions and new opinions , that they may as well content their own curioficy and 
 *9^' vanity, as that of others, whom he alfo exempts from mortal fin. For having [ito- 
 
 b^ldnam pofed this queftion : '' f^y hat is it that is called invention of novelties ? He anlwcrs, 
 xnvcntio novi- jt ^ a demonjiration efones own exceSence ky certain ail ions , as in inventing new opi- 
 m""tfen^ ^io'^or^i'^fo^f^of Garments. This invention of novelties is of it f elf but a venial jin, 240 
 prnne excel- if there tccur no ether circumfiance ^hich may render it more criminal. His reafcn 
 Unuie per fniia it : Becaufe commonly the Authors ofthefe novelties do lool^ after nothing but the efti- 
 quitdm, futa matien and praifes of the ff^orld. Provided then that a man fee his foul and hear t oiie- 
 novas epmones, |y q^i the defire of worldly honour and glory , this defire is either not evil at all, or 
 "xmere^Ha '^ '^ but 3 fmall fault according tothefe Divines ; and what ever one doth or faith for 
 <j«(<<ew(«wo£/«thisendwellorill, with truth or falfehood, hefhallnodofethegraceof God , nor 
 niftaiimde fall fhort of Salvation. 
 gnvim vine- 
 
 titr,txfiivcnialistiiiitumc»lpiteli:qi*iacsmmmiterejufmodi invemione qius folummodo gfflit aHomm laudem compjm 
 lire. £(cobar> ibid. n< 10. 
 
 If this be no heynous fault, to boaft bimfelf, even of crimes , to invent novel opi- 
 nions, to counterfeit adions of piety and vertue, to gain honour in the world , ic 
 mufl; needs be that neither is it a great fault to defire honour even with a defire irre> 
 gutar and vitious. For this caufe £/cc^<jr concludes well , according to his own 
 principles, in that place,where after hchach given us this definition of that haughti- 
 Superblaejl nefleofmind, which they commonly call Pride : '^ Pride is no ether thing then an 
 appetitus pro- irregular defire of ones orcn greatnefs :he makes this queflion : "* yy hen is it that this 
 fria cdjltudmtU ^ji^.^ ^gf^ fjgttthly hurt confcience ! And he anfwers : H'hen it isjoyned Vpith contempt 
 perverje vtlun- ^y g,^^_ ^^^ ^jj^ j j^^ ^^^ 1^3^^ ^^ ^^^^^ pp^. (i,ffj£u|cy ,„ (his fo nice a point, he 
 
 Elcobar Tr. », addsalfo by way of demand : ' Expreffe jour [elf, thatVpe may k^^oW vnhenthis con- 
 Exam. x.n. 4. ' temp it contained in f ride. And as if he had a defign to fatisfie the defire , or ra- j -^ 
 p. 290. ther the paffion of the ambitious , and fettle their confciences in quiet , he declares 
 
 d (ouandonm j^^^ jjjgre is no contempt of God , and by confequercc no mortal fin , in the moft 
 "T"''^ vdne- vehement paffion that a man can have for his own cxcell€nce,and for worldly glory, 
 fTconfckn- ' except onely in thcfc cafes. 
 tlaPi ? ^ttndo 
 
 cum Dd comtmptu cepidatur. Ibid. n. 5, e Expime qmndonam fuperbk cum Dei contmpta adm^Jfeeatur. 
 Ibid. n. 6. 
 
 f ^umdo quod Firfi, ^ ivhen hethivkj *o have ofhimfelfthat which he receives from God. 
 
 a Veo hibet, S Secexdlf, when he Vfould have ethers think, that he hath thofe good things from 
 
 '^'^iit vuit ih T'/jtVi^, ivhen he defires to have theWi from himfelf,and not from God. 
 tlUi f «»?««» " FeHrim)y fVhe^ he it ferry that he. hath received them from God, and not from him* 
 feipfo bona hu- ftlf 
 
 bens exiftimiri ■ Fifthly, When one Mhves indeed that he hath received from God all that he hath.but 
 fe^'ro&mnl ^^ *^*''ks that he holds them not hy hit pftre grace , but that he ows them to him offn- 
 D(o bona jua fii'^'i <'»«i becaufe of his Fafis, Jims, and other good work/, T^hich he hathdane. 
 ftjfidere. 
 /lutdolct q!iod1]U]ufm»di bona 'h Deo , ^nonafcipforccfpirit. 
 
 Jutciimquis exiftimai-.qmdem fc bona habere a Deo , fed mit gf»if « obvtm^c , ■acyum tx jufiitix fibidektt 
 f'r)iflerjcjtini-i,cicemojynas,^c. Efcobar ibia. n,. ^. p. 190, 
 
 a. I. JB. I. C. I, art. a, And 
 
 c
 
 26 
 
 Of I'leffjly Flcafitre^ ^c. i i 
 
 And a 'ittle after n. 9 fumtning up all the mark?, and all the cffeAs of contempt of 
 Cod, winch alone according to his opinion makes a mortal fin of Pride , and con- 
 trading diem together into one pojnt alone which contains all the reft, he concludes ^ j,^^^ ^^^^^ 
 in thelc words : '' // I'ride dothnotublj rvrongthehouoptrofGo^^ or the reputation ef i,ti non.Um 
 ones A eighboun , it mnj be mortal Jim^ or at lta(i it comes near thereto , ad mortalem *ccedtret, quan- 
 accederet. ''" g'-"""*- «« 
 
 He will not abfolutely avow that this great irreverence againft God is mortal fin, ^J^^'^'""""" 
 but onely that it miy be, and that it approacheth thereto: and neverthelefs expli- p'J-^',*.''^*j^ 
 eating what it is that he underftands by this greu irreverence againft God , he adds ibd. n. 9. 
 immediately after : ^ That the honour of God ii greatly injuredby Pride,wheMaman b e^t tquidem 
 »■ fu fooUjh M to fay like the K ing o/Ty rus : lama God. "'" i'^ "' »« 
 
 So that to offend God mort illy in matter of Pride , according to the Divinity of ^lumlnmo'em 
 the Jefuits , it is required that this pafiion be fo ftrangc , that it carry a man to the ^g^ jy^i 
 li;moft extrav igance, and make him lofc all fenfe and reafon. dtxtih fuiuut : 
 
 And moreover they hold not this exccfle of Pi ide , which tranfports a man fo far £g» ffm uem. 
 as to put himfclf in the place of God, to be always mortal fin- but onely that it I''"'' •>•»• 
 maybe, and that it comes nigh unto it, accederet ad mortale : of which itfeems 
 that he could not al ledge any better rcafon.then to fay that an imagination fo foolifti 
 could never come into any but a fpirit altogether perverted, and almoft incapable of 
 fin as well as reafon. So that to fpeak properly, according to thefe Dodors, it will 
 be true that a man who hath his judgement found , can never offend God mortally 
 by Pride, in what manner foever his heart be puft up and elevated. 
 
 Article III. Of FlefhIypleafure,anddi(honefty. 
 
 Firft. WJ E will fpeak in this Article, firft of dilhonefi Difcourfes, Look*, and 
 VV Touches. Secondly, Of Panders , and maintainers of debauched 
 Women , and the fervices which the one and the other may do them. Thirdly, Of 
 ^7° difiioneil thoughtsanddefires, of fornication and Adultery, and other likeadions, 
 and of pleafiire one may take therein according to the Divinity of the Jefuits. And 
 as for this fubjcd, we will divide this Article into three Points. 
 
 I. P O I N T. 
 
 of dijliomfi Difcourfes, L$sks^ andtmcheTi 
 
 AS the fpring and feat of all carnal impurity is in the pleafurc of the fenfes, fo all 
 other fenles and all other pleafures ferve that of the touch , and are related 
 unto it as their end , and that wherein impurity is attained and finiflied, becanfe it is 
 the mod material and bafe of all the fenfes. This is the reafon that the Divinity of 
 the Jefuits , which is all methodical , obferves well to keep the order of the means, 
 and the end in this matter ; it gives all forts of liberty to the fenfes , and joftifics inja 
 manner all forts of pleafure which it can taftc , as if they had a dcfign to excufe or to 
 diminifh wkh all their power the crime which is committed,with the loweft and moft 
 infamous pleafure of the flelh, 
 
 FilliutiHs after he had faid that difhoned words , though they reprefcnt the moft 
 filthy adions and matters,ar€ of themfelves indifferent.he eftablifheth this for a con- ^ ^^.^^ . 
 cIufion,that = difcourfes evert of ^Ithy things , though the] frocetd from curiofttj and fi^j^g^fl^^^j^^^^ 
 levity ^ do not go beyond a venial fin, f»lim ex levi- 
 
 tate ^cwiofi- 
 late quadim,tn» excedcre pcccatum veniile, Filliucius tom. a. mor.ir»ft.c. 10, a,%ij,p. J15, 
 
 280 He faith moreover that when one adds unto the pleafurc of curiofity , that which 
 may be taken from difcourfing, even of filthy things, and firom expreffing the moft 
 diflioneft anions that are, this exceeds not a venial fin. <i To fpeak., faith he, 0/ d s« /of«<» 
 
 fit de rebiu 
 tu pibi4t, [otum ebvtlKp^atem qutprtecife oritur ex ipfa narratme , abfqiu ulttr'wreiHtini'oneipfitfi'in remm, fit nm «- 
 ( di: CiitpjmvcniMm. Ibid. n. 209. 
 
 a, I 115. 1. C. I, arc. 3. point i. B a M*/
 
 12 OfcliJJjoneJi Difconrfe^ Looks^ 'Uid Touches. 
 
 filthy things, for the f leaf ure that U taken in thefe difcotirja , vrithout having a defign 
 
 to fajfe OH to tii/hoMffi aHitfis, is but a venial Sin. 
 He is no leffe indulgent to thofe that hear thefe filthy difcourfcs, then to thofc 
 a J^*rfi dQ who Utter them : * Ton wi/lask,, faith he alfo , ivhat we ought to thin\ of thefe that 
 auA'ttiont rtmm Jj/^f thefe filthy difcoitrfes ? 1 anftver as before^ that it is in it felf an indifferent thing j 
 tm^Mm i Ke- ^„^ ^^^^ ^y- ^^ y^ ^^^^ through curio fity or lightmfs^ it is hut a venial Sin. 
 
 modo ex fe tjfe 
 
 ■itm indifftnnte^) ficitdi^iru^rex liviute quadum & curiof!A^evan!i,no)texced'npeccjtimvc/iia!c. Ibid. n. iii. 
 
 He is not more rigourous in condemning thofe who take pleafure in reading filthy 
 h Ex his infer- books, concluding by his principles , '^ That the fame thing is to be f aid of thofe who 
 ''*'» "^^'" ''''"'" read filthy books , and which have dijhonefi loves for their principal fubjeU:. For t» 
 biulibm tiim's ^^^^ *^^^' ^""^^ P^?h "f curiofity , andfor the pleafure thej take toconftder the art, 
 & traflantcs andflrange encounters of the difcottrfes which the) contain, is but a venial Sin. 
 ex profi^o dt 
 
 obfc»M amoribiu. Ob folam cnlm curifitatem & deUSlitwicm qiiodtm modo fftcuUtiv,m (x arific'to & mifo modo 
 rernrnjic nxraturam, ito/icxcedit venmle. Ibid. n. iij. 
 
 He gives the fame libertyito the fight as to the hcaring.to fatiateit felf with filthy 
 cAfpcHmre. things.without finning otherwife then venially : ' The beholding of filthy things for 
 rum tuifium eb natural & fenfual delight onely , without defign,and without danger ofpaffmg sn to the 
 ddcilatioiicm pleafure of the flejhly afl, feems to me to be onely a venial fin. And a little after pro- ^qq 
 uatm-dm & ceeding in the fame matter,he fiith tha4ihis apprehenfion is , ^ That one may without 
 tiimflbUto ' "'y "^"^ behold all the parts of his own or anothers body , '^hich are commonly uncovered, 
 pcri'cHlo tranfe- without indecency in the converfe of the world, as the Arms, Bcfum, and the Leggs. 
 
 undi ad dele- 
 
 £la[ionemvc>icream,no/ividemr exccdcrccutpamvcnidem. Ibid. n. 21 j. d Panes qujtcumqiie corfor it propria vU 
 alienie, am commimiter & bonejk in lumaao conviHn ofimdi folciti, m biachia, pc3ns, critra, Mjquc jieccMo ulio tiffiei 
 pofniit, Ibid.n. iiy* 
 
 He declares that it is ordinarily lawful to go with the Breaft open, and to walk in 
 e Totum et'tam company with the arms and legs uncovered. And he adds thereupon that ^ Vehen 
 torpM coopertii one bathes, whether privately or in the River, for any nccrjfity or benefit, or even for any , 
 puditidis in convenience or pleafure, which ferve for health , one may behold all his own or another i 
 
 balneovel flit- ^ r , ^ without any Sin, as he faid before, provided that they hide their fhame. 
 
 m'm fi ntceljt- J "^ >' ' -' 
 
 tru vet Htiiitas 
 
 aiiqiti, vel etimcmmoditas vd deleiittio obfmtattm intercede, abfque kllnpeccato afptci potcH. Ibid. 
 
 After fo many motives and pretences of neceffity, profit, convenience, pleafure,' 
 or health , for which he gives full liberty to behold ones own or anothers body 
 f Ex foU curio- naked, hecondemns in this refpedcuriofity alone j ' but yet with fo great indul- 
 ^tatc «o« a«- gence, that he holds it onely for a venial fin. And becaufe vice , unto whst exccfle 
 d t cuipam foever it may arrive , cannot take away that natural confufion, which falls on a maa 
 vtma m. ^^^ woman in beholding one another all naked ; to the intent he might remove 
 from them this fhame, if he could, which elfe might hinder them from contenting 
 their curiofity, and to take this fliameful pleafure which be permits them when occa- 
 { Pc.fu»ie di. (ion prefents it felf, he lays down for his fecond conclufion ; s that one may behold the 
 vcfi^ fcxut m- „gl^g(i^o£es of perfons of different fexes of more curiofity Vpithout mortal Sin , provided 
 hco'brevinimo fhat one behold them at a diflance andfor a fiert time, infuch manner that place be not 
 tempore, itaut given to fome notable emotioff. 
 nondciur occi- 
 fio lotabilis cmotionis, ob folam curiofitaiem njp'xi poffunt. Ibid, n x 1 8. 
 
 But a little afcer he overturns thefe claufes and thefe reftrifiions, fpeaking inthis ,^^ 
 '^ ^''"^* /'."*'- manner of perfons of different fexe : ^ J believe that they cannet be beheld nearhand 
 porlTom'm^^' Afid for A longtime, without mortal Sin , confidering thefe things praBically , and as 
 
 ter & rcgiilari- . . 
 
 ter loqiicndo ob probMc penculum m praxi, cenfeo abfque mm ali feBarl eas no» po(fe, quidqutd fpecidativi aid excufcnt 
 amtHali; qua in re quifqHe fatafaciat fug confcieMi<e, ipfeenlm nfteSusdamnntKr trntilrnqma ptriculofmmorMer. 
 Ibid. n. ii8> 
 
 2C. i.lBr. I.e. i.Sr.s.f. I.' %
 
 OfdiJJjoneJi Difconrfe^ Looh^^ and Touches. i o 
 
 the J or dinar ilj happen, hj reafon of the danger tt which fuch vould probably be exfofed- 
 mtwithflanding, there are ethers ^ho conjidering this cafe onelj in general , and in the 
 theorie, exempt them from mortal Sin. In this everj one ought tofolio"^ the judgement 
 of his own confcience. For this beholding cannot be condemned but becanfe it is com- 
 monly dangerous. 
 
 Tbac is co fay, chat alchongh his own opinion be favourable enough to corrupt 
 paffions, yetnotwichllandingchecontrarj? opinion, which is yec more favorable 
 IS alfo probable at the Icalt, confidered in it felf and in general , without particular 
 circumilances, which may make it evil ; and that it may be defended in difpute and 
 in difcourfe, and which indeed fome do defend , and confequcntly may bt followed 
 without fin, according to that maxime and reafoning which is common with this 
 fort of people. Thisisthereafon why this Jcfuit complying therewith , as he that 
 knows not what it is to torment any perfon, after he had fimplyfpokcn his own 
 thought, leaves every one to his own confcience-, sfHo, inre qttifque fatisfaciat ftt^ 
 conf dentin : Thereby teftify ing that he treats of a thing which cannot be abfoiutely 
 ^ condemned. 
 
 And that he might yet give more aflbrance to carnal curiofity and concupifccncc 
 he attempts to cover it with this reafon .- » Looking is not blamed,but that it is ordi- * ^pf' f«i« "• 
 narily dangerous. fittgutdamni- 
 
 Efcobar hath recolleAed and couched In a few words all that which Filliatius 'I'J'.'Tr'^ '"'" 
 hath written upon this point. For he faith generally, that ^ to fpeak^ of difhonefi ratna. ""' 
 things, is a thing indifferent in it felf . And a little after : fpeakjngout of more cu- b Loc'utw mm 
 riofity and lightnefe , taking aWay the danger , or ether evil end, is but a venial Sin. ^^'^l'"^""'' f<' 
 And in the end he concludes, that to talk.theretf for the pleafure we take or receive by '"' ''"^#«Y 
 the difcourfe offuch things, can be bm a venial Sin. mioh'tatm 
 
 imtum vllUvl• 
 tatem,fubUl»^enculo, ant alio mdo fine, veniale peccitum e[l ; ob delc^atmem vero tx ntrratfone nmexcedit venta-i 
 lemCHlpum. Efcobaccc^d. i. Exam. 8. c, i. n. 2.. p. 1348. 
 
 And in the following page n. 4. demanding what evil may he indifhoneft looks, 
 he aafwers : '^ To behold difhonefl things for natural fleafure enely , is but a venial c AfpeUtu rf» 
 Sin , provided that one bring not himfelf in danger to go on forward unto carnal plea- »'"'» '«'?«"» »& 
 fure. And fome lines after : to behold thefe of curiofity is but a venial Sin, provided ^'^'^^"'^o'^"' 
 ,20 one be out of danger of proceeding unto carnal pleafure. He is alfo more hardy then 'i^crn'oZnlperi-' 
 Filliutius who permits , or at leaft pafles by as fmall faults, all forts of beholding all cull fuiiaio ' 
 parts of the body, except thofe which nature obliges us to cover. For he declares tranjeundl ad 
 that this exception is not abfolutely neceffary : ^ As for me, faith he, if one look, on ^'"" w", ve- 
 thofe parts of the body which natural modejij obliges us to hide, or even a man in the a£l "'f" a^^f^-'f" 
 Vrith a woman , Iwillnot condemn him , confidering the thing in it felf and in general, „' ^ p| j , ' ' 
 all be it that,in the prarti(]ne, I believe that it ought to be condemned of mortal Sin , be- d Enimvet^'fi 
 caufe there is therein danger to pajfe to that which is unlawful. l( he condemn this if't ifpeiiii* 
 look, it is not becaufe he doth acknowledge it to be abfolutely evil.but onely becaufe /'"^"«»». '?««' 
 ofthe danger therein of committing, andpaffingonfromanadion lawfij to that f ''^'"' ^'!''"? ■"*' 
 which is not lawful. 'tSjpcc^iali'vi 
 
 qmdem mn 
 dmmrem, fr»Qice ttimenfubmoitiilldmsaiidxmexifiim), obfenculumfaeHheriranfeuTidiadlUiclta, Ibid. qhid. 4. 
 P'g- 139- 
 
 And to (hew yet better the conformity ofthe opinions of thefe j€fuits,wbo agree 
 alfo with the moft part of the reft who have written on this fub/ed , it is worthy to 
 be obferved, that as FllUntius after had faid what he could to take away or diminifli 
 the fin of impurity , which is found in thefe diflwneft looks , leives every one to his 
 own judgement and to his own confcience to do that -which he pkafeth ^ quaiitr* 
 fuifejuefatisfaciatfuttconfcientie : in the fame manner jE/irfl^/w leaves every oneto 
 his liberty in particular to follow his own fcnfc in a mattier fo dangerous , and to role 
 himfelf by hiscomplexion and age : confulatur cujit^ejue comflexio.&ataf. 
 
 There is nothing that carries men more ftrongly to impurity thfcrr Stage-plays, and 
 particularly thofe which reprefent diftioneft things. For mother femual (ibjcd|s 
 and divertifemcnts there are but one or two fenfes commonly that ace fatisfied : hoc .^.^^ 
 
 530 in Stage-plays all the fenfes in a manner are afieftedjMealmoft all engaged in iropurisy ,' ." 
 
 2[.i. JiB.i. C. i.a.J. jp.i. .: . .r.S.i by
 
 14 Of cUfl^oncji Dijcourfe^ l^ool{S^ and 'IohcIks. 
 
 by fenfible images and rcprefentations , which hath obliged the Saints to condemn 
 them fo often , and to turn men away from them as oneoftlie moll dreadlul inven- 
 tions of the Devil, and moft capable todeftroy fouls. 
 
 a R prafenun- for thiscaufe Efcobar fpcaks according to the truth, where h.' faith , * They nho 
 
 rcstU'pes'comi *^ Comedies wherein dilhoneft things are coHtaiued ^ or reprefenied infuch maHncr at 
 
 ncntti, vclcD ordinurilj to excite imfurity^fin mortally. 
 
 mtdo lit thi ve- 
 
 n.icrn exciu/U iH fluiimiim, mortalitcr fecc^m. Efcol)»rtr. i Exam. 3. c. i. n. 5. p. 138. 
 
 But if the Comedians findethis propofition at firfl fight to be rigorous, lam 
 afTured that they will receive it without much trouble whon they fhall underftand 
 that which follows. For after he had condemned of mortal fin thofc who ad Co- 
 fa P»ti-|j M£cn- medics, he adds that ^ thofe that go thither to learn [omething , ur for an] other good 
 tes obfcicntiam, end, fin not at all; and if they go thither of c/triojitj or light/tefs , they fin onely ve- 
 
 Ticcm'oblZ Thefe Stage-players vvill eafily fatisfie themfclves by this laft propr.ficion , feeing 
 riofitatcm aut i^ deftroys the former, and (hews clear enough that thtir Profcflion is in effcft good, 
 kvit.item, vc- ar at leaft indifferent , for there is no appearance that one cm be a partalier m an 
 nuiiicer dcttii' Other mansfin , or be prefent voluntarily without caufe, by lightncfTc, or onely to 
 (juimi. Ibid. n. pjgjfg [jjj curiolity at a wicked adion , and an exercife which ot it fdf is a mortal iin, 
 * ^'*^' and draws on to (in, being St. P^w/dothtcftifiejthatnot onely they who do evil arc 
 worthy of death , but they alfo who confent thereto ^ thatistofiy.thofc who ap- 
 prove it by their aftions, by their words, by their prefence, and even by their filence. 
 So that \Uhey who aU: Stage.f lays fin mortally, as Efcobar faith in his firll propofition, 
 it follows according to St. 'Tauly that thofe who go to bear them exprcfllly /^;!;» 
 lightnefs^and curic[ity , make themfclves partakers of their fin. And if oq the con- 
 trary, thtj Tvhago to them fin not at all , or fin venially , as the fame EfcoburLnh, 
 though they go chither through lightnefs, and more cttrioftty , it will follow that they 
 who ail the Comedies donot fin at all neither , or fn hut venially , contrary to what 
 Efcohar affirmsin his firft propofition.and againit the judgement of all the Saints. 
 ftV/tWm in the place which Ihave cited, fpeaks of Stage- playcsalmoft like Ef- 
 cSiobfoUmcn- cobar ■, ^ If one goes thither, faith he, only for CHrio(itie,erfor the pleafure he tak^s 
 rii'fiatcm an- in beholding good A^ors, andnot of the things 'Which they reprefent, thii is but a vc 
 dKMUY vd a- Yiialjinne ^ provided that he come not thereby in apparent danger of falling into mortal 
 
 prcfcnt-ittO'tis, J'^' 
 
 mn mum rc- 
 
 pre/entatariim, & alioquin Kon fit probdiU pcricn'um lapftu in mertale, mit exccdit veaiMe. Filliutiuj mar, tcni. 
 
 i.Tf. JO, V. 10. n. 111. 
 
 And to fliewthat he efleems chij venial fin to be a very fmall one, and that 
 commonly there is even none at all in attending on thefe filthy and di(honeft Stage- 
 d No* etiam pjayes ^ he permits this to the Ecclefiaftiques, ^ The Ecclefiajlicjues themfehes, 
 ^Mlm^f^Tda- faith he, /«»?/■«■» ^o»«ffo<?J'r/!g'f- p/i?7, provided that it be without feandal , which 
 io, quod (ae nun hardly happens at all, faith SancheZj becaufe they go thither very frequtmly. 
 iateucdityex 
 iaitche^, qhiafreqitcmffimi "itffftitt. Ibid. 
 
 Hefaith, that Ecclefiafliques fin not ingoing to Stagc-playes, provided they 
 xan go thither without fcandal -, and at the fame time he declares that there is no 
 fcandal therein , be.aufe they go thither very frequently. Iti>. true, and we fee 
 it' too well at this day, that the greateft crimes caufe no horror ,nor offend the world, 
 biitonly when they are not common^ as foon as they become fo they ceafe to caufe 
 Jiot'ror, anddaufit no more the fpiritsofmen, and often times theypaffe even 
 ior innocent adions, 
 
 J ... For what concerns difhoneft touches, Efcebar faith generally, that they are per- 
 mitted betwixt perfons efpoufed, and relates this as the opinion o^ Sanchez, and 
 
 e SMch.\& a. Iman^'^ Others, ' Sanchez, faith.he, andmany others affnre hs that they are ptrmitted^ 
 
 lu m^lu ajjtr. ^mnfided that mjdanger of falliftgistCi .foUutien fom thereby , nor of giving cenfent 
 
 7li' pllImilL **^o-^»y mU^f nil thing, r-'.-j. .k(,-) ov.- ;. shodl ." 
 
 £&• confenfitun remiUicitam pnkulm Efcobar tr. i. Ei^ia. 8. AlTA-'i- 149 lift. }> 
 
 C 1.515. 1. C.I. 2.3. Jf*. I. He
 
 Of the Injiruments of Impurity. i c 
 
 He alfo makes J<<»rj!>f.cfpeak more boldly in this point, citing Iiim again the fe- 
 condtime : * Sanchez, whom 1 havt tilrtadj eittd, faith^ that ki§es,ttnd touchts of i Sanchf^ cict- 
 the body are permitted to pcr/oKS betrothed, though thej forefee that pollution tvill foBow "" "" '''^« 
 thereon ; provided the man be moved to it bj [ome juji reafon j as namely , that he '^"'^* ^ "^"^ 
 may not appear to be of an ill humotir , or tooanjiere. It is better, according to ^^^ "^"'^ "j^ 
 Sanchez and Efcobar^ to give a mans fclf up to impurity and unnatural cXcefle, iu„o prtcvidct-. 
 than to paffe for an uncivil perfon before men or women. tur dummodo 
 
 odfn juHa uuft 
 fponfo, fcilicet td vitandum inmbjnitais fcHaufleritacis itoiam. ibid, n. 74. 
 
 f»//<«r»« reports it as an opinion of the fame Jitwc/j^, 8 that it ism mortal fin ^ gNonrfftmor- 
 
 nor commonly a venial one, to kjfe the tender and delicate fief) of children. veniaUe^r 
 
 tan mo lies «. 
 frntium cmrnes. Filliu'lus ntoral. torn. 2. tii6t. 30. c. 9 n, 171. p. 321. 
 
 iQQ ^ And fpeaking of touches and kiffes which are given for pleafurc only, he faith, *> Eiimfifim 
 that they can be but venial fins ; and befides, he teftifies, that he could hardly con- "^ /»'"'» ''f''"- 
 deran them of venial fin : Ermt ad fummum peccata venialia. And a little after ^Jlj^^'^^^f" 
 having made this queftion, ' Jfthe embraces of two per font all naked ^ be of the qnmtcm,crunt 
 fame nature with thefe touches, (he fpeaks of Criminal touches^ or if one may Well ad fummm 
 place them alfo in the rank, of touches Which are to teftipe good wiU, which before he f^ccattveni^t. 
 had faid were innocent and lawfuil? He anfwers, '' that conjidering things in the f'"'^'" '76. 
 theory and iff general, thefe embracings themfelves are things indifferent , and may be Itudi "cum mtTo 
 done without fin. pertineai ad boo 
 
 ■ ' , genm tailm , 
 
 an vera poflit tt'iam ejff inter taClu* ciufa benevokntiaf I'aiiJ- n. tj^l k Kefpandeo^ fpetulatiye Itqitamitt eiiam iUi 
 tjl ns indi^mns, & poie^ fiiit pcccttofisn. Ibid, n. 174. 
 
 And a little after puftiingonthequeftion yet farther, and to the uttertnoft t%- 
 
 trcmity that it can go, without entirely accompliftiing the crime -, be faith, ' that i si tamenfient 
 
 if thefe embraces of bodies aH naked be m^deby ferfons o,f different fex, or of young "iter f erf onas 
 
 people of the fame fex, he beleeves they can hardly bedotie Without mortal fn , confi- '^'^'^>lj f'xus, 
 
 deringthem praElically, eifeciaS^ in places fecured<fnd r-em^d.frori/,jt)f(.'tfitJr.of^^'^J^c^^^^ 
 
 the world. .eq f;f rj^. f.irlj . [.•.■i-)[!jr: r- pnefertimin 
 
 .1 '.,..■ ' ; .. ' ' ' tocif claufii (^ 
 
 remotis ab aliorum tfpcllibus , praHice vixficrt(fedidcrimmabfqncfeceiitomorta!i, Ibii, n. 174, 
 
 He dares not abfolutely condemn of mortal fin an adibri to fhamcfull , fp injmo- 
 defl, and which leads manifeftly tothe extremity of fin, under pretence ch« it was 
 done out of love and friendfhip -, honouring with the name of amity a- paflionfo 
 loofe and infamous : And although he laith, that it is hard as to the prafSi^e 4iQt tp 
 commit fin in thefe erabrdccmeq^is, and even mortal fin , yctheforb.eftrs^ot^ttii^ 
 fame rime to give ustounderftand,t1iatitmay be done without any'fifi atallj fo 
 that what he affirmed in the beginni/ig,- continues alwayes true : ^cqprdii^ unt^ 
 him, that this adion is good or indifferent in it fclf • / fpeculattve io^HomHr^ 
 etiam ilia eft res indifferens, & pote^ ftnepeccato _^fw; which jfufficeSi,tOglvCUnttf 
 570 men the liberty of.embracing in that manner, everyone being eafie.tQ.be per-- 
 fwaded that there is no hurt in it, or that he may do, a, thing init feif)io(jhScrcnt»j ,; ' 
 
 ;i 
 
 II. 'PiO-'I • N''T/''^J "' ■•■ '•' ,«fni-ii 'il3'b ii:. Hi 
 
 >imsqo-(njr>3 30a zbw nounijfiiairi ^tX yr.n! a'l 
 
 ..1' I • ort gni/sd':! v'Mi5o'l> /•.'/ -.v. 
 
 Of the MtnifieTS and P Anders in the tnde tf^mi^P»tifm^at4hey4H 
 
 who carry meffages, hear letters^ af point iiteetaigi,-t9 itUuihtd fycfhtn. 
 
 «r vehe lodge or fretiS (hem. 
 
 )IJI.- ;pri:. 
 
 1 
 
 .nOI)l^:.. :W 'to j]')Vi1 
 
 t 
 
 ISuppofe that I havefufficientlvprp«^4thatth^,kfuit8jdo cheii% ,t6?:'vicc of 
 Impurity, in making i: maniteft that they juikfic'it.. brat lcaft|t^ey difcharge 
 from this crime diflioneft readings^ looks^ touches and embraces, which are the 
 2l. 1.115. I.e. 1.9. 3. {©.2, ■ rtioft
 
 1 5 Of the bijintnicnts of Impurity. 
 
 mod common and nearcft difpofitions unco ir. But I will not Ray there, be- 
 caufe their Divinity goes yet farther, and it favours and approves more than any 
 perfon that hath any little of honour or rcafon can beiceve, theaccomplifhracncof 
 this crime which is fornication. Adultery, Inceft, and other fuch like crimes. 
 
 Firft, m permitting to co-operate with, and be aiding to the commifljonofchefe 
 crimes. 
 
 In the fecond place, in giving liberty to the fpirit to entertain voluntarily and 
 with pleafure the thonghcsofthefeftiamefullaftions , when they do not aflu- 
 ally comiiitthem. 
 
 And, in the third place, in giving means to perpetrate thefe infamous adions, 
 or at leaii to juRifie them after they are done, and to take as much pleafure in the 
 remembrance of them a« if they had been innocent adions. 
 
 For the firft point , Sanchez, fpeaking generally of thofe who make themfjyes 
 partakers of other mens fins by co-operating therein, eilabiifliech this rule .is a 
 principle whereon depends the refolution of ail difficulties which may occurr in 
 ID victndvm ejl this matter. fVe mu(t anfvuer, faith he, that it is UWfpill to [ell all things rphich urs 
 lUere qutecun. indifferent ■, at alfo to perform all forts of ftrvices which are i» themfe/ves indifercniy 
 que indijfermia ^fj^^^i, ^g j^„g-^ certainly that they vnill be ahfed ; provided that we have no intent io» 
 ^to^"lnSffe- to co-oferate to .he ill Hfe^ichcreunto they are flit hj others y andwehavefome reafona- 
 remii exhibe^t, tie motive to excufe us. 
 
 muamvii conflet """,../. j ■ ^ /■ 
 
 a'terum nbufuruw, dummodt defit ynieniio co-opcrmdi id mdm alur'm ufu>n,V' ^dfit (Hportionata cxcujins cahfa, S.a^ 
 chtx optr. moral, lib. i.,c. 7. 0. IJ- pag. II. 
 
 Ifit be lawful! to fell and to lend all indifferent things, andalfo,infervinganothcr, 
 
 to do every indifferent thing, it willfollow, thatitislawfuiltofell, tolend, and 
 
 to do almoft aH forts of thmgs, becaUfe every thing that may be fold or Itnt, is not 
 only indifferent, butgoodinitfelf, being the creature of God, who hath made 
 riothing but what is good. Andalthoughonecannocfay thacall the aftionsofmen 
 aregood, yetnotwithftanding, the greater part even of thofe which arc bad, be- 
 ing not ordinarily fuch , but by theoccurrenceofevilcircumftancesand evil con- 
 fequences, they will be all lawfnll as well as the other : for it is fufficient, according 
 to this principle of i'<j»c/;ft, that they be indifferent in tbemfclves, and confidered 
 in general-, though in particular, with their evil circumflances and effeds which 
 arife from them, they are very criminal, and thisbecertain and known by him 
 who doth thefe adions, or fells thefe things ; becaufc he fees clearly , that he foe 
 whom he doth them , or to whom he fells them, will abufe them ; quaiKvis coKJla 
 alterum abufurum. 
 
 So that according to this Divinity , if one fee a man who feeks for a precipice 
 to throw himfelf down , or a fword wherewith to kill himfelforfome other, one 
 may help him to a fword , or fliew him a precipice , and even lead him thither, 
 ifit be needfull, without partaking in his crime, provided only that he have 
 no intention to co-operate with him therein • modo dejit interna co-operandiadma' 
 hm alterius ufum , though he do in this manner adually co-operate with him 
 therein. 
 
 The Jefuitcs ferve thcmfelves of this rule to juftifie the greateft crimes. And 
 indeed if this be to be received, a man that gives a ladder to robb his neighbour, 
 that lends bis Chamber wherein to deliberate and refolve to murder him, who fells 
 poifon for this intent, or provides a fword to kill him , Hiall have no part in any 
 of all thefe crimes, if be in this manner knowingly and willingly co-operate therein, 
 he may fay his intention was not to co-operate therein ^ dummode defit intentio «- 
 eptrandi; efpecially if having no formal intention of doing ill, hebavefomcreafon 
 which may excafe the ill he doth adually^ & adjitjujta caufa proportionata exctifans. 
 
 And the beft reafon, or atleaftthe moft common one, and which the Jefuits 
 approve, and alledge mod ufually in thefe occurrents, is that of fome temporal in- 
 lereft or worldly reputation. So they allow a Gentlewoman of good quality not 
 to refufe a man to enter into her houfe with whom (he hath offended God , if (he 
 cannot fo do it but that the world wil talk chereof^a maid-fervant not to departfrom 
 the houfe of her Mailer who abufeth her , ifhe will not pay her her wages -, a fer> 
 2L 1. 115. 1, C. I. 3, 3 . i^. 2- vane-
 
 Of the hiJirnfUJNts of Iwpur/ly. 
 
 vane not to quit the fervice of his Matter who imployesbim in his debauches , if he 
 receive or hope therefrom any good recompence. 
 
 ' Thefe are the confequences which the Jefuits themfelvcs draw from this prin- 
 cjple, with many other which we ftiaii fee in their Cafuifts. Sanche-c who is the 
 principal author of this maxim, after he hath eftabliflied it upon divers founda- 
 tions which he propofeth , amongft many Condufions which he drawes there- 
 from, puts this fame for the fifth : * It follows frem this principle , that a fewant , A„,nt(, dtitx- 
 may faddlethe horfeofhis Mafter^ Accompany and attend him, if it he not to defend tnupoiflfumf 
 him or jiand centry for him^of whichwe ffeak.in the next following numbers, although '" pcmoetqu. 
 410 he well know that he goes to vifit debauched women. And to expound what ht m- "■"'■> ''^'i"n co. 
 tends by tliat rertridion, cjuando non cuflodin eaufa comitantur ; He adds in the ^//j'.'^ '"' 
 fequel : '' For if thej go with their Mafier with a dejtgn to ajfault andcombat his nja ciiio'uiT 
 Corrivals, that if not lawfully becaufe it is an ailion evil of it f elf : but if they go caufj, dcqua 
 only to defend their Afafier againfl thofe who fhall aff ail him, or to give him notice of'"*!"^^'' Jcquenti 
 any come to offend him, to the end thjit he may fave him/elf without receiving any "^"""y '}'""»- 
 hurt^ it is lawfully though this very rarely, and only upon great nece/f.ty. ^^ ^'^'" '^^'"'' 
 
 ' ' "^"'i^- Sanchti 
 
 op. mor. 1. l.c 7, n. zi. p. zj. b St cniin comtt.Mm ut nvalrs lUiits mii'misinv.tctiiftt cim cisp^gitjtitit nulla 
 rkione I'uct, quod jit intrmfccc malum. Si antim M a nvaUbm <iggred,mt:b:a brum tucantur, vcl ut udmoiieant heritm 
 advcnitac- aiiquo qm ipltm ofeiidae pjjit, utfic i^cohimu evidai , adhuc farijftme cat liiitum, & uricntifTim.i nuelti- 
 tuKUncmrcnti. Ibid. n. 13. " •" 
 
 It is therefore true, according to Sanchez. , that afervant may fee innocent in 
 all thefe occurrences, becaufe that he pretends that all thefe offices he doth for his 
 Maftcr, ■= are things of themfelvcs indifferent, and Which may be well or ill ufed. This is c ^ia eifi hi 
 his general principle and his principal rcafon, whereby he maintains that thefe things a^lioms indtf- 
 are lawful! for fervants : only he wills that they be done rarely and upon great €%-f^^''^"fi'"^ w- 
 tremities, bec.>ufe he avows that they are dangerous, and eafie to be abufed , the ''"'' ^^* '"'."? 
 fervanrs who are imployed on thefe ©ccafions having commonly more conrage'than Toniint^djfil 
 difcretion and moderation : So that inftead of contenting themfelves to dder\a-Jn,c<p.ide'o 
 their Mafler, as is lawfull for them, they are eafily tranfported to afTault and out- P4e diqu^mdo 
 rage thofe who would interrupt their diflioneft pleafures. For this caufe he is wife ''"''" '/^ "#''• 
 and confiders that he fhall not give warranty to their exceflive heat, if he be '""' ""^•"•^S' 
 content to .maintain, that all this is permitted becaufe it is lawfull and indifferent ^' ^*' 
 420 initfelf; and it is only ncedflill toconfider theiil ufe that may be made thereof 
 
 and the danger that therein may occurre : ^ becaufe the fervants that are imployed on i ^h'h fnmuli 
 thefe occafions expofe themfelves to the danger, not only of barely defending their Ma- ''^'"'"i'f'jio fe 
 fiers, but alfo of fighting and affayling , Which makes their Mafiers mor bold"/'^!"^''^^'^' 
 and confident in their fin. '■ f'"".' f'<^_, 
 
 , , .. fcricuU expo., 
 
 nunt, atque hcrus ea [eventate anrnfiar ad peccmdum rcdAitacacmqon libidine peccn. Ibid. 
 
 He draws alfo this Conclufion from this Principle -, * That it is laWfull for a fer- 
 vant to make meat ready, to wait at the Table, and to make the bed for his iMaflers chwlictrf'fiT 
 Concubine: And he quotes for this opinion £f^e/w<» arid Emanuel Sa, whom he mulu cibosco'n- 
 makes to fay, with fome others, ^ Ihatit isnofanltforonethatfervesaTyhore, to d'>(> id men. 
 help her to dreffe her felf : which is not found fo exprcfs*d in Emanuel Sa. But the f'""^"^ »"«»- 
 fecret paflion which Sanchez hath for this affair, hath drawn him on to borrow the fil''^^' ''^'*"' 
 qaill of another to write that which he durft not publifh in his own proper name , ya^';;^,"''^^^ 
 contenting himfelf with a reafon deduced from his principle , which is, s thai all n. 14. ' ' 
 thefe things are of themfelves indifferent , and have no reference to fin hut from ^ f « <^ omire 
 dfarre off. hcram merem. 
 
 cfm. Ibid, 
 g ^uia hue 
 omiHtjHnt txfe indiffermtt,& vdde remteje hubcnt id peccaum. Ibid. n. 14. 
 
 He finds, that to prepare a banquet for debauched men and women, to attend 
 them at the table, to make their bed, are anions farr remote from fin, though it 
 follows fo clofe thereupon : and therefore they are lawfull to men and maid-fer- 
 vants ; and that there needs no other reafon to fuftificthem in thefe affairs, than 
 430 the fervice they owe to their Mafters and MiftrefTcs ; That is to fay, that for a fer- 
 al. I. IP. i.C. I. an. 3. 19.2. C vans
 
 iS Of the [njirttments of Impurity. 
 
 vant to perform all thefe good offices co his Mafter without fear of fin, it isenough 
 that he be hired to ferve him : But for a friend or any other pci fon chat would do 
 fo much, it behoves that he have fome particular reafon , as he declares in cx- 
 h jtt in noil prefTe terms , faying, '' that ifthej are mtferwants, it behoves that they have fome 
 famiiik aliqm jufi reafon for to do it ; which thing feems to agree very well with his principle. 
 j«Sa cauja deli- for if thcfc adions in themfelves be indifferent, as he prcfuppofes, they may as 
 deraretur. ibid, ^^n ^^ jg^vfull for a friend as a fervant, the quality of a friend giving no leffe li- 
 berty to ferve a friend^ than that of a fervant a Mafter. 
 
 So that Hurtado is more reafonable , and acknowledging the natural confe- 
 quence of this principle, he gives abfolutely the fame liberty to a friend, a fon, 
 J ^"T*'"* ''^^^ and to any other, as to an houfhold fervant. For after he had faid , ' That a 
 ^ubfaminitali /^'"^'"'^ might watch a Vooman whither /he went, or where /he ai^ode, if his Mafter 
 quaett, i^ubi'^ommaftdhim, 4>id carry her little prefents, and accomf arty his Mafier, whether it h 
 babitet, e':que to honour him, or to defend him when he goes to fee her , hold him hy the foot when he 
 munufcHla de- goes in to her through the windoW, buy for himthe fourtraitureef his Miftrefe , go 
 fene , ^^^'""'W to tell her that his Mafter yrayes her te come to meet him, accompany her, and 
 mum conciibma' '^""^''^ ^'^ to the place where he is, open the door for her, make the bed , hut not in- 
 ftve caufi bono, cite her to ^n with him. After all this, I fay, he adds ; ^ That a fon may do all ^40 
 rU, five dcfen- the fame things if his father command him, e^ecially if he fear he [hall draw on him 
 fitnis h.rt,^ ei ^/^ indignation if he refufe, what a fervant or a (on may do in thefe cccttrrents. Any 
 ^\ '"' d 'n-'^ "^^^^ ^^J '^ '^ well as they, if he hopes that thereby there may fome confider able bene- 
 dum per fene- fit ceme to him, andm/tchmorefor avoiding fome great loffe, or feme great evil. 
 
 fi/am dtmus - , 
 
 concubine, & ei piliitram concubin.<e emere, & ire ad eoncitbinam, & ei diem ; herm mem te vocat , & earn ad domum 
 hcncomkari, & januam aperire , & eis leititm fterncre ; non tamen potefl earn mvitarc ad adum ipfum inhoncfium 
 cumhero. Oafpir Hurtado apud Dian. part. J. p. 4? 5- in addendis atqiiccniendandis in par. 5. refp.nior. in tr. 7. 
 de Leand, k Et eadcmommapoieflfiiiut ad maitdatum patris , prafenimficx omiffiune indigiiuiknempntristi-^ 
 
 meat. Et eadem omnia qua poffmtfiunu.Liit e*^ plius, ctiampoiejl qml'bct aliiu titulo al!citjus cenJidtrabUis utUitatisfbi 
 accrefcenlis,& multomelimtUuto vitandi aliquodgiave 'incommednm ant damnum. Ibid, 
 
 It remains only that we affirm the fame thing of a daughter towards her fa- 
 ther, and a wife towards her husband -, For it is not worfe for a wife to do thcfc 
 diflionen offices for her husband, than for a fon or a daughter to perform thera 
 for a father or mother -, and the reafons of this Cafuift prove it equally , or they 
 prove nothing at all. 
 
 And although fliame, asit feems, kept him back from this, yet he hath notwith- 
 ftanding fufficiently difcovcred his thoughts by thefe general terms ; etiam po- 
 tefl quilibet alius ; alfo any other may doit ; (hews plainly, that what he fpeaks cx- 
 prefly of a fon in regard of his father, ought alfo to be extended to a wife towards 
 her husband ; and he condemns not, it may be, thefe good offices even in a Monk 
 or Prieft, fince he excepts no perfon at all : etiam potefl qnilibet alius. 
 
 As for carrying of prefents to difhoned perfons , Sanchez makes no difficulty 
 
 litmdtdu. thereof for fervants ; And hedrawes this alfo from his principles : ' It foUowes, 
 
 cnurlkenfa- faith he, that it is lawfuM for a fervant to carry, at his Mafters commandment^ 
 
 m/riisjupthen fg ^ woman whom he keeps, little prtfents, and things to eat : and the reafon of his 
 
 w '««7 tlTm P'^'ncJpIs alwayes returns ; becattfe thefe things are indifferent. 
 
 efculeuta ad 
 
 concitbinam, cum hue fnt indifferemia. Sanchez 1. 1. c. 7. n. 29. p. Zf . 
 
 Heis a little more troubled to permit fervants to deliver meflages, and to appoint ^-q, 
 
 meetings, and to carry them Love-letters -, but that which hinders him principally, 
 
 is, that this opinion is not commonly received, and that there are fome who con- 
 
 tn ^lidamhoc demn this traffique as a thing that isevilinitfelf : "" Some, faith he, do condemn 
 
 tanqumin- this ttm. thing evil in it felf; and not only as evil, but alfo as fhamefull; faying, 
 
 trmfece '"^'^ that thofe who meddle with this commerce are decried and noted with an infamous 
 
 danmint. Ibid. ^^^^^ which is at this day of fo little credit in France, that wemuft content our 
 
 felves to rehearfc it in Latine, as J<i»cifKJi alfo hath fct it, ijmd communis' exiftima- 
 
 tie teflatur, hos lenones appeS/ins •, which the common opinion teftifits , whilfl thefe 
 
 are called panders and bauds. 
 
 But there is caufe co beleeve, that it is rather the name than the thing which 
 
 2L, I. W. I. C. I. art. 3- IP 2. di^Ieafetb.
 
 c vt- 
 
 Of the bijirnmenti of Impurity. I o 
 
 difplcafeth faim : For afcer be had cited fome Authors who condemned juftly 
 thefe infamous fervants, he adds in their favour , that "Othtrs txtmft from /m " '^''i wrew- 
 *kfc fervants, ^ho btcaufe ofthejervice they oJ^e their Afafiers do thefe me(fa?es.':''^"i " ''""'* 
 and CArrj thefe Letters, bj which thetr Maiter commdnas a woman to camt meet „g^ ftMuUitu 
 him iftthe night, although thej kpo^ that he ctittfes her ntt to come in the night htic inttrnnntM 
 but that he ma) fin with her. And to make us perceive that this is bis opinion, Mtjcrifia dt' 
 ^^Q though he dares not fay it openly, he applyes his principle to it : ° Secaufe,(iith he, ff ''«':'. '" ^'*il>us 
 thefe letters and thefe meffages are indifferent things , inducing the perfon only to come, '^'^^' ^"" 
 without Ipeakjug of the fin. He beleevcs that this mental dillmAion and reitridion is ^a^ ^^ /j. _ 
 fufficient to (hclccr this crime and any other, how great foever they may be. »i t, et[i nomt 
 
 vcUe ut vemat 
 
 ad jorn.CMdiim. Ibid. n. li. o ^odhiec remindifferciuemcottiiiKant, cummn ad formcativncmf fed ut< adventum 
 inojidati Ibid. 
 
 iJMolina (ikh, that in places where Whores aretoleraxed, P It isHofm to let p ptccaiumnen 
 them a houfe, provided that he whofets it have only an intention to let it them to lodge eft Utare tU da- 
 in, and not to frofiitute themfelves therein, though he kntvs that the] Will abufe his ""*" """^o ^oc*- 
 houje to fin in it. According to this refolution, it is lawful! to lend or fell a fword '"' i'" !''''"''« 
 to a man who is known to demand it for no other rcafon than to kill himfelf or fome earm'ibTTcd 
 other, provided only there be no expreffe intention to co-operate with his fin. ioca,efoium 
 
 iamam ad habU 
 taucnem iUtrim, fucns easabufieraf tn htbitaiione adpeccatt, Molini dc juft, torn. i.it. i. difp. joj. p. iizi, 
 
 Efctbar makes Valentia to fay the fame thing. For demanding, q // it he law- . q 'im ne et 
 full to let ones houfe to Common fyomen, or to any '^ho defret it to kfitpfmh therein ? j"li''C'"tf<*lO' 
 He anfwers. That Valentia holds that this is la'^fuH; becaufe toftt ones houfe it a retnci%e?aUcui 
 thing in it felf indifferent , which is not evil, hut through the evil intention of thefi peumi td for- 
 rvhoabufeit. And becaufe the queftion is important, he puts it again the fecond nittHdum ? yt^ 
 time in thefe terms : ' Is it lawfull to let ones houje to a fvhore, or an Vfurer ? After '"'" <'««'' 
 he had teflificd that Mendoza made fome difficulty therein, he anfwers. ^ That Va- '/",'^jj^"'^ 'fa 
 470 Icntia holds that he may let them It, though he might eafily let it to fome other ; that is ^^^ «f ^ /^ jjj^r 
 to fay, provided a perfon find any Temporal advantage therein,it concerns him not ferms, qut ex 
 though God be offended in his houfe, and that to offend God isalfoan indifferent /«'<' P»''»/« afr«- 
 thinc with him. as well as the letting ofhis houfe toperfons whom he knowcs do '^"''* '""«'«« 
 hire'u to offend God therem, tTujL 
 
 trad. I . tx«m. 
 B. n. 98. p. ijf. r N^'OT liu^t locnre msritrici tut ufu/arlo domtai. Efcobir trid. 5. Exam. 9* c. 4, n. 18. 
 
 p. 44i» f VaUntii torn. 3. difp f. qu. ii. part. 4 docct locari prffe , etiimfi Mteti commode ftjfet locari, jbij. 
 n. 2S. 
 
 There is no fon fo unnatural who dares fo much as think of letting a hoafc 
 which he holds ofhis father, to perfons whom he knowes to require it for no other 
 end than therein to offend bis own father, and to abufe his own filler , or his mo- 
 ther-, and if any fon were capable of this excefle. there is no father who could 
 fuffer this affront, and who would not think himfelf in this more injured even by 
 his fon, than by his enemies, and thdfe who attempted to diftionour him in this 
 fort •, and yet according to the Divinity of the Jefuites, God is not offended by fuch 
 unworthy ufige-, and he will not take it ill, that a man who is related to him by fo 
 many titlesofSon, Servant, and Creature, who holds allhe hath of him, and who 
 depends abfolutcly upon him , lets out his houfe to offend him , and to commie 
 crimes and abominations againft him. 
 
 It is bird to have fuch thoughts of God without renouncing faith, and even rea- 
 fon it felf, and without reprefenting God as an Idol of wood, or ftone, to beleeve 
 that he is unfenfibie of fuch outrages and infamous anions as thefe -, and to imagine 
 M^Q, that he would not take it ill, that a perfon who makes profeflion to be his , and 
 to ferve him faithfully, not only fuffers thefe in his houfe, but gives them his houfe 
 to commit them in, without other reafon than his intered ; and even without rca- 
 fon, and without necefiicy, as fome Jcfuits maintain. 
 
 So it is that Sanchez, who is the Mailer in this fubjeA, after hehadfaid, that 
 
 Navarre »><« therein too exaSl and too fcrufulom ^ fatis fcrupulote kcntfu ; coni- 
 
 2L. i.r. I. C. i.art. 3.ii?.2. Ca mend*
 
 20 Of the Inflniments of Impurity. 
 
 490. 
 
 mends Valentia. and Ak^ov for having been more bold, and for having furpaffed all 
 a %cA Hlirt disi others in the defence of fo good a caufc; • £ut Valentia, faith he.Jpcakj in this het- 
 optlme l^aUmin ter than all the rejt . And in another place he faith, that he hath fHrpAJfed himfetf, 
 i. 1. difp. 5- ?• ^„^ that Azor andhe held that tne mirht let out his houfe to a fvhere, though he had 
 eol. s . verf. fDJffl reafett to do it. 
 Eximautem, 
 
 St met'iMq. 11. fitnno.t^.cil. penult. & Az.i»Tom.i.ln^U. moral. I. n. cult, q j. ccHfe/tt ciiam nulla cauft JHfla 
 txcufuvt ticerc locartdtmum mmtrici. Sanchez, op. mor. 1. 1. c. 7. n. to. p. 2,3. 
 
 Thefc are three Jefuites who fpeak together after this manner , and thcfe three 
 the moft famous of their Society, Afior, Valentia, and Sanchez,, who reports the 
 opinions of the former to confirm his own. 
 
 It is with the fame fpirit that Sanchez, doth all he can to cxcufe thcfe who tnke 
 
 fuch infamous perfons into their protedion , who retain them , who pay them 
 
 money, who furnifh them with garments, who keep them in their houfcs, and 
 
 walk with them to defend them when they go abroad. For though at fiift he con- 
 
 feffes that he finds fome difficulty in giving abfolution to thefe perfons ; yet for all 
 
 that he afterwards facilitates the things in fuch manner, that a ConftfTor who hath 
 
 but a little contrivance, and is wellcntred in his opinions, fhall have therein no 
 
 trouble at all. He builds alwayes upon the fame fourid?tion, ?nd draws from the 
 
 b Duidcc'img fame principles all the conclufions which he advances upon this matter. ^ It tt very 
 
 ^educnur f.itro hard, faith he, to abfolve them who make them/elves the proteHcrs of Cowmen fVo- 
 
 nei memticum ^^^ §66 here a formed difficulty ; but he weakens and diffi pates it m the fime tro- 
 
 difuUimo tic jp^nj faving, '^ It u UwfMH to perform this office to them vhen there ii no deffn to 
 
 (blvt loid, n ffvoiiy their debauchery, bttt only to hinder that any ^rong be dene thtrif. 
 
 ^»« P *?• ... 
 
 c ^Ktimvii en'm idmunm oHrt liceat > qi*.wdo nov utmerctmio fwctiiil idobeum , fcdut intgliimes meritricts [cfvtvt. 
 
 Ibi2. J. ■ 
 
 He would fay that it is not lawfull to entertain nor proted debauchery, but 
 
 only debauched women. As if it wereaseafic to feparate thefe things in efifed^, 
 
 as in the diftindions of the Schools •, and as if this were not to proted debauchery, 
 
 to hinder thofe who would take from them the liberty and licenfe without which 
 
 it could not fubfift. The Whore may take the fiime excufe for her felf, which is al- 
 
 ledged for her protedor , and fay that fhe loves not the debauch, but the profit -, 
 
 that ftie her felf hath the famcaverfion from thefe diforders , but ncceffity hath 
 
 therein engaged her , having not whereupon to live without proflituting her 
 
 felf. It is fufficiently clear, that this anfwer juflifies her no leflTe than her protedor, 
 
 and the fame gives us well to perceive, that fubtilties of fpirit and metaphyfical 
 
 abftradions are bad rules for the condud of mens manners and ctnfcience. 
 
 iundecimode- I will relate one conclufion more of Sanchez before I return to the reft. ** It 
 
 diicicur l>cne d- fg/igjf,if^ fajth he, that it is lawfull to lend many, yea or a Chamber to fm rvith 
 
 i'cui dne mutiio j^amen, when it cannot be refufed 'Without great damage , ^hich hath fome proporti- 
 
 '"ut'c'i'btcuium o»^* this evil. There needs only a promife offome notable fumme , and prefent- 5^0 
 
 auommodare ly this money and the danger of lofing it will blot out all the crime of this infamous 
 
 fctentiadfmm- adion, according to thefe Cafuifts : or it would be good to hire out the Chamber 
 
 cand!im,qiiMdo inftead of lendmg it-, both the one and the other being lawfull according to the 
 
 nbfqitc gravi Diyjnity of Valentia cited and approved by Sanchez , * although jou have noiujf 
 detvmeme pro- , 1 ■ , f r r p f ^ ■' 
 
 pm proportio. "40" ^hxh may ferve pH for an excufe. 
 
 ntiti) dcncgnre '- - 
 
 3i^4»;. Ibui. n. }i. c Et'imnuUxjuJlaciufacxcufa^e. 
 
 Efcthar fpeiks of the fame cafe in the fame fenfe, and almofl in the fame words, 
 f $cw ca opn^iri Vor having fuppofed it as a thing altogether certain and manifefl ; ^ that it isfn to 
 piCcModtcfiKi, co-operate to the jin of another, and that he that contributes to it only at difiance fins 
 mutitm f J>, ^^f ^^ ^11^ f^g inquires , tvhether it may befaidthat he co-operates to the fin of another 
 ta cMfi'rernota,'" '""^*' '^'"*fif ''^ho lendf hu Chamber to hts friend to corrupt himfelf jvith'^omen, 
 a pccc.^it excw 
 
 f.t,i Ro^o aK qili d^iitU'' prnxime peccato cooperaffe dum commaiat v.g.ciMcKlum nm'uo ^ornicitwo , itttn^fnum it' 
 cgmmdufnviianpnfit ? i^cgitiverefpimdci} ex DoElorummeommmtnte. Efcobirtr.*; Emu, i. n. j8 p.aif. 
 
 a. I. ts, I. <s:.i. a. 5. 1^.2. to
 
 Of the hijirnmetits of Impurity. 
 
 to the end that hemay avoid fome great evil? lanfrrer^ ne-^ faith he. According to 
 the ofinion of my M after s. 
 
 H? would have us know that this is not his parcicalar private opinion, nor of two 
 or three, but of all his Fraternity, and efpecially of the 24. ciders whom he had 
 taken for his Mafters, and whom he makes profelTion to follow : ex DcHorum me- 
 trum meite. And the reafonof this anfweris, ^hecauft to lend a Chamherinthis t n^;^ ,.,^ 
 manner if a thing of it [elf indif event, and is rendred bad onlj bj the evil intention of comiodatio en. 
 him that abnfeth it. bicnii cxfc t^ 
 
 indiff'cretts, <Jr 
 fiU abittentif voJ.mitM v'lthtur. Ibid. 
 
 -jQ This Author fpeaks yet inorc largely, and m^kesm^nyqueftions about the good 
 
 ' offices which one friend may do for another, and a fervant to his Malkr, in Trea- 
 
 tife I. Examm I. f age 12%. But I pafl^al! thisin filence, as many other things, 
 
 which 1 could relate out ot other Jefuits, to cut (hort z^i much as I can a matter 
 
 whereof I defirc nof to fpeak at all. 
 
 1 will only obferve farther that which he faith in the 7th. Treatife, Examn 4. 
 chap.8. p. 835. which is as it were an abridgement of all that which he had fijd, 
 and is in a manner all that can be faid or done in this matter according to the rules 
 and morals of the Jefuits. For the 7. and 8. Chapters of the book which I have now 
 cited are intided : The firft : '' The fraUice upon the matter of fenance taken out efhPaxit circa 
 the Doners of the Society of fefus. And the other which follows immediately -, materiam de px. 
 'Other deciftonsoffarticular cafes for the inftrhUion of Cenfeffors, how they may rve/l '""^'^"* " **" 
 difcharge their effices. In the latter of thefe two Chapters he makes this queflion '^p^^'^ribut^" 
 concerning the Confeflbr ? '' How Jiall he deal with thofeptrfens who mediate betwixt \ i'Y){iu* ad. 
 debauched perfcnj ? Firfl: he makes fpme diftindions about things which a hue fpecia'es 
 Cgnfeflbr ought to tolerate, and thofc things which he is to forbid thefe per- '^''/«'«;'» «''<"",''- 
 fonsj after he faith that all indifferent things arc lawful! for them, andbyconfe-^''^'"""" ^1, 
 quence, that they ought not be forbidden them. And to relieve the Confeffor, he XIw^w /«- 
 • Qbfervesupto him, in particuhr, inany anions he calls indifferent. fimentes. 
 
 520 ' Iwi/l obferve untojou, faith he, in particutar ^ what aBians are indifferent a- ' Udkt'o qua. 
 mongft the fervices which Mafiers arewont to receive from their fervants , to f addle """ '^'o"" 
 the horf( on which their Mafter m»ftgo to fee his Minreffe, tofiand at the door, and '"^ZlTl^m- 
 keepit foloHgashis M<iflerftajes^ith her-, to make ready diet, to cover the fable pt^indferemes 
 and wait at it ; to bring his CMafler home again, to carrj Letters, if he b^ ^ot af- fm ; ftrart 
 fured that thej are extremely difhonefl. That is to fay , that it fufficeth that the cquumtjM do- 
 fervant be not affured that they are full of words and difcourfesmanifeftly filthy, """^ p'tfcil''- 
 but that hcbeleemh that hisMafler will content himfelf toteftifiedifcrectly ^o'^^omurnvm 
 her whom he loveth the afFedion which he bearethher, which heexprefletf^ by ,„,bi commran- 
 thefe wprds which he addeth : "" Though they be written with pafftan. tmforu cufle- 
 
 dire ; amafiM 
 minfam appgr.err, c '« prttna/'are, ad dtmum rcdncere, epiftolM dcferre, it qinrum turphiidke grjvi ncn mtraliter conflet. 
 £fcpbar trad. 7.*Exam. 4. n. >^5. p. ?3J. « Uctt afillu fijit cxartta. Ibid. 83*. 
 
 He alfo fets down in the number of fervices which fervants may do their 
 Mafiers on thefe occafions •, " To carry and bring back,prefentt, to/hew her houfe nDona fm ae 
 whom his Mafler loves -, to open the doors or windows for him, to help his Afafier to '.''/"^'' '!'"' ""f 
 get tver a wall, or to pafe through a window , as he faith cxprefly in another place ; {'("domm "Iml'. 
 and to hold the ladder if the wall or the windorv be too high. jig e(}endire, 
 
 There may be many of thofe people whom he calls mediatores libidinis , meiixz- auxiUumdomme 
 tors for luft, who are grown old in the myfterv, without ever having known ot 9'"?-'"'^ "' 
 ♦ praAifed all that which he teaches ; and I am afTured that he will not find any fo "l""''''- "»"^- 
 hard, or fo untoward, who will not be content, and fervehimfelf very advantage- ^' ^*' 
 oufly of what he allows him. But I doubt whether the mofl obdurate and defpe- 
 rate can give credit unco his word, and that of his Fraternity, v-.hich permits them 
 to do that in Confcience, and before God, which the light of reafon alone, and the 
 J33 refentmems of honour, which remains unto them in fo miferable a profelHon, re- 
 2I.I. JIf. I. C. r. a. j.iP.2. prefentj
 
 Of the Injiruments of Impurity. 
 
 prefents unto them as fo fhamefuU and infamous, that they areconftrained to hide 
 tbemfelvcs therein from men, and to bluflifecrctly intheprefenceof God. 
 
 He hath only forgotten tofpcak in this place of the appointments which a fer. 
 vant may m^ke with a Curtcfan on the behalfor his Mafler, if it benot that he 
 beleeved that this was fufficiently comprifcd in the words which 1 lt;ive relited ; 
 efiftoUs deferre , licet a^cUu (im c»;arat£ : to carry letters^ though tky be paJJ?o- 
 n Litcrte qui. nattly written : or in thcfe others a little above, " The Utters which a matt writes tn 
 bm advacjtuf her rvhom he loveth, or whom he kfffcfh^to deftrehcr to come ami meet him , art in. 
 mafia, indiffc. ^iff'cr^nt things. Notwithftanding, forthe<jonvenience of a ConfeiTor, whom be 
 ib-d*^""'- - pj^f tends to inftruft, as well as for the repofe of the confcience of thefe honourable 
 Traa."!* mediators, it feems to him that he ought to explicate it a little more dearly, prat 
 Exim. i.n. leaft to remit them to the place where he decides this controverfie more clearly, 
 ^i. p. x%6. and piacesit in the rank of things indifferent ; and by confequence lawful in this traf- 
 o Dicerc nsmm f^f^y^^ . o p^j. afervamtofaj on the hehalf of his A'taftertoa ^oma» ; mj Ma^er 
 Vominils dtcu ' CW'^"^^ *"^ ^o te/lyo/i that jfoh ^oulJ attend him this night, or that yon come meet 
 M h.w noBe him at his lodging, or at leafl to /SiW' him the houfe ofthii woman. 
 expeilcsjuut in 
 dmum iccedas, tut figniKC locumubi fit concub'tnti. tr. z, Exim. j. n. 6\. p. zS^. 
 
 It feems to mc after this there is nothing more to fay, nor to defirc, for the desir- 
 ing up of ail points and all the ditficulties of a profeflion fo horelt, and for the 
 entire fatislaftion of them who engage therein, bnt only to advertife them, that 
 they ou^ht to fct a good rate on their myfterie and trade, and to teftifie how 
 dear and acceptable the counfelsand inftruftions which the Jefuits give them in 
 the wholepradticcoftheirprofeffion are unto theiTi, thir they caufe i:hem whom 
 they ferve to pay well for it. For if they think to do it freely, Hurtado and others 
 ipforrohafce will not excufe them from fin : f Hurtado, faith he, will not txcufe thefe, but by 
 orrncs naiom ; ^^^yr^ ef their gain ttlone. 
 
 d* o dfft*' ^' ^^'* '* ^^^ condufion ofEfcobar after the words which I have now related ; that 
 fotius' Htiiititis is '0 f*y> 'f'^t to avoid, or rather to cover a crime , another mud be committed ; 
 rttliue (xchfa. and that a man may not be accounted impudent , according to the rules of the 
 Ibid. Jefuites Divinity whereby they ftiamcfully ferve lecherie, a man may help himfcU 
 
 by avarice, and looking to the lucre he gets in the fervice he performs to Lufi, 
 
 III. POINT. 
 
 Ofdifhonefl thoughts md dcfires : ofFornkatifH, Adultery., and ether fuc/j 
 like fins, and efthe pleafwe that may he taken therein, 
 
 ^He Jefuites are not yet come fo far as to deny that Fornication and Adultery 
 
 arc fins. The Commandment of God and the Law of Nature are very ex- 
 
 prefle in this point. AH that they could do herein, is, to feparate by their rules 
 
 and by their metaphyficalabftradions, thepleafure which is found in thefe crimes, 
 
 from the Criminal aftions, that by this means they may give the fpirit that fatij- 
 
 fadion which they belceve they cannot allow unto the Body, But yet , being 
 
 they could not authorize the aAion confidered abfolutely in it felf , they have 
 
 permitted it under a condition, and hold that one may defi re it, and pleafe them- 
 
 fclves therein in this manner. 
 
 a Nni f/Z »«r- Amongft the Aphorifms of Emanuel Sa we find thefe very terms -, * Jt is m 
 
 *'^' "^'^"' f"^ mortal ftnt»thin\ and faj in ones felf; If Theft or Adultery were no fin, I would 
 
 pmllm not commit it, He that is thus difpofed, hath his will not farre removed from Adulte- 
 
 tfetfrnum dut ry, though the Law alone and the fear of punifhment feems to keep him back from 
 
 adulterim,iUiid committing it : For if it had been the deformity of the axftion and the hate of fin had 
 
 fucenm. Sa held him back, and kept him off from Adultery, wrong had been done in faying 
 
 ver. peccatum ^^^^ ^^ j^^^j ^^^y ^^ finned mortally •, for he had not finned at all : and it had been 
 
 "■ ^'^' ^ °' on the contrary a good difpofition, and an ad of vertue to have cfchewed an 
 
 adion, becaufeitisevil. 
 
 Thi» is without doubt an excellent means and a very cafie expedient tc^ do with- 
 
 . a. T. 115. 1. C.I. 9.3. 1©. 3. »"f
 
 Of dipjoneji Thoughts^ and Dejircs. 22 
 
 out fear, or at leaft todefire and will todoallthingswh.itfoever tbey be, if they 
 may be made lawfull by reprefenting them as iawtull -, and if for to remove truly 
 tlie €vil from the moft criminal aftions, it be fufficient to feparate it by thought on- 
 ly, and by an abftradion meerly imaginary, or to adde to them inthe fame manner 
 that which is neceflary to make them lawfull. ^ 
 
 Sanchez ferves himfelf of this expedient, more freely than Rmanud Sa, for 
 
 the defence of diflionefty, giving by this rule to all pcrfons a liberty to fill their fpi- 
 
 rits with the thoughts, and their wills with the pleafures, which they may have in the 
 
 cnjoymerc of any women, whom they plcafeto rcprefcnt tothemfelvesasifthey 
 
 560 were their own wives. This is in the Firft Book of his Morals, where after he 
 
 had eftablifticd this general maxim : ^ That the fleafpire Vehich the will doth take in b oeien.itioijt. 
 an ohjeil conftdered under a certain condition, which without this condition had been lutvain de ob- 
 mortalfin, and was notfnch therewith, is not unla^full yeingta^en with that (ondi- i'^' codditio- 
 
 tionputuponit. He brings for proof and clearing of that his propofition, this exam-"'''' 1'"^f^-^ 
 pie : "= As the pleafure which a man hath to defire to lye with a woman if he had mar- Inufucaimn' 
 ried her. He had already faid the fame thing before, and he repeats it again, whe- mnlk , 
 
 none 
 non 
 
 ther for the pleafure he takes therein, or becaufe he thinks it to be important j at ""tm en pofitt, 
 if any G»e defire to lye withaVfoman, whatfoevcr fhe be, a married woman , kinf- ""^ */^ ilUdta. 
 woman, ora Nun. For he removes the evil which might be therein in regard of ^'"'^^ op.mor. 
 the one as well as of the other, by this condition, which he puts in their imagination; p.*'/" ^" "* ^*' 
 •• ifJheVi>eremywife,fifixormeaeffetJbid. And the reafon he alledges thereupon cutgaiidhm 
 proves it very well according to his principles^ for adding only this condition, in "^"'"''fof's ''f 
 his thoughts, 'ifjhe were my wife, or if I had married her, it takes away the fin "'"'^"^'''*t fi 
 that had been ifi lying with her ; beeanfe fin confifis only in lying with a per/on Vf horn ^fa^ '"''^' 
 we have not married. j ji ^ ^^ ^ r^g 
 
 ...» /. *■*■'»'. 
 
 c £ff pr/eujto malttiai copula qux ctnp flit tneahjbna cum aon [u.t, appoitendo coulidonem, (i effet fita. Ihid.n. 5J' 
 
 /"»■<!!»«?<»«; faith the fame thing, and be expounds and est€;nds it yet farther. He 
 propofes firft this general maxim, which may fervB for a principle co refolve many 
 difficulties in this and other matters j ^ That "ichen the condition where/tpen an aBion f p ^^ py;„^ 
 is de fired doth remove the evil that is in it of it f elf, as when a-ymanfaithj I would tat quajtdo cmikia 
 570 flejh in Lent Voere it net forbidden me-, I would lye "withfuchitvoman if fhe vere 'ol^it mnimm 
 my wife : in this cafe one may defire without fix a thing which in itftlf is a mortal fit "^ '"^" » "^ 
 trnder this condition, if it were lawfull. And although this coindition , being alto- "'"'^^''^ '■f^' 
 gether voluntary and fubfiftingonly in the imagination, be ai4b tmpoflible in it i^i^l^mimiLff^ 
 inanordinary way according to thofe laws which God hath eftabliflicd in all tilings: vti'mm, Mg. 
 it will not fail for all that, according to ihefe Dodors, to make innocent themoft Mcnm Tittm 
 Criminal adion. As when a man faith ferioufly and with difpofitionto do as he^'^''"*"'' 
 faith i S 7 would revenge my felf, if it Veere UVffull ; I ^onld embrace thit woman, if'qMlaif, ti' 
 it were ne fin. ' ^^^/;,^ ,^^^,^ 
 
 ,.,,,. ... ... _„ objeilo murta' 
 
 In, fitb tall cnnditione, fi Ucera. Filhutms mor. torn. i. traA.ii. c. 8 n. 269. p 17. g T/indiaam fumercm ft 
 iicaet; acccdercm admiilmemnifipeccatHmeffet, loid. num. 198. 
 
 f 
 
 And the reafon for which he Juftifiesihefe motions, li, ^ thiit if the omnipottnte^ ^»>» ea con. 
 of God fhottldin any manner whatfoever caufe ihis condition to be dccomplifhed, it would ^^^"1* po»iie. 
 remove allthe evil that is in the aSlion. And though this were alfoimpofCble inrc- '"*■ P"" '?«"'''• • 
 gard of Gods omnipotence, and that he could not in any manner hinder the thing rf"^^ 7o?"* 
 to be evil, it would be of no importance at all : ' For although that malice wete tU, toMet ' 
 Jo intimately annexed to the aEiion and intirelf infepar able from it , yet notwirhfland- malitiam ab 
 ing he who defirei this thing under this condition direHs not his efeBion towards 1^'*' ^''''^•. 
 the evil, but rather refirainshis^illfrommtrvinltd^firds it. beemift Qod hath for '\^'Zt"JZ' 
 biddenit. -•o.:r ' -'■'-]': '''^ ■■' ""'y ficaaam, ,^ 
 
 VHlt»bjeSm, mnhabet affcilm td malm, fed poiiiucoljifietviiltmatta a mlt obiiviMmprok^moncm. Jhid; , 
 
 And this is fo rcafonable and certain according to the Jefiiits Divinity, that by 
 
 making only thismentalabftradionandrcftriftioninthemind ; If it be not fin, if 
 
 580 it be lawfull, if I had married her ; A man may without fcruple not only fuffec 
 
 St. I.J15. i.C.i.a.s-ip.?. himself
 
 24 Of (iiJJjJtieJi Iboitghts^ and Dejires. 
 
 himfelf to run out to feme tranfient and itnpcrfed motion ^ but alfo to humour 
 
 himfclfwith a perfed and efficacious delire of the moft filthy and criminal things 
 
 ., . andadions. ^Sznchtza^rees, hiih fi/liutius, that one rsay alfo dejirethefe things 
 
 de(idoiocfficaa''''*^^''*'^^'-'"'^''^'^'fi^^i <**"i others, even vnith a compleat defire, only with this condi- 
 
 concedit dim tioM which he fet above ^ if it were lawfull j if it were m fin •, if I had married 
 
 Sanchez, n.i J. her. 
 
 Alii etiam in 
 
 defiderio tbfil'ito cum tali conditioae. Ibid. 
 
 This maxitn explicated and pradifed in this manner doth feem unto them fo in- 
 1 unde ttim nocent, that they permit the Monks and Nuns themfelves to follow ir. ' whence it 
 w/»«t<« AM fallows, faith 9\{oFilliutius, that this de[>re andthis'isiillwoHldbe no fin in a Adonf^ 
 efufmdiln Re. ^^^ ^""^^ ^'fi^^ '" ""^"''y *f ^' were free from his vow. Or one might well folace 
 ligtofo , am de- himfelf with this thought or this dcfire, as he faith above : I would Ije withfuch a 
 fiderartt uxo. woman, iffhe were mj wife. And by confequence, a Monk may take this pleafure 
 rem duccre fub without fcruple. The reafon of this Jefuit is ; "" Becaufe ^hen a man who U not 
 conditioiUyJ married, ornoAfonl^, pleafeth himfelf V^ith thinking of the pleafure Vfhich he might 
 voto noH effct ^^'^^ *" (j'^S '"'^^ ^ woman if it were law full for him, his will or reaf enable appetite 
 peccatum, Ibid, carries him not out to that carnal aElion, but under a condition, after he hath firfi of 
 n. X97. all removed from it all the evil that is therein^ when it is done with a woman not law- 
 
 m ^it cum full for him- Tor confidering if in this manner it is not evil, and the pleafure that is 
 lebsveTMi- ^"h" ^^^''"'^ i^onljafimple complacence, andbjconfe^nence, as it is lawfullfor a 
 giofiu de ac- Monk^todefire it^ that is to fay, to lye with a woman upon fuch condition-, fo a/jo is it 
 cejfu ad mutie- law full for him to take pleafure and havejoj in this will, 
 rem /; Hceat , 
 
 voluntas ftuappetitMf amnalis ferturfub ea conditione prafcindendo mdiiiama copula, ^ a copula cum Hon faa, qiKt 
 pi£lo non eji malum tbjeilum, S- coincidit ejujmodi dekUatia voimtatts cum fimplici campla.ce»tia. J^naie pent defide- 
 rium fub conditione licet, ita etiam iicebit deUQatioquitpiop'-iagauMum dicnur in votuitiaie. ibid. n. 219. 
 
 And though Layman be not entirely of the fame opinion with FilliutiHs and 
 Sanchez, becaufe he faw there was danger in it, yet he propofes it as a true opi- 
 n ^*jwwj /;*£ nion, but whereof the pradice is difficult. " Though we fuppofe, faith he, thefe 
 tff'eponlmia"'' *^*^l^ '" ^^ '^^^ in general in the theory, yet it happens rarely that they can be fo done 
 tamen in praxi *" praBice. Yet for all this he explicates and fortifies the reafon of Sanchez better 
 vixkcmba. than .J/jw/)??. himfelf, reducing it into the form of a fyllogifme. ° The pleafure, 
 btnt. Layman, faith he, that the will taketh in a thing which is reprefented to it as good, is not mor- 
 • *• ''^*"" '• talfin. "But to lye ^itb a Vfeman conftdered at ones own wife , is a good and not an 
 41.* ' evilebjeEl. "By confequence the will may without mortal fin, not only aejire this ailion 
 
 o complacentia con/idered in this manner, of CAJeaa alfo affirms, but may alfo regard it fimply with 
 volHtttuU cujtu p/eafure. 
 
 tppichsnfum bo- ' 
 
 numefl, non efl nwna'.e peccatnm : concubitm atttem cum mulhre apprehenfa fnb conditione conjugii non efl malum, fed 
 boHum objeSum. Ergo (implex volumutU complacentia ^ mn fotum dcjldemm, ut Cijefinui exi(iimat dub. i. dt 
 tali ebjeilo apprebenfo, « mortali peccato excufatur. Ibidem. 
 
 If this decifion feem too large, youmuftbelecvenotwithftanding that this Jefuic 
 doth yet retrain himfelf in this point, and that he hath not faid all that he could 
 pconcubitus fay therein. For ifitbetruc, as he prefuppofeth and faith in thefecond propofi- 
 prehe^fa'rub 7n- "°" of hisfyllogifme, P that to lye with a woman whom he reprefenteth unto himfelf 
 diiione eSi» fub ^ **^^y <* condition, and as if he were married to her, is a thing which is not evil, 
 flatu conjugii, and which on the contrary is good. One may infer thence not only, as he doth, that 
 non efi malum, it is no mortal fin; but alfo, that it is no fin at all to pleafe ones felf with thisde- 
 fedbonumob. fyg^ and to apply ones fcif to this objed, becaufe it is good in it felf. 
 '' *"* Another expedient propofed by Sanchez for to juftifie the defire of fornication, 
 
 .. n- J or to take therein all the pleafure that can betaken, is that which he teaches in the 
 liroexmmato >"e*0^"t>on which he gives in this cafe, viz. 1 Jfarufiique have heard it faid by 
 dollo&pio au- * "»'"' '^''^ ** *" reputation for a knowing and honeji man, as are in a manner all 
 diifafornica- thofe of their Society, and efpecially in the judgement of the Peafants of whom 
 tiomm &funn 
 txtttM cffepeccata, at licere fornicandi out furandi defiderium, Sa nch. op. mor. 1. i . c. 1 <; . p. 7 1 . 
 
 ,5,1.115. 1. C.I. art. 3.^0. J. hs
 
 ' ■ ^ 
 
 Of clifljoneji Thoughts^ and pQfires. 2 5 
 
 be fpeaks , that forr4cati,on and theft are fins, but that the defircofihc one ^ndtht 
 ether are lavofull. For after he had faid, that even amongft the Modern' Cafuins 
 there are fome who would not excule this Pcafant of mortal fin, if following the 
 adrice of this man whom he bclceves to be learned and pious , he ftiould volunta- 
 rily entertain fuch a defire of fornication ^ he adjoyns in favour of this Peafant, or 
 rather of fornication ^ ■' though that of nio» be frobahle , jet J heleevi that it timore t^iilbu''dm 
 probable that thi^ interiptir aB ti exemft from all fin. ncotcricis db- 
 
 . . Rii videiiir 
 
 iunc 'iiwrmmrn minlme ^xcufarey at qu-zmvii hoc pi'obibUe ft^prj)'j.ibilitM ttmen credo aflitm mtemm txcitfm 
 ei/iitiniia m-iiti-J. Ibid. ■ " " : .,,:-; 
 
 Thefe two expedients may be made ufe of indifferently, albeit the firft is more 
 p.rqperformenof underftanding, who knowhpwco make metaphyfical abftradi- 
 ons, and the fecond for fimple and ignorant perfons, fuch as are Peafants, who may 
 alfo draw this advantage from the Divinity of the Jefuits above perfons of wit and 
 undcrftanding ^ that becaufe of their ignorance, they may even commit fornication 
 it felf without fin : Befayfe iqvinpible ignorance excufing thera from fin , as the ^ ^'P".'"'>V**'0 
 ^^° whole Society do agree it, as we fti^U. fee hereafter when we cometofpeak oi i\n%TgnoJlmam- 
 of ignorance ; Filliutins and fome others aflure us, that one may be ignorant that vmcibltil fomi. 
 fornication is a fin, without being guilty. ^ It may be demanded, faith FilliKtiHf^<:>^iiotis?ReJpen- 
 if a man may be invincibly ignorant that fornication is a fin? And he add? immedi> '^^!' 1"^^ '''"''• 
 
 *r 
 
 f illiut. mor. 
 
 ately after : / anfwer, that one may. Az.or having taught the fame thine before 
 
 • ■ L t ;- L- !_• L P ■ ■ ■• . . " r q. com.i, tr. Jo. 
 
 him, putting into the number of things which a man may beinvincibJy ignorant of, c.x.n. 5 o.p.?89 
 
 « to go to A whore. Whence it follows,according to them, that one may in this C'^ c Jdfcomm 
 
 ftate of ignorance commit fornicatioti without fin. accedcre, Azoi. 
 
 It is true, that they are conllrained to acknowledge that it is hard to find this'°""''"'**'i3' 
 
 invincible ignorance amongft Chriftiansj but thert they return prefcntly to their''' ^'*' 
 
 general propofition : ^ That for all thii it is not i^offibk, that one may be invinci' j paripgtcl ig. 
 
 bly ignora»t even amongfl Chrifiians that fornication is a (in, for (here are many per- norani'm invh- 
 
 fons amongfl the Common people^ mho kno^ not hoTv to difcern amongfl certain fins , cibiln fornica. 
 
 th)fe which are tolerated or not forbidden^ivhich though the J be notpuni/hed, yet their ^""^"- •W"'" 
 
 diforders are not approved : as in regard that fimple fornication is not puni/ied, er that T"" '■"'f "'" 
 520 ■ II J r .1 ■ I ir r ^ ■ ■ r ' I I. , k»mmcs funt, 
 
 common ivomen arc tollerated, they thml^aljo that tt t^ no fin to go to them, ^"tsh qui ntfcwnt di- 
 
 thing happens even in Cities where gredt pains are taken^ to infiruil the people in the {fitigitoe inter 
 
 matters of Faith and Religion, as they know very ^^ell who hear their Cenfejftons. pcccatu permiffa 
 
 And by confequence, thofe perfons may by the favour of their ignorance innocent- Jf^"^'^ /"■*'''- 
 
 Iv commit fornication, and particularly with common women. quoad peg. 
 
 ■> ' * ' , nxm, III ex Co 
 
 , . , quod Aon fu7i>. 
 
 Hrr fomcMotK {Implex, fed impiiK permittuatur merefiici:i, put.ir.t etidm non e\je peccdtim ad eh nccedcrc, qutd eiiam 
 iv civUatibus jimqttm bene injtitntii in fide d?' 'reiigi'one per jape bcmlubet,' ut ii qui co/ifeftones cxcipmnt riii itornrii 
 Filliut. ibid. n. 5«. ' . 
 
 Men ofingenuiPj' and underftanding mhy alfo enjoy the fame priviledge with 
 thcle ignorants, when they arc not in a condition to make ufe of their knowledge 
 and wit. For fHiimm gives them his liberty to commit the ads, not only of for- 
 niption, but alfo of adultery, pfinceftvandof all other crimes, or at leaft he wil ^Suaro quinto 
 eicafc thofe that they have copimitted in that eftat? : and jf after they come to re- on detcamo dc 
 member what they have done, he permits them to take plealure and to re Joyce "^ mmliraiio- 
 as if they had done the moft honeH and moft lawfull aAions. « I demand, faith he| "^ /""""= «*"'- 
 whether flcep, drunkcnneffe^madneffe or ignorance frees from fin, the pleafiure that on\^ll"]'^.^^'^ 
 tal'js in a criminal aElion Vfhich one committed in that eflate ? He relates on this ixcujetu, i Fil- 
 matter two contrary opinions, of which the 6rfl condemns this pleafure of fin -, liuc. ib. tr. 1 1. 
 the fecond frees it therefrom. F^ein the following difcourfe decides this contro- <^•^"•^!^°^'•34• 
 verfie, and concludes in thefe terms •, '' I fay firfl, that the former opinion is proba- ^jnfSmtZ 
 63 O /Vc, and that it is good to advife according thereto as the more affured for them who \f)meffm"'^' 
 ajf ire unto perfiElion, and to thofe who have made vows of Chaftity, or who are much tumen indicant 
 in love with this vertue : for though this kind of pleafure -mre not tli , yet it ii n markj^'^^f'-^'*^ 'f' 
 that Chafiity is but imp^rfeBlf loved. ' ftRum ad ca- 
 
 But as for common perfons and fuch as lead an ordinary couife of life t'^'^""' ^^'^' 
 
 a, I. lis. I. C.I. ait. 3, i0. 3. n in ^'
 
 2 5 ^f Olnttony. 
 
 Diet i. /c««- in the world , he eftabliftiech for them this other conclufion : * The fecond. 
 dam ftnteit tarn Qpnion fetms to me more probable than the former ^ and ahfolutely one majfoUorv it 
 Tm^i^^abfoLte ^'"^ confidence. The reafon », becaufe this fleafure hath net for its objeil anj evil 
 tmm : quia not tt^ion, but an indifferent one. Which he repeats alfo a little while after, anfwcring 
 cBrf(/«<S(jni)(/e the principal reafon of the contrary opinion : which was, that it is not lawfull to 
 operema'o: fed take pleafure in an evil adion. ** fanftver, faith he , to the reafon alkdged a- 
 ihM """' ^"'"^ ^^" opinion,that this a^ion is mt a mortal jin in it f elf, becaufe being done without 
 b undc ad ra. liberty, it folloVos that it is indifferent ; as the kjHtng of a beaft, or the coupling ofheafls. 
 tionem ofpofi He makes great ufe of this tomparifon to this purpofe, in imitation of the Holy 
 tarn rejpondctur Scripture, which compares thofc who are addifted to flefhiy pleafure, to Horfes 
 /"4<fif«»» ^e fc ««« jnd Mules : but he conceives araifle of the fenfe of the Scripture ^ for in that he 
 (ffcmoYUic, ^Q boldly juftifies thefe infamous perfons, hemuft condemn it, which condemns 
 quofiiubfqite them. ' ff^hen men proceed unto marriage, faith the Angel if^^W/ calking with 
 liber c ate, res Tob'it, rvithout thought of God,tdta^e their o^n pleafure; and fat isfie their pa/Jion, as 64O 
 qttadm eft. in- Horfes, and unreafenable beafls, the Devil hath power over them. 
 diferens , ficut jf the Holy Scripture fpeaks after this manner of perfons that enter into a mar- 
 ""jj™^'"' ried eftate only to find their pleafure therein, whatwill it fiy ofthofe who h?.- 
 brJtfum 'inter ving chafed God and reafon it felfout of their minds by drunkenneffe , take that 
 fe, ib d. 193, pleafure out of marriage , and comibit adultery or fornication ? and after being 
 c Hi nempe qui come to themfelves, inllead of bewayling their excefle, do approve it , and encer- 
 corijugiumiti jgjp ^jfj, pleafure the thoughts thereof which remain with them, ortheremem- 
 Dclrni [M " brancc whereby they do tall to mind that they have committed it. 
 
 mcnte excl'i' ' ..i..i-.,ii . ..,. 
 
 itant, utfuie libidiiti vneent, ftcut eijuiu & rau'm ({Htbiu tux imUeStUi h:ibet pate^atem damonium fu^er tas 
 
 Tobizc. 6. Y. 17, 
 
 Article IV. Of Gluttony. 
 
 The opnions of the ^efuits concerning the exceffe of Sating And Drinking, 
 and the bad effeffs iphich arife therefrom. 
 
 He firft rule, which the Divinity of the Jefuits doth prefcribe in this matter is, 
 
 that it is lawful to eat and drink as much as one will,and as one can,wichouc any 
 
 ncceffity,onely to fatisfic the fenfual appetite and taft. Efcobar puts this queftion : 
 s An comedere » whether it be UVfful to eat and drink,cnes fill without mtceffitj for pleafure onelj ? He 
 &bibere ufque anfwers generally and without hesicauon ; ^ lanfwer^withSzndiiwjhatitismfm. 
 adfatietatem -j-ljiyg i^omlj one condition to be cbferved , provided that it do n»t prejudice ones health. ^5* 
 mTob'^fllm As if health were more dear unto rhem then confciencc. The reafon is, ' Becaufe 
 voluptatem, ft the natural appetite maj befuffered ts move According to its evrn inclinations , and en- 
 pcccatum. Ef- joy the pleafure it finds therein ; That is to fay, that we may grant nature , or to 
 cobar,traa. i. fp^^^ better ,tolenfuality whatfoevcrit demands, relating all to pleafure onely, 
 fo*"p^?o° "^ "^ f"^^^ voluptatem, and regulating onelycur pleafure by our health and bodily 
 b c'm S»nftio advantage : modo non objit valet ndini. 
 rtfpottdco ntga- , 
 
 tive ; modo noti obfn valetudm. c ^U licite poteft appetitm natwfalit [m aHibut fi-iii. Ibid. 
 
 The JSpieure J may taHly he content with this maxime, <* and it expreffes very 
 i Date potejl ^^n ^j^^ foundation of their errors and all the diforder of their life. The end which 
 7Iiupl "am- they propofe to all their anions in general , is that which this Jefuit approves in 
 but f'ui, eating and drinkifig, whichis, * to be carryed thereto without cesfideration of the »e- 
 
 ce£lty,and for pleafure onelj , onelj talking heed that health receive no prejudice,-, and 
 c Abfque nc f^ot to 'o'<^ '^^ greateft of all pleafures , which is that of health and life , for a leffer 
 tefuae, ob fa- pleafure, as that of the taft, or any other particular fenfe. 
 
 lam voluptatem, 
 
 modi aon tbfn vatctudini. 
 
 But ifit happen that one hurts his health by not being content to eat his fill ufjttt 4 
 adfatietatem, to fpeak in the language of this Jefuit, and that one takes in more 
 then one can carry , lo that he be forced to vomit , this will be no great harm ac- 
 St.i.JS.i.i.i.a.M. cording 
 
 I
 
 Of Gluttony. 
 
 cording ro him.provided that his health be not thereby notably prejudiced. * tyhat ( ^^odnM pee.. 
 , [art of fin ii gluttony ? faith he, and hcanfwers that initfelfitisbmavemalfin]^ cMum guUeft'i 
 though one without ntcefftty fill himfelf in eating and drinking till he vomit, if it he not Ex gtncre [»» 
 fothut he be notably incommodated in his health. He adds in his morall Divinity, w»i<2/c, etjamU 
 e That therein no mortal fm therein, no though one evencommit this eXceffemth 4 de. "J'fl'*^ ""''j*'* 
 fign to commit it and te vomtt, ^potu ufqite 
 
 ad vomltum in- 
 gu.jgittt,mfiextiitfmedivom>tme§rav'ia falutiincommodnexfcriantur. Ibid.n. ^6. p. 198. g Mandtnon tfl^ 
 imi) quamus adverti:ntcridfiictAtacevum.u, Elcobat ibid. 
 
 And as for drinkiogs he gives there in the fame liberty as in eating , although he 
 takes not his meafurcs from the fame rule. The rule ot temperance in eating , ac- 
 cording to this Jcfuit, is to eat as much as you will, provided you do not vomit, and 
 hurt your health ^ and the rule of temperance in drinking is according to the fame, 
 to drmk as much as you can without lofing your judgement. Whence it comes that, 
 according to this principle, after he had made this doubt : ^ One drinks to excefe, h \mmoderato 
 not [0 far as to be drunk, > i"*t «» /»^^ manner that his head akes, or the Wine diflurbes potu quis non 
 him in fuchfort , that he k»o^s not very well what he doth ; but yet he hath reafon ?'"'^"" '»<'''"''- 
 enough to knoVn that he hath drunk^ too much, ffhat fort of fin is it f He anfwers de- j'"'' ^f;f"\^'' 
 finitively : I find no difficulty at all but that I may fay., it is but a venial i'<« «/»'»- /flr!if?f»t wplre 
 temperance. And the reafon is, ■ he hath not wholy lofi the ufe of reafon. ttntata i vino 
 
 rum ftbi ommnt 
 lonjiat : attamen ufus ruionit perfcvertt qui fe nimiipotui Mulgere cognofck : qutdmtm bee peccatm i Vtmidtm tn- 
 tempeian^am dixao. [b'id.n-6%.p,Z)^. i t^^aabfolute ufumraitonUnontoUit. 
 
 TheHeathenPhilofophershavefpoken with more moderation, and they have 
 been afhamed to give fo great liberty unto drunkards. But as the Jefuits make 
 more account of the ufage of reafon then of the rules of vcrtue, fo alfo they refpeA 
 health above reafon , and the intereft of the body above that of the Soul. They 
 maintain that provided, that reafon continue found , wmperance cannot be hurtj 
 and they hold on the contrary, that reafon may be Rifled as well as temperance, to 
 preferve health* 
 
 This is the opinion ofEfcobar, when he demaunds '' whether it be lawful to make ^ Licet»efe vel 
 a man's felf or an other drunk, to recover the health of the body ? The anfwer is, that "''*'* P^"/'^" 
 one may probably believe that it is lawful ^hen there is m other remedy. As if, for nindTmbriare 
 example it were necejfary to vomit. cm diud remt- 
 
 d'luptnonfuper- 
 ejl f Probabifiter quit there opmbitur, v. c, J! opHifit ad vomitum crtmditm. Ibid. n. 6^ 
 
 This is alfo A^ors opinion -.^/tisnt fin, faith he, to take it (a potion to make one 1 $,- ruf„att(r «t 
 drunk J when it is taken becaufe it is proper to make one vomit, though it be takenin a eft potmaptitt 
 quantity exceffive for a found man, but not for a pck^man. ad vomitmmi 
 
 faut quidem 
 immtdicMt} ffd non male habcnti, pcccMum nonep. Azor> Inftic. mor. 1. 7. c. ii- p<^94> 
 
 "" Tokt faith the fame thing, adding not^ithfianding a condition to exemft him ~^^„]i. - 
 from fin who makes himfdf drunkj>j a maxim of health ; that there be no caufe to XoieJs titncti' 
 fear that there arifefrom his drunkenneffe any efthofe evils which are Vfont to accom- cere qundt nta 
 pany it. Cut Efcebar , who relates this limitation of Telet, refutes it at the fame timmrex ebri- 
 time. " This great man, faith he, /ball pardon me, if I fay that in my judgement """ "'I?*"* 
 this limitation is needlejfe ; for V:>hen a man doth any tiling with a formal defign to ^l^"^omd ah' 
 provide for his health, aS the evils that happen in eonfequence thereof are te be efieem- letebrietaim 
 
 Cfici ^^ *** coming b J accident. comkm. 
 
 °° n^m quidem 
 
 limitatmcm, tenti viri pice dixtrim, imtilem judicD ; quii cum dirc&e vitetudini foafulitur, cuaila mala feq»tntia 
 aCCidcMariar.fatMtm. Ekobit ibid. a. 6^. p»g. z^f. 
 
 And without doubt it is for this very caufe , and in eonfequcnce of this 
 principle , that he faith a little after, that though a man know that he 
 (hall fall into pollution by exceflive eating and drinking, it is no great fault.' 
 
 sc.i.ie.i.c. i.a.4. Dz tr«,»
 
 2 8 Of Glnttofty. 
 
 AGHUindtilgts ^ Yott fin venUUj ^ faith he, in fufering your felf to exceed in glttttoitj. SMtjeufore- 
 mmis veniaU- fee thM this excefe tvilllcatifejou to faU into noBurnal pollution. Thus you have the 
 tec .•«&• e* <■/"/- cafe. He demands, if for thucaufethis exceffeofGlftttenj te a great fin? And 
 modinimietau tjjjing Le£iits for his warrant, he anfwerswith him, ^ that it is no mortal fin, if 
 ram'irt"fomis "*" ^''^^ not a formal defigntefrocurtfatlHtionhj eating and drinking exceffivelj in 
 poUntionmyium ^hat manner. 
 fit grave gulte 
 
 ex Iwc caplte fiagitiam ? £fcobar tr. 2. ex. i. n. loi. pag. jo4. b Ex Leffio re^oitdeo, nan ejfe cut^am moriakm 
 fipoUntmemperfe mn intendant, & per hujtifmodi abum & potttm rum procurent. 
 
 He had already faid the fame thing, and that alfo with advantage in the firft 
 Treatife. For here he fpeaks of pollution which comes by a venial intemperance, 
 c Veccat quit but there he fpeaks of that which arifes from an cxcefle which is mortal. ' A per- 
 mottdiut inni- fon^ faith he, fins mortally hj eating and drinking too much; is he obliged to hold 
 mwcibe& po- kijfffilf guilty of the psUntion which follows upon it ? This is the fecond time that 
 r^v.ul"^!!'!* he propofes this difficulty. He anfwers exprcfly in the feque! of the difcourfe : 
 tisfelliitionis If it happen unto him befiaes his intention^ he u not gmlty, thoughhe diajore'jee that 
 habere ? it would befall him upon it -, as he had faid already. And Sanchez, faith the fame 
 
 <i Mimme, fi exprefly, upon the fame difficulty : ' fvhen pollution comes through an excejfe efglut- 
 *" ew"^ 'flit"' ''"'■^' ^^'''^ " ■* ffi^talfn, it is not a mortal Jin though it were fore-feen , if one had no 
 Efcobartr.i. i^tcfti^" to procure it. 
 ex. s.n. 76. p. 
 
 I J I. e PtUutlo pravifain ciufn, nee meiiKt, qua cxfokguli monaliprovtnii, non efi mortalit, Sanch. gp. 
 roor. 1. I.e. 16. n. 44. p. 75. 
 
 He xloth not only excufe this crime, but all others likewife, as fottifh difcour- ^.^ 
 fcs, impudencies, extravagances, quarrels, and murthersthemfelvcs, which a drun- 
 f ^anda quis; kcn man may commit when he is drunk. For propofing this queflion : * prhen a 
 culpa fui morta- man is drunk, by his own faulty and being drunks committeth fins which are yet in his 
 U incbr\atur,& power to avoid , becaufe he hath lofi his reafen : the difficulty is to know, whether hit 
 ebtiu* ffBus impotence and ignorance hccufe thefefins ? After he had reported the opinion of 
 'cau^qaJde". many, of whomfome anfwer with diftindion, and others condemn abfolutcly 
 fc«M rat'ms as mortal fins all the crimes which are committed in drunkennelfe, he concludes : 
 non e(i in fua S that ^e mufi affirm , that though thefe accidents do commonly befall a per/on when he 
 potefiate vitare: ij dyfink^^^ yet they are not imputed to him for fin^ if when he defignedtobe drunk,, he 
 ^'^u"'!"'^ lt\ ^'^'^ no fu§itien mr any thought of thefe things , neither in general ^ nor in par- 
 ratione impotcn- ttcular. 
 tite autignoiAit- 
 
 tite excufentur. Ibid. n. 41. g Dicendum eft, etiamjt eventm foleat fjje frequenter ei qui mbristm- : fi tnmct 
 tempore quo voluit inebriari, ttonhibitil prorfus itUiim dubitatiotem itut co^itMionem de iUu, nc{in (petie^nec m gene- 
 re, mimme imputari culpa. Ibid. 
 
 But for fear that drunkards fliould abufe that liberty which he gives them.or rather 
 
 that they may make ufe thereof with more aflurance and without fcruple , he gives 
 
 them this charitable advice, that when they have a mind to be drunk theytake along 
 
 witfi them fuch pre-cautions as poffiblc they can for hindring thofe evil accidents 
 
 to which they know by experience that they are fubjcft whillt they are drunk, that 
 
 hEa mem^, ad- jf,gy ^jgy ^q^ \iek\\ them ; ^ becaufe that otherwife they would be anfwerable for 
 
 eventm w ^^^"^ ' '("'•^^^''ts after this pre-caution,all the crimes and abominations which they can 
 
 impmahuntur, commit, being drunk,, fball not be imputed unto them at all, according to him^ no 
 
 more than if when they went to be drunk, it ncver.cameintheirroindeto forefee 
 
 that fuch confequcnces might follow from their drunkennefle -, for this caufe. he 
 
 faith purpofely, / advertat, if he perceive it. 
 
 And though the fame thought fliould come into hisminde, and as he goes to „q(j 
 debaacb, though fome friend fhould admonifli him, or his confcience, and his 
 oivn proper light reprefent unto him the exceffe unto which he is wont to be tranf- 
 ported while he is drunk ^ yet if he be not carried thereunto commonly, but by 
 th.e Of C"fion of other perfons, who provoke him thereto, he beleeves, that he 
 is for 'bts never the more obliged to keep himfelf from being drunK, and he is 
 even difpcnfcd with" from having any care ofavoyding thefe bad cffeAs in his 
 E I. JB. I. C I. a. 4. drunken.
 
 Of Gluttony. 2 9 
 
 drunkennefs. ' Nof^ithfianding here are two things to be obfcrvedjmhhe ; The * ^"otamert 
 firftis, that men who are drunk^do not erdinarilythQfe aUions , which are finjivheit ''''^"'"'""^'' 
 they are comitted by other ferfons , if they be not f revoked ; in fuch manner that they '^^jj I""" '^' 
 are commonly accidental aUions in refpefi of drunkards ; and they are not at all obit- mmiierperpe-' 
 fedto ufe frecantion to avoid them , becaufe they are to be attributed to them whopro- cn/eeaquaa- 
 ■vokf them , and not to the drunkards themfelves to ^ihom they happen by misfortune. ^'"J p'ccata 
 Sanchez, indeed endeavours to ufe ferae moderation in this , or rather put a mask ^J]^'/"'"'/' "'' 
 upon thefe words, after he had faid this is the opinion oiVafqucz, : but it is his own '^\*ta"commu.- 
 opinion alfo, as it appears by this bis fecondadvertifcraent. niter tffc a c»fii 
 
 ntc ttncri 
 cbrios en pracavcrc , quod itritMiiim ciilpx id ptm t>i6uenanm c^ , ac refpcHii ebriomm ct^u accident. Ibid, 
 num. 42. 
 
 ^ The fecond thing to be herein ebferved, faith he, is^that the drunkards fay and do b Voftcrim ejl, 
 jnany things which are not to be imputed nnto them for fins ^ though they have for C'-flmmn cbrio- 
 feeit them, for either they indeed hurt no body, for being done without knowledge, they '">" ^'^'^ '^*'' , 
 are without all malice , which had been in them if they had been done with the ufe off""" ''' ^^ '"'! 
 rea/on, fttch as are ontragiotu words or anions. He contents not himfelf to juftifie '^ctdlTml e-'^'' 
 ihcfe crimes by two reafons, which he gives in fo few words : to wit,that they hurt thmfi pavide- 
 nobody; ' and that they commit them without reafon and liberty. He adds alfo "«'«*• > qmnvd 
 a third reafon, which is, that •* thU excefs "iohich befalsaman whenbe is drunk, n^^ii>n damnum 
 does not commonly paff'e in the opinion of men for injurie , but rather for the mofi part li'^'^iJilt'Jf'^ 
 for dr oiler ie. So that they themfelves whom they fall upon,itifiead of being offended with comrmjfa, defti- 
 them, onely laugh andmake ffort at them. As if the rule of fin were the opinion of tmnm protfut 
 Men, and not the Law of God. There are many Fathers and Mothers who do but '^"i'<»"^ maiiiig 
 laugh at the debauches of their Children ; and there are many crimes in which God ^'^^ ''fl^' ''* 
 ir r,o lefs offended, though men be not offended at all, but efteem them as honorable 'flalj'wtba. 
 
 anions. velfJaacon- 
 
 tumliofi. Ibi4. 
 o. 44, c ^ilti vei nuUum damnum inferunt , atque in ebneiate commtjfi icUUuuiur nmtll frorfia rmione malitite. 
 i .^>!iippc tempore ebiietatis talk m communi itllimatiom homi/iiim non rcputantur contumeltofa , fed tanquam fjcetid 
 -JvinrMur : atque itt ipjimec adverfm qnoi dicmitur vel§mt, tuntum abefi ut loco cencumelitt ea aicifiaitt ad iramaut 
 t.-:-'ntHr, utpotiMobteilenmri^rideant. Ibid, n; 44. . 
 
 -Id adds alfo in favour of thcfe exceffes, which drunkards commit,as are blafphe- 
 s. i rescheries, perjuries ; * That to make them imputed asfin,it is neceffary that ^ -j^.^ .^^^ 
 r be done on furpofe and with }(nowledge , pretending that the fins which refpcft fluim fciemes 
 - od diredly , cannot be comfflittcd but by a defign formed on purpofc and with fieri mi impu- 
 .iiy Knowleage ; but ' when'^e have to do with mens interefi and things "^hich hurt ^^"^'^^^ '*^ f""^ 
 iht m , he holds that it isfufficient to fore fee them, to make them culpable in Vfhatfort: f'^^'/'f '*' 
 feever they commit them , S becauje, (iithhe, it is mo lefs prejudice being committed j^fia/^i'/f^' 
 by a man thats drunk, then if he had done it ^ith judgement, f ^^ y^'ro 
 
 . . dittinum pra- 
 
 xUni) Inferunt , imputtmtur f p'avideantHr. Ibid. g ^i^noa miatUlteduat in ebrictaie,' qiimfajKemtttii tempore 
 commiff'i. Ibid; 
 
 So that, according to this Doftor, it is not fo eafie to offend God as Man ; and 
 there is lefs evil in fins againft God then Men ^ againft the Creator,then thofe that 
 are againft his creatnres; fo that a little teniporal intereft of a man appears unto him 
 more confiderable than the honor of God j and the lofsofa little Wealth, of more 
 importance than blafphemie it felf. 
 
 He alfo rehearfcs, under the name 6(yafifues,3n opinion , which juftifies all the 
 blafphemies of drunkards, faying that he would notabfoiutely maintain it , but he 
 onely diffents from it in words , and not in reality. But it follows manifeflly from 
 his principles , and he has indeed propounded and expounded them with clearnefc ^ ^*"'^''W '«- 
 enough in many places of his writings •, and Efcobar maintains them openly. p*f^^,f j"*^^ 
 ^ Drunkennefs, faith he, excufesfrom aU fin the diions which are done without judge- qua infam 
 . . . ' . mtntepunt, 
 
 tHJH/iafa, acproinde quit fana quidem Piente peccua cffentj ttcm blifpl^iHii > in^de(ftiu , perjmiitm in tbrio, &:, 
 Ekobai traS. 1. Exam. i. c. 11. n. 56, paj. zSf. 
 
 £4 1. Ji5, 1. C. I. art. 3» inifftl
 
 2 Of Gluttony. 
 
 ment , although thej hurt others y andhj confequenct thij had hen (ins if they had 
 been done with knowledge -, as alfo blajphtmy, treachery ^ andperjurie, which are com- 
 mitted by A m*u that is drun\. See here an abolition , or rather a jufti/ication 
 of all (ins in general, which a drunken man can do while he is drunk. 
 
 730 
 
 THE SUMME 
 Of theforegmg ARTICLE. 
 
 IT will be hard to alleadge any thing in the favour of drunkards and drunkcnnefs, 
 which the Jefuits have not faid for their defence. For * to eat and drink, as much 
 neceffit'at'^lb ^ ""^ ^*^^ » ""^^ [atietie^ as fpeaks EfcohaTy Vfithout necejjlty, and for fUafure onely, 
 foUm volupta' thcy do not acknowledge for any ill. 
 
 tem. Efcobir ^ Thofe who eat and drink more then they can bear , fo that thcy are conftraind 
 tr. 2. Exim. J. jQ vomit , or that they arc thereby damnified , fo that their head akes, or they are 
 b Eaam}' abr^' ^duced to the ftate wherein they know not what they do or fay .according to them, 
 que utiiitate fe Commit but a fmall fault and eafic to be pardoned. 
 
 quis ctbo &■ 
 
 poto ufque id vem'mm ingurg^et. Ibid. n. 56. p. 198. Immoderato potu quis , nonquidem inebmtur, fedaui dolore 
 tMpitii Uborat, tint cap'tte temato i vino uonfibi omnmocon^it, venialm intempermtUm dixeto, quit abfolute ufum rat a- 
 nitntntoUit. Ibid. n. ^i. p. »99. 
 
 c Ucn fe vei ' If it be needful for a man to be quite drunk to recover his health, or to be bet- 
 alium pro [dun ttt'in health, they hold that it tnay be done without fin , and that even when one is 
 tofporu tempe- drank for pleafure , and with a formal defign , he is not rcfponfible for the exceffes - . q 
 « ? p'lLS- snd diforders which he may commit being drunk , if he did not forefee ihem be- 
 tcr quL'tUe're' fofe he began to drink , though he had formerly often fallen therein when he was 
 
 ofinnbitar. Ibid, drunk. 
 
 n. 6}. 
 
 Btiumjieventiu foleant effe frequemes tlqu' mbriatur,fitamen tempore quo inebriati voluh, »os hibuii prorfus uUam dit- 
 
 bitaimem aut cogitatitnem de iUU, necinfpccie,nec ia gencre, mimme impuuri culpa dicendum ejl, Sanchez op. mor. 
 
 1. I.e. I. 16. n. 41. p. 7j. 
 
 d Ea adhiblta '^ But if One think of thefe incovcniences and hath forefeen them , they pretend 
 d)i:gcntia,tt^ that he is quit thereof, provided that he beftow onely fome little precaution, 
 pe^ea eveniaat, (houeh to HO purpofe, whatfoever evil may happen thereupon • and that one is not 
 pmbuntur. ^t all obliged even unto this precaution , when one vt urged to thefe diforders by 
 ibid. others. 
 
 Von teneri 
 tbrlos pracavere. Ibid, num. 4;, 
 
 e^uipfetem- e As to the injuries^ Of follics, and infolcnces which are committed againftour 
 poreebrieiatii . Neighbours in drunkennefs , they count them as nothing, and let them pafs for 
 ^hminmaUU^ divertifements, at well as blafphemies and impieties againft God, becaufe they pro- 
 mitme non voke laughter for the moft part, as well as other cxccfles of drunkards. In a word, 
 reputamur con- they permit all things unto drunkards whilft thcy arcdrnnk , provided that they 
 iumeiiofa;fed do not notably prejudice their own health , norquitelofe their reafon, and that 
 It^ldm^'tT ^^^^ ^^ "°' '^"^^ ^^^^ temporal damage unto men. 
 
 tur. ibid.n. 44- , ,-. , j- • ,, ., 
 
 Ni^ grave malum torporis fcquatur. Efcobart r, *. exam. z. n. 7». p. 501. modt non objit vaietumi. Ibid. n. loz. 
 p» 304. ^itda vcro dmaum proximo inftrnnty mpuubmm fprievideantur. Sanch. fupra. 
 
 Gluttony of it felf is with them but a venial fin } and they believe that it becomes 
 f ^uando in ea 3 rnortal fin but onely in fome certain cafes, and with circumftances very rare , ^ as 
 ultimmfiuuho. ^^^^ ^ ^^^ ^^^^^ .^ ^^ ^^ ^^^ ^ f^^f, ^feobar. It is true that this excefs is very 
 
 EliobarfuJra great •, and notwithftanding, it feemsthat this word cfcaped him, or that he did not 
 
 n. 5 8. p. »98. confider well what he faid himfelf a little after , S It is fome fn, but venial, to eat and ^ 
 
 ft An comedere _ ■ ^ r j 
 
 ^ bibere ufque adfatUtatemabfiptenece^tate ob fo'.am voluputem fit peccmm \? Cm SanHtone negativi refpondeo. 
 Ibid.n. 103. p. 104.
 
 Of Co'vetoufncjs, o j 
 
 drink, m much as one vill for fhafure onelj , withoHt frofojtng to onesftlf Any other 
 end of which he renders this reafon j ^ That the natural appetite may be fuferedto h i^/<i Liclte 
 go according to its own proper motions , and to enjoy the pleafnre it finds therein. For F"'^!' ^f-pt'ijat 
 according to the common language of philofophie, aswcllasofthe Holy Scripture, 'fl,7^'l^'* 
 ' to love a thing, to defireit, to look after it , and to refoyce in it for love of it felf, ibi'd.'" 
 and for it fe!f,is no other thing than to eftabiifti it for his laft end, i f ,«i amm 
 
 The Holy Fathers have fpoken very earneftly againR the Stoicks for their impie- "x^o mihi btnum 
 ty, infaying that their happinefsconfiRed in the enjoyment of their own fpiritsj 'i'- f'"'"'/"^'^ 
 and againtl the Epicures, who placed theirs in the enjoyment of their own bodies. ""^' ""'"^'i'- 
 They condemned thefe two kinds of philofophie , as making their fpirit and their 
 body, their God, What judgement then would they have made of thofe who fty 
 at this day, andxeach it to libertines "^ that to eat and drini^to ones fi/l,for the pleafnre ^ ^'^'■y ^ *"' 
 CHely which they take therein, and to give themfehes up to their natnral appetites , and p,/f " '^^ ^'^ 
 ta enjoy the pleafnre which they find therein , is their contentment and their happinefs. ptn foLm voln- 
 It is clear that thefe Saints, following the rule of the Church.would have condemned piatcm .- f ixj 
 them, as they did condemn the Stoicks and the Epicures, of making their God of •'^!^*'« »=" 'P- 
 their bodies , and of the pleafure which they have in eating and drinking , and in ''^'l'"^J'''J^l'a" 
 the aAions of their fences; and in doing this they had followed the judgement '" """""I ■ 
 which Saint Pastlbai pronounced on perfons which appeared yet lefs criminal than i ^<,m», ocat 
 thofe whom the Jefuits maintain as innocent,whom notwithftandinp the /• pofllci'W ^'"te>- eSi. Ad 
 calls Dogs, and tiith exprcflcly, ' that they make their God of their bellies. ^'^'''P- 3- ^-'J- 
 
 Articls v. .Of Covetoufnefs. 
 
 I. POINT. 
 
 ^^® 7ht the jefuits authorize all forts oftvap to get wealth - anddiffenfe 
 with refiitHtm of what is froeuredly the moft ttttjufi 
 and infamoui ways. 
 
 I. y^Ovetou'"refs confifts in loving temporal wealth foritsown fake. Efcohar 
 
 V^ will not acknowledge this * affedion for any vice nor for any fault , if <here * c'4 i dire 
 occure therein no notable exccfTc , nor any other evil end, "' frhat is Covetonf. " ^V.*^'^^""',^. 
 »f/>, demands he f To which he anfwers prefently , that if f^ * ^f^i^dered love of '^l,^^^*f^^l,'J 
 riches , That is to Ly, that its irregulsr cither in it fslf, becaufe it is exceffi ve, or in „, ^idnm 'tfl 
 its end,becaufe one refers it to fomethmg that is evil in it felf, "for without this ht .ivintui } in- 
 770 pretends that it is innocent and 1 iwfull , as when one loves wealth for its own fake, or/mttm divi- 
 without too great pafl[:on and without any evil defign. Efcobr^T" '2 
 
 2. W hatfoever diforder there be in the love of wealthy whatfoever paffion one can jx^z."' 1. n. 
 have for riches , he holds that it cannot be more than a venial fin. Iftoget them ,,. p. jjj| 
 orprefervethem , hedo nopoint ofinjoftice , ° This it certain , faith he, that the ninoidinatiu 
 difordered love of riches is but a venial fin , if it be not found joyned Vfith injufiice^andl"*^^^^ '!'"" 
 A Virill to take or retain thegood< of another, without his ctnfent to whom they pertain ; or ^*| 0/^^',^ 
 ■with a hardvefs of heart unfen 'hie of the miferiet of the poor, which hinders from relit' fiyt ^d rcQum 
 ving them in their great neeeffities. fnm dire£lm, 
 
 o Cent in opt art' 
 dis divitiis ino dinmo nift co/ijitsctuft cum iajuHitix retincndi ve! au ferendi alienum invito domino y vel cum ditriti* 
 Tttn tiibumdi igeno gr.ivitcr taboranti , folummodo venialis ejl cu'ptt. Ibid, 
 
 Following this principle , not onely covctoufnefs is no mortal fin any longer, 
 but alfo it cannot at all be any of it felf- and for it to become criminal.it behoves that 
 it part from irs own proper matter , and that it enter upon that of un juftice. So 
 then we fee the whole crime of Covctoufnefs reduced to injuftice^ but even in 
 this eftate and in rhi« extremitie it fliall not want proteftors amongft thefe new Di- 
 vines ; they rind inventions to juftifie in jufiicc it felf, that they might not condemn 
 coyetoufnels with it. 
 
 For it fcems that in juflicc cannot proceed into a greater cxcefs then to fell and 
 boy tb? honor of women, the lives of men, and Juftice it felf for money , andyec 
 notwitbO ndinq Fj//i«f>w,with many others, juftifies this gain, which is gathered by
 
 q -2 Of Co-vctconjncjs. 
 
 yr«^p«(raf«. tliis infamous and criminal traffiqae, fiyingexprefltly, that >' the reccmfcncc which 
 P'lfacleiido'ii 111 °**' ^'<^^*'^^^ for doing any di/honejl aUion , rnhethcr it be againfi injlice , tu te c.w[e a 
 turpi, qia vcl (it ^^^ ^^ ^^ kjU^d , or again/} honeftj {kcIj, as for committingformcation , maj conjcicn- 
 tontrajujlitiam, ably be retained, iftheaElion be already done. Whence he draws this con^luljon, 780 
 utffoficiendo which he propofeth as a Certain and undubitablc truth, that ^ that which ts received 
 omicid:o,vH jfjy. ^f, ajfafflnation commit fed,for being a pander to the del/anchedperfons ; for defaminf 
 confcitticndoln ^"^^ neighbour ; for bearing arips in an nnjfifi waK , for being a falfe tritnefs , is w" 
 farnuatiorum, tofubjeElanjrefiitution. 
 ftailusfaam 
 
 fit,retinenpolJint. FiUiutius moral, ii torn. 1. tr;di. 52 c. 4. n. 105. p. ;6^. z Ex hit fcqmu>: n</n tjfi: rclll- 
 tncnd» accepta ab nffjffinu, a Lcnone , ab infit»i.uic , a mdnc fignanteinbcUu t/ijitflo', atcJicdt'i'.ef^'fun'icpmti/ii'Hm, . 
 Ibid. num. 104. ' ' ' 
 
 a iifo/mjiis Lcjfins faith the fame thing, and he faith it alfo generally. ^ /f one regard^ 
 nm-iefpeaetur, fgjj.j, ^^^ ^y j^^^ of Nature, that, which one has received in a difhomjl afair, or for 
 tu^fm^calram '^^ ^^*on which is a [tn,ii notfftbjeil to refiitmion after that the thing rs'dcne, Whether 
 ftu propter opHs' *( offends againji fufiice or not. And a Htcle after he addeth ^ ^ And it is more 
 quad cfl peccu- conformable to thetruth,that pofitive right alfo doth not oblige thereunto, 
 turn, tpere im- 
 
 pletonon nectfario efl rejlitHendum , Jhc opiM ft contra jiislititim, five non. Lefliusde jiifti&jiuc 1, ;, c. 14. d. 8. t\%' 
 <i. p. 14^. b l^triUtetiamvidcturt^ec jttrc politivonccijj'triu idrcfiiiiieitdiitn. 
 
 So far is it off that injuftice hinders Covetoufnefs in thefe affairs, ?ccordingto 
 thefe Doftors, that on the contrary they hold, that it favoureth it. tor if thefe 
 perfons have not executed thefe crimes unto which they were obliged, in taking 
 the money, they will be engag'd,according to them, to render it back^ bccaufethey 
 gaveicthemonly on condition, that they fVould accompiifti that which they had 
 promifed ; fo that the true means to be a|)le to rctcin confcionably that which 
 they have taken, without being bound to make rcflitution, is to execute readily 
 this crime and this un jullice, which fervcs to cover in juflice and its traffique. 
 cVromififlificii- Layman (ollows this opinion, ' If you have promifed, faith he, ten crowns to a 
 rio ditmum de- jntsrderer to kill a man, you are fiot bound to pay it, untill Juch time at to clplige yon to 
 .ecmoHreos ft it he hath done this crime, not without pain and danger -, but after he has dene the faB, 790 
 fco«i»eOTM«- (.g^ffioft rigljt obliges you to pay him ; and if you have already made payment, yoit 
 nafc'ctm eWJgd- cannot constrain him to reflore that which he hath received, 
 tio Ai^pojiftam 
 
 faciiM mn ('lie Uborc acpcricalofiio in tiiigiatitm patratit. Tunc enimfpcGntgjurc naturtili ttncrls folvcfC,vtl fifulvfH, 
 rfj>e/ere»(j/»p«w. Layman 1. 5. uail. 4. c. ^. n. 8. p. 377. > - 
 
 Sp that, if after you had done a murder by a man unto whom you had promi- 
 fed ten crowns for his pains, you had Confefled your felf unto Layman before you 
 had performed your promife, he would have fent you away without Abfolution, 
 if you did not give him affurance, that you would fpeedilydifcharge^ our promife 
 made unto him who killed this man to do him a pleafure ; and he tells you, for his 
 
 d SptHtitB jure reafon , that '^ the /aVf of nature which is undiifenfable , ibliges you to do it. A nd 
 
 namali teneris. to content your mind to engage you yet furt/ier to confidcr his pains , and top.^y 
 , for this villany of the murtherer, he adds this fecond reafon : '^ That the pains Vrhich 
 
 m Ma& %- ^^ ^""^ take», and the danger that he had expofed him/elf to for your faks, deferves very 
 
 Yieulum »b iUo Vfell to be recompenfed with money. 
 
 in tut gratiam 
 
 fufieptum , frttio afitmdilc fit. Ibid. 
 
 i Si cum y^dice And alittle after, purfuing the fame matter, lie propofes this Qucfticn ^ f jfyon 
 pditu fi*tri(, ut have drawn a promife from a fudge , that he will pafsfentencc for yen unjffily. 
 
 tiam fcrat, en Jof*' 
 
 elm, frtbabilis 
 
 eH ofinie Vtvmte, obUgaiienm faltem natHraiem exinde vriri : fti ^wd ob em c/nftun ii Judke acccptum fnif , rcfiitU' 
 
 ^ioni «Snox'iHm non fit in confckntite foro. Ibid. n. 8. 
 
 £. I. 1». I. C. I.a.J. g.Ia LtJflHt
 
 Of Co'vetoufnefs. 2 2 
 
 Le/ftm is alfo of the fame opinion , and arturcs us that a Judge who hath taken 
 money for an unjuft judgement , is not obliged to make reftitution, no more than a 
 g(.p murderer who hath taken money to commit a murder. 9 it muJl he obferved, „ Notandimfjl 
 faith he, that Covarruvias <i>«^ Cajetan make here an exception , and believe thut a i^tvarruviam 
 fudge ii obliged hj the Law of natHre to refiore that rvhich he hath taken for an nnjttjl o-Canianum 
 (entence, beeaufe that the overthrew offujiice and an unjnfi Judgement is a thing that '""P"' '^^'^oa 
 cannot b&Jeld. But this reafsn it very feeble. For there is no more caufe tofaj that j'^^^l",. ^^ ^^„. 
 fine is obliged bj the LaVeof nature to refiore that which he h»th received for an unjufi flam [..ntmim 
 fentence,thanfor an UHJu/i murder. ((rat. Hoccnim 
 
 futam JHfC 
 Hiiurte ijfe n^iiuendum. ^Ji injufinfenteatia & ferveifo judicii uon cfi rei vendibil is. Sed bac rttit »on cjl firma. 
 tiulhenim eii canfx cur mjgis dcbeai fure n^tura nflUui qtod ^ccepntrnfuerU pro iniqM, [tntcit^a.» ^«am f w j»ij«« 
 oci'fioac, Lcflius dc juft. & jur. 1. z. c. 14, d. 8, n. J4 p. 14J. .-•^ .^-^ ,., 
 
 Therefore we muU conclude by the advife of thefe Divines, who are the moft fa., 
 mous amongft the Jefuits , that by the Laws of Juftice this Judge dcfcrves a reward 
 foranadionofunjuHice.forwhichhedefervesnotonely to iofe his foul, but to 
 lofe his Office if Juftice be done on him: and by confequence that hp deferves 
 punifhment and reward both at once for one and the fame a^ion, and that fame ^IfQ 
 an unjuft aftion. But it muft be faid to make thefe things agree together , or to 
 underftand thiscontradidion , that he deferves reward according to the Divinity of 
 the Jefuits, and that be deferves puniiliment according to the Laws of God,of Men, 
 and of natural equity. 
 
 If we confider the crime of Judas, according to this Divinity , who treated with 
 the Jews, to betray our Saviour unto them for money, FiUiutius, Lejfitu ^ and 
 Layman would have concluded that he was not obliged at all to rcftore the money 
 which he received , having executed that which he faadpromifed, and in this they 
 would have (hewn the world that they had more large confciences than that Traitor 
 himfeif 
 810 And to the end that the Dodrine of thefe Jefuits may feem yet more ftrange, and 
 that we may fee more clearly that they make fport and play with the truth and with 
 the confciences of men, they aflure us • that a Judge who hath taken money to paffe » Nulla e^ 
 an unjuft fentence is not obliged to reftore it , and they affure us at the fame time '"'f^ «'" *''M 
 ^ that he who hath received it to pafs a juft fentence is obliged thereto. *= That a 'Z["''"l'^fJ^' 
 falfewicnefs is not obliged to rcftore that which he has taken , buta truevyitnefsis^^jf^^^^ ^a,^;^ 
 
 bound thereto. pro miqutfen- 
 
 tentia. Lelliut 
 Tup's. b H'mc fequitar t- Jitdiccm tenerireflitiicre id quod accepii ut ]u^am fentemitm ferret. Leffius ibid. d. n. 
 11.^4. c Bx his fcquiturnin effereSlitttendu "cceptaidiceate fatfum ujiimonium. Filliutius fupran X04 H(»« 
 frquitur Judicem teneri ad Tejlituendum id quod accefit ut fujiamjeiueruiamftiret. Idem dc tefie qui aliquid accipit ut 
 veiitm ttftuiu/iium dicat. Ibid. n. lot. 
 
 LeffiHs obfervcs very well that Saint Augufiin is contrary to this fo ftrange a 
 maxime •, and that he wrote to MacedoniHs, thdit a Judge who received money to 
 pronounce an unjuft Sentence , commits a greater crime than he who takes it to do 
 jullice^ But he quotes not this great Saint but onely to refute him,without fear that 
 he Ihould rife againft him in the laft Judgement , when he ftiall Judge, with God,not 
 onely the unjuft, but alfo the Juft themfelves,according to the Scriptures, 
 
 Layman maketh alfo \i third queftion , which he anfwers at the famfi time j 
 ** If you have treated^fikhhe, with ama'aandpromifed him money , that he fball not ^ ^i ^.^^ ^^l„j 
 accufeyoH of a crime Vfhichyou are to commit , and of which he hath a right to accufe ptlliujis, ptcu- 
 you ; this bargain is indeed (hameful ^ hut after this crime is committed, jou continue ii» promi(fa , ne 
 820 both obliged to one and the other , and the money which hath been received ought net to '""^ff" de 
 he refiored before the Judge hath ordained it -^ becaufe the right of accnfing ^ ""^treofhe ^^^^^^ qniif 
 that hath received the money is deprived, may be rated for money. jure accufare 
 
 fOUH , tHTfU 
 
 quiderr: cfi pa(fio ; Sed ftflqHam crimtn patntum (nil , urrinque obltgatio or'tH ' , & prttium accet)tum ante Judicisfe*' 
 ttntm lefluuendumaoneli; Si quidem jut illni mtitftnii quo lUe ft {I'ljut , prttio a^imi'>:'e efl. L»yiBin, ubi 
 fup/a. 
 
 ci.np. i,ic. i.0.s»i?.r. e* It
 
 ^ A ^f Co'vetoujnejs. 
 
 c Et pmiuin It muft beobfervcd, that he faith that ' he who hath received money to keepfecm 
 
 Mceptum ante ffjg crime of tittother, is not ebligedto reftore it before that the Judge Ixath ordained him 
 
 ■^"'''r'kf T" '" '^'"'' ^^ prefuppofes then that if he be accufed before an equitable Judge , ^e 
 
 2«OT«fl« fX" "'*'! condemn him to rellore it. But how can he do k without injmhcc, if it be true 
 
 according to the Divinity of the Jefuits that this n?an hath a right to the money 
 
 that he hath received , ifhc hath got it lawfuliy.and it he may keep it juniy ? 
 
 LfJfiM is of the fame advice j and aft€r he had made the fame quedion , lie adds 
 
 f jBMii^ e'l qui alfo another new difficulty thereunto, dying ; ' Andif he -aho threatned toaccufe 
 
 mmbntut seen- f^-^ had no intent to do it, hut onelj to fright him can he retain that which he had 
 
 n'TammTac drawn from him by this artifice ? He fortifies th.s difficulty by reafons , continuing 
 
 cufandi, fed thus. 8 Itfeems that he cannot , becaufe- he caufed the contraEl bj fraud. For he 
 
 folum ttmndiy -p^ho had given him the monej , would have refolved not to have given it him if he had not 
 
 poteritnc td ^^g„ deceived. Be fides, he hath given it to oblige this man to ejuit the difign, which in. 
 
 quod fic extorfit J ^ y ^^^^^ 1^^^ ^^ ^i^ 4ndfor this eattfe the title upon which he founds the receiving 
 
 1. I.e. 17. d.<;.<'/^*'«'»<""y» *"'*'• 
 num. 41. 
 
 g yidetur quod /tan f.ofit , qukdoius dcdit locum contrtSlui. Nolulftt eni/n dttr dire nfi fuljj'a deceptm. Deinde 
 quiadedic uidcponMitiumiimqiiimiiaah/ib.t. It*qitetnutitsttonf»l)ft(lit. Ibid. 
 
 He fu^ports thisopinion alfo by faying that'it is y^o/«Ws,who otherwifc i* not over- 
 h Htecfentmh fcrupulous. Butaftetall this he concludesin thefe terms ; '' This ofinion is pro- 830 
 tfiprobMis, yabU; but the contrary notwithftanding is the more true, according to mj ofinion. ' The 
 '"T^'Xve' "^^on is , becaufe this corzenage and diflimulation whereof this man makes ufe to 
 NtfrcOT. Ibid " tiraw money from the criminal lo threating to accufe him , takes not from him the 
 i Ktaio cli , quia right which he hath aftually to accufe him. The reafon is, faith he, becastfe^thongh 
 dfi non bibeat yf,^ (,adno defign to acciife him^ he had notwithfianding fower and right thereto , and he 
 animiim, bjbct f^igjgp jfj^j^ ^^^ ofthis.right which may be valued by money , \^hether he had a defign to 
 jlnrj^ucime ^fi'i'f <"■ *">(■ And for this caufe. if you give him any thing not to ufe his fight , he may 
 titifouftyqutd detain that which you have given him. 
 
 jui ell pretio r , , ■ ■ , 
 
 ieli'mibile , [tMt hibent ammnm eg mcndi , five mn, Itaque fi quid da ut eo inn mn uta!ur , proterK t.( nt-n^e. 
 
 Ibid. 
 
 He quotes Sanchez, for this opinion , which Efcobar approves alfo in the Preface 
 of his Moral Divinity, and grounds it upon the reafon oiteffiHs , which is the fame 
 kjMiccufandiVfilhthit of Layman-, becaufe ^ the right of accufmg of which he dcpives himfelf^ 
 ijl pntio tejli- it valuable by money. And he addt,that the artifice of that deceit of him who made ufe 
 mdiUc,five eo gf a femblancc of intending to accufe him , to the end he might draw feme money 
 MiMtndar, r,^^ 1^-^ ■ ^gf ^„j„a for that ^g had indeed a right, though he had no will there- 
 
 ftv(i*on. U'tde ■> ■" ■" 
 
 "no" /(Tia^^hu. Bauny ftiews himfelf yet more favourable to thofe who would not make reflitu- 
 Efcobiimpi.-lion. hor his brethren difpenfe from that Duty thofe who take on them to kill or 
 oemio Exam 2. juine a perfon in his goods , by taking money to commit thefe crimes : and he dif- 
 c. 6. n. 16. penfes alfo with thofe who give them thefe commiflions,from the obligation which 
 '^'^" liesontbem to repair the wrong which they have done to their neighbour by thtfe g.^ 
 
 violences. See here the qufflion which he propofes in his fummec. 17. q. 10. p.201. 
 ivhether one be obliged to recer^pence the dammages ^hich are befallen our Neigh- 
 bour by an aBionwhich a thirdper [on had done at our infiance. For ex ample, one hath 
 d( fired a Souldier to Brike or beat his Neighbour , or to burn tke Farm of one ^ho hath 
 offended him. It is demanded whether the Souldier failing , the other who had de fired 
 him ought to make good all theevilt which hath proceeded therefrom out of his own 
 tflate ? 
 
 He alledges at firft/ome Dodors who hold that he is obliged to make reflitution. 
 F-Ht he adds ir difavowing them ^ Afy judgement is not according to thei'S. For none 
 is bound terefiore if he hath not violated jujiice. Doth one do this ffhen he fubmitt 
 himfelf to another ? "^hen he resjueRs afavour ; "dchatfoever de fires he had to obtain 
 it bj his means , whatfoevtr demaunds he makes to have it done for him , he continues 
 flillfree to graunt or to deny it •, to Vi^hat partfoever he incline, it is his own will which 
 moves him, whether it be thefweetnefs or the eafinefs of his own fpirit , there is nothing 
 obliges him, but his o^n goodwill. If therefore he mak^s no rnnends for what he hath 
 £.1. Jie, I. C.I. 4.*S'ife'-I- <^°»'y
 
 Of Co'vetoufnefs. q ^ 
 
 donCy if he refiore not things unto their former ejiate , yen ntftfi not compel him to it , «f 
 Tfhofe rtcjueji he was induced to offend the innocent. 
 
 He will have one believe chac it is but demanding a favour of a Souldier to pray 
 him to beat a man, or CO burn a Farm , for to revenge himfelf on him , (hat this re. 
 venge is no injultice, that fo lie may difpenfc with him for the rcl^itution who is the 
 Author and hath caufed the thing to be done by another, 
 
 Secondly.fpeaking of the Souidier who outrages a perfon,or burns his Farm at the 
 requeft ot anorher, he faith chat nothing obliged him thereto^ bnt thegoodnefs , fweet- 
 nefs, andeaflnefs of his Spirit. If this adion fo cruel and fo inhumane can pafs a- 
 mong the Jcfuits for goodnefs and fweetntfs , its hard to judge who will pafs among 
 gjo them for cruel and barbarous, unlefs haply they who will not follow their paf- 
 fions. 
 
 But if this man who by th« counfel of Bannj finds himfelf difcharged of the obli- 
 gation to make reftitucion, be fo happy as to meet with Sanchez, or lome other who 
 iswellinltruftedinhismaximes, he may perhaps learn alfo from him that there is 
 no (in ar all in commanding to kill , to burn, or to commit all thofc other exceflcs, 
 cfpccially , if he be ignoranc or ill inftruSed in the chings that belong unto falvation 
 and confcicnce. For the fame Sanchez, draws alfo this conclufion from his princi- 
 ple?. ' / hat hewhsknewswellthtttanaBionisamortalfin, lis/t is invincibly igno- . „ ., ; 
 rant that it is any fin at all to command it , is txcufedfrom all fault in that command- fdenum Vi- 
 ment. qmm aQituea 
 
 ifje mortj'.em, 
 «e invkibiltter ignemniem feecayc iinperandoiSm, (xcufari a culpa impenndt. Sanchez 1. 1. op. tnor. c. 16. rutn. i y, 
 pjl.71. 
 
 II. POINT. 
 
 fivers motives and particular expedients to dtfpenfe with re/litutien, though 
 
 a man he obliged thereto. 
 
 WHen a perfon is obliged unto reftitution , even by the nature of the aSion 
 which he hath done, or in che matter in which he hach offended, cheje- 
 fuits will ycc find many expediencs to difpence with him therein. 
 
 Firft, Ifhehaveafted withouc any ill intention. ■" fvhenisit that he^hohath m ^todam 
 done -wrongs is obliged to make reflitution , demaunds Efcobar, and he anfwers quick- damnum mfc- 
 ly , ]f he have not done it exprijfelj on purpofe and with knowledge , he is no wife ob- ff' "'^ '^^"''""^ 
 ligedtomakerejiitution. There are cherefore, according to him no fins butthofeof j,'),g^/yj,f ^^^ ' 
 malice,which bring after chem chis obligation. Humouroufnefs and fotcifhnefs which imcntio!te,ntque 
 is found in the condud of a head-firong and rafli perfon arc a fufficienc caufe where- fcienter, nuUam 
 fore an innocent perfon, to whom lie hath done wrong, oncly becaufe he was not a- /""'"' '■f/?"«"»^» 
 ware of him , muft bear the puniOmient of his fottifHncfs, or his imprudence ; It is trf''"'"j't(t 
 860 enough that he knew not, or that he confidcred not the in juftice that he did, to free ,. jxim. i.n.s! 
 " him from the obligation of making reparation. And though afterwards he comcs^p. 34?. 
 to be better informed , he needs not trouble himfelf much thereat , or he may even 
 well pleafed therewith , he will find thefe Dodors who will at once difchargc him 
 both of the fin and reftitution, by the fame principle by which they maintain that he 
 who hath killed his enemy by mifidventurc , may afte-rwards be glad of his death j 
 aad that he who hath committed fornication or adultery being drunk and ouc of his 
 wits-, may afrerivard willingly and with delight continue in the thoughts and re- 
 membrance, which he doth rcfume of thofe crimes, as we have already fcen , when 
 we treated of the fin of impurity, 
 
 2. Ignorance alfo, of what fort foeveritbe, doth excufe him who hath another 
 mans goods from making reftitution thereof, '^ Ignorance of the fad or of the Law, n Exuf^t igno- 
 if it be probMe, e.s. c fifes, fliith the fame man ^ and when a man doubts that he hath i;^'"! /jfl'""' 
 another mans goods, and after he hath well confidcred and examined all things , he -jjIJ'I'^j ^^^^^l 
 finds that it is more probable that the things whereof he doubts are none ot his ^ „ j^_ p! j s'}' 
 a. i.lie. I. C. I. 2rt. 5.y.2. Ez own.
 
 q6 Kepjtntiofi dijpcnjcd. 
 
 o vdm piitat own , in this very cafe he is not obliged to make rcfticution according to Pal-ifis 
 ad luhn tencii : ° Cltcd by Efcohar. 
 
 qm* fofjcljio 
 
 effinibiMr<itio^tfi*contrxnu>io»ctnvinccntibMpri:p''dcrat, Ibidin- 105. p. ^61. 
 
 p -notMis i*- 3. P One of the principal caufcs , whereby to difpcAce witli reflitution, accord- 
 MHradictntix ing to thefc C'odors, is, theimpoffibility of doingit withouc diminifliing oncsreti- 
 jtatui. lbid.c.4. j^yg j^j^j expence, fo as to be taken notice of abroad. 
 
 n. 37'P'35}' ^ whatfoever wrong one hach done or caufed to be done, to ones neighbour gyo 
 to hinder his wealth , or to procure him hurt , they dilpence with him for making 
 reflitution , if he haveufedno violence, but onely prayers, promifes.prcfcnts to dc- 
 impcdio ni- ceive him or caufe another to deceive him, or wrong him. 1 I hinder one, faith Ef- 
 quis confcqua- cobar, /rsjw ohtaimngaH inheritance , anOjJice or hem^ce , rvhenittt I amcbligedto 
 turhxrcdiiaicm, make reftitution f He aniwers : jottare obliged according to \ afquez when you tife 
 "fi'.'"'"''"'^"'^' violence, or deceit to hinder hirK, Ton are not hound, according toLtifiUS, Vfhenyot 
 dfnamten'cor'ad ^^""^ hindred him by prayers, flatteries, prefents ; beca^nfe that prayers, flatteriesy pre- 
 refiitHtioncmi fents are not repugnant mto liberty. 
 Tennis cxl/'a[' . • . . 
 
 quczquMdavi wlfraiide impedis. Non tcnoii ex Ujjia qUMUdo prccibM, Ikudinu, muntutm; impedis}i> qn'mfrccts, 
 blmdittte & mmcra non icpu!,nmt libcrtnti. Ibid. n. 160 p. 37°. 
 
 He had propofcd before in a manner the fame que[lion,and he had given the very 
 
 .. ,, . fame anfwer a little above,nu. 84. ' J^nowT3'e/l,faithhe,thatcne ucbliged^tocow 
 
 fieri relUtutio- P»[*f^ ^^' dammage that comes by unjufi actions , as the itiolences of war , of theft, of 
 
 Item ex adiont *iftry, of hindring another from obtaining feme geod thing, of murder, of rripe, &c. 1 
 
 infufla , biUo demande in what cafe he that hinders the good of another is obliged to make him refliiH^ 
 
 foil, fmto, u. f-g„ f 5eg here thequeftion^ to which he anfwers in thefe terms : ^ // man do any 
 
 mm 'bini at. ^^'"S "^^"^ ^^ f^^^^, <"■ h h*"i,-> ^'^- f"^ *" ^^"^^^^ another, from having that good to 
 
 teriutyhomici- jvhich he hath right , he is bound to make reflitution. jf he make not ufe of any evil 880 
 dio,ilupro,&c. 7i>ay,which is againfl charity , or againfl any other vertue , as if he employed prajers, 
 
 Rogo quando- flatteries, &e. though he do it of hatred againfi him , heis notboundto make.rejiitu- 
 
 nam reftitmi ^-^^^ jj jj ypQjj ^{,,5 principle that Father Banny fupports himfelf principally to main- 
 
 %n"bo>ium' ^^'" ^^^' ^^'^ '^^" ^^^ employs a Souldier to burn the Farm of another to whom he 
 
 aiteriM. bid. bears ill will, is not bound to make reflitution. 
 
 n. 84. i . :5<8- 
 
 f S: .(«« imped: Imum ad quod alter \m habct, aBlonc injufli esntra. iu[i!mm, ncmpe vi, fimde, mtndM'o, &c. tcite- 
 tur .id :ell'iiicndiim li id fuciata^ione m,ila contra cb.iruaiim , vel di.imviitutem , ncmjic p/eabuf , bUndniisi^c, 
 Etkm (X gdiQ tlterttfsmit temtiir. Ibid. 
 
 This is alfothe principle of Lef/iiss , and Efcobar teflifies fufficiently that he took 
 it from him, in making ufe of his authority to eftablifti it, and he reports it in a man- 
 t ^ifint viaut ner in the fame terms .' " H^faith I.eflius,w/;o without ufing violence or deceit^but one- 
 frande,pitdbH; ly prayers, flatteries,prefents, hath hindred one from entring into an employment, or be- 
 bUnditiis, mu- „iflce, or the like things , that is a worthy perfou , or him that is more worthy , is not 
 ncnbM tmpedi- ^^/jV^^/o make reflitution to the one or the other, though he did it upon an evil defiffi 
 diguMcm ab through the hatred Vphich he had agatnfi ht m. 
 
 off,cio,bcncfui», . 
 
 velfimilibM, non tenctur illis ad uUam rc(lmionm ; ctiamji illud maio mumo ex odio faciat. Lcllius dc juft. & jur, 
 
 1. 2.C. I2.d, i8.n. ;ii8.p. 1*8. 
 
 In like ijianner when one would revenge himfelf, or do wrong to his Neighbour 
 in his goods , or undoe him without being obliged to make him any compcnfation, 
 he is onely to take heed that he ufeth no violence towards them wliom he makes 
 ufe of to be the fervants of this his paflion. And the true means to have no need of 
 violence, and to make them icfolvethcrafelves on this crime , will be to ufe prayers 
 and flatteries •, and to add, if need be, thereuntopromifesofgood rccompence.if he 
 behaves himfelf well in his commiffion, according to the Icffon ot this Jefuir. J 
 know not \f Lejfins, Efcobar, and Banny, will undertake to anfwer before God, for 
 a man to whom they have given this counfel and this expedient for revenging him. 
 felfoD his enemy, as they anfwer for him in their Fraternity within their Schools, 
 and in their books, difchar^ing him from the obligation of making reflitution, 850 
 
 But 
 
 m
 
 KcjhtHtion difpenjcd. o 7 
 
 Bud amalTured tiiac they would nevci be bold enough, to anfweifor him before 
 any equitable perfon, or defend him in JuRice. For it they were convinced of ha- 
 ving made their neighbour to be beaten, orhavingtheirneighbourslarra to be 
 bunic, or to have procured fumme other wrong or outrage to be done him by a Soul- 
 dier, or by any other perfon whom they fhould employ , there would be found no 
 equitable Judge, who would not at leaft condemn them in the whole dimmage 
 charges and incereft of the violence he caufcd to be done, though he made ufe of no 
 violence, but onely of prayers, flatteries, and promifes ^ fo true it is, as we have 
 already obferved, and as wc (hall here after alfo fee very often , chat the maximcs of 
 the Jefuits Divinity do not always agree with the moft common rules of natural e- 
 quicy.ind of humane Judicc , any more thpn with thofc of Chriftian and Divine 
 Vaith and Jullicc. 
 
 5. But if any Man have been borrowing in all hands to fupply his debaucheries, 
 Bfcobur will furnifh him with a good expedient, to fruftrate all his creditors , and to' 
 continue to live in luxurie, by renouncing his eltate. " It ii demamded, iinhhejfu Ri>gea>ice' 
 a man who reMtinces bis efiate , may with fafety to his confcicnce retain that which is d-uis bonit tutu 
 Hecejfarie for him , and for his Family to live in honor f He doth not onely demaund '""/"cntu poffn 
 whether he may keep chat alone which is necelTiry for him celive on , but to live y ^^P""''* 
 without honor. " And heanfwers, with Lef^m.that he may , though he have al- w'.iriJf//^!L 
 ready loft both his honor and his confcience, which Efcobar alfo declares fufficicntly, mmcre f Efco- 
 
 QQ/j addino » that his anfwcr is true, though that the deits for Vfhich this manyeelds up bar, ibid. num. 
 
 hisefiate, Vcere contraUed by ways unj»fi and mamfeJUyrvic^ed ; at fchen one hr- ^'^^ 
 
 rows money of many perfons, Vcithadefi^nnevertojiayitagaiH , becaufe of the yttlding ZtpmuYpo^'c 
 
 ftp of hisefiate which he ii about to mal^. \^odqJ)dm 
 
 verkmtft licct 
 dcl/iu pro q4biu (edit fmt ex vifHHith & notorio dsli^o conira(io. Ibid. 
 
 6. The Ufurer will alfo find no iefle favour with the Jefuic. For among many 
 expedients which they will give him to difpence with himfelf for the reRitutionhe 
 
 ought to ma,ke of what he has ill got , he will find in Le///Hs^tbat 1 if the things he has y Si res lUje 
 got by nfurj befo minvled W^ith others , their like \S'hich belong to the Z^ferer, that one "ommr ufur^ 
 cannotd"-"'^' "'~ r ,.,..,^.,^ ■, . r. ^^ ..,r„r^ ;„ 
 
 of them. 
 
 cannot diiinquifh them At n.ufi he prefumedthat the Vfnrer is become a Lawful pelf e (for "'^'['P''*) "* 
 ,c.l. '*•-' ■> i I J .J J r ii Ji mijeeantur icbitt 
 
 ufurmii fimiU- 
 
 b)u, lit noil 
 
 paljtii: ao cudijlingui, tuncdomiiuum ccnfeiar tdinfMnm. Leflmsde juft. & jur. 1. r. cap. zp. 4 i8. num. ij<. 
 
 Efcobar extends this anfwer fo far as to reach a Merchant who hath received 
 rr ore than was due unto him , faying that after he hath minglec] other mens money 
 which he hath received with his own , if he to whom the money pertained demands 
 it back again, this Merchant is not obliged to reftore it him , according to Vaftjuez. 
 ^ A 'Seller^ faith he, receives in implicit) more money than he ought , and he hath mi». z Venditor ac-> 
 gled it with his own •, ii he obliged to refiore it, Vcheff he '^ho hath given it him comes to ('P" bona fide 
 him to demand reftitution thereof ? Up does n9t ask if this Merchant be obliged to P<:cnniam, ^^^. 
 Ice and to ccrtifie himfelf that he hath received more money than he ought, he fup- '^"'"f"" """- 
 pofes without any difficulty that he ought not ^ neeqquircs onely.if this being true '^ml'irmeVo. 
 and known , he be obliged to reftore this money which is r\ot bis, and which he hath mino rc&hmre ? 
 already mingled with hisown -, and he ferves himfelf of the authority.of Trf/^wft Eicob.jr. Ibid. 
 ^IQ to add weight to his rcfolution. » Vafcjuez, faith he, denies it, he is not obliged"- «°7-p. l"?*. 
 thereto niither by any unjtift manner, by which he hath received this money , he having ^^/^"J ^rj 
 received it in honefl fimplicity , nor by the (ubflancc of the thing which be received , be- Teitcc.'^' ft'a' 
 caufe he received it in payment, and fo toolkit on a good accompt, andhonefi, i. ditb. ult. 
 
 qn'ta Hon tcncliir 
 r uiatu iiijiilia acc^ptimis^ qui bonjfidc acceplt ; Jicc r:,tm fi "cc.'ptayeuvipeeuniam acceperit in pat nn ^ btm fide 
 ail'umpfiru. Ibid. .;-;u. '. 
 
 But if thefctwo rcafons founded upon fimple good meaning, which ferves for a 
 cloak to the greateft crimes that are, according to che Divinity of the Jefuitcs, as we 
 (hall fhorcly behold more clearly, content you not, and you anfwer this Cafui'ft.that 
 ihj? Merchant js deftitute of honcft fimplicity , becaufe that he who gave him the 
 
 the
 
 !) 
 
 8 OfViifaithfnhiejs. 
 
 the money came again, and made him know that he had given him more clien he 
 ought to have done ; he will tell you foryour laltanfwer chat he is come coo late, 
 that the Merchant hath already mingled his money with his own, and by ihu medley 
 he is become thereof the legal pofleffour : ET CUM SaA CoMMISChNDO , 
 SUAM FECIT. 
 
 I know not what fccret vertne he afcribes to the money of a covetous and un- 
 juft man to convert into his proper goods that which is anothers. This is not ac- 
 cording to that which they fay commonly and moft truly , thatthofe of another 
 mingled with our own proper goods , confume them and deflroy them. He had 
 fpoken more truly had he faid that it was not the mixture , but in/uflice and covc- 
 toufnefs that had purchafcd and appropriated the others money unco this Mer- 
 chant. 
 
 Covetoufnefs and injuftice (hew themfelves moft manifcflly , i. In doting upon 920 
 ones own wealth, z.lntheufurpationofthat which is anochersby ualawfui ways. 
 3 . When what is fo obtained, is retained without a will toreflorcit. 
 
 The Jefuits teaching their Difcipies to love their own goods , better then their 
 Neighbours lives , fay chat it is lawful! to kill him , when he attempts to take them 
 from us, as we have already made appear , and (hall difcover more largely when we 
 come to fpeak of that commandment of God which forbids murder. 
 
 Theytcachtoufurpeand unjurtly to invade anothers goods, in maintaining 
 ufury,and in Juftifyingor excufingthe moft part of the treacheries and frauds, which 
 arc uled m v erchandifc or Traffique. They teach to retain dnd not to rellore them 
 as Tghive n ade appear already j and by thus much it is eafie co judge with whac 
 exaftnefs and fidelity they maintain the caufes which they undertake •, being they 
 have omitted nothing which might favour covetoufnefs , and gracifie the greedy dc- 
 fire which men have for the goods of this world. 
 
 Article VI. Unfai.thfulnefs. 
 
 C"^Ovetoufnefs carries toinjuflice, and both the one and the other engage men in 
 .> infidelity. For as according to Scripture , the jufl man lives by Faith ^ thatis 
 to fay, that the exer^cife of Faith and fidelity is as it were the bread which nourifties 
 us i as the air which we breathe, and which is the continual employment and enter- 
 tainment of this life : one may fay,on the contrary ,that theunfuflman lives byinfi- pjo 
 delity, and that if his life be well examined , and we could pierce into the bottom of 
 his heart , there would nothing be found in his thoughts, in his defign, and in all the i 
 condud of his life, but difguifemcnts,deceits,and infidelity. ' 
 
 Itisnoconclytruein the Church,that juft and honefl: men live by Faith, but one 
 may alfo fay the fame thing of all men who live together in any fort of humane 
 Society. Faith is not onely the foundation of religion and of Chriflian life, but 
 alfo that of Eftatcs, of Corporations , and of civil life. It is not properly to live, 
 toliveamongft diffemblieg and treacherous perfons , no more than to live among 
 enemies, being obliged to keep our fclves always upon our guard , and tobeina 
 continual diflruft, and difquiet, for fear of being furprized upon every occafion, and 
 of lofingour goods, honor, and life. 
 
 In the mean while welhallfeeourfelves reduced to this point ifwcfuffer our 
 felvestobecxjndHaed by the advice of the Jefuits, and if we regulate our lives by 
 themaxime of their Divinity , which doth openly allow and teach diffimulation, 
 deceit, and infidelity, as I (hall make clearly appear by this Article. 
 
 Infidelity may be committed fir ft of all in things, by the fale and by the exchange 
 of things. 2. Incontrafts and promifes. 3. In difcourfes,treaties, and generally in 
 words. I will make three Points of this Article according to thcfe three forts of 
 infidelity. 
 
 1. POINT.
 
 OfVnfaitbfuhefs. ^g 
 
 I, P O I N T. 
 
 •■: -;.!•■■ 
 of diver ft fsrts of nnfMthfdnefs , andaf deceit , rvhich may be cmmitted 
 to ir> things ly altering them , felliff^ them bjfatfe mights 4»dmeajuref, 
 
 andtaki»g tteje which are Mothers mthottt hit frhity, * 
 
 VNfaichfulnefs and deceit, of which we fpeak here , isatraecheftdi^uifedand 
 covered with feme falfe pretence of apparent reafon. There are many per- 
 fons who are difpofcd to deceive -, but they to Whom there remains foitie little con- 
 fcience, are troubled in doing it; the light of nature alone, which is not intirely.ex- 
 ftinguifh'd in them.makesthcra to fee clear enough inthe bottom of their hearts.that 
 this is not lawful! , they muft needs firil deceive thcmfelves , that they may deceive 
 others. And as for the moft part, men have not fpiric and invention enough for 
 this, they want fomc body to aide and furnifh thehi tvith reafons to blinde and per- 
 fwadc themfelves thatthey may withagood confciencedofhat which ev^n their 
 corifcience it felf teaches them they cannot do , when they confult and healrken to it 
 without preoccupations. 
 
 The Jefuit! of all the pcrfons of the world are moft capable to do thcfe goodof- 
 fic€S , and fufficiently inclinable of themfclves to pleafure the whole wprld. It 
 rouft needs be a very ftrange and extraordinary cafe in thi$ matter , if they find ndc 
 expedients to refolve it to tiie content of hirh who confults with them. Tnere is no 
 perfon of what condition foever fee bf ,who doth prudently make ufe of their advife 
 who may not do all his affiirs by deceit, and yet pot pafs,for all th at, for a cheat,b^ 
 unfaithful.according to the maximes of their Divinity. ' 
 
 Firftofall, if a Child be tempted to take fomething of his'Father andMothcrt 
 goods fecrctly , andthatthcfearofGodor Manreftrainbiminany fort -, Efceinf- 
 takes away this fcruple from him , and makes him fee thai he rriay doit with good 
 confcienccefpedally if hedo any fervicc to his Father , as thereisno chi|d but is 
 obliged to do, and who doth not do it according to his condition, when they are of 
 >ge and in capicity to do their dut'ies. 
 
 He propoies this qucflion : » A Mtrchant hath a Son' vihom he emflojt in the a ril'iut meret-, 
 tnan^^e of his ejiate , and who m^y hy reafon thereof demand of him as much for hii '<"■«• ^"'''i* *"'« 
 faUry m he would give unto ajiranger. See here the thefis fuppofed,and upon which <'^'>'l^^ft"'ty f> 
 he founds the cife. Jfhi^ Father Voi/l not give him that "dohich he earns, may he take fZmmTxkcrt 
 it himfelfin fecret ? He anf A^crs denrly, that he m^y^accordittg to the profortian of hii qumum *nl*i 
 labour and his iiidnflry. He permits him to eftimate and rate his own labour and (xtrmo de^e. 
 pains, and piy himfelf with his own hinds, deducing onely out of his pretended """• siifiiKiBOTi 
 wages what his Father hath laid out in his education and maintenance ; in fuch man- ^"^"^ * '"'''* 
 ner that ihiseftimition depends upon his own (judgement and will, for that he dare frm^ m'XI 
 not inquire of his Father how much he hath expended therein. . ■ • •■'< ■ n..!;; c'am'IcciLe } 
 
 n ■■ I ■ ■ n • ' ' Potejl qitidim 
 
 at i:Jt m t1 m uionem lalm u ^ mdiijl lafu* ,, tom^ittatis tamea iif dt{fu tepmtime expenfs a«<w paitr iiiipfo fait 
 akndu Efi.abarc'«^. I. eiiiii. lo. n. Ji. p. i6{. n i 
 
 6-iuny in his fumme ch. lo. 2. 4. p. i jS. fiith the fame thing in thefe terms % 
 
 tvhen Fathers for whom their children are imployrd,and emfloj tijtmfdves continua/lr, 
 Q do not c.ntcnt them Its where children hcing now grownup are employed hythetn in their 
 Shops a»i labour in their Trade 5 or in the field for their Fathers affairs, are not obliged 
 tn do th:,} ^or nothing -, they ma) in confcience exM fo much asfirangers receive of them. 
 Jndifirh.'.ppm th^t through fear or ether humane f on ft deration the j dare net take 
 this liberty "icheye then IS need, to demanda jufi recompenfe of their Fathers Leo 
 num. 8 I addeth, that it is lawful forthem by all forts ofre.ifon, deduHing the charges 
 tf>eir Father h.ah beePi at in their education , to take fo much for their labour and in- 
 dfipy Mthej would give to aflranger , nnlefs thej intend to fervefrecij. 
 
 This anfwer is an Oracle and contains a my ftery, which it were not convenient to 
 reveal to all the world- faith my Author ^ and to cover this myfiery it was need 
 full, <aith he, to pronounce it in Latin . (the jaft ciaufcs arc fo in the Original ) that 
 it.i. 116. 1. Cuart.eifM. they
 
 AQ Of Z^nfatthfttlnejs. 
 
 they might be tempted thereby who underftand not thit language, and to oblige 
 ihtra to go and demand the knowledge and praAics thereof from them that under- 
 (land it. 
 
 b Adverttjfmu ^ Ltffitu fpeaktng of theft,faith in favour of men and maid fervants : "^ ohferve^ 
 
 tfcHUmemm& ^y^i ifjf^i ^f^if^l, jf,.„ attti mMd-fervaitts commit in meats MudMnk} are not mortal 
 
 qux commttm- P^fy though infcn[i(>lj they amoftw unto A mtablt quantity , ifthej ffeal them oncly to 
 
 tur aftmulii & tat and drinkjth^m tbemf elves. 
 
 anciUit,ei'n>mfi 
 
 ftnfim pcrvemm dd notabilcm quantltatcm , noncjft feccatAmortdu, jlfurentitr eayHtipfimei confHmant. Lefllu; de 
 
 juft. Scjur. lib. z.c. ta.d.S.n. 48. i>. ii8. 
 
 cCtnlifcuntH'. £yi:o^4r faith the fame thing, and takes it of him. . ' Thefe petty thefts, inquires 
 
 furta mmuti |,g^ which fervants make of things to cat ^ and ^hich are not "^ont to be locked tip , can 
 
 ibMcZeil *h h ^ccHmulatioH become a great fin ? He anl weri. No, if they fteal thefe things to 97 
 
 btiibiu que ttty ami net to fell. 
 
 iUitdi not [o- 
 
 lent? MinimefinonvendeadaftdcomideHdatbripkitt. Elcohartiaft. i. exam. 9, n.tjr.p. t6t. 
 
 I 
 
 I will not ftay to make reflexions upon thefe petty theft», nor to rehcrfe many o- 
 
 iher cafes in which children may , according to the Jefuits Divinity, take the goods 
 
 of their Fathers and Mothers , and Servants thofe of their Mafter , referving that 
 
 to be done in its proper place, when I ftiall handle that command of God which 
 
 forbids them, and the duties of children anJ fervants in particular. I will onely 
 
 here reherfc another paflage of Lejfua , which of it felf is fufficient to authorize 
 
 all forts of theft which a child, orafcrvant, or any other lort of pcrfon may 
 
 cpnjmit. 
 
 d Crcdiderlm ' f irft of all, he faith , '' That he believes net that 4 rfligiotu perfen fins , at leafi not 
 
 non effe peccn- mortally , in taking femething Voithout asking it of his Superiour , believing that he 
 
 turn moititte yf^uld have given it him if he had asked it , or if he had kntrrn that he had need of it, 
 
 Velio J' fide *'■ ^"'^J ^^"^ ^' defervedit. From hence he draws this confequence,and this maxime 
 
 pHtant infenor, general,in the matter of theft : So it is nomortalfintofieal , whenhe knc^ics that hid 
 
 turn elfe agi fe Mafler hath the very fame afeSiionfor him as the Sftperiour of the Religionary hath for 
 
 Supeimii afc igi„f^ g,. yf^hcn his Afafler makes ne account of that which isftoln from him , or when he 
 
 (lum,w Mm. ^ r r^j^ ^ difpofitioH that he would not have him whe hadfioln is from him , obliged 
 
 alfm-wftiffm therefore to any great fum/bment. ^\ 
 
 fciret tali le 
 
 egere , vel tale quid dtfiderare. Tunc emm cenfctur hubere ex volurKiite Superioris , fxltem virtttali qutin afeliK iUo 
 
 Imcl yan modo infuno non ejt peccttum mafnferum quando qm fcic affectum J}amim in fe lalem cjfe , aut ceae 
 
 qwndo DominM rem pnrvi a^imtt ; aut ittt m aliqum cJfe itfeilHt, ut noUet lUum gmvi obligutiene tcneti. Leflius de 
 juft. & jur. lib. 1. c. 41. d. 9. n. 79- P- 49^^- 
 
 t In thefe few words Le/fttu hath put together three rcafons to excufe,in a manner, 
 
 alrooft all forts of thefts from mortal fin , and hath given liberty to commit them 
 
 without fear of finning mortally. 
 t *<anrffl quit * Firft of all when any one perfwades himfelf that his Father or his Mother , or 
 fcii uffcgum his Mafter , or his friend or bis neighbour, or any one whomfoever, might give that 
 Dominiinfe which he ftcals if it were asked , or ifhe knew that he had need of it. A child may 
 talemefe, &c. ggfily promife himfelf this of his Father , orafervantof his Mailer, and generally 
 
 every one whofoever of him whom he believes to have fome inclination or affedion 
 
 towards him. 
 f Aut cent 2. ^ when the perfen from whom fomething is ^oln^makss fmatl account thereof., ^ er 
 
 quando Dmi- hath not much afftUion for it,orgivesnot himfelf muchio it , this gives liberty to reb 
 »«j rem p«>M fgrfons that are gentle, prodigal , and good people above all , Who bfcaufe they Jit Isofe 
 uli'naUqum f*'""' ^^^ ^^'"X^ ^Z"^*' ^'""''^ ^° "'^^ no great matter thereof. 
 cji afftBtu 
 ut ntUet ilium gravi obHiatitne tencri. 
 
 5. Whenaperfonis of that difpofitlop , that he would be loath that the thief- 
 fhould therefore be fubjefted unto great pain?, as to fall into mortal fin,and by con- ' 
 fequence into eternal damnation. 
 There are no perfons fo barbarous as to defirc to engage him to eternal damnation 
 a I. JI8. 1. €. I. ^. <5.i0. ij who 
 
 I 
 
 I
 
 Of IJnfaitbfulnefs. 
 
 who hath robbed him of fome thing, and much leflc a Father, a Matter, a Friend, a 
 Neighbour, if he be not bereft of all fcnfe , of Chriftianity , and altogether unnatu- 
 ypo rail. If then mortal fin in the matter oftheft, depend on the difpofition and will of 
 him that is robbed, asthisCafuift pretends, it will come to paffe that no Child 
 Servint , Friend , or other perfon almoR can at all offend mortally in theft. 
 
 4. 8 They bold that 21 Trcafurer, a Fador, a Sollecitor, a Servant and fuch like, g Vottfht fht' 
 maytraffique with their Matters money , without his privity and retain the profit /•""^'"■'** wi 
 for therafclvts. I'^ocurmr 
 
 I'nncipu Doitii- 
 
 . . « ^- J , • "'' '"fcio, cum 
 
 Mm pectauis mfwm commodum ncgotun ? Trotcjl ex Dottiinn Lfffif, modo numrn incmmodHtti mt; pcncHlam dmito 
 «l/vcmat, £fccbai' trad. j. cxim- 4. n. ^$. p. 391. 
 
 5 . They teach that a Vintner who hath better wine then ordinary , for that hti 
 may not fe! it by reafon of fome politique order above the common price , may re- 
 compenfe hirafelf therein by mingling water therewith. This is alfo the opinion of 
 Efcobar, who after he had reported the opinion of thofe who condemn thisdeceir, 
 
 he adds that notwithftanding their opinion and their reafons , ^ Lejftm maintains ^. '^""'^cn u[' 
 that it is lawful , becaufe thofe that buy this Wine have no prejudice there- ^T''*-^* '''('" 
 
 t ' ■' .If ajjir mat, quit 
 
 '>• nulla injur'ti 
 
 infertur empca' 
 ri. Efcol«rtr»d. 3. exim. 6. n. 70. y. 41 j. 
 
 'AmicMs faith the fame thing of grain as wcil as of Wine •, ' That a man vhofeihth ' \nfimr pojft 
 tVtMe or Gr4in Vehich it very goed,maj fninglt fo much ef'^ater with his fyine,Atid Rie '^^/^^I'oftm qiti 
 ivith his wheats Mm/irednce one with the other to the qualitj of the '^'>f»'t'<>'*f^i"f^cumvmu'h'' 
 nnd Grain which are fold at fame price with his, bet optimm*' 
 
 tantum aqua 
 in vino & filiglnu in tritka mi fare quantHm fat is i(i td rcditccndim v'lnum vtl triticum ad earn qitilkatem cujut eji uiinA 
 vimm vcl triticum quod eodcmpretio veitdttnr. Amicus de juft, & jur. difpen. zi. Sc£t. 6. n, 87. p. j8x. 
 
 6, Tailors alfo may find their advantage in jE/co^<er, who judifies that deceit 
 [0©0 which is very common amongft them. '' He demands whether a Tailor , who hath ^ j^,.,^^ ^ • 
 been accttjiomed to buy CUath or Sitk^h command from another for to make his erne ndi pamos 
 Cloaths 4 and goes on this occafion mofi eommenlj to a Shofi of a Merchant , who for &fencapro 
 this reafon fells him a good fenny worth , may retain to himfelf the benefit ofhisgtod ^/'^'^w «*/- 
 market? He confefles prefently that j'<j/<« condemns this as a manifeft cheat , be.. ''^''^y^wwrnt 
 caufe the Merchant gives nothing of his own to this Taylor, and that which he {Jcrrttt/"' ft- 
 makes fliew of abating him , is effcftually paid by him for whom he bought it. dndm f!cquai' 
 But he concludes at lail for the Taylor, with Philliutius. The r£ifon upon which tans mvem 
 they do both ground this is, becaufe this praHice is pafi into a cufiom : ' For, faith P''"'" "liiiora: 
 he, the Merchant is indeed accufiomed to abate fomething to thtTajlor , becanfe he ^n^^^'"'' ^^'J.'* 
 tomes Hfnallj to his Shop. ybTrcmfflT 
 
 rctmcre> He- - 
 g<tt Saias dnb. 45. ;;. 6. quia mcraiornvertt nihil eidimittit, fed ditniltenmemitur, ad eum aliicicndum. Porro fil- 
 liutius torn. X. f>-. 3 5: c.6.a. i^yajfprHat. Efcobartiaft 3. exam. 6. n. <jo. p. 4»i. 1 ^i» levea tffa'.a 
 
 nicrcatar aliquid remiture ob officina freqHcmionem, 
 
 FiUiutius reports alfo another reafon in this matter, which is never a whit better. 
 "" It doth not feem , faith he, that the Taylor jins againfl fufiice in taking this money "^^onappant 
 which comes bj the good pennyworth Vfhichthe Merchant a fords him : becanfe the ^^ lc"o/"f 
 Merchants are greatly concerned that Taylors fbouldrather come to their Shopi than lUtpmm.Rne^ 
 to other men's, ra enim m^gni 
 
 refot meraao- 
 rem mf^touspttiui ad fiiam oficinam vcnitnt, qiiam ad alias. FiUiutius fupra. 
 
 He pretends that becaufe the Merchant finds his advantage therein , therefore the 
 Taylor ought alfo to have his benefit thereof. It fecms to him reafonabie that 
 they divide that which comes of this deceit between them , and that the Merchant 
 Ihould givethe Taylor that which he hath promifed , he believes thqt he is obliged 
 thereto : and this is without doubt by the fame law that obliges him who hath cm^ 
 5010 ployed a man to commit a murder to pay the murderer what he had promifed hira, 
 a. 1.310. I.e. 1,9.6, il>. I, ' ' V as
 
 1 
 
 .^ OfVnfaithfidnefs. 
 
 as Lttjman maintains. Alfo the Taylor may in good confcience receive that which 
 n No» appmt the Mtrohant gives him upon FUlifitint his words , who faith , " that he fees no 
 uUa tnjufttiia in injuftice therein. Preoccupation hinders him to fee it , which yet is not fo flrong 
 tictipiendo lUt ^^ ^^ ^^^^ f^^^ j^j^ altogether the fenfe thereof^ for the check of his own confcience 
 VShudcnd^ makes him fay after he had approved this traffique , ° that they muft notwith- 
 tamtu eft ejuf. {landing endeavour to break it ofif , and to counfel Taylors to ufe it no more for the 
 modi res ante future. 
 
 faam. ^^ Butchers and Vintners who fell by falfe weights and meafures , will find this 
 
 p sipnblki Itge favourable conclufion in Jmicm ; P // the Magiftratts have regulated the price and 
 taxatm fit " ff^g yacights of Flejb, a»d the meafures ofyyine^ fo that the price is not fuffciem for the 
 wtim ponduf gfjjy^f and for their fains, and the vaj/s ofthefe vnhtfell theft Merchandifes^they may 
 '^illlToZ"' diminifb the height and the meafurefofar , as U necefarj to fatiffie all thefe things, 
 mnnrponlat That is to fay.that if a Butcheror a Vintner be diforderly.expenfive.an ill Husband, 
 txpenfts, labo. or an ill Chapman , or fuffer himfclf to be cheated , or buy too dear, the pubiique 
 ribM & jufo (i,ufl pay for all this ; becaufe if a Merchant be an ill buyer, he may be a wicked fel- 
 pipcndk vendi ^^^^ ^^^ ^^^^^ -^^ felling.becaufe he was cheated in buying. i Thefe things, faith he, 
 mTcJ tTxato notmthfianding mufi nat he told all the world , {^eeanfe of the danger there it therein^ 
 pndmvtl cffallingeafUyuponinjufiice, Asif thatwerefufficicnt, to remedy the evill which iqzo 
 menfm dnra he had done himfelf before in approving it publiquely. It is with the fame fpiric 
 here quanim j///,-^^,-^ proceeds to fay, in the other cafe which concerns Taylors, that they ought 
 ^ofmlcmcn. to be counfelled not to do a thing which he maintains is lawful for them, "^ and in 
 "Seta. Am^icus fvhich he faith that he fees m injttfiice at aU. 
 
 d^iVsea. 5.n.87. p. i8ii q ytrmii'tc non tarn facilf evulgtrida, ob pkulum injuftitioi facHe commhttiidi, 
 r N'c appmt ulia injujUliain accipieneio iUn I'CtiO. 
 
 He might much better have furprefled thefe queflions andmaximes, than to 
 hold them thus in fecret. And it is no other then to mock the world to give coun- 
 fell that they be not publiflicd , after they have been made publiqne by writing 
 them and caufing them to be printed. One may even fay , that it were the utmoft 
 favour that could be done thefe cheats , to conceal that Dofirine which exempts 
 them from fin^ becaufe they could not deceive fo many perfons , if it were known 
 that it were lawful for them to deceive in that manner. One trufts a Merchant that 
 deceives him , becaufe he believes him to be a man of confcience : otiicrwife be 
 would not trurt him , and confequently would not be deceived , if he knew that 
 this Merchant who may be is under the conduft of fome Jefuits , or hath confulted 
 thefegood Fathers ? bout thefe matters ; (upon which its morally impoffiblethat 
 be (houid not endeavour to be fatisfied^ may cheat with a fafe confcience, and with- 
 out doing any injuftice. 
 
 Sanchez, goes yet farther -, and maintains that as in thefe occafions one may fell by 
 
 falfe weights and falfe meafures -, he may alfo without wronging trutb,deny that he 
 
 hath done it, when he isqueftioned in jufticeby a Judge, who hath power to exa- 
 
 ^^Mdotitx* mine him. ^ jvhen a taxe laidonanj Merchandife, (inhhuy uttnjufl, he that feUs jqjJ 
 
 elkitiuiwi^ f ^g^iar or cez,e»s iu weight crmeafure ^ to the endhe may faie himfelf from the iH~ 
 
 '-"cnfklsCr J'*ft^" "f^^^ '"^^ ' and bring the Marchandife to be equal to the price ordained^ be- 
 
 difULns in ing examined by a fndge whether he hath fold it too dear , or have changed the weight 
 
 pondere aut men- or meafftre, he may fay that he hath not , andaffnre him that he hath fold after the 
 
 fura,itaHt fibi ^y^ained price , and that he hath obferved the weight and meafure ; mending that he 
 
 ^"^'fr'^lnUi ^^^^ **"* ^""^ '' inftichmanmr as to off end in felling too dear , ori/t m giving weight 
 
 ^^ndda'tcor'."' (i»d meafure according to the ordinance \ becanfe he hath done the one and the other 
 
 ',c(pondcntes without Jin. And alfo he faith true, when he anfwers that he hath delivered all faith. 
 
 merr.es p, etin f^//y hecaufe he hath done as much as he Vcas obliged to do therein ; according to the 
 
 d^eio; poteR ^^^^ fjj^f ^g ^^^ received, and that he doth not depart herein from reafon and 
 
 hicr gntu a 2 ^/ 
 
 J^dic. anplurit /'V"^^' 
 
 -urddidcrit vil ,■,/>< • j j r 
 
 dehav.ti-A ponitnaM menfura , idnertre , itfferereque f' pretio ttxato vendmp , «S^ megre pondm& mnfurm 
 iradidi^'', mteUgendo fie , ItautplifU ve/idtns , aM dcfiaeminpondirt Mitmtnfmadeliqmit, qmppe abfqitc delifia 
 „irmq>ic}':clt, mqiieiti 'jen dicitfi- i,i:egre tradidfe , nempe qHttntmlenebatureopmiontcefw, ntqjil cxceffifft de- 
 linqueiido. Sandux. op.mor. 1. 3« c. 6. n. 29. f. 18.
 
 Z)nfaithfnlnefs 
 
 43 
 
 Eftohat who makes profeffion to know and to chufe the Opinions which are bfeft ^ 
 andmoft reafonable in every matter , oat of all the Authors of the Society, h»' 
 not forgot this of J-iwAfi of which he fpeaks in thefe terms: ' If one thinks ahd fro. [ sior^ahtlli 
 babl) believes that thiifricewhich ii fet Hfonanj Merchandifet^nnjufi , and that f (A- tn opimo quit'. 
 this reafon he Tvha fells recomfenfet himfelffor this injufike by felling hjfalfe weifhh^ ^''x^ "Hcujni 
 or bj fame other way •, being afterwards examined by a fudge upon thefefa6it, he mAJ '"'f'^ ''/;«M 
 ;o^O ^"*y «f ^H »/""» ^» 0.tth. Itis not enough with him to permit men to deceive and to ^ ^rf'Trp 
 maintain their deceit by a lye ; but he allows them alfo to maintain it before a Ma- Jlndl%l',vcl 
 gifirate by perjury, if the Judge compel him to fwear. And he covers ail thefe o.'mi (,(;4,^'tMOT 
 crimes of cozenage, lying, perjurie,, by an equivocation and mental redriftion/^' '<"?;«"/'" 1 
 which he teaches this unhappy man , to help him with an invention to deceive » i*''''<^P''i'«'» 
 the Judge after he hath deceived other private perfons ^ Intelhge^do fe inii*]iett(^'f"7^YdmHfi 
 *&'Ji^' jiirejuiandQ 
 
 ncgare. 
 Efcobir Trad. I. Exam. J . nuttj. 34. pag. 7y. 
 
 Finally he permits him to make ufe of thefe artifices , provided that he can 
 ground them upon fome appearance and probability •, Si tfi cpimo frohabilis. W hich 
 will be always eafie to do , becaufe in all the moft odious and unjuft caufes,to make 
 an opinion probable according to the Jefuits , it fuffices to have the approba- 
 tion of fome one who paflTcs for an able man , as I ftiall make appear Here- 
 after. 
 
 8. The deceits among Merchants are authorized by Efcohar'm thefe terms •, "^ A^ Tentturae 
 Seller, faith be^k>ioweth that there mUbefliortly great ft ore of Merchafidife^thafmotief yj^iJl%ht 
 mUrifeorfaH-^ is ht obliged to confefs it ? Heanfwers, that he may affirm that hemcrciiim, ds 
 knows nothing of it. And if this difguife fuffice not to furprize him that does deal mmtte aco-c 
 with him, he holds * " he may evenly affirm the contrary to that he knows. And that """f "^"^ *'"'- 
 in anfwering thus, he may well injure the truth, but not Juflice. As if a man could """^''^ "«/""«« 
 050 injure truth without wronging Jufticc in anadionof juftice , and in the conunon :f^"/ p«X 
 fellowfliipof men,wbich is rained by thefe wickedneffes and falfitits, which by con- im.mrefi ne/ci- 
 fcquence comprife under them many injuries againft all men in general, and againft >^^. Efcobir 
 every one in particular , who hath a right not to be coufencd and not to be deceit- ^"'*- 5«*ai'- 
 fully ufed , not onely when they deal about things of value , but about fimple dif- ^'"^'"' ^^' 
 courfes, which lyers ufe as traps for chofe who difltuft not their malice.- . .;'; l/Au^pit'eH 
 
 acre, UfA qmdem i/er>tiite , fed m,i jufinin, 
 
 I know very well that this Author grounds hirafelfupon tliis that he pretends, 
 ' that the Merchant is not obliged to tell him the trstth. But I know not what it is that x ^'m acn 
 candifpenfe with him in this cafe if it be not the difordered adherence to bis own temiirveritif 
 
 iZc) 
 
 proper intereft , which feems fo favourable to the Jefuits , that they fuffcr them to ""* "^"ir'n 
 
 tonferve them at the charges of truth and fincerity ; that is to fay , at the expenceof 
 humane Society , fince without verity and fincctity the confederacy of thieves and 
 robbers thcmfelves cannot fubfift. It is many times lawful not to utter the truth • 
 But it is never lawful to tell a lie ^ and if my Neighbour have not always righrto 
 be informed of thofc things which concern him nor, he hath always a right not to be 
 cbuzened, principally in thofe things which concern him. 
 
 9. There is another fort of cheat among the Merchants Which the fame Author 
 ju^ideth alio. 1 A (Jlferchant,fa.kbhc, hinders that others cannot buy Merchant 
 lit fe from them lcs>ho brirg them from far , by foreftalUng them and buying them up at ^ '^''" ""P'^'- 
 firfl hand ; fo that others Are conftrained tg buy them of him mere dear afterguards ; 2m;Vj mm^ 
 iihe cbligidto reflitution ; Rebellms holds thttt he is obliged: bMt}Ao\\mandothers quitas portanti 
 to6o affftre m that he may be difpeafed ffith herein. This Author faith nothing what his /«<< '■'«* f»« 
 particular opinion is herein, hecontents himfelf to note that the greater number '"".'^'^'"'>"'«''- 
 arc thofe that are of opinion to favour the deceiver ; that is to fay according to his Ig^.^^f^'de 
 principles.their opinion is fafe in confcicnce ; as if he would fliclter hirafclf under tbt manibm ipjius 
 proteftion of thefe Jefuits authority , from the reproach which be faw might be caft chariM emeu ; 
 
 obligittume ad 
 Hptimdum? Rebcllius oUigm dacet, licit Molim & aid turn poffe excufari a$ment, Efcobar ibid. nun-,8i, 
 
 £. 1. lie;. I. C. I. a. 6. ^, il F z upon
 
 44 'Vnfaithftilnefs. 
 
 upon him for having advanced theDodrine which opens a door to all the monopolies 
 which arc pradifcd this day , which auchorizeth the injuflice of all thofe who make 
 hoards of Merchandifes, Grain, Provifions, and other things neceffarie for ones 
 life for exhauftingand ruining the Provinces. 
 
 10. Courtiers alfo and the favorites of Princes may advance their affairs , by ma- 
 king ufc of the expedient which FilUutiHs hath given them. For fuppofing that it 
 is lawful for them to buy a good debt a great deal more cheap than it is worth,of him 
 who is in trouble fearing not to be paid , he draws from thence this confequence : 
 
 a h'm iitfertw a 7-^^^ a Courtier who U ntar unto a Prince may htij a debt of a private per/on due to 
 ImwrumValT ^'"^ /''*'" '^^ Prince , for half the value, and jet at a lower rate if he thinks that it is 
 Vrm'mm \- »otfo much worth , becaufe of the little hope that this frivate perfen had for to be paid, 1 07C 
 mere mditum andhecaufe it is the opinion of wife perfons. 
 frivttti bominis 
 
 qued habet tdverfu* Pmc'pcm dimidio mmr'u vcl ctiam m'miu ■> fi ptudenter ajl'mttur m'mui vnkrc ; quia in iUo 
 pnvaiocred'Uoreparvifitfpesilludrccuperaiidt,&vereiiaatbtiiop.udmisjudicttU'; Filiiutius torn. » traft. jj.c. 
 J. n. I07.p.4j7' 
 
 Tamhurin in his book Upon the decalogue , which was lately publiflied by the 
 order of the general of the Jefuics , and with the approbation of the Divines of 
 b Si illmfa. that Society , holds that one may ^ buy in this manner , even the charity which a 
 culutm fatis. King hath granted to an Hofpital , provided that they be bought before the King 
 factendt hefpi. gjyg q^ jgf jq pjy ^j^^ fumme which he hath promifcd to the Hofpital ; adding that 
 'poZm^m, i ^^S" ^"ows this purchafe to be made even after the order is given to pay this intire 
 
 fmioemifiiab fomme. 
 
 hoffitalicrcdi- 
 
 turn 3 Ikittfrttiidam mdujlmrit exc^hafii. Tambur. in lib. 8. dccalogi,traft. 5. c. 7. fed. S'. n. ?• 
 
 11. A Judge that fells juftice for rtioney or prefents , isdifchargedfromreftitu- 
 c circa litem e* '*°" ''V ^f"^"'' > who takes Lejptu for his warrant. He prcfuppofes that " the opi- 
 e^ vmetas ^ions are fa divided in feme affair that it it in the fudges power to follow Vphich he 
 [cmmtixfum, m pleafeth. In the mean time one of the parties makes him a prefent to gain him to his 
 peffit judex ^^,. itisdemandedtifthefudgejinagainfifulfice, in receiving that which if given 
 mamUbetpxr- /,f„ fg fc/ig^^ one of the two parties rather then the other ? See here the cafe dearly 
 ^dTfequlunm' ^^^'?°^^^^^-> to which he anfwers as clearly in a few words, ^ I anfwer ^following 
 litigantim uti the advice of Le(R\iS,that he fins not again fufiice. 
 
 giatimftki . • , 
 
 ma^is co/tcilietti off'ert muniu. Riquironum peccet Judex coatra juSkiamiUud aceipiens , ut fequiaur htme partem 
 
 fotm qaam i^am ? d Ex fimeatia Uffii ie/pqitdeo mn pecme contra \i(fittiatn. Efcobar traa, 6. Exam. 6, n. 44. 
 
 P»g«74}: 
 
 It is eafie to fee what gap this anfwer opens to the corruption of Juflice I there j^gg 
 being fcarcely any point fo clear and indubitable , which may not be made obfcure 
 and doubtful , and whereupon confequently one may not imagine that he may 
 take money to judge to the advantage of whether fide he will , without being ob- 
 liged to reftore it. 
 
 This Jefuit had before propounded the fame qucflion , and had rcfolved it in the 
 fame manner in his 3. Trad. ' Sffppofe, faith he, that the right of the parties ht 
 r w rt?"" "" '**"'' ^^^ ^^^ ^""^^^ ^^^^ ''*'^ thing for judging f Fagundez faith that this is Law. 
 impoicane' /*''» mtoneljtothe eleBers whoareto»ameamantoamajoralitj,toaChair^ or 4 
 judex aiiquid Chafpel , but alfo for a Judge , when the right feems equal on both fides , if there be 
 dccipere ? Doctt no pofitive Law to forbid it j becaufe that in this cafe the fudge may give the advan- 
 Fagmde-^ydec. f^gg fg whether he pleafeth. And this is the reafcnjbecaufe he may do a favour , and 
 ""16 %qit,'d ^ ' ^^^f'^'^our may be valued by money ^ becaufe for the mofi part he lofeth the friendfhip ef 
 p'ejfc accpi MA ew oftheparties, 
 plumab elcdo- 
 
 ribM ad majoralum , eathedram, ctpeUam , fed etiam J fudiee quando , ut fuppenitur , Sententhm profert in cafu *i 
 quail, ftclufiUge po^ii-udin tomiarlum : quia pro f ho arbkraiu potefl cuilibet parti dare vitioriam ^ quxre datur locm 
 gratificuciom qu<t tU prtt'w a^imtbiUs, tttpote qugplerumque cum \a(luu amkUiK a'ttrim partis (on'ymda eft, Efcobax 
 Traa.3. enarn. i. n. iii.p. 3<j. 
 
 a. I. W. I. C. I, Slrt. 6. g. 1; , It I
 
 %)nfait})ftilncfs, m it 
 
 us 
 CHKi 
 
 It is in the felf fame manner, and for the time reafon, that Lajmnn faid before , 
 fpe.ikingofa man who had been employed as anafTafllnate, ^ thAt the pains whidiMokfiU &• 
 he took. ^»^ ffji' danger ivkyeunto he was ci-pofed te Ho this favour , is a thing tvhich po'CHlm ab illt 
 may h valued bj monej, Lfjfitu and the fmie Lajmaii make ufe of the fame rcafort '* """''• fi'^'*" 
 to juftifie him who takes money ,for concealing the crime of another. '!-' Bccatife that '"T ^"^"1"'"* 
 the right which he hf.th to acCufe , whereof he deprives himfetf ^ is valuable hj money, liite'cfl ' 
 So that thefe people fubjeft ail things to intcrclt, and fct every thingtofaleat aprice gS'<j«rtf«iw/»f 
 for money, the lives of iticti, Judice, and even whichrthey that call favour , which «««/"«''«> ?«» 
 ceafeth tobea favoutwhenitisboughtor foidouc. The reafon for which f/cc^^r >"({<■ P'^^ot, 
 proves that judgement itiay be fold is confiderable. ^ For, faith he,»f doth common, ^iil'ln"'"**' 
 Ij ma^e him lofe the friendftiip of one of the parties. FOr according to this ftrange ruld h wpoie <j 
 of Juftice , a Judge may almoll always take money , becaufe it happens alrtioR al- plnimque < 
 ways that he cannot do Juflrce to the one party without offending the other • fo that P^'"^-' tr»iciti4 
 he may caufe himfelf to be recorapenfcd in money , by him who gains his caufie , for "'■'".'•^j"^'* 
 that r,?hich he believes he ftiall lofe by lofing the friend(hip of him whom he cotr. '<"'i'*»»''V' 
 demns. 
 
 I fpeak not of thefe injunices here , but Onely To far ds they contain unfaithfulilefs 
 in them , and deceit, rcferving it to another place , that is to fay , to that wherein I 
 ftall handle the duties of Judges , to make appear that the tMvinity 6f the jefuit^ 
 extends this power , which it gives them for money,to preferre onie party before the 
 other in equal right , even unto that cafe alfo wherein the right of him who is to bd 
 preferred is leffe probable. 
 
 12. Finally he fumiflieth the Ecclefiafticks as well as others with expedients ^d 
 cheat menin their profefilon,and in the exercife of their charge.l do layafide an infi- 
 nite of difguifements and ;ugling tricks which they teach and praSife themfelves iti 
 the conduft of fouls, and in theadminiftratioHofSacrament?, ofwhichatiilndance 
 of examples will be found in this extraft , particularly when we (Jjcak of coflfet 
 fion. I fhall produce here oncIy one or two of the moft fenfible and grolfe. 
 
 ' Dicaftillus aflbres us that it ii the opinion of father SdL,Mape]r o/Gabriel Vafquez, . , - . _ 
 me of the mofi wife Father i of their Society , DoElor of the Vnivtrfitj of Alcala , ia L3S'f**r 
 'iahom Divinitj is greatly obliged; thathejins mtat all who faith that he ti/onobk deSano!irte 
 as is requifite fof him to enter into certain orders of religion, or to certain dignities md Societatu Gn- 
 frebeadies. Becaufe, faith he, the caufe for which ferfons ought to be admitted into a, *'■'«'" ^^h'^fx. 
 religious order, Jhouldbethe calling of God, andadeftreto bereligiotii. j^nd as ^^'M'^/*^ 
 for prebends , it ought te be merit in thofe who demand them. i. This great man ^compllunli '" 
 will have none enter into a religious order for his Mobility , as a ncceffary condi- AcademiJ optU 
 tion , but he confents well enough that he enter therein by lying and coufcnage, me menttu.dixit 
 2. If a man may enter into an order of Religion and into Eccleiiaftick offices by vo- ""? f"'?^' ^ "^ 
 cation, as he faith, wbich is mod true ; it follows, that if he be permitted to enter ^"'^"^^ '"'«'" 
 thereunto by lying, God callslyars and cheatsinto the Ecdefiaftick ftate. gene^bgfi," 
 
 qudem rcquirit 
 Rel'igip al'iqu* , vcl qudem ad prabendas & digmtates reqmnt dtqua Ecckfit ; quit caufa ad admlnendum in ReligiQ' 
 neat debet tjfe Del vosaiio ^ de^d^iupi perfeiloonis , & tdpubcndas merita. caadidmrum. Dic;|ftiUus 1. ». iraft, j* 
 difp. 6. dub. J. n, ic6, 
 
 f/t^o^ar propounds this queftion; '' Whether it hi i^f»lii»aciminiiM'ngthe ^ ^^^^^gpf,.^ 
 communion, to give to a (Inner not difpofed , but who is »ot kn(f»»for fkch anone, utoiitccutto 
 an Hoaf} which is mt confecrated , tethe etid he might avoid fcandal ? He anfwers, mdifpo^to,ad 
 there are fome who htlds he may do it. But to make this Invention to facceed the '^'"^'^"i" /£<*■*' 
 better, he ad joy ns thereunto anotherfor avoyding a great inconvenience which ^"^i^^ ff""'- 
 without that might happen there upon. ^ There are who fay that thiimay be done, cZammm.' 
 ^ faith the ]dmt, provided that this Heafi which is fiotconfecrated be foVped hid that ttuflrare i Pojfe 
 body fee it or 'A'or/hip it. But what means is there to put this Hoaft that is not con- aliqui dttent. 
 fecrated, into the mouch of him who communicates , that neither he nor thofe who Efcobir traft; 
 are near him may fee it. And when none do fee it , how can you hinder him who ^* *"'"' ^" 
 receives it, believing that it is the body of JefusChrift, that he adore it not , fiflceg"™ "*' ^ 
 none receive the Hoaft without adoring it. i Po'ffe diqui 
 
 docenc, modi 
 pmtitulititAtcCHlteiHri m necvidiatur , nftadoretm.
 
 /^6 OfViifaithfrlnefs 
 
 I know not whether Efcobar have feen thefe inconveniences which follow upon . 
 ' this new praftice. For though he doth not difapprove it abfolutely.he gives there- 
 
 in /i^ ego cum in another praSice, which likes him better. ■" For me, faith he, / i>elieve with Hen- 
 HimiqHc\l. 6. riquez that it were better for the 'Prieji to make Jhew of fntting the Hoajl into the 
 e. 22. «. 4. month of the firmer. It behoves him to have a flight of hand to"(lo this ^ and he that 
 ^fimTuuTm'r- knowstoplay this trick without being perceived, may very well do others. But 
 dotcm fe'flni. what means is there to hindei;^him who is mocked in this fort , and opens his mouth 
 culm in os pec. to take nothing, that he fliould not perceive it , and that he (hould not complain, 
 atoruimmijife. and not make any fcandal ? for this is that which the Jefuits efpecially fear , to dif- 
 ^^"^' content men, and to givethemcaufe of complaint. Notwithflanding this Efcvhar 
 
 aflures us that he hath made ufeofthis expedient many times, and th^t it fucceeded 
 R^adnon well with him. " fvhich I have done ^iivh\x&^ of tner than once, mthsut danger of 
 
 f"".'' "''(1'' fcandal. 
 
 pencuiojcaUnU j ^^^ ^^^ to examine this conduft,! onely admire atthc cunning and rarity thereof. 
 
 ^^* '"• por furely there is nothing like it to be found in the Books of the Saints , who have 
 
 governed the Church unto outage , though there wanted not finners who in their 
 view prefcnted themfelves to commlinicate unworthyly , and they had at leaft as 
 much zeal for the honor of Jefus Chrift , and for the Salvation of fouls as the Jefuits ; 
 and it may be faid that Jefus Chrift himfelf knew not of this fecret , fince he made 
 not ufe ofit in giving fudas the communion. 
 
 But if this deceit hath been found out onely to hinder that Sacriledge might not 
 becoromitted,doth thefinnerwho is wholly refolved, and ready to commit it 
 in prefenting himfelf to the cotiimunion , ceafe to commit it before God, 
 when he receives that Hoaft which hebelieved to be confecrated , thougLit be not 
 at all -, as flfro^endearouring to put to death the Son of God newly born , commit- 
 ted io many murders of God as he made Infants to be killed with a dedgn to involve 
 ourLord intheuniverfalmaflacre. 
 
 But although this fort of deceit were not criminal in it felf; yet it would not ceafe 
 to be pernicious in the cQnfequences thereof Where may wc prcfume to finde fide- 
 lity among the Jefuits , if we cannot be attured of it in the raoft Holy aftions ? will 
 rfiey make us know by this that there is nothing of proof againft their wit and fubtil- 
 ty, and that there is nothing fo Holy, where their Divinity cannot find place for 
 d«ceit , Treachery, 
 
 II. P O IN T. 
 
 Of Infidelity in Promifes and Oaths, 
 
 SfeCT. I. 
 
 Stvtrd roajs efmeckhg God and Men without fnnifhmem , and mtheut sin, 
 according to the jefuits ^ inpomiftng that which they never intend to 
 do, and not dotng that fvhich they have fremifed, although they are oi' 
 liged thereto hj^owf and hy Oath, 
 
 God having brought the World out of nothing by his word , and having efta- 
 blifhed Religion in the world upon his promifes -, men alfo have not afTociated 
 themfelves, and do not preferve the union and peace , either of ftates or Religion, 
 but by their faith which they give unto one another , and by their promifes which 
 they make unto God. Without the Word of God ther« would neither be World 
 nor Religion , and if men were not faithful to keep their words, the Church and the 
 World would foon become a defert and a confufion ; Cities would be withoac 
 Government,Kingdoms without Law$,and civil and religious Corporations without 
 difciplinc; and for that canfe there would be nothing but diforder, diviHon, unju- 
 ftice, and treachery. So that one may fay, in a fenfe moft true , that the world 
 fabiifts not onely by the Word of God , but alfo by that of men ^ and that if God 
 fhould withdraw his blefling from bis Word , the world would be reduced to no. 
 a. I. i>.. I. C. i.a. 3.i*).2. ^ttt. I. thing}
 
 'Unfaithful neff. ^y 
 
 thing ; in the fame manner if men were deftitutc ofMelity in theirs , ic wouW fal^ 
 into ruine and defolation. ^ ■ " . ' 
 
 Hereby ic may be judged what mifchiefs and miferies they are capable tocauf« 
 in the world who teach men to fail of their words, andwho fludy tofurnifhtheni 
 continually with new inventions and new (Ubtilties, to bannifh fincerity from their 
 words, and fidelity from their promifes , upon which is founded all the commerce 
 and all the fellowfliip which they have one with an other in all forts of profef- 
 fions. 
 
 All thcfe inventions and all thefe fubtilties of the Jefuits may be referred to equi- 
 vocation in words, and want of intention in promifes ; the one is a means to fay 
 what one will, without lying; and the other, an expedient to promife all things, 
 without being obliged. 
 
 FilliHtitu to authorize and facilitate all at once the praftice of equivocations^ 
 amongi* many examples which he brings, fets this down in the firft place, ' They , Affmihlent 
 alledge^ fajth he, commonly fome examples of equivocations , as firfi of all of him that exmpin aliqud, 
 promifes fomething outwardly, without intention efptomifiitg. For if one asl^ him if "' F'"*" ^/m 
 he have promifed, he may fay no, intending that he hadnotpromifedl>y anypromife that '?"' F*""?^ 
 obliged him: and by confeqnence he may alfo ftvear , f<>r othcrwife he fiould be eon- '^J'^'r^'J^j^^j^^ 
 (trained to pay that which he owes not. promktendi. si 
 
 eaim taterroge- 
 tMranpromiferki TUgare poteft, intcUigendo fe mm pomifijfi promf^one tbllgntite, & ftC etiamjurare ', a/w^«« urgitstUf 
 ftlvere quod Hon debet. Filliutint c«in. z. irafl, zf.n. 313. p. i^i. 
 
 He pretends that he owes not that which he hath promifed , and that he lyes no& 
 
 in forfwearing it ^ becaufe in promifing and in fwcaring he had no intention to pro- 
 mife or fwear , no more then to perform what he promifeth. That is to fay,thaC 
 becaufe he had covered infidelity and perjury under a (hameful difguife and hypo- 
 crifie , this latter crime juftifies the other two, and he is innocent , becaufe he hath 
 committed three fins at once, of which every one apart had been fufficient alone to 
 make him criminal. 
 
 If it be true that men are not obliged neither by their words nor oaths , no more 
 then by the Laws of God and Man , which command them to keep both the one and 
 the other • but onely by the fecret intention which they have in promifing and 
 fwearing ; it is clear that we can never be affured of any perfon , nor give any per- 
 fon any affurance by any proteftations or oaths whatfoever. Libertines and cheats 
 may boldly couzen the whole world , following thefe principles without im'uftice j 
 and they cannot be juftly condemned to perform their words , becaufe tney are 
 obliged to nothing,having had no intention to be obliged. 
 
 Sanchez hath found another means to difingage him who hath truly had an in- 
 tention to proraife , faying that he ftiould be difpenfed with to retain that which he 
 had promifed , provided that in promifing he had onely a defign to proraife and noc 
 I to perform that which he had promifed. See how he fpcaks : ^ -blithe difficulty is b-j-^tadMcul' 
 reduced to this , tokpowif he that hath fworn had a» intent to fwear , butnot be ob- tas eopeniiuti 
 liged in fwearing, if he be truly obliged ? After he had reported the opinions and the '?*'«''''* /«»'''« 
 reafons of thofe who hold that this oath obliges, he adds : ' The fecond opinion J^'^^" P"""* . 
 ■which I hold more probable ^ holds that in this cafe the oath obliges not at aO, Imenus iuroL 
 
 mentofcobli- 
 vandi, an tunc rczcri oblfgetiir. c Poftetior fementia, qu»m probubHiorem p«M, ait fwic pramcntHm not tbtigm* 
 
 Sancb. op. mor, 1. 3, c. 10. n. 7. K 8. p.4i. 
 
 Tambourin proceeds yet farther. For he believes that it is probable that he who 
 doubts whether he had any intention to oblige himfelf in making a vow or a promife 
 is not obliged to obferve his vow or his promife. ^ If you be affured, faith he, that i ^[ "ffo «*> . 
 you have made a vow or an oath , and joH doubt whether you had an intent to oblige yotir *'^'3»*''. '"'"''/*'' 
 felf, or if the words which you ufed in your oath contained an invocation of God, At ItaSi '^^min'telbM 
 a tacite one, J believe it is probable that you Are ntttbligtdto keep it. gmdi babueric 
 
 per iltt verba, 
 feu i-C' sUjd'tmamemum ; an tin verb.t invtcitionem Dei, qua tfl de effentin jurxr/tentl, f ahem t.7Cltt cont'mtr'mt, ]>»\ 
 P;,f . 'HI cffe ■.mpiabmle te mqHaqjim oblinyiri. Tambur. dccalj 1. i. c. 3 , fcft, 7. lit. V- n. 6t ,
 
 ^.8 Of "Vnfiiitbfrlncfs. 
 
 g Scio P'den. 5 Valentia.b^ the relation of the fame Author , holds that a ftrfon even who hath 
 ttam 1. i. d. 6- an intentionto eblige himfe/f, is not obliged, provided he had no intention to execute that 
 fere-^s^'r"."' '^^'^^ '^f /"■<"»>/«</. There is need onely of common fenfe , to fee evidently that 
 mitcat ali'mo ^^^^^ ftrangc maximes are favourable to cheaters and deceivers , and that they give 
 qaidem te obU. iheiD all liberty to exercife their cheats ; fince,according to thefe principlcs,all fidc- 
 gandi, fed cm lity of promifes,and obligation to keep them,depcnds on their intention and on their 
 voiuKutc urn tvill ^ that is to fay,upon infidelity its it\i-, fincc infidelity is nothing elfe but an in- 
 u'ten e "*'" ^^""<'" ^nd a will not to do that which is promifed ; and it is by this intention it 
 quendi , tknc ^^'^ that thefe Divines ferve themfelves to juftifie cheats, and make them faithful, by 
 niillam cxurgcre difpenfing with them for that obligation which all Laws,Divine, humane, and nacu- 
 obligationem ; ral do impofe upon them to keep their proraife. 
 
 quiaji nullum 
 
 hibes voluntatem rei fucicndte , mUiim emUt U votitm. Tambur. defal. 1. j. c. iz. feft. i. n. 4. 
 
 Tamhourin gives alfo this rule for vows : '• That to feign in an important matter ^ 
 n lUud wof/jj: and to voXV enely with onei lips is but a venial pn • because it is enely a lye which con- 
 eMm'i"'' *<»■»/ no great irreverence towards God. This were to deride a man, to promife him 
 gtivi vcrbo te' ^^^^ which We have no dcfign to perform , and the offenfe will be fo nauch the 
 ■nuivovne,non greater, if theperfon whopromifesbebafein condition and merit , and much be- 
 traafccudm low him to whom he makes the promife ; and this Jefuit pretends that a man , who 
 feccatm ve- jj nothing before God . may promife and vow unto him an important thing, with a 
 T^mendacilm'" formed dcfign not to do that which he proinifes him, without committing any great 
 necredimdi- ' irreverence againft him, Thatis,thatit is lawiul for him to bear a greater refped 
 dans in graven unto a man then God , and to fcom him without committing any great fin. 
 
 Dei Imvcren- 
 
 tiam Tambur. decal. 3. cap. iz.feS. i. num. g. 
 
 But if thefe two fubtilties, t6 promife without intention to promife , and to pro- 
 mife without intention to do what is promifed, be not fufficient to cauic cheatery to 
 profper , and that it will not fo be trufted, thefe Dodors hold that it is lawful to add 
 an oath. And for this effeft 
 Firftof all, Emanuel Sa faith that there are many ways to fpeak and to affirm, 
 
 ljnrament(t which pafs commonly for oaths, but indeed are none. ' Jt is no oath, hilh he, to 
 
 ^a ^fideXliea A>' h *^J faith^ or mj con/cience , en the faith of a Chrifiian , en the faith of a Monk^ 
 
 eimfciemia,in ** truth, 
 
 fide CbriUiani, 
 
 infideReligiofiyiaveritate. Emanuel Sa,VeiboJurim. n. i.p. 19 j. 
 
 Efcobar approving the opinion oi Emanuel Sa, and advancing it yet higher above 
 k Alioi kqmndi him, addeth ; ^ That he ^ho de fires not tofwear indeed may find other forms of fpeakr 
 modoi ddmve- ing, as 1 may fwear by God, by fefus Chri^, I Vfi/lfwear by God ; if Ifwear by God, 
 Hit defidemm ypfjerefore do you not believe me ? This is not to defire not to forfwear a mans felf J)ut 
 VcUuet^poPm ^** ficfire to deceive others without being difcovered , which hath caufcd thefe new 
 iiowe/erncKw, manners of pcech to be found out, which are no other thing but traps to catch the 
 per chriftum .• fimple, and thofe whf* are not accuftomed to difguifes,and to the languages of thefe 
 jurabo perDem. maftercheats/ts he declares himlelf,adding. ' That though the ignorant and thofe who do 
 Si juro p«r ^^^ look^nearly to them, take thefe fort of fpeeches for oaths , it is true notwithjianding 
 mMdm noil ^^"^ ^% '"■^ ""^1 becauje they ajfert nothings and they are imperfeSi difcourfts,and have 
 prafias. Efco- m determined fence. 
 bar tr. I. ex. 3. 
 
 n 1 7. p. 7 z. \ ^"i quidem loqmndt modi licet imperitii vel Incamis jummcnta videantm, vere cum nihil affirmentf 
 fed julfcnfi fit eratio, junmenu non funt. Ibjd. 
 
 If thefe expreffions which pafs in common ufage for true oaths , are not fuch in- 
 deed, as thefe Jefuits fay , they who make ufe of them to make believe that they 
 fwear indeed, are like them who make or put off falfe money to furp rife grofTe wit- 
 ted perfons who receive them for good^ or who make ufe oia counterfeit deed ina 
 fulte , becaufe they are well counterf.-itt d , and may paffefor true. And in a man- 
 ner all thefe formsoffppcch, which Emanuel Saznd Efcobar approve , were not in- 
 vented.but to intra p the fimple and the ignorant,as they themfelves do tcfiifie. 
 
 21, L »?. I, C, I. i^, 6, ^. z. ^. J. fanchct.
 
 Z^nfaithfnlnefs: Ad 
 
 Sanchez imploys almoft a wholt Chapter to rehearfe different forms of fpeech and 
 aflcveration ,, which may pafle for oaths thoogh they be none ^ according to hii 
 judgement •, as when one fays t •" /f « fr«f , as it U true th^t lam a Chriflittn , « f" «' /""• ^ '»''' 
 Frkfi^ if this he i^ot^ I have no faith in God, I renomceGodi " ThuisMtrueatthe ^■'^'^'^^^'' 
 GofPet, before God thu h fo : Gcd knows it isfo. ^J'i^vXZ, 
 
 an Itiijl.n. li. 
 
 not cedo hi Dcum , vlabntgo Deum , non eflpatcltai u Deo (i hoc mn e[l ; ita ,nrtm Dcolta eft ; Dcmfcu ita cjfe, 
 vd DiUi V'tiit ita vfl'c n. io. n Hoc vcihas f/2 mflir E-udngelii^ bnell veiim fcitt Enauidum, n, ip. Sinch. op. 
 toor-l. 3«c i n. i6. n. 19. »o. p. S. 
 
 Yet he confcffes that Saint AugufliH afTures us that thefe forms of fpeech arc true 
 oaths J and that he might not condemn them openly , he faith that there is indeed 
 an equivocation in thefc words , and that foi* this rcafon they may or may not be 
 taken for oaths. He faith the fame thino of this expreffion, <> On my faith ^ bj j ^j ^ 
 my faith, the faith of an honeft man, the faith of a Kin^, a. Priejl^ a Religious man : As 1e"mL ^^' 
 alfo of this which is common enough : P God be my Veitneffe. (Lm, ngim, 
 
 vin boniy nut 
 notMis.n.ji.. p TiJlisejimihlDetit.n. H. 
 
 He concludes from the principles which he hath eftabliftied in the (atae place.that, 
 1 iohen one demands of a man by the name ofGod,or by his own proper life^ if that nhtch "^ ,^'''"' ^f''"^'* 
 2©o he dikes of him be irne ; and he anf^ers (imply yea, this ii no eath. And a htte after 'rl,^fntmlm 
 be teachesjto thruft togcthei: in one propofition all the baths that can be made ; in ciuisfer Daum 
 fuch manner that it may appear that one fwears , yet without fwearing. See the vet per pmfmm 
 words: ' Itisfiooath to fay thofe Vfords which fome are accnfiomed to ma^e ufeof'""'^'" '"'cnc 
 . Vfhen they would notfWdr at all .- Ifwear by all that can befworn of^ by the life of all f "J^J"^'/"/^ 
 thofe things. 'fpoUcTabjl'M 
 
 ita. fe rem habe- 
 rr. num. 12.. r 1. Dcducitur non ejft jusJKritndum quod commiiniter ttiqui juramenttm vitArc volentes dime fih 
 
 leitt Fcr totum id, vel per vicamefus quod jurarepojfitm. Ibid. 11, t^. 
 
 Who cah be fubtile enough to apprehend that it is pofiible not to fweaf in fwearing 
 by all things that may be fworn by ? we muft then learn this fecret of Sanchez. : 
 ^ jpor I have learned by experience^ faith he, that thofe who are accttfiomed to fay thej 
 fwearby all that may bef>^orn, intend to fay nothing elfe , but that they indeed will not (ilam,ut cxpei 
 fwear by any thing , b'ing it ii not lawful for them tofwear by any thing without ne- "f^"'' ^"''<'* 
 cejftty. Thus it is that one becomes fubtile by conferences with Jefuits , and learn ]unTdic'cn!lun 
 to make fport with all other men a$ ignorant of the aft of deceiving by lyes and per- pnauUmnm 
 
 juries. Hoeat- abfque 
 
 In the fecond place,whcn ijneis rcfolved to fwear^btte may chufe words of double ^"H^u'eiu. 
 meaning , and make ufe of a mental reftridion.the better to deceive. " The diffi- ''IH^''^'"^ 
 cultyis, faith Sanchez, when he ivho /wears intends to deceive ujing Vfords that are ^ Diffiailias eS 
 1 1 caftiorii and have double meaning ^ or referving in his minde feme condition quandt) ju.ans 
 or fame chufe to furprize him to ^hom he fWears , and who takes his oath as f"'^ "i ^olo, 
 ^' ftncerely made. He firft reports the opinion of thofe who hold that this oath obliges '"'^ y^^^'* 
 jn the fenfe in which he to whom it is made had reafon to take it ^ to which he add^ llibohoi^ Ti- 
 the authority of fome Fathers and Canon? which are exprefle for this opihidn. But cmdittonem aip, 
 ndtwithft^ndi ng all this he concludes , " that this deceiver is not obliged beyond his in- qu^m mnte, 
 tentiott by vertue of hii oath -, and he grounds it Oncly on this reafon ^ " That an ' ffi^^' ad de. 
 tath cannot oblige inconfcience beyond the intent of him that fwear S\ andbycotife- "P"."'^'"'' ^ i" 
 i^uence, he that hath no intention to /wear, cannot be obliged to ail) thing at all. ftentcm In h'ns 
 
 fide, ^ibuf- 
 djm p'aeet juramerttum titttcobligare jUxtifenfunquM dehiteinltl'exkiieiii jut-amentum py*liitit. u At diccn- 
 
 dm eft, jwimentum nanobligwe luncexvi^ relij^ione pramenti, ultci doloftillttn iuranlifinientionem, Sanch. op, 
 rror lib. ». c. 10. n. ii. i?. p 49. w ^ia jur.imnitm iieqiiit in fori) conJciMne oi>iigare Httn jitrantis intcr,- 
 tiatcm ; ttqac adcoji jUTuns not intendat, nd nihil tenctut. 
 
 All forts of perjures, as it feems, cannot be authorized more openly.nor can there 
 
 a more large or eafie entrance be made to all manner offalfe oaths^and there would 
 
 benomore per)urics Jn the world, ifthe moll defperatcperfdns that give thcm- 
 
 felvcs up to this crime , could believe this maxirae as far removed from rcafon and 
 
 jE.i. ©. r.C. i.a.6.1^.2.&.j. G common
 
 ^o Unfaithfitlnefs 
 
 common fenfe, as from juRice and natural equity, and imagine that for them not 
 to perjure themfelves , nor to be obliged in fwearing contrary to what they know, 
 and what they defhc to do , it werefufficientto have no intention to fwear even 
 then when they fwear indeed. 
 
 In the third place , if any one be ignorant in the art of making mental reRridi- 
 ons, this Jefuit will teach him that alfo, and how to ufe them with addreffe m fwear- 
 \ 4n(\ceattune\^g. For having demanded : » If it were lawful t» fwear to give /it hin^.intendw^^ I22C 
 jHTMc i-etmendo it fvith thu condition re(ervedinminde : I [wear that I will give it , if 1 be otherwife 
 m:nie hmc con. ^^/jg^^ fp ^g ,7 then ij mj oath. 1 mufl plainly avow that there are fome that hold 
 J!!TluL!!^n t^at this refervation is but a cozenage , and that it hinders not at all the oath from 
 feclufo jura- being obligatory ; but he maintains agamlt them, ^ that abiding tn the of tmojo that 
 mcnto fum de- Jhave already tal^n up numb. ij. I mufi fay that it is lawful -^ for it matters no- 
 bitor. Id ii>L thing that thtfewords cannot hear that double e(juivocal fenfe , necejfity confirainingto 
 c. #.11.38. ^^^ ^^^ of them. Thisneceflity confifts in this, that otherwife the man would 
 ''JVurtttf-i not be deceived. 
 mpa. fettenth 
 
 n. i<;.iiaiua, diccndMme(l idlkcre , qnia nihil refen verba earn amfhibologijm noitpni, & cogit mce^ltas eduti. 
 Ibid, 
 
 And though this oath were made in publique before many perfons who would be 
 fcandalized feeing it not accompliflied, he holds that this fliouldnot trouble any 
 z ?oterunt enim man : ^ For thejr ought and might believe that the eath wot wrejted to fome other fenfe^ 
 &debebint^ by fome flight of wit and mental refervation •, which he confirms by the autho- 
 mmum'ina'ium^^^y ^^ Valentia, his fellow Jefuit, fuppofing with him that the whole world hath 
 ffnfumfuife read and fludied their equivocations and maxiroes of lyes and perjuries , and that 
 decortum. IM. there is none who ought not to know the w^ys to defend himfelf againR them , as 
 
 well as to ufe them, 
 a Dcam dedu- ^^ ^^^ fourth place , that none may be ever caught unprovided of equivocations, 
 ^'ut*umlxtl'r'- he teaches this , which may be al mod always made ufe of. * /t/biifoft'x, faith he, 123© 
 qucatur promf that ifapromifebj oath to pay a certainfumme of money, be drawn from a man unjuft- 
 fm jurati dieit- ly and by force , ht that f^ears in this manner may ufe an eejuivocation in thefe termt, 
 JM peutnia J fwear to yoH that I will give this money : intending that he would give it to him 
 
 dMjx, licre^^ ^^ whom he /wears , or fome other , becaufe thefe vord7maj receive either of thefe two 
 nqiiivocivont : P^f^^* 
 
 jri-inti uti ' 
 
 ^.,io tihi me 
 
 numcratiirumpecun'iAm , meUigendout ille afm tibi regaturlvcrbojuri), it* utfitfeafiut tibiiuro fort ut uumerem 
 
 fecittiam, five libi, five alteriyqitod ea oraiio patiatur ufritmqitcjtitfum. Ibi4 n.jT.p, 19. 
 
 If this form of equivocation feem not fubtle enough, behold another: If i» 
 ' ■ the tongue in which one exprefes ones oath, the name ofGodfignifie divers things, it will 
 
 be lawful to fwear by the name efGod, taking it in feme other (tgnification , accord- 
 ing to this rule one may without fear fwear by the name of Jcfus ChriR , becaufe 
 there are others named Jefusbefides the Son of God; andthattbis word Chriftis 
 attributed to divers perfons in Scripture , and that not onely to Chriftians,but alfo 
 to Jews. 
 
 He adds alfo in the fame place a third way to fwear by eqiii vocr tions , which is 
 very eafie and very favourable Eo flammerersthat cannot pronounre certain letters. 
 b Simitlternon " Likewife^faxihhe^it is but a venial pn atmofltofay , uro , which /ignifies /burn 
 (ffetpUi qrnm infiead of faying jaro , J fwear, to make the propofition falfe andufelefe, though one 
 ^iumdicZwo ^"^^ ""^ "^ "'''• ^^ fearing in fome fort that it fliould be too great a feventy to 
 abUtoi.atm ' Condemn of venial fin him that made ufcoffopleafant a fubtilty , he adds: ' 1 be^ 
 vere nm ttrat. lieve that it Veill be no lyes if the "^ord, uro, be take" materially , pronouncing it wit h a 
 Ibid: defign to pgnifte nothing in the manner I have opened in the lO. number,fpeaking of 124O 
 
 c im credo other forms which are ufed in fwearing. Now in the place whereunto he referres the 
 n'mhMmfi '"''^'■. ^^ ^a^^^ > cf'at when one is required to make oath unto a perfon in a caf" in 
 iliud verbm, vvhich he believes that he is not obliged to fwear, he may 1 never thelefTe do it with- 
 uro, acapiatar out fear of perjury , though that he faith be falfe , and that tocover himfelf from 
 
 rnnterMier ad 
 
 n.hl! finiftctinditin, fiCHt numeoio, dtximiude aliit jmamtnti verbis mitentditer acctftii. 
 
 a. 1. 115, 1. C. I. art. 6, p. 2. ^. I. perjury.
 
 'VfiJtiitbfHhicjT, ci I 
 
 perjury, he make ufeofone or the other of chefe two expedients. I. TotalcetlK 
 words which he ufcs infwearing, and which arq falfe in their true and natural 
 fcnfe, in a quite different fenl'e futh as he pleafts,providcd ic be true. 1 1. To give 
 no fenfe at all to his words and to cake them materially, that is to fay as founds that 
 figntiic nothing. Ke pretends chat he thacfwears in one of thefe two ways docli no 
 great evil, though that he fays be talfe in the ordinary fenfe. 
 
 But if a man have an intention to affcrt that which is falfe , ahd to cOnfirtti it with 
 an oath, he avows, that he fins mortally. ** Bat if in. his oWw twjW he refer mt hti i sijnutfM- 
 TPords to that V»hieh is falfe , though that be the prefer and natural fenfe of his rvords, /«*, vcUtquf 
 and others cannot for fohie particular circumftances reafonablj believe that this is '^'i*'''"n(nti 
 his intention.^ fo that thereby thej arefcanditltKed ; and that onely his right , rvhich is ^''^'' ''^h'^'^ 
 to ufe ecjiiivocaticns t» deceive , he makes ufe of thefe trords to [ignifiefome other thing }.i7am'co^K 
 350 which is true , and which he doth conceive in his mind^ he fins not at all mortally. See m. nd* iulmin 
 here the firft fecret , to which he addsanother like it , proceeding in thefe terms : (x exieno jura. 
 ' But, if he take thefe words onely materially, without defgn to ufe them to/ignifie any ""»to,ifl mr. 
 thing at all, he fins not mortally. He fears to be yet too exad: and rigorous in this '"^^-^^ ■''""» 
 point. For which caufe he correSs and fweccens his anfwer, fayi ng ; / believe that Z'lft'ial 7J'"' 
 he fins not at all^no not veniatlj , becaufe there is no lye in that which he faith. Strange ten am falfum 
 reafoning ! This man cdnfirms by an oath words that are falfe , and yet he is not *'/""^«' ; »(<: 
 perjnred 5 he expreffes one thing , and thinks another. And yet notwithftanding '*!'/'' '^ "t'luas 
 according to thefe Doflors he lies not at all, becaufe that he would not lye , though l-^"^*"^^"^". 
 he lies effcftually fpeaking contrary to his own eonfciencc. th al'liult'!!' 
 
 "mde fcindiitT$ntm : fed tamm JKrf fuo utets ufftrpM ea verba ad fign-fiamdum aliud inttrm comptitm quod verumCit 
 noit pcccit morulitcr. ■ e t^et ujurpat en verba mnenthter , mhUper iQj cmttirmare voUns , not peccat mortalner ' 
 imo credo ace bum vtnitiVter ptccure,qm nullum ejl mendAcium, Sancheiop. mor.l. 3.C6 n. io.ftz4. ' 
 
 Thefe ftiifts are fo groffe that the moft fimple and moft ignorant may eafily per- 
 ceive them. They are fobafe and fo ridiculous, that they are capable ft) furprife 
 and make the moft ferious break out into laughter , if Chriftian charity as well as 
 lliodefty do not with hold and rather draw compaflion from their hearts, and tears 
 from their eyes, to lament the blindnefle of thofe who invented them , and the loft 
 condition of thofe who follow them. 
 
 But if we would believe thefe Matters of equivocations , there is no need at all of 
 fomany fliifts and fallacies , for they declare plainly that thofe who have not wi£ 
 enough to underftand thefe difquizes and mental reftriftions , or not to make ufe of 
 them upon occafion , may fwear plainly without obliging themfclves in any fort 
 wbatfoever , provided they have no intent to fwear.nor to promife that which they 
 >,60 fwear, ^ / have made a fained promfe , faith Efcobar j and I have added an oath f F/5* pfomif.^ 
 thereto, am I obliged to accomplijh it ? After he had cited Lefftus alone for the affir- ^'"'' j''!'"»en. 
 mative, he adds -, but others deny it. He pronounces nothing abfolutely upon this "''" '"'^"/.' ''' 
 point, but he leaves to his reader his choice of two opinions , teftifying for all that iT/'''!^^!'^'''*' 
 fufficiently that the latter is his own; fince having onely citedZf/77wforthefor- Lciiuis.afa/M 
 mer , he attributes this to many others , there is ground to believe that he con- "fg""'. Efcobat 
 eludes according to his guifc by plurality of voices , and for the more fweet and fa- "• *• ex. i. n, 
 vourable opinion. And this onely , that it is the more favourable , and that it is *^" ^" ^^' 
 followed by the greater part , is juftitious to make it the more probable , and by 
 confequcnce it may be followed with a good confcicflce, according to the Jefuit* 
 rules of probability. 
 
 3 Sect:
 
 1 2 Z^nfaithfulnefs. 
 
 SECT. II. 
 
 7bece»trivance of the ^efmts t$ thde vem made unto God , promifet 
 
 and oaths made to a Conft^ors , and to lye and deceive 
 
 even in confefjion, 
 
 Hcfe Doftors are not content to teach men to deceive men , but to teach thcni 
 alfo to deceive God in their vows , and the Miniftersof his Church in the de- 
 clarations and promifes which they make them. So that if God were capable to be 
 ^ deceived he ftiould not cfcape from thefefurpsifes of the Jefiiits. 
 
 'twTvltm Efcohar in his great Moral Divinity faith , » that one may change hj means of a 
 
 noupcccondi ^i*^ the vow which he hath made not to fin , and fo avow not to commit fornication. 
 tommutiie. He faith that even thefc fort of vows need not be changed into any great things ; 
 Efcob. Theol. as if the fin of fornication were no great matter, and did not greatly difhonor God, 
 iBor. torn. 1. orif it were lawful to deceive him,taking away a great thing which we have promife4 
 18 u ^ ^°* ^' ii'™» fof fo g've him a flight thing and of fraall confequence, 
 Votum nodfor- f. 
 
 nicandi aut abflinendi a certo adu venerea , fotefl ex BuK< tndulto cammuttei. C. ii.' n, 298. Votwn vitandi uli^md 
 fectMitm, non egct mtirut eonmuutkne. C, r i. n. j iS. 
 
 The fame Author in the entrance of his book where he eflablifties the principles 
 b f^oi/ef qtiis of his Moral Divinity propofcs this doubt ^ '' Aperfon makes a vo'^ not to commit f or- 
 ftj>pf''(i'>»''''o- fiicatio»y ufonfainoffome Pilgrimage ; and afterVfareis not rememhing his vow he 
 fmau^r "tm- /"f^''^ himfelf to go on in thispn-^ ishe obliged to accomplijh his vow f He makes San- 
 m'emor von de- '^hez. to anfwer in thefc terms; Sanchez:, anfwers , that he is not obliged , becanfe thit 
 ImuM ; tew blamelefs fergetfulnefs it equivalent to ignorance. 
 turne adpaiam 
 
 voti? ReJpoHdetSinch. fitm.tom.\.l./i.c. 11. «. 18. nontenerl, qiiin obliwt f<u imdvciteMk inculpnta ttqti^oHet 
 igitcrantK. Efcobar in puoemio ex. z.c.6. n. 24 p. 9. 
 
 Emanuel Sa propofes two other cafes touching the continence and chaflity of 
 c Poteft, qui married perfons : ' A per/on married^dilh he, who hath not made a vow of continence 
 noHyovn,pcim ^^y ^fyyfand the dttty of marriage of anither , though the other have made the fame 
 ui'^Ami- "^"^ '"''^^ confent. And a little after, when the Husband and the wife have made a 
 mkmmie vo'^not to demand of one another the duty of marriage , it is lawful for thereto ac- 
 vovit caftiu. comflijh it effeBua/ly , provided it be without demanding it , and the one iilieves that 
 tern. S'nch. the other muld demand it if at liberty : He. would fay that the vow was indeed 
 Tcrdcbicum made not to demand thisduty, butnot, not to ufe it without demanding it; as if 
 p°e^"iti! *' f'^'* ^^^^ ^^^ enough to demand a thing , to teflifie to him who can give it us the 
 Cm uicrque defire which we have to recciveif.lt is in this manner that the Saints dodemandfrom 
 vovitnoiipetm, God in the moft excellent way what they defire from the bottom oftheirhcarts.It is 
 pofM ctfiiim, thisdefire which the Scripture tcftifies that God hears and accompliflies, as the mod 
 u'^r^'fL ^Xf^'l^^f and powerful prayer , where he faith ; Defiderium pauperum exaudivit 
 alier inte!i'g:t Dominns, The Lord hears the defire af the poor. Itis then earneflly todemanda 
 eitirm, f iwjfet thing to teflifie that it is defired,though it be not demanded in words. And to take 
 fctitmm. ib;d. and ufe it without demanding is more then to defire it. 
 
 ""'"•J- Sanchez treating of an oath, eftabliflieth certain principles from whence he draw« 
 
 d Duodecimo this eondufion. ** It follows, faith ht^that if a woman be excommunicate for dipartixg 
 dcdhcitm ca- from her Husband, btcaufe ffte knows of fome fecret impediment which makes the mar- 
 dem ratione yiafe void, being at the point of death /he is obliged , that fhe may receive abfolutik », to 
 f'^""^^^^ a^"'" fw.ar^thut if [he recover her health Jhe will return to her Husband, fhe may promife and 
 excommuitica- f^^ar it ^intending it in her mind in this manner ; if 1 he obliged, or if it fleafie me then. 
 tarn, CO quod It is not cnough to permit her to retain thiscondition ; Jfjbe obliged, of which (he 
 
 Z'V r.D'l w/;.!- 
 
 litn , qncm nov't ob impedmentum occultum nan tffejuum , caaSamqjie jurare ut abfolvtHr , fo,em adiptuftinnae ci 
 (oha'-.iict. T<ffidj-,:mf,inuIlig'.?utomr»fe:ftcneor,vdpol{eaflacKeriimihi, Sinchizop. 1. 3. cap. g. num. 40. 
 
 K, u y£. I. c. I. a. 6. p. 2. ^ns. I. will
 
 ZJnfaithfuInefs. j- o 
 
 will take advice in her health. This were perhaps too much to engage her to, it is 
 1200 fit alfo to permit her to add thereto: if it pUafe me at that time; that if flie found her 
 feif obliged, it might be fuffident that fhe was not pleafed therewith to difpenfc with 
 her, for doing that which ftie had promifed and fworn to her ConfcfTor at the point 
 of death. 
 
 A little after the fame Author continuing to fpeak out of the fame principle , ad- 
 dcth X ' The fame thing mufl befaid of a y>oman whe is fefaratt from her EHsband,l;e- ( Iftm intelii- 
 CAufe p)e kjtoTvs that he hath committed adulnry , rphichuajuFlcaufeoffefaratisK. gf ««''"'"<< mn- 
 For if fie be prefed tof^ear thatjhe ^ill return to hir Hmband , (he ma] fwear that "hiil!^°f^J"^]\ 
 fheviUdoit ^ tijsderfiandinginherminde; if J be bo ftnd thereto. quoicnalcuRt 
 
 «didterii viri, 
 tcproinde jaflamdivomicaufamlMbeit : q^dpfc fmare cgmpulfa fc viro cohabitatmrn , fOte^idjararc ,intclligendo 
 intra fe ; ji ad id tencor. Ibid. 
 
 Efcohar pfopofcs another cafe touching confeffion. S A ferfoK, faith he , « ^ jiu'mt qitu 
 ^fhamed of feme crime committed; hemaymakje a general co»ftJfion, and accufe him. afciia'deali- 
 feif of this fitt amtng[i others , mthoat fajing whether he have confeffed it otherwife H**" "^"^'"^ '< 
 ■ at another time. Becaufe this difguife doth not much change the judgement of the Con. ^^"' ^'f^L-'' 
 fe^or. This is nothing but a fleight to deceive a Confeflor.and to prefervc ones re- r^irc &Tui!d 
 putation with him, by betraying ones confcicnce, Butthisfame Jefuitpaffesyetpffc^iZttw/aMw 
 farther, and faith formally, that one may lye in confeflion. See here his words : ^ A confiuri, non 
 f erf an addrejfeth himfelf to a Cenfefor , and faith that he rvoHld make a general con- ("pl'cmdoM 
 103 /f/^"'* to him : he is not for all that obliged to declare unto him all the mortal fins that "l'"/ "yj!** 
 he hath committed^ for although he Ije^ it is of f mall concern to the judgement the Con- ^Jit„ y^yi^t 
 fefor is to mak,e of him. Confejjarii jitdi- 
 
 c'mm. Efcobar 
 inprooemiocxani. iit\, 7}-P- t^, h CicUquii conf((fario fe velle cum co confej/ioticm gittcralem gcrcre : nort 
 
 idea tenetur cm/lit mtrulUexpfimere ! qu'uquamvu mentiatw , 'tdtmenfuiumrefen adConfcffarii ]udiciitm, Efccf 
 bit tr. 7. ex. 4, nt ii8.,'p. 8i8. ^ 
 
 But if they who have any feofe of God and Religion cannot refolve toufethefe 
 kind of furpriies and difguifements , and thefe lyes in a Sacrament in which they 
 / fpeak toGodintheperfonofhisPrieft , who holds his place , the fame Jefuit will 
 give them alfo another expedient to deceive the Confeffor familiarly, that they may 
 continue in his good opinion ; which is, not to difcover to him other then their 
 fleighter faults, and to have another Confeffor whom they may chofe at their plea- 
 fare, to confeffe to him their great crimes. 
 
 ' A perfon, faith this Jefuit, hath t^o Confeffors , to whom he appljes himfelf^ to the i Duot quk adit 
 tHeheconfejfeth hit mortal fins ^ and to the other his venial , that he may centintte in '■"'^('If"'"'^' . 
 good opinion with his ordinary Confeffor. The quefiion is,rt>hether he doth ill ? The cafe ''j";",^^ "Z'^^' ^ 
 is important, he muft take a fociate to refolve it , that he may be more confidently ],^[ Mhmm 
 believed, '' Im^intain^ faith he, w?/; Suarez, that this perfon doth noevil at ail. famamapud 
 His reafon is not leffe ftrange then his anfwer , fince he pretends that it is neither lye confijfmm or. 
 nor hypocrifie to conceal his fins from hisConfcffor,and to make him believe he hath '''»'"'«'» '««-»- 
 no great ones, though he hath committed fuch , to maintain himfelf in good reputa- ^//i^af^f^?"* 
 tionwithhiiq. kc««mw 
 
 tffcro not delit, 
 qure. ^Ixejlconfeljio intcgra, Hec eH vera hypocrifts, nee menduinm. Ibid. n. 1^5. p. 8»i. 
 
 £»»<««Wi'rf approves this praSice,provided it be not common. ^ There are that 
 
 hold, faith he, that it is a mortal fin to have two Confeffors in ordinary , to cenfeTe to "^j ^"^ '* , 
 
 ,' . I , , 1 I ■ r n /■ t I IT • t I • f ni'iit auos Colt" 
 
 one hts great fins , and to the ether his fmall (ins , that he may pajje wtth htm for an feffams, n'ttram 
 
 bonefi man , becattfe this is to deceive the Confeffor, and to mock^ him. But there is na oni graiii di- 
 fin in doing this onely once or twice through bafhfdhefs. That is to fay,that it is law- cos, alte- 
 I J I o full to deceive a Confeffor, to mock him and make fport with him , provided that it '"','" "*' ''' 
 benotcommon.andthat it be done onely fome times, and upon fome motive fo ^^'^'^"^'^Z" "* 
 good as is that of Pride and Vanity , tu frobtu hahearis. That thou mayfi h efieemed ^^idm dleunt 
 an hone/} man. t^e peemum 
 
 , mortile ob iU»' 
 
 fitmconfjfoi-em; fecutveraejftt fifemetamiterum^at , ob pudirtitt, & verecHiiditnt, Emanuel Sa,verboConftff.r. 
 mum. t6 pjg. 7^» 
 
 C I. IBT. 1, C. I . a. 6, 10. 2. ^. I. FmiHtiH*
 
 t^A 'Vnfaitbfulncfs. 
 
 /•////^fjMf who examines and handles this cafe moft exadly, acknowledges that 
 many condemn it for mortal fin. Some for hypocrifie, which is a kind of lye, whicb 
 cannot be a fmall fault in a matter fo holy.and fo important as confeflion is : others, 
 becaufe at leaft thecuftora and will to continue in this praAice is a note of great cor- 
 ruption , and a very wicked difpofition in him who is in this eftate , and which can- 
 not be excufed from mortal fin. To which may be added tlie motive which leads 
 to this difguifement, which is a Vanity and Pride fo much more criminal and unfuf. 
 fcrable, in that it is pradifcd upon defign , andinanadtion which ought to be the 
 moft fincere and humble of all that are Religious ; but notwithllanding all thefe con- 
 fiderations he forbears not to maintain, with his fraternity , that there is no evil to 
 m ^tevcs an ufe this pra&ice fo much and fo often as one will , or that it is no great evil. ■" Ton 
 fnconcra mte. ^-/^ inquire of me, faith he, ifitbt againji the imegrity of confeffion , to ccfiftjfe onelj 
 %T'oi^mr J""^^ fl'igkt faults to jour or dinar j Confeffors, andto have another extraor dinar j one to 
 umm venMii T^hom to confeffejotir great ftns.whenjm happen to fall into them. I anfwer,that Syl- 
 fcccata confiie vtdet faith, that though there he nothing herein that is contrary tothe integrity of con- 
 ri, altcrivero feffion ; jet there is mortal fin therein , becaufe of the hypocrifie and virtualiying that 
 exirmdmm ^ -^ -^^ ^^^ Viftoria azures us alfo that this is mortal fin, ^hen it is done ^ith defign 
 f«m«t!* Re-' ^^ continue in this cufiom. But we mufifay abfolutely that there is no mortal fin in it^ 
 fpoadeo, ctfi nor any thing contrary to the integrity ofcenfejfion. 
 Sylvefler cottf.i. 
 
 q. 6. dim eifepcccatum mortaie ol> bypDcrifin & virtfiate mendacium ; & ViSlotia In Summi,». i (9. afertt e(je mrtate 
 quandoidfit tnmoferfevertindi intdiconfuauduie : tmen dicendiim efi non tfe abfoluie contra integiiutem , mcitte 
 pcc(atum mortalc, Filliutius torn, i.uaa. 7.0 4.0. 7y. p. lyy. 
 
 He proves by a pleafant reafon that he that treats his confelTor in this fort is not 
 n Hon enprofne properly a hypocrite, and that he deceiveth him not at all properIy,a Iyer, " hecaufe 
 matdax, (fnia he relates no falftty neither to one nor other of his Ccnfeffors, hit onily permit 1 one of his 
 dlcit fa!fum,fed Qonfe^ors to be deceived, though there be no deceiver. For he that confeflfes himfelf 
 tantum pcmutit j^ ^^^^ according to him, and the ConfefTor cannot be any, becaufe he couid not de- 
 Ib'iT "'''* ceive himfelf -, andhemufthave.atleaft, agiftof Prophefie, to beabletodivinc 
 that one furprifes him by hiding his principal fins , andconfeffing onelyhis fmall 
 
 ones. 
 
 It would be eafie to report yet many more examples of like fhifts, of like fooIi(h^ 
 childi(h,and ridiculous Heights, by which the Jefuits do teach people to mock God, 
 and the Minifters of his Church, in abufing the Sacraments, and making void their 
 vows, but an occafion to fpcak hereof yet more to purpof-" will be prefented when 
 we treat of confeflion, and of the vows of Religion. 
 
 III. POINT. 
 
 Of Unfaithfulnefs in converfation^and common difcourfe, 
 
 SECT, I. 
 
 ji» txfcdknt which the jefuits give fer to deceive the World, and to take 
 a falje Oath, even before a ^udge ^rvithsut ferjary. 
 
 T He Jefuits have the reputation commonly to be Maftcrs of equivocations , and 
 one may fee it indeed , that it is not without caufe. For to eftablifli this kind 
 of knowledge in the world, and to facilitate the pradice amongfl; all forts of perfons, 
 they do all that an affedionate Mafter can do for his profeflion,and for his difcipIe5,to 
 make them perfeft in his Trade. 
 
 1. Firftofall they give rules of equivocations, then they note divers forms of 
 making them ; and finally, to facilitate the knowledge and pradice of them , they 
 make themfelves fome equivocations which they propofe as models and examples |,^ 
 whereby to teach others to make the like- 
 
 2. They determine rbe occafions wherein they may be made ufe of-, or rather 
 without bounds or reftraint , they give lifcerty in almoft all forts of occafions, 
 
 2. LliJ. I.e. I.a.(5.J9. i.^. I. to
 
 ■I^jly *\^ 
 
 lUnfaithfu Inefs. a j- 
 
 tomakeufe of them and foroe times even without any occafionofrreafon 
 
 3. They fliew how they are to be made ufc of, and give the method , as well 
 for perfons of difcretion, as for more fimple and more grofle, 
 
 4. They give an invention tojnaintain the poffefiion and vSt of equivocation, fo 
 that there is no fort of pcrfon that can by any means whatfoever hinder from making 
 ufe of them , without any fcruple. Thefe four points fliail be fo many fedlions of 
 this title,which isof Unfaithfulnefsin words and common difcourfe. 
 
 S E T C. II. 
 
 %}iles and Exapfples of eqaivdCMion taken out of the Bo$ks of the ^efnits. 
 
 verbis 
 
 FIrft of all they declare that if one inquire whether the Prince be at Court , * it 
 is permitted to aflure him, without any neceflity , and even to fwear without ' Z*''***^'^ 
 any great fin, that he is there, though he be not there, intending that he is there in PitlV/ufa,v!c. 
 pi(Sure. This is the opinion of Sanchez and Efcchnr ^ who declare plain enough ^WP/Wrp/ 
 that one may affirm it fimply without any fin , becaufe they acknowledge it not iof'[ '"""U, intd- 
 be other than a venial fin , to affirm itwith an oath without any juft cmk^fimjujta "i^"^" P'^um^ 
 cmfii , fo that a fmall occafion would fuffice them , to difcharge this oath of all tlmlfi'ma't 
 
 hut Sanihi\ 
 ntgat. Efcob»r tr»a. i. cx»m. i, num. 3 j. pjg. ^g. 
 
 FillmtiHs fpeaking of mental rcRridion which is permitted according to the rules 
 of Divinity •, brings many examples which he took out of Smrez. , which he gives 
 for a model. ^ Behold here aKexamfU, id.\thhe^vhichS\ars.z reports. Ton may ,_., 
 150 /'^'i I havenot eaten of JtichAdilh , intending to day ^ though the intention cf him humeri ffeil' 
 that asked wiere to know ifjou had ever eaten of it. Another example is this ; '^ You Um : non coo 
 may fay, Peter Is not at home : 'Petrm non eft domi, which fignifies ordinarily that »icdi,inullig(]ii\ 
 be is not in the houfe , though he be there, taking this word, efl, for to fignifie , he ''" '•'"'"^» "*» 
 cats , fo that you have a defign to fay, that he does not cat in the houfe. And we 'X* l*^*^''"'!-* 
 may judge of other like forts of fpeaking equivocally in the fame manner. medigVrm*' 
 
 ill.im. 
 c \tcm illam : Vetriu not cH domi , cum tamen revera ft. Verbim cnim efl , fmtlur 3 dicentc pOy comedh, Dt/t'iqut 
 did poielt de 4iiifimilibiu, Filliucius qq. mor. torn. 1. trad. ay. c. 1 1. n. 3 2.7. d. 104. 
 
 And a little before , propofing fome examples of equivocation in the fame place 
 whence they were taken , which I reported before, he hath put this foremoft. 
 * They are accM§iomed, faith he, to relate fome examples of equivocatieits , (for to ^ '^f^''^^ film 
 make their DoftriBeand rules to be better underftood^ as in the firfi place of him '*'''P}*'^^'f*ot, 
 vho autwardly protnifes a thing , tvithout an intent to promife. For if one asked whe- mmpromid"^ 
 ther he had promifed or no , he may deny it , meaning that he had not promifed with a cxteriut aliqulii 
 promife obliging, and with this rejIriEiion he may alfe fwear. He prefiippoks fine initntiote 
 without doubt that perjury cannot be committed more to purpofe then to fup- fromltundi. si 
 j6o port an equivocation , which is made purpofcly to hide fome deceix and unfaith- """ '""'""S'' 
 
 fulnef? r r jr tur an promife. 
 
 *"'""*• nty negate po- 
 
 left, meUigenda 
 fe nonpmmifjfe (romijjiojtc obligame , & Jicitiifm JHrare. Ibid. 
 
 Sanchez faith the fame thing.and yet more ^ and for to be better undcrftood.he 
 reduces the general thefis to a particular cafe. "= So often as , faith he, a perfon who c ^oties quit 
 hath promifed marriage to another , Vehether it were made (incerely , or onely in ap'^'^^^'^'f''"' 
 pearance,is dif charged by any reafon from holding his promifeybeing catted before ajudge, „ainmmum 
 he may fwear he hath not made thu promife, meaning he hath not fa made it asto be obli- mmHm eft ob 
 ged to obferve it. And that it may be known what reafon he requires for this,he holds aliqum canfm 
 
 ab implc/idi 
 
 obligations pote^ijudice vKatm j»rarcfe non pjomififl'cyiittell'genda, itx ut teuciitm impltre, Sancha op. mor. i. 3. 
 fi 6. n. 31. p. zj. 
 
 2[. t. llfif. I, C, r, a. 6. p. 3. ^. I. thi^t
 
 e^S ^nfaithfnhiefs. 
 
 iHonuMun f thatitisnotn&cflary that the pretence upon which he grounds his belief that he is 
 qhinio uufi eft ^qj obliged to marry her to whom he hath pafled his word , be true or certain •, 
 plns''&etim ^"^ '^ fufficeth that it have fome appearance of truth , and that it be probable : Be- 
 quotie's fafkntii canfe^ faith ht,foUovplng a frobable opinion, he may perfwade himfelf in confcience that 
 juiiicheftprobi he it not obliged. He had reported before an example taken out of other Authors, 
 bitcnim nmri ,y[,Q ^tich , C That a perfoM who hath p<iyedthe money which he borro^^ed , being exa- 
 fervare, <j«».t jffifniibj a ^udge if he borrowed the mony , may {wear that he hath mf , intending^not 
 kendotmlo ■ f" 4i to be obliged te pay it. Which he extends to other cafes , faying that it is per- 
 Ttem probMem mittcd in many cafes to fwear before a judge that he owes nothing •, and generally 
 txiaimnre fc fo often as there is no obligation to pay the debt, when one is prefTed by a plaintiff- 
 tuti cnnfcientm ^^hctherone have paid it indeed,or one beheves he is not obliged to pay it, or that 
 Tmobltgiim. jj^gtgffu ofpaymentisnotyetcotne, or even when he acknowledges the debt and 
 e Vwi docera the term is already expired , and he hath no pretence to difpcnfe with the payment, 
 luitTqiii nm- there remains no other excufe, but that he is poor and hath no money. 
 
 mos mutiio tc- 
 
 Ceptoifolvit , pnjfe a JiiiiiciivoiaiumiemmHo, jware fc iliid non accep:Jfe , Well' gcndo ha ut ttne star iilnd folvere. 
 4iqw idem dicendum c(i fi quumque alii ex c.vifa ab eo miituo foivmdo liber tjj'ec. Atque idem credo If tunc nm^ 
 tenemur folvere , (o quod terminm ad quern miuuitm d^umfuit mn eft impletifs, vtl fite faupertaie excufatur dtbttoi « 
 tmcfolvtmio. ibid. 
 
 This laft overture is very favourable to many perfons , who by this rule may 
 deny all their debts, having never any money to pay them • and for them that 
 are poor, to cover by this pretence their ingratitude and injunice towards thofe who 
 affift them in giving them that which was necelTiry for them. But if thcfe people 
 who have againfl their confciences fworn that they Qw'd nothing, come afterwards 
 into an eftate able to pay what thy owe , what counfel will the Jefuits give them ? 
 on the one fide there is no more any pretext which might difpenfe with them for 
 not paying ; and on the other fide, if they pay after they have fworn that they ow'd 
 nothing; they declare themfelves perjured , and they mine their honor and credit 
 after they have ruined their confcience ; and which is moreconfiderable, they will 
 difgrace theDodrine of equivocations , and the myflery of thofe who teach them. 
 It will not be hard to refolve thefe difficulties by the confequence of the principles 
 of the Jefuits Divinity ; but becaufc I have no defign but oncly to report things, as 
 they are found in their books, and becaufe I have not yet met with this cafe, 1 fliall 
 be content to propofe itonely, leaving it to the Readers liberty to draw fuch 
 confequences as feem to them neccflarily to follow thofe maximes which we have 
 reported before , or to dematKl the refolution of the Jefuits themfelves. 
 
 Sanchez propofes another example and another equivocatijon upon this very 
 h D«i«i"J«?«'« matter. ^ It follows, faith he , that if one demands of a man to borrow money ^ 
 Aeducim,em ^[j^ch he indeed hath , but Vs>hich he will not , and which he u not obliged to lend ; ht 
 Xicw^t^mim mAj fwear that he hath it not at ally meaning not to lend him. 
 
 habet, pofe jure JHrattdo affimitre fe em nen habere , inteUigaide intra ft «f mmuodct, quandtnontcnetut mutuml 
 Ibid. 
 
 This daufe, that this man is not obliged to lend , is not Sa»chez.'s ; but of fomc 
 other Cafuift more religious then he, and in his judgement too fcrupulous. Which 
 i <5)«4/e a(it,e- is the reafon that he approves it not, adding, ' that it matters not as to the truth of 
 ritaiem hujus the oath, whether he bi or be not obliged to lend it, 
 jmmtnti nil 
 reftn an iUettneatur mutuitti netnt. Ibid. 
 
 He gives alfo another ad vertifemcnt -, how to make ufe of mental rcfervation on 
 this fame occafion , when one is troubled to put off a perfon who askes to borrow 
 k s'lnilitiY di. "loney , ^ which is to fay, and eren to fwear,ifit be needful , that one hath it not, 
 cendum eH ft that is to fay,«i)? in another place then in that where it is laid up to be kept. 
 
 intra feimeBi' 
 
 g/x: nan habere ftcmias in alio l»ce ab eo in quo revert habet. Ibid. 
 
 For that which refpe(9s examination of Judges, the way to delude and deceive 
 them withoat oaths which are taken before them , isveryeafie, accordijig to the 
 
 £.1,115. 1, C. I. act. 6. p. 3.^.2. fame
 
 Z/ftfaithfulnefs. i* j 
 
 fame Author. ' It foHms, faith he, that if a wii»tfs h i>itene^atcJ)uridicallj^[rtriiidtdii('f 
 jpo if ke kjiow a thing ., provided thej ask^hitn not ivhct her hi have htard it fpoke» , hemaj iHrlicereitjli 
 /wear that he j^ms*/ it mt , having onelj heard it fpol^n. As if it were hot true I'^'X^'ci iment. 
 that one knows that which he hath received from perfons worthy of credit ■ ^:'''' "" "''9'"^ 
 though he have not feen it himfelf. • /<..^<.«*« m^m 
 
 * " D rogiio an audit* 
 
 ncfcire j? falitm tu Ikric. Ibid. c. 7. rutti. j, pjg. ^ i. 
 
 finally to give yet more free courfe to equivocations , he would authorife thehi 
 by the example of Saint Francii. "■ It follows ^ faith he, that Saint Francis might m" 14 t>educi* 
 make nfe of the e^uivocatien Vnhich « attributed unto him , whsu being iKterro<rated '"" '"^"""' ["■[• 
 h the Oncers of fujlice , if a malefactor whom they foufrht after went that \V^» ■ he ^' '"'P**''"'''- 
 anjTvereaputttng hti hands in the jLeeves of hts Gound , he Ps not come this way, meaning fcrmr D.rrnn- 
 not that W4y where he had hit hands. Andafter he had juftified this aftionof S. efcM, </«(«,«- 
 /'r<?wc» of which there is no witnefs, nor any likelihood to believe that it was ever dicumintfiris 
 done by him, he will yet raifc it higher -, " He might nlfo have anfweredin th^ man- '■"!." "'"^'"J^ "" 
 Iter, adds he, he is not faffed this yvaj , intending the particular and determined place l^^ ItLTffrt 
 Where his foot or his hand tvas. m luut in viliis 
 
 mMiCji intio- 
 
 duccns, dixit (ic : Vo» tmnf^t hac, inteUigendo dc loot in quo manui. h.tbebat Ibid; c. /?. n- 4! p. 3 0. itaque fim:ii:ei' 
 fojjct diarejic : .N'oaj tianjia fi.it, itueli'geM toium xndividnum qnnufcde vet mamuugt. ibid. 
 
 Zajman who is not fo paflionatc as Sanchez, for equivocations , appears not fo 
 unjuft as he againft S. Francis. For he juflifies him , oratleaft wife if he fuffers 
 I^Q others to affirm and alfure us that Saint Francis never ufed this equivocation which 
 is afcribed to him , or if he did ufe it , it was done by fimplicity , not believing it to 
 beany evil to do fo. Either Saint Francis is not the Author of this anfwer , which 
 isfo attributed to himfalfely; or that holy man believed that it mas lawful , faith Soto 
 cited by Layman. 
 
 The Books of the Jefuits are full of thefe eqjuivocations , and fometimes of others 
 farther fetcht and more ridiculous. I was defirous oncly to reprefent fome few of 
 the more fenfible and the morecommon ones , which they do ordinarily propofe to 
 ferve for example and model to fimple and groffe witted perfons. They who defire 
 to know more thereof may read their books themfclves. 
 
 S IE C T. ill. 
 
 when andfin whatoccafom one ma^ make ufe efequhoeations. 
 
 A' 
 
 Mong thofc who teach to make equivocations , there are fome who fpeak 
 with !efs paffion , and who fay they ought not to be ufed but in neceflity< 
 foberly and with greu difcrfitioa. Others make as it were a party for them , and 
 maintain them indifferently and blindly, giving all liberty to put them in praftice, 
 holding that the leaft reafon fufficeth to make ufe of them •, and that when they are 
 made ufe of even without reafon and without necefii ty,there is in a manner no fin in 
 them, or that it is but very little. 
 
 Sanchez, expounding the opinion of Soto , who holds that one may make ufe of 
 . equivocations in fport or drollery , faith that it iseruc , provided that no oath be 
 
 [410 added there unto, • ffhen Soto holds, k\th he, that it is no Jin to make ufe of e^ui- Dm Sottudt 
 vocations in making merry and drolling ^ this he under Bands to be when it isdone Stcreto,mmb. 
 without fw earing. Butitfufiiccs not this profeflbr of equivocations , to fny that ?.• ?• ? "'^'" 
 there is no fin in taking this divertifement , he will have it aifo to be honcft j and *' "*'* 'f Vf* 
 therefore it is fufficicnt to make an equivocation honeft,to take divertifement there. iluu7':ocoi^ 
 in. P For then, faith he, this hone fi fport and recreation renders the e^uivoeation inridiculu, is- 
 
 tcUigo quando 
 thffte ji/rimento id fum. Sanch op. mor. I. 3. c. 6. n. u. ('. 17. p Tunc cairn btncfiH* iUe ludm yeaeutionii 
 j«B* cMfi exercitiis bjnvUHm reddsrn amphibologne ufurn. Ibid. 
 
 2C.i. II?. I. C.I. art. 6. p. 3. ^.3. H honeji.
 
 [^ 8 'Dnfaithfnhej 
 
 s. 
 
 q^tfiiumcn hertefi. 1 Butif it happen that one fwcar in this recreation with or without dcfign, 
 
 mMttPul'J'a ^^^" °"^ ^vie3.xs by the name of God, there may well be fome fault in ic.as lie avers ^ 
 
 frofte't vaZm ''"^ ^^ pretends its but fmall and venial, but if one fwcars not at all.above all not by 
 
 &i>id'tjcma/h the name of God, he maintains that thii hoHefi ffort and recreation makes the cquivo- 
 
 divitii nomuis cation honeji. 
 
 ujurpatmcm : 
 
 » felum effct vmialU. Ibid. 
 
 He bad already faid the fame thing more at large before, p. 25. 4. whereafter he 
 r ?o^unt ahfqiic had eflabliflied this rule : "■ That one may without Ijing make ufe of tvords which in 
 mendaciD ufnr- them/elves are not amhigitcta, and which have net thefenfe which he takes them in, &c, 
 faitcifi verba j^^ ^^^^ ^^ ^^^ following number , ^ That one maj make nfe offucb words, though 
 catioJ'mbimt ^^^J be not amhignoHs at all ^ and that in themf elves and circumfiances prefent thej 
 nonJint,ncc cannot receive the fenfe that li given them ; hut that thejmaj learn andhaveit onely 
 cum fmfim hn- l>y means of fome mental refiriHion er addition , ff/ch as pleaffs him who pronounceth 
 f p'ff-"^'^' "'"'' '^^''^ •■ ^ *f ^'^y ""^ being ahne er in company , whether interrogated, or ofhii own 
 "Jj'"'t quaque p^gpgj, ffjdtion ■ for recreatien or for fome other motive ^hatfoever , f^ears he hath not 
 ta verba ufur- ""^^ '* ^hwg which trttlj he hath done , intending in his muiaejome other tmng which 
 pan,enamft ex in truth he hath not done, or fome ether day then that on which he did it , or <^nire ano- 
 fm fgnificatione ther thing,andcir cum fiance oi he pleafes,fo it be trm,he doth not Ije indeed; andhefhall 
 no7tjmi ambig ^^^ be forfwern^but he huth only not faid any determinedtruth,which they could conceive 
 hmldr^utint ^^o^^ifd. him f{eal{, which was fignifiedby hit words, but feme other different truth. 
 
 ex fe.necexcir- / . 
 
 cumflamtis occurrentibitf, fed tantiim eum fcnfuhi rtdddttt tx aliqao idditoihcnti pufcintii memo , qiig^cunqiie illiid 
 fit : ut fi qnis vtl foltu-vel coram aiiis,fve miarigattu , livepropaifpoite, five ncHit'ionu gtaita, five qHoc'iinjnc aitt 
 fine^met fe nonfcctfje aliquid qittdrevera {(Cit, irutlligtndo intra fe aiufni aiiud qmdnOiifccu , zeicli-im du-m ab co n 
 quo fecit, vet q^oiciinque aliud tddnimcntm, revcranon mentitur nee pp \urM eft, fed taiiium noii eiiceret unant vrriia- 
 tem determmatm ftam audientns concipiitnt, an vaba lUa ex fe [tgni-ficani : fid almmvauaum di jhtiwiam Ibjd. 
 nam. if. 
 
 Many obfervations may be made on lliis one paflage of Sanchez , wherein there 
 
 are many things for them to learn who are curious of the fcience of equivocations. I 
 
 will onely pafle over it curforily and lightly. 
 
 Firft of all he fpcaks of an equivocation the raoft flrange and diftantfrom humane 
 
 t Vojfunt ahfque j-gafon that can be imagined. ^ One may, faith he, without lying make ufe ofthefe 
 
 mcndacio et T^grds thourh in their fipnification thty he not amhigious , and which of themfelvex, 
 
 ctiamfiex fui ^"d ^^th their prefent circumfiances cannot bear the Jenje Which ts given them. 
 
 (igni^eMom Whence it follows that thefe words are indeed not cquivocal,but openly falfe , fince 
 
 'Hotjint ambt- they could not bear the fenfe given them. For an equivocal word is that which 
 
 j«,i , ncceum j^^^jj ^^^ fences , or which may receive two fences. And therefore he who makes 
 
 m'm o- '}c ""'ne'e ^^^ ^^ ^^^^ ^* equivocal which is not equivocal , and who would give it a fence 
 
 iTcircumSan- which it will not bear isfurely a lyar, fignifying one thing by his woi?ds, and think- 
 
 tiii occiirrenii- ing another. 
 
 i'w. Alfo Sanchez affirms and tefiifies fufficiendy himfelf that this word is no equivoca- 
 
 tion , in faying that it is not ambiguous, for an ambiguous and equivocal word are 
 one and the fame thing. So that what he adds,that chough thefe words which he 
 wScdtantim fuppofcs not to be equivocal, could not receive the fence he gives them ^ "yet they 
 ' n'ddant ac all- '^^^^ "^"^^^ ^^^ ^'f^ bear it , by adding that which he who fpeakj them referves in his 
 qM addttommv thoughts. This fay I is deftroyed by it fclf , the thought of a man which is altoge- 
 frofereniis re- ther inward and invifible , cannot at all change the fence of words, which are all- 
 teiito. together outward and fenfible , nor give them that which they cannot receive : 
 
 otherwife every one may by liis will and according to his phantafie give every fore 
 ofwords all forts offences, ^nd make them fignifie any thing. And fo it will be 
 impoflible for one to underftand another, and thofe of the fame country ftiall be as 
 ftrangers to one another. 
 
 This Dodor gives the fame liberty tocircumftanccs as to the fubflanceof words, 
 
 faying that one may give them by thought alone fuch fence as one will, in fuch time, 
 
 andm fuch manner ,and on fuch fubjed and motive as one will.without other motive 
 
 <!. i.B. I.e. i.!4.6.lt>. 3.p. 3. or
 
 IJnfaithfulnefs, t^ 
 
 or neccffity then becaufe he will. * As ifone^ faith he, being alont or in company, 
 trhcther he bs ^ukf^ or/pedk^ofhu ov/f accord , for recreatipn or for fame other motive * Oift qimfakti 
 Tf hat foever it be, fwettr that he hut'} not done a thing , Vfhich ttotvithjlanding he hath ^''' "" "'*"» 
 done indeed. It is r.ot fufHcient for him to lye formally, he will alfo joyn perjury to {"" 's^Z'^^ri 
 lying, in faying that one may fwcar that he haih not done that which he hath done ; j/iMic, Sulre- 
 and he woul' cover this lye and tliiiperfuryby the thought ofa man onely in what o-.^io/j*j g'a. 
 eliatcandin wha: circumllances foever hebcj a/one or in company, fpeakjng for re- '"*' I'vc ilia 
 creation or for other motive whatfoeVer it be , preiendmg that he may fwcar that he '"•^"^l"' #«* 
 hath not done which hchathdone, without fear of taking a falfc oath, provided r*['L,,*?.,-^ 
 ^ that he intend or.clj in his mindfome other thing that he had not done. quod Hvert 
 
 ficii. 
 b mc^igenii$ intra fe aliud rcvcr* fcif. 
 
 See here Sanchez firft nupchod .which fervcs for nothing but to jearn to lye purely, 
 fimply, and without equivocation , by ufirg words that are not equivocal in thein- 
 felvcs, at all, and which cannot lignify that which one faith, nor that which i$in ones 
 mind at all, as he affirms himfeU. So that fuch words are contrary to the thoughts 
 which he hath, and he faith really other things then he thinkechi which is to lye 
 formally and fimply. 
 
 Tii^fecond method is no better then the former, for he faith one may ' '""ii'r- ^rn'mtUkiH' 
 fidnd (orfap^ly out of ones mind) that he hath not done the thing on an ether day then do Mum dim 
 that on vkich he didit ; or eMe that he hath not done it in an other place , an other "i ta a^nufctit, 
 time, or nn other company , or with other circumftances of which hegiveshim 
 choice , leaving him entire liberty to makeafc of which he frfeafesto deceive with- 
 out fcruple. tor his words are clear and general ; ** Or intending, iikhhc, fomt-i vuinttUl- 
 quite other thing, and quite other circumBitnce vhich he pleafes to add , which it true, ieitdo aliud 
 ef what fort foever it be. And with thefe precautions, if you will believe him, ^ li^ wdvu addi- 
 lye notatall ineff-d, and is ROt per jurcd , imagining and pretendingtomakcus'^^j!^"'^'^ . 
 bciitve that he hath fpoken no falfe thing , and that he hath fpoken the very truth, ^t. 
 though he fay not that which is demanded ofhim, northaiwhich the words he ut- c Rtvem atn 
 tereth (Ignifieofthemfelves, but an other tmih altogether different ; fed atiam veri- >"«''«'■ »ff 
 tatem diifaratam. ' F«'i«r«M tif. 
 
 This is a true way to be able to jurtifie j^ll matmer of lyes and perjuries ; the 
 greateft lyar and the greateft impoftor may make ufe hereof to juflify and to main- 
 tain himfelf in thefe crimes , in faying that his meaning was other than his faying j 
 and that fo * He is really neither lyar nor per jtiyed; but onely didnot fpeakpreci/eiy ( ^[y^^^^i^^ 
 4 truth, Vchichthey under flood ^ho did hear him , and which his words fignified; but mentitur n:c 
 another truth which had no thing ommon therewith.BaZ that for thii they had no caufe P^^/Ww c(l; fvd 
 to comphin of what he faid to them and anfwered in this manner , they having no '''"""« "o" *"' 
 right to quedion him. For he prefuppofeth as a general raaxime , S that when one 'dcurrm'tm"* 
 is not obliged to anfwer aperfon^neitheriihe obliged to anfwer according to his thoughts, qaam andnotet 
 Which he fupports by a maxime of I ogick which faith : ^ That when the general c»ncifiunt,ac 
 kind of any thing is removed, the fecial forts are alfo removed- This reafoning ■^«'''"' i^" H^*' 
 he faith he lesrned from Navarre ; who faith that whpn one is not obliged^"''"' /^^*" 
 to anfwer a perfon , he may anfwer him in what manner he pleafes : heisnotobli- difpj^am""^ 
 ged to give him an honcft, civil, true, fincere, faithful one, but that he may make g ^iiaiieri 
 one in all points contrary , for that we may mnVce him none if we ^ileafe. refpondcre noa 
 
 There is none that fees not clearly what follows from this , that in civil conver- ob^'g""", nee 
 fation, efpecially amongft equals , where one hath no authority over others, not ^^'^''^'^'^J^fi"^' 
 right to queftion them nor to oblige them to anfwej: to that which ispropofedorde- „t„i[m. '"* 
 manded of them , every one may fay what he will , and underftand what he will by hU quo mm 
 his words without apprchendinij that he hes, and believing that he fpeaks the truth, nmavciftrgt- 
 becaufe be reprefcnts it in his minde though he hide it , or exprefle even the contra- «*•>»«''" ?*'- 
 ryinhis words. But therein sieat ditfercnce betwixt conceiving or thinking the ^*^f"'" '**"'' 
 truth and fpcaking or fignifying i|tto others. Thofe who will follow this Jefuit, 
 (hali have the truth in their thoughts, but not in their words -, they conceive it well, 
 hut they do not fpeak it at all -, and in this tliey arclyars and perjured^notwithftand- 
 ing all their intentions and fccret thoughts, for to lye is no other thing then to 
 fpeak otherwife then a man thinks , and to lay one thing having anpthei: in his 
 thoughts. 
 - iL, 1. JB, 1. C, I. iattr6,g.3.^.r. Hi FiliMtVH
 
 6o Z^fifaithfhhiefs. 
 
 »^i4iotoqi*^- Filtiutiui feems at firft fight not to agree with S^fcht^ in this point. * It u 
 rii^,H»dtfcc- ^tmanded, faithhe, v>hat ftn it it to make ufe of eejuivccatiom withoht finj redfonalte I470 
 ""T//' "" '"^"f'- His firfl anfwer is , ^ ]t isprohMe that it u alje , and h] conjtquencefir- 
 TblaneMfmn. W w^^* it if confirmed with an oath, liuc a little after, bis inclination which he 
 bin ctufa ? hath for ioofenefs , and to fl.uter the lull and corruptions of men , make him fay, 
 Filliuiiusqq. « That it feemeth more Jirobdhle that in rigour it is m tje^ noranyperjurjf. Hispiin- 
 mor. torn. 1. jip^j rgafon is , * becatife that he Vcho taikj and fxvears after ihn manner hath rw in- 
 trjft. 15. c n.^ temioH , as is frefupfefed^tofpeak, nor to fwear falfe ; though he indted both fpeak 
 hRe^'oade'o & and fwear fo. He pretends then, as Sanche^.ihat tte inward will of man alone can 
 dictipiimojiri)- change the fignification of words , and give to them fuch as he plcafes. It is true 
 bfibilt fjfn quod that J^w^f^ gives not this power to the intention alone , without Joyningfome 
 (it mendutum, p^g^jgi reftridion unto it,by which he forms in his mind a true f^nfc.in L) ing in him- 
 ,''««!) «5^- f^'f that he will neither lyc nor forfwear. 
 
 mtt»r juramcn- 
 
 to. c Uicai.pr»b«b:liiuvidcnnoiie3^emcnd CHra ttccfurjitmin. \h\d. d ^ta q:u fic loqmtur & jural, 
 
 uonhabttmenciMtm dicendifaljitm, vel jurandi fMjiuum, ut JUppanmitt. laid. 
 
 Fillitttiw notwithflanding fails not to approve thefe rcnridionsand mental ad- 
 cEtquodprt' ditions of .y<j»f ^f <-. * Becaufe, ishetiltb^ he who tail^s thfu fo/Iowj ri^orohfy tht 
 ^b!ba 'ali?u"m truefenfe which he hath an intention to give to his words. Whence he concludes ab- 
 Lf^mvimn folutely AS Sanchei:, , * that hj confecjuince he Ijes mt at all. And he pretends not 
 quern talis in- onely that he lyes not all , but that what he fays , though it be captious and falfe, 
 tendit. g y^ neverthelefs is not repugnant to truth and fatthfulmfs ; hecaufe it is not oppofite 
 
 ffjgomimcit ^^ .^ ^j ^^^ ^^ diminilhing it , hut onel) in concealing it. So that all difguifes.all fup- l, 
 r'n"'" rcLna P'y«-s, a" deceits and falfuies (hall be no more againlt truth nor fidelity, becaufe they 
 autemvernaU are not oppofed unto truth indiminiftiing it , butonely in hiding it. Anditmuft 
 &ffdelitaii, be obferved yet farther, that one may make ufe of thefe equivocations, andalfo 
 quia non oppo- confirm them by an oath , ^ without any reafonahle caufe. From which Sanchez 
 mtur lUi per dc .^ ^^^ ^^^ ^^^^^ ^^ j-^j^j^ that One may do it by waj ofdtverti/ement;dind a little afore, 
 fednimum vi- ' wtthoMt unj ]>tft caufe. , 
 r'ltaiU occulta. 
 tionem. Filliutius ubi fup. h AbfqueratioMti caiifa. i Et[inullu\u^icaufaducxlurpyoltnns. 
 
 This leffon is very proper to fill the world with lyes, deceits, and trecheries, with- 
 out fcruple and without fearof lying, or deceiving any perfon : becaufe the Jefuits 
 affure us that a man may do all thefe things without being guilty of thefe crimes, 
 even when there is no reafon nor neceffity to make ufe of thefe artifices , and they 
 are ufed onely for di vertifement , and to iliew the liberty and freedom of ones fpi- 
 rit. So that there will be no more lyes nor cheats in the world for them that have 
 once been at School with them, and who will make ufeoftheflrangepriviledges 
 which they give th? m. 
 
 SECT. IV. 
 
 The jefuits method to frame equivoeAtionSy and ie ufe 
 tbeptammodtettjly. 
 
 1 
 
 T is not enough to know the rules of any royflery , if it be not known how to re- 
 . duce them into pradicc. Of all thofe who have written of cquivocations,there 
 is none who hath advanced farther therein then Filiiutitu in the place we have cited i^^pg 
 already. For he gives two inflrudions and two advicestoicenofwit , and one to 
 thofe who are more grofTe and fimple , to teach them to frame thefe equivocation!, 
 and to make ufe of them to purpofe and with fincerity. 
 
 k^ntno»u£i» ^ Thej inquire, iilihhe, with what prtcautionequivccatitris may he made ufe of f 
 
 qmcautda Heanfwets : that two rules may be given , and two methods fcrperfons ofjugemeM, 
 
 utendum ^t am. 
 
 fhibtlogia. Refportdeo 4f d:cin.iijjigiia)i pojfuiit duo modi pro perfonk jiidicit fraditis. Filliutius qq. mor. (cm. 1, 
 
 rtttft. if.c. i2,n. jt8. p. 204. 
 
 2[.i. Jir.i. C. i.2.«.jp.3.^.4. that
 
 %)ufaithfHlfte^s. (-> i 
 
 ihac they may have change , and makeufc fomccimcs of one, and fometimcs of ibe 
 ocbcr. 
 
 ' The pi-ft « to have an intention to fnnounct ihe words matirUHj. 1 hat is to fiy , , ; „ , 
 as if they ligniricd nothing , andtotake from them in his mindc their propemnd fj,f*"',ffj. '* 
 natural fignihcation , not defiring they (hould have any at tW. And to nnake ihi? « mp,olatndi 
 method e.ific to underlbnd , he propofes one example as it were a model by which ^ 't' t>uteru. 
 one may fe; the ufe of this marytjlogs art. "' For greater fecuritji, faith he, Tvhma '''"• '-'"'• 
 man hegins tofaj : I [wear that it it good that he add, ioVe to himjtlf, th;,- clanfe and "'^^^ , " ."'^! ' 
 this mental reftrinion^ (thisdiy,^ and that he continue after to (a) all tdotid , 1 ht^i^e cum incipit. v. 
 mt eaten of {f.ch a things So tliat he^ith indeed , I fwcar that 1 have not eaten to g ditw^u.o, 
 day, or in fuch manner. " Jfrvear, adding fccretlj m it were inafnrtnthefts, (that I ^ *'' mmpuie. 
 fay) and after fo/Umng rJl aloud, that I have not done fuch athingJorfoallthedif- n ■^n-'^J'^ ^'' 
 coftrfe will be true, tor he will fay nothing but that it is tru^ that he doth fiy that iJ-l^^^^^/"' 
 he hath not done it, although he hath done i(. di),a-dnndc 
 
 no'tcomm:dffertmiSi>n. Ibid. a l^tiji,)j, ^f;- i/iicmn: (Kt diceit)-turnab[dnte ultn-iiem-i-^cc, i]iio.tnoiifici Lei. 
 veliUud. S((C4Wf.':r'J]i>n'i cfittuciatia. |f 
 
 The other method which is alfo for fubtilc perfons, isthiSi, ° The fecond '^e- '^^""""fmhu 
 thod is to have an intention to compofe ones dtfcopirfe , not onelj of words which are an- ^'^'^ ^nunm m 
 diblj fronounced , hut alfo ofthofe which art fecretlj referved in ones mind^it being free '^""^li a,nu 
 for thofc who fpeak^to exprejfe their thoughts wholly or onelj in part. ,,,^ p.^ .j,rrfc^ 
 
 (xiciTiiTfied ji,. 
 mul'ciM rcjiriaioae mfntdi. ijbcrum efl enim hopmi exp i««ff mctittjufii.m toidinr * iptnisl'tcr. ioid. 
 
 One of thefe means to frame equivocations is by addition, and the other by men- 
 tal reftriftion, I flay not to expound them farther, bccaufe FilUutim propounds 
 them onely to perfons of judgement, who are capable to underftand them, and 
 dexterous to praAifethem ; or rather if they have but a httlc judgement and good 
 fenfc, they will in reading them onely fufficiently perceive that thefe fubtlf ties arc 
 ridiculous to be pradifed. 
 
 He gives but one means for fimple and grofle-witted perfons W make equivcJcai 
 tions , for fear of confounding them , and he gives one fo eafie that there is no pcr- 
 fon who may not make ufe thereof, p But for flow-witted perfons, faith he , v^ho „ p^^ yudibui ' 
 l^now not of themf elves hd^ in particular to frame an equivocation • it is enough for voo qui nefii- 
 them that they have an intention to affirm or denj that ^hich they fay in a fenfe which "«' '" p^itioil^- 
 contains in effe^fome truth. That is to fay , that for thofe who have not wit enough " '""C'pcre 
 to find equivocal terms, nor mental rcftriftions, it will be fufficient to fay one thing, Tf^^'^^tTl'"^ 
 and think another •, or even that thinking nothing at all in particular j they onely menuLem "" 
 have a defign to affirm or deny fomething in general that is true. It behoves ihem nfftmatidivel 
 onely to know that they may deny all that which is inquired of them , though in i(g'"idi Ia fenfn 
 confcience and in their natural light they fee it is true , believing or fuppofing that '"' ^""''"f' 
 it may be falfe in fome fenfe unknown to them. i And for this it » neceffary, faith ^^^' " '"""^' 
 he , that thty be advertifed,and that they knoVe at (eafi in general that they mdj d^^J q Ad quod 
 that about Vnhich they are ^ueflioned^infome ^Vue fenfe , though they jcnow no^ what "tcefje cSl nt 
 thisfcnfeis. ;..:.~tt..: . ' fdummuiU. 
 
 After this he muft be very dull who cannot make ufe of this invention , fince it ^'Z""' -^^'"^^ 
 is not of neceflity,no not to know in particular, nor what he doth nor what he faitb^ ^11^7 vtrl '"en- 
 whether it be true or not indeed , and that it is fufficient to believ(t,or fuppofe in gc. /x. ihid. 
 neral that it may be fo , and that a nimble Witted man may finde fome fenfe in which 
 he can make the words true, which are falfe in their natural and onely fenfe , and 
 which by confequencc are not equivocations, though he who pronounces them can^ 
 not do it. 
 
 SECT,
 
 5 2 IJnfaithfu laefs 
 
 I 
 
 SECT. V. 
 
 The method of the fame Jeft$hs, to hinder their equivocations from being ever 1 5 -<^ 
 dijeovered , and that no per [on way he deprived of his liberty to 
 make ufe of them. 
 
 AFter they have made the ufe of equivocations fo free, To common, and fo eafie, 
 that all the World may make ufe of them indifferently on all occafions, there 
 remftinsnothingforthcMaflersofthisart, thatis tofay the Jcfuits, code, but to 
 eftablifti well the praftice , and to fortify thcmfelves in fuch fort agamfl all oppofi- 
 tion , that whatfocver precaution they ufe ; no perfon may be able to hinder them 
 from making ufe thereof when they will , nor to difcover it when they have 
 ufed it. 
 
 This SancheK, hath attempted to do, and in this he hath laboured with great 
 care , and he hath proceeded therein beyond all other who have written on this 
 matter. Afcer he hath enabliftied many rules , given many advices about equivo- 
 cations and the manner to form and make ufe of them , he concludes with this ad- 
 a Tmiem id vice, as the laft and moft important : * That fo often as it is laivful in our o'^n de- 
 gbfervandm ^ y^„^^ ^^ ^^^ equivocations) they may be ufed , though he who examines us do prefe hs to 
 tumValdfe'' ""/**'' ^»'W Vcishout making ttfe of this very equivocation. That is to fay,that fo of- 
 tutndm Mi all- ten as you believe that you may ufe equivocations (which is alway lawful according 
 qutaquivoci- to this Cafuift and his Fraternity, as we have already rcporced) on all occafions, 
 tme;idquo- and even without nece/fity and reafon, though you be admonifhed not to make 
 ^''""'''"'^'"*' ufe of it, when it is forbidden you, when yon are caufed to promife and even to 
 mgeatl'xclHdens ^'""^^^ that you will make no ufe of it ; notwithftanding all thefe precautions, thefc 
 iBm iequivoca. defences y thefepromifes, and the oath that you have made, you have always the 
 timm. Sanch. liberty to make ufe thereof, 
 op. mor. I. j.l None can fpeak more clearly and more favourably, Notwithftanding if the pr^- I S 3Q 
 e.6. n.45.p. JO. ^j^.^ Qf ^jjis rule feem to you too hard or too large , he will help your underftanding 
 by examples which he brings , and your belief , by the authority of other Cafuifts 
 b Mqiu idem whom be cites for you,in thefe terras : ^ The Cafuifts fay the fame thing , of a man 
 daunt dt no accufed, Vfho being axamined upon any fecret crime , is prefi to anfwer ^-whether it be 
 quirogatM de publiquely, or privately, whether it b( before a fudge juridically or not. For they held 
 deliKo fecreto, {„ this very cafe that he may anfwer , that he hath not done it , intending his anfwer 
 cat five fecerit "^ *" *hat manner as the fudge examines him malicioufly j but in the manner he ovght 
 pf.btice, five oc- to examine him in the tonality of a fudge. 
 cdto \ five ipfe 
 
 Judex juridice interrogtt, five nan, d'lcentes pojfe adhuc refpondae fe tton [eajft , irncUigeudt-, non iit !u in iniqititote tin 
 rogas, fed ut ttaeris tinqnam Judex rogarc. Ibid. 
 
 It is fufficient that a malcfaSor or a witnefs form within himfelf a probajble opi- 
 nion that the Judge who examine him juridically , ought not to aJtamine him in the 
 manner that he doth,for to mock him,and to elude his interrogatories by equivoca- 
 tion ^ or by cotjfidendy denying moft clear and certain things , fothatihtsraifcbief 
 cannot poffibly be hindred or prevented by him , what precaution ioevet he 
 ufeth. m-cl'i. 
 
 The Judge is malicious , and he interrogates this malefador naaJicioufly accord- 
 ing to Sanchez. , becaufe that in examining be ufes the precautions whidh he believes 
 neceflkry to draw the truth out of his mouth. This malefador is not malicious, be 
 anfwers notmalicoufly, but reafonably and wifely , according to the Divinity of 
 this Father ; becaufe he obfcrves exaftly the rules of the equivocations , and omits 
 no jugling flight of mind , to obfcure the truth , and to deceive the Judge who in- 
 terrogates him by lying and perjury. 
 
 cAtq'ieidem He brings alfo another example of the fame fubjeft. ' He holds the fame thing, 154G 
 
 docet dc rog-ito 
 
 a cKflodibm urbis , aiiqiem locum pcHe infeiium cjf^: falfo ex flimMUbiU , & regdriiibm qitmpiam an ex eo iota vcnvh : 
 
 five infcilM p:(i(fic, five non, mmpt foffe ipfim refpondere no» venire ex eo, tnteUigendo, von ut xoi )ogst/i , fed lu debe. 
 
 rcfii rogare. Ibid. 
 
 2C. I. W. I. C. I. St. 6. p. 3. ^«t. s- faith
 
 ^nfajthfnlncfs. ^2 
 
 faith he,fpeakiHg of Navarre, touching him rvho it interrogated bj a Toton-gmird^vhi 
 believe falfelj , thatthiTevnfrem Vfhewe he comes is infeSed with the flagne ,^ and 
 demands from him if he came from thence ; whether it be iitfecled or it be not infeBcd, 
 he maj aufwir that he came not thence ^ making this mental refiriSion in his minde ■ 
 J came thence not according to the ijuefiionjon mal^e , but according to the i^uefiionyoH 
 ought to maks- This method is not very favourable to civil government , nor gives 
 it much weight to the authority of Magiftrates and their officers -, alfo it is not very 
 favourable for the cflablifhmenc of Laws, andfor affuring the obedience which peo- 
 ple owe unto Princes. When a Soveraign commands any thing to his fub jefts, there 
 is no private man who <hall receive bis orders , who may not promife to obey him 
 though he be relolvsd to do nothing of that he ftiall command him , by making ufe 
 of this mental reflriSion, and faying in himfdfj '^ Iwi/ldothis, not according as d Noni,f>,fH^ 
 you command me, bnt as you ought to command me. P'^'^"', f'd ut 
 
 Alfo inlike manner when heis demanded any thing whereunto he imagines that ''^■"" "^f^f'' 
 he is not obliged, toanfwcr according to truth, he may fpeak contrary to that" 
 which he thinks, and to that which is true , by the favour of this equivocation, and 
 of this fecret thought which he bears in his minde ; « /« anfwer , faith he in 'him- .. 
 fcif, not to that which yon demand of me, but according to that you ought to hcve de- f.,c, l,i „/' "' 
 manded of me. icb'.es intma- 
 
 550 One may fay, by proportion, the fame thing of a child in reli.tion to a Father , .?" <■• 
 of a fervant in relation to a Mafter , of a Monk or any other infcriour in re- 
 lation to bis Superior : and fo this rule baniftieth abfolucely truth and fircerity out 
 of the world , and difpenfcth with all fort of perfons for the fidelity and obedience 
 they owe to whomfoever it be. 
 
 Sanchez, foyns a reafon to the example and authority, that he may yet more con- 
 firm the poffcfljon and ufe of chefe equivocations. *' The reafon of aR this J^ixth he f Riorum om, 
 ii becaufe, though he who interrogates in this fort reduces his demand to one folt tenet ex- "'" "* ". 'A '"' 
 eluding allothers , andthat the anfwer hath in itftlfa reference unta thit fence ■ ')iet~ •'" ' ^ '" "^ 
 withfianding this is true tnely becaufe of the ill inttntion of him who interrogates to cUlit^ttbra' 
 yvhich ought to be imputed the dif cor dance betwixt the Author and the interrogations, omaem milium 
 Itfufficesnothim to juftify him whoforfwears himfelfbefore the civil Officers or ""o^'mipindi ^ 
 before a Judge that examines him juridically : but he carts this perjury and crime ^- ''/f"''/''' f* 
 upon the Judge himftlf. He corfeflts that there is falfity, and by conftquence per- -f^'"^ ^^'^ I'"'' » 
 jury in the anfwer of thofc who make ufe of thtfe equivocations in the manner he e:t exflmlJi"^ 
 teaches them to illude the incergatoricsof a Judge^ and he notes himfelfthis'aifMiwcro. 
 falfity and per jury , though he exprefle it modeitly enough, calling it s a repug-^' -'^ '"''''''<>- 
 nance and dif cordance from the anfwer of the perfons that are forfworn , and the in- ''^ ' f^"' ''"?"• 
 tergfitories which a Judge or ocher Magiikate puts to him. And becaufe he will not '^2!^'''" "p'i-' 
 have this crime fail on them who commit itby hiscounfeland his order, hecaftsit verbis'& inter- 
 upon, the Officer or the fudge, ^ to whom mxfi be imputed , faith he, the difcor fog"'one. ibid. 
 J 60 ^ance Vchich is founX betwixt the anfwer and the interrogation. Though both the one ^ *'''"'.?'«'""■'•» 
 and the other are in no wife rxceflbry therao, and give onely occifion to commit it '" '''^^ ^f'^«^ 
 by forbidding it expreff.ly, andufing all the precaution they could to hinder it. 'hcunmL^l'i 
 So that thereisnothingtobeimputed unto them on thisoccafion , but onely that debet itimgnM- 
 they defircd him to fpeakfincertly,and would hindcrhim from ufing equivocations ''■"'* 'P'l ■'verbis 
 of which this Jcfuit believes he hath right to mske ufe. ' ^ imerroii'/o- 
 
 And thisis thaf,without doubtjfor whiih he imputes the malice to the Judge.that ''^' 
 he would hinder the accufed froraufing his right that he hath, and caufehimto 
 fpeak fincerely , where be hath right to fpeak equivocally , and by confcquence to 
 condemn him of injuftice and malice who would hinder him from ufing this right. 
 , He then fcts the Judge in the place of the malefaftor, and the malefaflor in the pkce 
 '. of the Judge, making the mslefaftor Judge of his Judge himfelf, and giving hitn 
 liberty to judge and condemn him even when he forfwe.irs himfclf in his prefence, 
 by anfwering according to h:s own fancy , and not according to the Judges interro- 
 gatory ; and makes him fay unto his Judge unawares to him : (tor thisis the fecret i -VM«n«i/a 
 andther«f»r//w ofthecquivoc tion, which paflTech inwardly in his minde:) ' / '"'1''''-"i tux 
 anfwer thee not in the manner which thou dofi examine me maticioufly ^ but in the'"^"-' l'^-*"' 
 manner thou oHghtejl to exa^nine me m a fudge. Which he teftifics yet more clearly, j'^x /^c^r"!,. 
 70 when hefjith that all thisdifgmiement , deceit and lying of this man who forfwears ^arf. 
 £. MS. I. C.I. 9.6. t'. 3. ^.5. ,. himfelf.
 
 ^A Z^nfaitbfulnejs. 
 
 bimfelf , '' comes from the wicked Intention of him that examines him , to which ought 
 
 k Zx ftrmali fg y^ imputed the difcor dance ^hich ii found betwixt the anfwer and the inttrroqatiun^ 
 
 'eali^ mmvi ^"^ ^^ judifies highly the lyar and the per/urer faying , ' he maizes ufe of hJs right 
 
 nt , cui imp'u. *" anf^ering his fudge following the lawfttl though: which he ought to have , and not 
 
 tari debet re- following that which he hath malicicftflji. That is to fay, not onely reforming the 
 
 pupimia in Sentence of his Judge , but in condemning his judgement.his thoughts, his proceed- 
 
 verbif ipfs jj^g ^ as of a mifchievous or ignorant man, who knows not how to ex .cute his 
 
 ^ w^oos*- charge , and he doth all this lawfully , if we believe Sanchez^ as having a particular 
 
 1 u'itur jure right which this Jefuit hath given them j utiturJKrefuo. 
 
 fuo nffondtndo 
 
 ad mmtm legitimm qji* tmfj'e debet. Ibid, pig ji. 
 
 From thefe principles and conciufions Sanchez, draws this conclufion to eftablifh 
 m ^Tft Hem thcfe equivocations : ™ For this caufe I am always of thtf judgement for this fame 
 ccnfco eb cat- ^g^fg.^ whatfoever the fudge urfeth rvhe interrogates unju} Ij Jo far even as to mak* 
 quautumcunqie the examwant /wear that he doth not maks ufe of equivocations , and that he intends 
 ledufUcH in - that which he faith without anj equivocation. For he may alfo fwear under/landing 
 quits i^tcmg.i- fecretlj that he doth it at far as he is obliged to ffeak^clearly and to expound him f elf -^ 
 tor ut jum fc ^j. I, y forming fome other thought which may make his anfwer true, JiO that what in- 
 ^t^^il ua'*^&'' ^^^^^ foever the Judge can make, or other peribn that examines him , and conjures 
 abfimeomni him tofpeak the truth ; although he oblige him to promife, andevenmrkehimto 
 prmfm aquivo- fwear that he will anfwer fincercly , and not make ufe of any equivocation ; not, 
 cacone id .« withftanding after his promife,and after his oath,he may yet delude the Judge and 
 tiUgcfe. Ad'vic jjjjj, jf^gj examines him , and anfwer by equivocation even then when he promifcch 
 uri'Mliizendi, 3"'^ fweareth that he will not make ufe thereof; ■> underftanding always thit he 
 i'ta'ut plane de." fpesks and anfwers him as he ought-, that is, according to the right he thinksbe 
 but loqti & hath , if he know no other occafion , or if there come in his mind no other fence, to 
 explicire: vel ^hich he may fecretly referre his words , to give them feme colour and fome ap- 
 dind mcnte pgarance of truth. 
 
 verum id red- 
 
 dmitr. Ibid. p. ji^ n intelligendoica ut pUnc debeathqu iir expliciite. Fel d.ud mcnte coneijiiciic'a '^luo yinm 
 
 id rtddtim, 
 
 o ^m eum His reafon is the felf-fame which he hath already made often ufe of : " bccaufe 
 
 non tcneatur ad ^^ ^ ^^^ obliged to anfwer to the intention and the thoughts which he hath who examines 
 
 formalem mtei. ^. (,f(ttothat which he eufht to have, his anfwer is true, foffswing this intention 
 
 refpon<ier(,fcd «»d this thought Vchtch he ought to have. 
 
 ad debitam , lUa 
 
 ttfporijio juxta dcbitam eJM* mcntcm vera ejl. Ibid. pjg. 3 1. 
 
 This man doth not fay that which he thinks , alfo he anfwers not that which he 
 thinks,and which he demands who examines him , but to that which he pretends he 
 ought to ask him , and to the thought which he thinks he ought to have in examin. 
 inghim. And this thought which he imagines that he who examines him ought 
 to have, is his own, and that which he forms in his ownminde, to deceive and 
 elude the queftion of him who examines him. So that he fpeaks truth in lying.and 
 fwears falfe without perjury -, becaufe although he anfwers contrarily to what 
 he was queflioned , and to what he hath promifed to anfwer even with an oath: 
 notwithftanding he anfwers conformably to his own intentioi, , and to the 
 fecret thought which he hath formed in his mind, which is that which he ought 
 to have following his own judgement , not that of him who examines him , 
 which makes his anfwer to be true. Jllarefpcnfojuxta debitam ejus mentem vera 
 
 efi. 
 
 So when one is urged by his Father, his Superior, or by hisConftflbr, to 
 tell fomcthing which he would not difcover unto them , he needs onely to 
 form a thought different from theirs , and to imagine that they ought to 
 have it; and anfwering unto them comformably to this thought, he flhall be 
 covered from lying and falftiood , jUa rejponfio juxta debitam ejus mentem vera 
 eft. 
 
 The laft counfel which Sanchez gives for fecuring and facilitating equivocation is 
 
 SL. I.J18, 1. Cl.!act.6,ji.'.3.^.5. this;
 
 Of Lnfi. 65 
 
 this j * /f ieh»ves him who will make ttfe of any ofthe/e tqHivvcations, which we are a ^t opoaet at 
 about to f^eak^ of, to have an intention to give unto his words the fence rvhich theyma) "tens ifuuunque 
 trneh receive , «ndbj conftquence he muft kno^ that he may ff>eah thcminanj fence {", ""'pi"- 
 
 which If true , though he lz_»aw not tn partiCftUr \vhat that jtrtce n, I nat IS to i-i\\ f,,f,i„ „^c„ 
 that a man I'peuking a fallhood fo evident , that lie himlelf fees no means to eicule ue,ba v^>a po/. 
 ofcover it under any equivocation, which might give it oncly fome co[out oU""' ^"'bf't; & 
 truih.heraiy neverthelcls fpeak it ; and for toput hisconftienceinAirety.it is fuffi- ("^opi^ejtuc 
 cientfor him co believe that which he faith may abfolutely be capable of fome trua ^'^"' /^ ^''^"^ 
 
 r 1 k I 1 • } r veto (enfu foffe 
 
 fence, though he knows it not. d,„,,, ^«^;,,^,^ 
 
 Bythisra.c Dodrine ail deceivers and iyars have gained their caufe , and this ;«fdt jJ/»m 
 
 Jefuit hath given them more than ever they durll hope for , for according to this 'iwei. ujd. 
 
 16-O Dodrine they may not oncly deceive without pumfhment , and without being "M^-P- Ji' 
 difcovered, which k that which they pretend to ^ but whatfoever deceit , lye or 
 perjury, they ufe, they lye not nor forfwearthemfdves at all , though they may be- 
 lieve themfelvcs that thcv do, feeing clearly that that which they fay is not true, and 
 being not ablefo much as to fee how it can be true, provided onely, that they fup. 
 pofe and that they believe in general , that it may be fo abfolutcly in fome fence 
 which they do not know. 
 
 Srftchet.ianhait% this expedient unto Suarez. But to keep always his advan- 
 tage, even above his Fraternity , and to hold the rank ofaMafterin this matter, 
 he propofesalfo another invention, oratleafthe ftretches thatof j'«<irf*, znAhz^^tfattniu 
 expounds it yet more eafily. ^ It fusees, faith he, that he hath an intention to give "^ttndat fenjuii 
 that fence to his words ^hich a learned man hath counfelied him to give it, or might tin- Jj^^ ceniulit aut 
 derjland it in. He wills therefore that he fliould not trouble himfelf fo much as to muUivt. ibid» 
 know whether the evident falflty which he fpeaks and which he fees himfelf, may 
 be covered by any ordinary or eafie equivocation ; and he believes that it behoves 
 himonely to have an intention to fpeak in fuch a fence as a learned man^ who is 
 experienced in equivocations, can give him , though it be altogether unknown from 
 common people. So important a matter is it to have the counfel of a man who 
 Jcnows all the flights of this myftery , and who hath proper ones for all forts of af- 
 fairs. For we may not onely make ufe of his counfels when he is prefent , and when 
 we have time to confult him ; butalfo in his abfence when we make our reference 
 
 1610 unto him in all forts of difficulties which we meet with in this matter, and makeufe 
 of his counfd and direftion to deceive all men without feeing him or fpeakingto 
 him , purpofing onely in our felves to do that which he would do or counfel us j 
 fuppofing that he would finde out fome means by his contrivance , to /uftifie the 
 lye and perjury which we are about to fall into ; although we fee not any way ac 
 all how this which we are about to fpeak and to fwear can be true in any fence , or 
 warranted from lying and perjury , according to any rules of Truth j^nd Ju- 
 ftice. 
 
 The laft ARTICLE!. 
 
 A general frdof that the ^efuiticd Auihers favour andmursjh the luff (f 
 
 men inaU things 5 and the common frinci^le from rvhich thej drttff all 
 
 that they Jay in favottr $j it. 
 
 2 !0^ 
 
 1 
 
 Eyond all which we have fpokcn hitherto,it may be known clearly,by a general 
 proof,that the Jefuits nourifti and favour as much as they can theluftsof men.by 
 11 . confidering what they fay to the difadvantage of charity. For as charity and lult are 
 ' two contrary motions and loves which divide our hcart,in fncb manner that it is all- 
 ways poflefled and moved by the one or the other ;and it hath fo muchmord of hift, 
 as it hath lefs of 1. harity •, luft cannot be favoured more noi* cftabKftied more iiiicxh^ 
 g in the heart of man to caufe it to reign continually through liis whole life ahd all hit 
 adionf.thcn by chafing charity away from thence, for to reduce it to fuch a fti'eTght 
 as that it cannot be more dimini(hed,nor have lefle cxtent,wii!hont bciiigentirly 5d- 
 ftroyed. And for thisreafon the Jefuitscarry themfelvdi fo iathis partioHar', and 
 £. I. US. I. €, I. a. 7. I with
 
 66 Of Luft. 
 
 with fuch a conlenc of their Authors , that it ftems that a general confpiracy and 
 rcfolution hath been taken about in, in fo general affcmbly ot all their Society. 
 
 There arc fome who pretend that a man is never obliged, upon any occafion , nor 
 
 at any determinate time, to love God , in all the courfc of his life, nay, nor even at 
 
 death. The more religious reduce this great and rtrl> commandment to a certain 
 
 a time, and certain occafions which arc very rare arddiltant. ' yityvhattime^in- 
 
 poH pef fe obli. g'«»Vw Efcobar, dotb the precept of loving God oblige a mam in it ftlf ? He rehcarfes 
 
 gat praupium divcrs Opinions, and cxpreflcs his own in ihclc tetms ; •* Ipajshy the opinion vf hzot 
 
 th^rttitu ad Tffhg alleadges eight times, or eight occafiont ; and that ofSincttZ^whe acknowledges (>Mt 
 
 Vem ? Efcob. ^^^ ^i^,.^ wherein this precept obliges : Che leaves the one as too large , and the other 
 
 r 8 p""^'* as too fcvere and too exaft ; ^ ^ But I follow HeanquczVithoo^ferves three times in 
 
 d Mint [(ntei- which this precept obliges. The firft is , when a man begins to have the f*fe ofreafon • 
 
 tiam AT^m oClu thefecond is upon the point of death ; the third » all the time of a mans life between 
 
 tempoiaajjig- thofetwe, at the leafi from five years to five jears. But I fay farther, following \'\[' 
 
 naniUy& San- ijmjus^^^f ,> is probable that this precfpt dothnpt oblige in rigour tvery five years , but igjQ, 
 
 e Sq«"rT«(f w "^ the discretion and judgement of Vei/e per Jons. 
 
 Henri^KC-^tna 
 
 *d hocfrateptum tempra nffignantem. Prm^m qitidem ((I mo'iale principiitm rationif . Secundum, mortis atiiculut i 
 TeytmrBf tempmvitte initimdium , filtemjingnluqitmque anais. Addiitx BillMiliOfprobibtieijj't noil qumc^utHnts /iit- 
 gHlifTignrOjetiHigare, Jcdjtipuniiiin ..ib'tno. loid. 
 
 If a man be obliged to love God but upon one occafion,as Sanchez would have it, 
 oratthe beginning of his ufeot reafoa, andatde.th, and now and then during 
 bis life , as Hcnriqutz believes -, or from five to five years , and even iels as E/cobar 
 sdds or at moi' upon eight occahons onely which may happen during a mans whole 
 hfe, according to vl<,cr, all the reft of his time , that is to fay, almoftalltbelifeofa 
 roan ftiall be for lult , and one may employ it to love any other thing befides God, 
 that is to fay.to love the creatures.temporal things, the goods of this world, without 
 being obliged to turn away his minde and his heart from them to love God ; it being 
 certain that the heart of man cannot be without fome love,?.nd that thatof the world 
 and of the creatures doth occtpy all that which the love of God dothi'r.otpofTefs. 
 Amictu not daring to oppofe himfdf abfolutely to the opinion of Divines who hold 
 that to fatiffie the precept of loving Gcd we are obliged to have adually more love 
 for him than for the Creature, expounds this opinion in fuch fort that he doth in- 
 deed defend it. ^ Thefecond cpinien holds, faith he, that it behcves to love Gcd above 
 { Secunda feu- all things , in preferring him above them , and efleeming him more ; but not in loving 
 ttniia doctt him with more tendernejs. This is the common jtjdgement of Divines , which if trut 
 Deum tff, dU'i- and which sught to be followed. And for to expound this tnore clearly, headdethj 
 gendiimfupcr g All preference comes from a judgement by which after ^f have ccmpared two things, 
 Mpretiativc, "'* t^hoofe the one and leave the other, for becauje J judge that the one thing is worth p,vre 
 fen pratative. than the other,! freferr that which J judge to be the better. He diftirgtifhcs here two 
 £(1 tomrnhnit afis ^ theoneis that by which weconiparetwo things logcthtrj Kcd theother,that 
 Tbiiogorum opi. |jy lybich wc give the preference to that which we jVdge the bctrer.And he puts ap- 
 r" ^"'d ^T ^ pfccicative love in the latter of rhefe two a<Ss , which is for all that an ; d ot judge- 
 tom'4.''difp!"^' ni^nt and of underflai,ding as well as the former. So that to loye Gcd niore thanall 
 29. fea. 1. n. thp creatures appretiatively or by preference , according to biro , is ro other thing 
 I J. p. s(88. thfli to fudge , that God is better and more perfect then all the Creatures. But this 
 1; omnii »ppre- ^^^ jjg j^j^g jjy j(,£ greatcft Sinner as well as by the greateft Saint, this judgement 
 
 '^"'uMclo'cm- ''^'"8 "^""^ '" '^^ ^^^^ ^^^" '" ^^^ heart,and proceeding more from knowledge and 
 I'StiwmtJ light of minde than from aflfcaion. 
 
 pru alio, £x w ' , , . 
 
 t!iimquodji'dicounum.tJe'>>fl>i»&p(^fi^>n**''9' lbid,num. iS. 
 
 Alfoitisclear that one may efiecro them much whom he loves not at all , and 
 alfo more than thofe whom he loves. And there js nothirg more common then to 
 efleem thofe for whom one hasno troeaffedionat all , butanintircirdifferencc. 
 Soihat this efteem and this judgement cannot be named love but improperly ; he 
 he who fett not his love which is due unto God , above all things^otherwife then in 
 in this judgement and in thiseOiroation, which malvcs him prefer him above all 
 ebifigs-, 9s deferving to be beloved above all things, doth not at the bottom 
 ji.pl,16,i.€,i. 9, 7* attribute
 
 . Of Lnji. ey 
 
 attribute unto him any true love at all , and holds in effeft that there is no love due 
 
 tohimatall. 
 
 But if thefe Do<!*ors who know to give to their own words, as well as to thofc of 
 others , fuch fence ;is they pieafe , even that which they have not , and which they 
 cannot have narurally , as we have made appear in the former Chapter ; I fay, if 
 
 i6?o t'l^'^ DoAorsthat they may not leem to abolifli intirely the commandment of love 
 to God, fay that although they place this love that is due to God in the ellecm 
 which we ought to mike of him above all the creatures -, they exclude not for all 
 this from that preference all fort of affedion for God, and that they fuppofe we 
 have always !ome love for him. They reduce clfewhere this love , whatfoever it 
 be according to them, to fo bafe a degree , that they tertifie fufficiently that all 
 their explications are rather to difguife their judgement , than to expound it clear- 
 ly ^ and that not daring abfolucely to deny the commandment of loving God, 
 they diminilh and deface.as much as they can,the love which they fuppofe to be due 
 unto him. 
 
 '' I will -prove untoysu, faith Amicus, that although the love of God appretiative h ^usd .mem 
 above all things he in a very lowdegree-^ It ftijficeth for to accomfli(h the precept of love f"^-^ tl'Unio 
 towards God. This is to abolifh intirely the commandment of loving God, by ^''/''''"■'"^"'^''^ 
 maintaining that we are not obliged to love him as it doth command , for God doth ncfJ^J^'m ^u,i 
 demand all our love , fince he demands all our heart. And Amicus faith and at- rfl'w \yxJ\tm 
 tempts to prove that the loweft degree of love fuffices to accomplifh the precept of f^"'t f« ('i^ 
 love towards God. And chat he might not leave any place to doubt of his thought ^'•""'' "^ '^' 
 upon this point, he repeats the fame thing in the following number, and be fpeaks 'h[ n.'^"' 
 thereof as of a truth which follows from his principles. ' it is manifelt, faith he, num'.'i 9, 
 follo'^i»g the principles which I have ejiablijhed, that this love ef God may lie had i S)^u9d'autem 
 thiiigh it he rveak^in the lo'^ej} degree , hecaufe we may have fuch an opinion andefieem '"^^ dileSlie 
 
 [(J70 of God , whereupon we may judge him hecaufe of his uncreated goodnefs to deferve to be ?"^' '^f etiamfi 
 loved mere than all his creatures j and nevertheless be but [lenderly moved to the exer- 'nJ'mli't llTlLt 
 (ifeofthisaa. . cx'principiu/ 
 
 ... , . quonum pvffii- 
 
 mut tHem aflimitipum dc Dcoh..krc, in propter mcat.mfMm bonitAtem prtfeicndm ft in mtre omnibM rebut cn«- 
 tis, & lamm aon uft nn.iffe in ulm j&iimtcndire. itaii. n. 20. 
 
 Ifthisbe toloveGod to judge that he merits to be beloved, thegreateft finners 
 Infidels, and Devils themfclves be capableof this love, and if to love as he com- 
 mands , it be fufficient to he moved hut [lenderly , and to have for him an affeBion 
 weak.to the loweB degree ; We muftraze out or correft the commandment virhich re- 
 quires that we love him with all ourfirength and V^ith all our heart. 
 
 Thus thefe Divines , deftroying the love ofGod in the hearts of men, caufe the 
 love of the world to reign there ; and reducing the love which is commanded us, to 
 the utmofl point and loweft degree that itcan be in , they give all liberty to luft and 
 leaveitall theextent of the heart and ofthe affeftions. 
 
 We need not therefore wonder if they ftrongly maintain, that it is lawful to love 
 temporal good things , as riches, honor, and pleafure. ^ It is no evil to deftre glory v licet glorkm 
 find reputation for a good end, as much as one deferves , faith Efcohar&ker 7olet. ^ f^''"">"'b 
 But Telet expounds himfelf better than Efcohar^m the place which he cites , vvhereJ'"'*'"^^''"^'" "p- 
 after he hr,d faid , ' The difference which is betwixt Vride and vaine Glory is this^^^^l"^"""*'* , 
 that Pride tranfports men with a deftre and love of their own excellency., and vain Glory EklbiTt""!' 
 hath a defre to manifefi his own proper excellency particnlarly before others ; He adds ex. i. cap. s.' 
 in favour of vain glory , that ■" to deftre it is not a thing had in itfelf, bm indifferent, "■ 9»- P- Joj. 
 
 as to deftre money. ' ^'ff''<l f»na 
 
 •^ glmt afufCT- 
 
 bi". SHpobii 
 e.v.m uppetit exccUenttam, v^na aittmg'ona manife^lmonm exccUcniig, pracipue apitd alias. 
 
 They cannot better jufiifie vanity then by avarice, by approving them at the 
 fame time and in two words. And that which they fay is moft repugnant to the 
 judgement of Saint Paul writing to Timothy , " That thofe who would be rich fall in n <«» volumt 
 
 divhcf fieti 
 incidunt in ttmatieiiem & in laqueum diaboli i. ad Timoth. ^. v. 9. 
 
 a[. I, B, I. c, I. art. 7, 1 3 fp
 
 68 Of Lufi. 
 
 to temptations and thefnares of the Devil. And to that of Saint ^ohft,v/bo fpeaking ge- 
 nerally of the world , and oftheloveof temporal goods which are in this world, 
 
 ito'ite d:l:ge- givcs this advice or rather command from God. " Love not the fforld^nor the thims 
 remundum, that are i»the world: for if any love the ^orld the love of God is not in him. This 
 ncque ea qug language of the Holy Ghoft is fufficiently different from that of the Jefuirs. Yet 
 
 sTqius'"M"nt '^^y ^^^^^ "**'■ '^ Pi'^t^"^ ^^^^ w^^^ ^^^y ^^Y » ^^^^ ^^^ '"■•y 'ove the ijoods 
 
 mundum, km o{ this world , is fupported by the authority of the Saints and their examples, 
 
 eft chmtas Pa- and even of JESUS CHRIST himfelf, 
 
 tritiiteo.i. S3.imChr)fo/lome,\nh\s VH. How*'/; upon the Epiftle totheHebrews.faith, thac 
 
 Join. ci.v. 15.3 fgj.jj|arperfon ought in all things to livehkea Monk , fave that he may cohabite 
 
 p .V«m/^c«/4-.M ^jjjj l^jj^^jjgjf f^gg^g^3fryed. P Thefecular, faith he, em^ht he to pretend that 
 
 quid ampltm '" '"*''' ^ lavffttl to him then to a Monajiick^excefting only cohabitation with his wife? It 
 
 hibcre monnho ^ true that in this pint he hath a particular fower , hut net in other things ^in all other 
 
 quim cum uxorc things he is obliged to live as the Aionafiic^s. 
 
 hibiiiietmtum} 
 
 hlc cntm \ubct veniam, in aim aitttm neqwiftMi, fid omnin aquiiiier ficut >nontichi debet agerc. S. Chryf. hom. 7. in 
 
 £p. *d Hebnos. 
 
 q cnmuxorit cdot alledging thefe words of Saint ChrjfoFleme , expounds them,or rather cor. 
 co-hibluuonm j.g^j ^^^^ in th is fort : S jyhen this Prelate rvrites that it is lawful for a fecuUr to ce- 
 fcnbit Antilles ^''^'^^ ^'^^ ^^ ^*/^ > ^^ would fay that it is lawful for him to bring up his children^to 
 educaiionem take care of the affairs of his Family ; to depre dignities with moderation , and the ho- 
 libc)ovHm,reique nours of the world ; to follow his own free inclinations ^to take fains to hoard no wealth j 
 famUmru cu- ^nd to clofe Up all in a word , but which is an hierarchique and a Holy one^ to lead his 
 am d^fnimit ''^' 'Altogether divided and dijiina^difparting his afeUions and thoughts to many diffe' 
 ^fecuUris ^^"t objeBs. 
 honoris dcfide- 
 
 r'mm, Ubennnfua volmtAtii ufim , quajimfos labores : »a? verba, tgque hiefurchia , dividuas diflinUafqKe vitas & 
 imaginntioncsiUi perm':ff>uadmonet, Cclotp. 573. 
 
 Saint Chryfoftom faith abfolutely that a feculat hath no licence more then a 
 Monk , except that he may co-habite with his wife. And Celot faith that he may 
 love and defire the things of the world , though this be not allowed a Monk. God 
 permits tofeculars , faith this Jefuit, a moderate defire of dighities andhonours of the 
 world. That is to fay, in mofl clear terms, that God hath allowed him ambition 
 and vanity fo it be not exccfll vc , he hath permitted him to follow his own proper will, 
 which cannot be done without he be delivered from the dependence which he hath 
 on him , and difpenfing with him from faying, with all Saints , They Vcillbe dmeon 
 Earth m it is in Heaven : fo that inftead of this he permits them to demand thac 
 their own will may be fulfilled. 
 
 This eftate of free difpofing of our wills was that of Adam before he finned : 
 but now it is that of finners and of the damned , and God hath not a greater judge- 
 ment to inflid on a man in this world then to give him up unto himfelf, and to let 
 him do what he will. For this caufe Celot hath happened to fpeak better then he in- 
 tended,when he faid that God had left to the people of this world , and to the lovers 
 ofthisworld, in favour of whom he fpeaks , the free difpofal of their wills, Ube- 
 ^rumfuA voluntatis ufum. But this permiffion is not , as he pretends , apermif- 
 fion of approbation or difpenfation which gives themrightj but a permiffion of 
 judgement and of renunciation, which imports and implyes puniftiment and ven- 
 geance. 
 
 He faith alfo that God permits fecular per fons to labour to gather wealth , ^a^- 
 fiuofos labores -^ which is the very confcquence of his difcourfe and opinion. Forai 
 the fervants of God do labour to fervc him and to gain eternal wealth, which he hath 
 promilW to thofe that ferve him •, even fo the people of the world fervc the world, 
 and labour for advancement in the world, and to get temporal wealth. 
 
 1 mo verba. Finally he faith "^ that to conclude all in one word ^ but which is hierarchique and 
 toque bicarchi. holy, God bath permitted them to lead a life divided and difiraSled , farting their 
 CO , dividuas 
 
 {tiflinClufque vitas & im^ginntienes ilU permffas admonet. 
 
 £♦ !♦ 31?. I. C. I. a. 7.' i»»W/
 
 OfLuJi. 6^ 
 
 Wytds iind taoughts ieviards a mhUttude ofdijftrmt- ehjeBs, I am HOC aftoniflied at 
 ail chat he declare* fo openly , that he who is no proteft Rehgious may divide his 
 roinde and life betwixt God and the world; that is tofay^thathe may love the 
 world as wellas God. This faying is worthy him , but not holy nor hierarchique 
 700 a$ he allures us. This is rather a profane fpeech and unw^orchy of a Chriftian , and 
 oppofue to the hierarchy , being it is contrary to the order and commandment of 
 God, who ordaines us ' tolove himrviih all our heart, andjorhids m to love the xDitignDomU 
 ^orid and all that « in the ^orld, mm Vcum tuum 
 
 tx taro ct'de /«», 
 KoHte diligere munctum, nequeeaqu^mmwidsfiiM. i- Jo»p, i. v. 15. 
 
 Ncrerthelefs he forbears not to taJic Saint Chryfojiome for warrant of this fayingj 
 is if he Could cover an errour by an impofture. He makes this great Saint to fay, 
 oriacher he fjith for him , againft his will,and contrary to his thoughts and exprcfle 
 words , that it U lawful for a fecular yerfon to lead a life wholly divided and fevered^ 
 farting his afe^ii,ni anci thoughts on many different ohjeHs. Which agree? not with 
 what he himfelf hath related of this Saint ; that a Ghrifiian who livcth in the world 
 is obliged to the fame things with a profeffed Religious , excepting the ufage of 
 marriage: Omnia a^ualiter ficut Monachi agere dehet-, unlefs he pretends that it 
 is lawful alfo for the Monks and Religious, as well as fceulars , to part their lives be- 
 twixt God and the world. 
 
 After he had thus abufed the authority of the Saints , he abufeth alfo their ex- 
 athpIe,to fupport his falfe principle , and to eflablifh ambition j ufury, and the love 
 of this world and the goods of this world amongft Ecdefiaftiques and the Minifters 
 of Jefus Chrift, as well as amongft the feculars. For he is bold to aflure us that 
 the greaceft pei:fonage of antiquity , as Saint Bajil, have fuffercd themfelvesto 
 bfeake out into pafTions , like thofe he allows the people of the world , and have 
 appeared vehemently concerned in occafions fo important as are the eledions and 
 ordinations ofthePaftors of the Church. See how he difcourfes ; ^ we k»6wihath Magnit etim 
 humane reafons have often traufprted the greateH: per font , to/eel^ to advance their ''''■/* bumanas 
 -jQ ^ndred and their friends to the orders and charges of the Church i and the Ecclef^-^""""'/""''* 
 fiical Hijfory relates that Saint Bafil erefled an JEpifcopali Seat at Zazime,w/&;VA was modipirmum 
 butadeificable andpeorTown, that he might efial>li,% Gregory Naiianzen there ^ to ant amkuHm 
 the end he might make ufe of him at his friend, againfi Antheraius Metropolitan oj (»rfw<irioa« 
 thefecond Province ofCappadocia. In which if he had conftdefed the gtsrj of God alone^ pofitafife. Et 
 andhadnot mingledthere^ith fome Earthly defire. Si. Gregory hadmort readily and ^Jilf'nff^^''' 
 with leffe refinance jielded himfelf to the Vfillof Saint Bafil. „anat hiporit 
 
 Za^init , viti ac 
 df^pedo oppids, crcdim Bp'fcopiitus Scdcm , ut r/t ea co:fti:u'iu Gycgoriiu lla\ian%^niu amid fiupMts advetfui An- 
 ibcmiatn jccunda dtvpadocta Mctropoluamim uieutur. ^0 iaf^Hofi umcam Oei ffcQoffet gloriam , ncque tcrretti 
 dcfidemquidqininiidmifcw(fet , fnilnu pHtdiibiacc£ifjct BafdioGftgoiiiu. Celotp. 947. 
 
 He is not contented iinjuflly to condemn Saint 2f^//, he makes Saint G^rf^ir; to 
 condemn him alfo ; fuppofingfalfely that he had oppofed him , becaufe he difco- 
 vered fome worldly defire in his defign. But by this rule we muft fay that all the 
 Saints who at the firft refifted other Saints, or the Church , or God himfelf, when 
 tiiey were called to Ecclefiaftiquc Offices and fomctimes by miracle , have obferved " 
 fome humane and terreftrial concern in the eotiduS and vocation of the Church, the 
 Stints, and Gqd himfelf, upon which they grounded their refufal , and refi- 
 nance. 
 
 After that Cf/of had impofedthis infirmity and defefl upon Saint Bafil , he makes 
 application thereof to his defign , which is to authorize Lufl by the example of fo 
 720 great a Saint, drawing thence this confequence. "= Saint J5<j//then might create c.P«i«iffr|oS. 
 and cflablifh under him new Bifhops, whom they call Suffragans , to augment the ""A'"^"' ^- 
 dignity and authority of his Metropolitan Church. * May not another Saint upon \^t*Jt^M>edh- 
 like occafiongive unto his Brother, his Kinfman , his faithful Friend, the condud of „itttm ampiifi- 
 art ancient Bifiioprick ? ctHt,mvoi 
 
 Efifcopos fibi 
 (nbditoi, ([im fuff,ag*rieos appMmui , confiituere. i Noiipoteric SmUm atiiu fimili ex caufi veteri EpifcofiKit\ 
 ftatftn & c(infMguneiimfukm,aiil amicumjidilijftirtiimpraficire f Ibid.
 
 JO Of Lnfl. 
 
 I. We may obferve in this difcourfe firftofail theraninefs wherewith he im- 
 pofes upon Saint Ba^I, without any ground, to have afted humanely , and to have 
 been carried by incereft and acarnal defire , to malit- St. Gregerj a bilhop. 
 
 2i 'The confequence he draws from this fuppofed fad , faying that by the 
 example of Saint Ba^l others may chooJ'e their kindred ard triends,t'or intereli and 
 humaneconfideration.tofucceed them in their charges of their Churches, 
 
 3 . The conclufion and end of this realoning and this example , which is onely to 
 make ufe of it to authorize and juOify the love of the world and the goods of this 
 world , and confequcntly lo let loofe the reins to 1 uft, and to give men the liberty 
 to follow it without difhculty and without remorfe of confcience. 
 
 Poz._:t proceeds farther unto a greater excefle in this fime fubj'eft , attributing 
 even to Jefus Chrili himfeif this manner of aftmg altogether humane,and altogether 
 from flefh and blood.in two the molt Holy and Divine funftions which he hath ex- 
 ercized , which are thedillribution ofhisgrace, and vocation to an Apoftlefliip. 
 For in that Saint john Baptifi was fanftiHed from the wombe of his Mother,he ar- 
 gues that by ftronger realon Jefus Chrirt hath done the fame favour to hnint fo/ic- 
 kim und Saint Anne. Becaule that Saint Joachim and Saint Ame were his Grand, 
 father arid Grand-nriother , whereas Sa'int ^t^ was but his coufin. See here his 
 * m Mariie words (peaking ofjcfus Chrift. * Tor to make himfeif more comflaifant towards 
 tdblmdiretur Mary W^» nvM to he conceived without original fm , he delivered her Father and Mo- 
 abfquc tngmm* ^{^^^ jr^^^ ff^ original corruption n,ore rtadilj then Saixt john. yjnd I fee not, faith 
 mawU conci. . . ^y Uheralitjbf jeftu Chrift jhouldbe greater toVcards Saint John, then to- 
 paremni'dhuc wards hti Grand- father and Grand mother. Saint \0\mbetng Loujtnunto the Virgin: 
 vUiicltu quam hut this freximitj being onely in the collateral line , it k /tjfe then that of Fathers and 
 Joannim a ma- Jl^cthers and other Anceflors rvho are in the right line : Saint John was the fore-runner 
 cilia hxnd.'U. ^y^^^ j^g^.^ . l,„f ^fj^ dignity is not fu proper to prejfe the bounty of Jefus Chriji, as that 
 '7eiJ'vi'd!o ^'^'<^^ arifesfrom the quality of Father and Mother in refpcB of Mary. 
 
 qiiaie iffuftof . ^ . . 
 
 fuerit betcficentiaChnfliin fMnnem , qmmin'itiU'Kqiie avum. fonnncserit' qx'dcm confob<mm Oeiparie \ at muUo 
 m'mor e\i ncctlJitudA bee a tradfvofa linc^ UernMix , qiiiim quit rtff.o tramitc dtfcoidu pjliim & uzoruix. f.i mnes (itit 
 PYtecurfer Vomiii k^c tumcit dignitas Uigct minui clcmc>Umm chnjii , quavi I'di qme fumim ex iatno muncrc p.v 
 Mmm. i cz» Elucidani 1. i. :r. 8. c. j. fcft' i. p. 547. 
 
 This is a great rafhncfs,anda reafoning altogether carnal andgrofle, to preferre 
 the natural quality of Father and Mother of the Virgin, to the Holy and eminent 
 quality of the fore-runner of Jefus Chrift, by which Saint poA» furpaflcd all the 
 greatert Saints , and all the Prophets. But this is yet a greater temerity , and a 
 thouoht yet more carnal,to attribute the grace ofGod to natural conditions of flefli 
 and blood, againft the molt clear and certain principles of Faith. Finally this is a 
 third exceffe,to maintain, Saint Joachim and Saint Anne had fo much or more grace 
 and Fiolynefs then Saint John Baptifi , finceitis formally to contradift Jefus Chri ft, 
 who hath declared that amonglt ail the Saints who were born before John , there 
 wasnonegrcaterthenhe. And the foundation of this imagination is no better 
 then it is it feif. For he pretends that Jefus Chrift entring into the fame obligati- 
 ons with his Mother , and making them as his own, ought to give more grace to 
 tbofeto whom the Virgin was more obliged, and more Itraitly bound according to 
 tutqiiihuf the or4er of nature and of birth. See here his words : ' It was reafonahle that 
 mxgis [ccundilm Jgfp^ Chrift fhonld five grace in more abundance to thofe to whom his Mother was 
 
 natiifm& dc ^^^ obliged by the Laws of nature , andby the particular engagements of her con- 
 
 bitum cMiftc (f- ,. . ° ' •' -^ ' ° 
 
 ncbalw{biata dttion. 
 
 I'tigo) tills a. 
 
 bundarJi:0rmgratiam Cil-iftm impirtim. L, 3. tr, 10 c. f.p.^Jtr. 
 
 f Koj K:irw( eJ^ And fpeaking of the vocation of the Apoflles , he faith that Jefus 
 
 jaA^ii-m drdrt, Chrift ^ tofatisfie the Laws of Flefh and Blood , didchoofe almofi half his Apoftlei of 
 lit mciihi fe>c fhe number of his kindred according to thefiejh. He cannot fay more openly, that 
 pane Ajf^o'-O' Jefus chrift was aded by carnal affc<ftion, and by humane confiderations,in the di- 
 }T<>i4umf^r" ftribution of his Graces, and in the vocation of his Apoftles to their office, which 
 itcA pametur. arc two a<5lions of his power the mod principal and Divine. 
 
 , 2r.i. JI5.I. C.I. a. 7. The
 
 Of Liift. ; 1 
 
 The />/j^<^«jpr9cecdcdincheirherefie no further than this point, to fay that 
 Goddiflnbufed his Grace according to the rules of H^fli and blood, fhc pharifecs 
 who looked nirrowly intoallthe adions of JcfusChtilt to reprove them , never 
 found in all his life the lealt occafion to reproach him that he aded humanely , and 
 O with acceptation of perfons , prefv'rriiig his kindred before others. On the con- 
 trary,they found always fo much indifl^rency in all his condu(Jt, that they publique- 
 ly gave this teftimony of him : * Tourefpcil no 7riamferf(jn, aftd you have m regard . „ . 
 
 t'fforKert. ', , , f , J^ r jr CuradeX'u!; 
 
 Thefam? Authnrinthe fame piaccpuriuinghisdiiccurfe difcovers more opeti- non nfpcis per' 
 ly yet the thou^'u which he hath of our Saviour in this matter ^ and rmkcs it foiiM intmnii, 
 more unexcufible , fee how he fpeaks. 5 ^ut for fear that Jefm Chrifi fiouldlft '^*^- »»• v- «^. 
 Uofe the reins unto umhition , and that the toVe which hi had to his kindr ed might not fj^/i^tjjf" "* 
 appear too cxci£ive,he chofe none ofthem^te make him Prince a»d Chief of the ^ptjlkt: ,„m;^ videre- 
 but ht chofe SMnt Peter rvho was of another Familj , a»d of another Neighbouring mramor, ^ 
 Town. So thit,"Ccording to the thoughts of this Author, vanity , and the confide- ■"»*'"«« frtni 
 ration of men did a little hold back the ambition of Jefus Chrift ; fo that ii h? had J;'*'''"»f«r'^'''- 
 not been afraid to difcover, and make coo much to. appear (hat paflion which heh^d toyumPrJci- 
 to m ike great his kmdred , as he had already advanc^cl many to the Apoftlefliip, be fm elegit fed 
 had alfoit may be chofcn fome one of them to make him head of the Apoftles. But « nlicnafamilk 
 if Jefus Chrift could prefer his kindred before other men to tnake them Apoflles be- '^'""* ""f"" 
 caufe of their kindred , as this Jcfuit pretends -, why could not he by the fame rea- ^p^^'f^ ^'^b"^" 
 fongivethemtheprimacy over the Apoftles? If it had been too great ambition to tr, lo.c. 1 ^' 
 do the (econd, as he fuppofes , it had been alfo ambition,^ccording to him. though p. ei^, 
 leffe, to do the former. The cKremefl point of impiety of the Jews in the time of 
 tbeLaw, and of Tyrants fince the coming of Chrift, hath been to fet Idols in the 
 Temples.and on the Altars confccrated unto God. But this is a far greater excefs 
 to fet lull, that is to fay, the fpring of all fins, of all diforders , ©fall the evils in th^ 
 world,inGod himfelfand JefusChrift. ♦ 
 
 The Holy Fathers have obferved that the Devil never found any artifice or means 
 more efficacious to authorize vice,and give it a free conrfe among Pagans,then to let 
 ihcm fee the examples of it in the adions of the falfegods, it being eafie to carry 
 them on to imitate thofe whom they adored. The Jefuits do the fame thing , In 9 
 manner more criminal , attributing to the Saints,and even unto Jefus Chrift himfelf, 
 humane motions, and earthly defires , and paffions of flefti and blood, and per- 
 fwading men alfo that they are not evil, and that they m^y follow, them in their 
 condud; or rather that they are obliged to do them, fince the Gofpel teaches nj 
 to follow Jefus Chrift in all things ^ in the conduA of our Ijves, and the regulation oif 
 onr manners. 
 
 We muft a row,that it is not poflible tnore to promote lyft ^ nor more to dcbafe 
 iheSonofGod. 
 
 ' .r ■ I . 1 -- ' v-^ 
 
 CHAP. 
 
 [ ,. ■ i I , II n -1,. . 'I. I I . ^ I f~
 
 Of habitual fin. 
 
 CHAP. II. 
 
 Of Sins in habit, or habitual Sias. 
 
 Thittthercii [carcelj any habttual Sins J according to the ^efnits; and that 171 
 cttflom 0f finmng may make a man uncdfal/le oj fimnrtg. 
 
 AS in doing evil we accufiom our felvcs thereunio , and in following lufis we 
 caufe them to pafs into habits, which flrengthen and incrtaie more the in- 
 clination wehaduntoevil; the order of reafon requires in the dcfign wthave, to 
 confider the fprings and the principles of fin, to m;.ke appear how the Jefuitsnouiifli 
 them, that after we have treated of Luft, we fpe.-'.k alfo ot evil habitf. j 
 
 I propofe.for example, of habitual fins fweariiig and blaffhcmy : becaufethcfe ' 
 finsof themfclves produce neither picafure nor profit , its onely p. iCon which car- 
 ries men to them , and evil cuftom which nouriflieth them. So that to fptak pro- 
 perly and according to their peculiar nature , they are fins of paflion and 1 
 habit. ' 
 
 Baunj inhisfumme, chap. 4. pag. 60. fpeakingofa perfonaccuflcmed tofwtar, 
 who for this reafon is always in danger to be forfworn , gives this counfel to their 
 Confeflbnrs. The Confejfor to hinder thu evil , ohghttodra"^ frcm tit fenitint (>n 
 aElofdiflikf,ortolpeak^hetter, of di/AVowiȣ this carjed Oiflcm. ler i>j thi^rnetini ^7 
 the oaths which fo/io^ proceeding from fuch an h^hit PjaU be tfleimed invc/uniary i» 
 thiir caufe. Snares [. 3. oftiathsjuhaf, 6, Satichex. in his Sun.me, I. 'i.e. 5. ». 1 1. 
 and hy confccjnence vpithvHt [in. 
 
 This pradice is very eafic and very convenient,if it be fo that one word ofdifown- 
 ing fins, which a Confeflbr can draw out of the mouth of a finner , may ferveallac 
 once to be a remedy for all the fins which he hath committed , and ibr the jufiifi- 
 cation ofali the fins he (hall beable to commit for the future by ;he viokrccof an 
 evil habit , fo the fimple declaration which a man fliall make ot his btirg forty to 
 fee himfelf fubjcd to fuch a vice , fufficeth to excule h.m from sll the fins which he 
 fliall afterwards commit by that habit which he hath of this vice ; as the debauches 
 and exceffes of the mouth, immodeftfpeeches, lyes, deceits, theffs,and other fuch 
 like. And fo almoft all vices of this fort ftiall be innocent , there being few per- 
 fons that are not forry for being engaged in them , and btirg unable to avoid them, 
 becaufe of their long accufloming themfelves unto them , or who at leaf! do not or 
 will not fometimesdifallow them , and tcflifie fomedifplesfurer g^inft them in feme 
 • , good interval. 
 
 And yet if this good Father had been well read in J'<!»c/jf«, whom he cites, lam 
 
 confident he would have been render'd yet more eafie and complacent in ihis point. 
 
 YoT Sanchez acknowledges no particular fin in Oaths tl at proceed of an habit 
 
 though no difavowing them be made to excufe them, as lannj requires. See how he 
 
 t> Piflemr fen- ^pea*'* herein: P 7^e lajl opinion which J fo/kw as the m(fi probable , holds that' ij^ 
 
 tentia, cm ttn. thofe Oaths which are made v>itho»t atlnal applicatim , which of it /elf "^eere fnffcient 
 
 qiiamprobMit- to a mortaljin , are not of themfelves new fns properly and particularly , cnely bicaufe 
 
 n accedo, ait ^^^^ cttfiem of /wearing , how great foevcr it be , and though no nnunciation cr re 
 
 ZTfrne'Iy'r- traaationbimadeofit. 
 
 tfmia form.di ' ■ . , 
 
 & per fe fiijjicleiHi id peccatHm mertn!',nos ejfe in fe novum ac propiium tcfpeckle peccatumprtpter [olm jumndi con- 
 fueiudiim, cimlifcumqitefit, & ntdkn fit retnClt. Sanchez, op. mor. part. 1. 1. j. c, j. n. is, p. 2 1. 
 
 £/«^rfr isnotfaroff from thii opinion, where fpealtirg offclafphtmy, hede- 
 q tJumd'iquM- Hiands , ^ If blaffhemy be fometimes avenial fins f And he anfwersabfolutely,£C- 
 di vcniJu blaf- cording to his ufe •, That fuch a ctifiom whereof one things not at all makes fin not to be 
 
 phemia ? Con- 
 
 fuetitdo qit:d.m tbJqHt advcrttntla letbale peccttumlptn f»(it, Efcibar tt«ft. i. uam. 5. cap. 6. num. zS, 
 
 P>g 73. 
 
 M..J*V8.J.€.2l mortal.
 
 Of habitHal fift. j.a 
 
 mortitii But for the moft pare hinders it from being mortal, as it would be if he did 
 fwcar without being accuftomed. FUlmtitu fpeaks the fame more at large and more 
 clearly. ^ Itis dmanded Vehatjin it is to bUfphme cufiomarily ? J Anf^er, in ihefirfi ^ ^^^^^ ^^,.^ 
 flace that when a man bU^ ernes VnithoMt having full knorf ledge thereof , hoVi> wtichfo, y^ confuetudae 
 ever he be accnftontedthereto,hefins not mortally Mt takes the reafonofthis conclufion bUjfhcmanili' 
 out of a general principle which he prefuppofeth as affurcd. ^' The reafon is^ faith he, <"rfi»c ad malt' 
 becmfe^oi v^e have (aid handling free and voluntary aSlions, to finmortaXj it behoves y'"- ^'//'W^'" 
 qO to have a full knowledge , fo'r ^ant of vhich on what account foever it comes , fin is ^^^^ 'Idvmen- 
 therebj hindered. t'tapicna,&ea 
 
 Oriatur blafphe- 
 VM i emmftadfitconfuetudoblaffhemindi^ von eommitiitur fcccatnm mortde, Filliutius,mor. qq. torn. 3 irad. zj. 
 ^ap.i.num. i7- pag- 175. b Rathejlyquk, M diximmdevolumario & libe,a.,^iid,jie(C'iiit^^ motlnle rcuHirl' 
 •■', tur <idvcrtmiaplcni,t9' ""dicunqiie oriatur dtfeilusiUinf,excuf«tlpcceito. IbU. /' : ," 
 
 He demands in the fame place. ^ If the cufiom off't^earing ptt a ^an in the c An ]urar,di 
 tflateoffn? Firft of all, he reports the opinion of thofe who hold the affirroativ«,^(^CT/«(t«rf9 con- 
 afterwards he fpeaks his own in thefe terms ^ ** I fay, in thefecond pl.ace^, that the, ^'"'"t *<"»mf« 
 cufiom off wearing Veithout necejitj and without mililj , but "with yeritj anj, withpnt ||'o;f//'j"*" '' 
 .rjiufficient k>foVpledge and refieElioh^ », mii^fit felf ttgr^at fkri.^ ^"^ Ml'^'l'l^ '^ff^f.jititiidiaemfu' 
 me d fiate of mortal Jtn. rmdi fine necef- 
 
 plate vcdnili- 
 tate,fedcumveritate & (ufficknte- ndvertentia ^ non iffepeccamn grave tx ft , nee cqnjlit Hire hmmm^ in Hatupttcati. 
 monaiif. Ibid. cap. 10.11.313. . • -■ ' 
 
 He demands again on the fame fubjeft; * If perjury, "^hich one commits through ^^'^^'^ P^^."" 
 patural inadvertence be a fnortal fin , becaufe of the cpifisrn he hat!;! toforfv>ear. . And ^j*^^ "j^^)" g^_ 
 re jeding the opinion of f hpfe who belieVcd it to be a inortal fin , he anfwej^s' ; *' i^-t^ftu pccat^m. 
 faj^ in the fecond flace, that it is rr>ore pob'ahle thai there u ho mor.tal fin partfcuhtrfy moftale »b con- 
 when Qxe for/weareth himfetf without perceivi»l it at all , and l/i a natural. iMdver-fiietudinem per- 
 ..-'j i-..i-_/T r ■*• J _i ."^i' 1 It -J .J I '......'•«- i^~v'I>.M»,.a/yI. Ibid. 
 
 .pro- 
 ..t ■■•;...■-'••;.," ;.';i babitiuseji MH 
 
 (ffepeccitUtft 'mor't'alef(ectalie,'qk^H<{oeJtfi/ieadvt,tei^h tiumli. Ibid> . ,^,g .^tim^tfcr^.fif. cum hibiindi afelU^ 
 adpsccstum, Ih'ii: '..'•' ' .. .1. .,.....».•■. ■ _- 
 
 So that according to'tftc'^dgefricnt'oftbiV^Divineiardioflgh he ^^^ 
 linowledge , provided that it be not againfl truth i although he fwear againd the 
 truth and perjure himfelf , if he have not a full knowledge .being tranfported with 
 pafiion, and by the violence of fome habit, it is no mortal fin , although he doth 
 10 fwear without ncceflity , without utility , and by an evil cufiom contraded by 
 many crimes -, and which is yet more confiderable •, though he alfo have a will and 
 afife^ion addidled to fin, becaufe of this evil cufiom. That is to fay,that a man may 
 have a will carryed on to fin , and fin aSually without finning , and without being 
 capable of the fin which he commits. 
 
 Baunj in the 6. chap, of his Summe, p. 7 j . (peaks of pcrfons accuftomed to curfe 
 creatures that are without reafon , as Gentlemen that curfe their Dogs and Hawks^ 
 when they have no good Game j Carters their Horfes when they put them tq 
 trouble ; Mariners the feafon and the wind when it is contrary to theni. And af- 
 ter he had reported the opinion o( Navarre , and fome others who condemn thefe 
 maledidions of venial fin,he adds : As for me,I believe that 1 majfaj with trnth^th^t 
 fet ting affde choler by which fuch people fuffer them/elves to be tranfported in fncb ia* 
 mcent exircifes , it is no fault neither venial nor mortal to curfe Dogs , Horfes^ 
 Ha^k/, or ether irrational things. So that there is nothing but choler, according tq 
 him that caufes fin in thefe curfes , he that (hall utter them in cold blood and with- 
 out tranfport , or who fhall make »f( of them omly us orname-ats of language ^ as he 
 faith , fpeaking of Oaths, chap. 5. p. 66. or who fuffers himfelf to go on Therein ty 
 an evil cuftom.which it become natural,and makes him do |t without violence,with=- 
 putcranfportation, and even fo that he perceives it not, heccmiDittethnofipif? 
 the mofl flrange curfes and execrauons, 
 
 tence. And a little after he jjdds : « Thgrnhh who doth kMt^htsMlleffeMM^ 
 AddiaedtifiHbj an evn habit, -n.ji^. 
 
 f Dko 2. pro-
 
 -A Of habitual fin. 
 
 But to hold to thefe principles of the Jefuitsand others, and to follow their ar- 
 gumcntJ; ifit fall out that thefe fame pcrfons who are accuftomed to utter thefe i8^c 
 curfes, be alfo tranfportcd with cholcr, their choler will be no fin no more then their 
 curfes i efpccially ifit come from a ftrong habit , and that the emotion be fo ilrong 
 that it trouble and blind the minde. 
 
 Layman comprizes in a few words all that Baunj, FilliMtM, Efcobar^ and San- 
 chez., have faid concerning the cuftom of fwearing and blafpheming. He fpcaks 
 alfo more precifely and more clearly then they , difcharging abfolutcly of all fin 
 the blafphemies and perjuries which are made by an evil habit coniraded by long 
 ufe , which he affures us of as a certain truth , and which follows neceflarily from _ 
 hExrfiff« the principles of his Divinity. Stthetthiiletmt'. ^ JtfoUotvsfromthatiiphich I j 
 ttUigitur eum have faid ^ that he who from the imprej/ton of an inveterate cufiom , m it were ^jl A 1 
 qni ex invctert- fort of impetuous necejfitj , is tranjported to do evil, as to ^eal^ Tverds ofilafphemj^ 
 ta confitetudme, ff-perjurj , ftnsnot ataU; andtoifeak^properlj hla^hem^s not at aU, hecaufe a 
 "^'"ffwolwe- t»an cannot fin at all vithsm ratitnal k^oTvledge and deliberation. Following his 
 uHmmtam ' principles there are no habitual fins at all , fince evil cuftom not onely doth neither 
 ugAyV. c. mi- caufe nor augment fin, but alfo diminiflieth it, and fometimes takes it wholly 
 teriaies bufphe- away , and a perfon who blafphemes , forfwears, and doth every other criminal 
 mJAifo/'";/,ff/ thing that can be, fins not according to this maxime , when it comes from <i« m/ 'SjC 
 ^dir^tKncmi inveterate cuftom , which is become natural , V^^hich carrjes him on to the commif- 
 psccare,necpro-fion of all thefe crimes h] a kind ofneceffarj impreffion^ almoft without any fen- 
 fi'w blofphemt- fible apprehenfion. 
 re, quU nullum 
 fecfUMiH line rttionis dtliberatme ctmmktitm. Laymap 1. 1. cr. a. c. 3.0. 6. p. 20. 
 
 So the condition of this man, altogether corrupt and altogether plunged in vice, 
 (hall be better then of another lefTe vicious , and exempt from wicked habits. This 
 man by often finning (hall be put into an eftate of not finning any more , and into 
 a kind of, for him.happy neceflSty , which will give him a power to commit all forjs 
 of crimes fecurely.freely and without being more criminal,or even at all guilty.But if 
 it be true that by multitude of fins a man becomes uncapable of finning, andthac 
 multitude of fins make a man innocent ; this would be a powerful motive to carry 
 Rien on to all forts of vices and exceffe , and to fet men farther from virtues , whofe 
 ezercife is more painful, and never brings chat advantage of being uncapable of Hh'' 
 ning, or to have power to commit the greatell fins wicnouc finning. 
 
 CHAP.
 
 Of Sins of Ignorance. yc 
 
 CHAP. IIL 
 
 Of Sins of Ignorance. 
 
 ; .Q That Ignerance excufes fins committed mth$ut kmmng them 5 and(v(» 
 tbofe which are committed afterwards: jlad that there is properly ua 
 fms of Ignorance^according to the Jefnits, 
 
 THerc is a particular connexion , ^n4 as it were a. natural cpnfequence betwixt 
 finsof evil habits, and fins of Ignorance. For one of theeffcdtof anevii 
 habit is by little and little to ftifle theremorfesoffin, and by confequence torc- 
 piove all thoughts of it , and tp take away the knowledge of jt. For this caufe.ha- 
 ving before viewed what the Jefuits fay of habitual fin, order requires that wc repre- 
 lent their opinion of thofe which are committed by ignorance. 
 
 Ignorance may be confidered , either in regard of thofe fins which arc commit- 
 ted without knowledge of them , or in regard of thofe which have been heretofore 
 committed, without thinking to do eviT. And it may be inquired if the Brft be 
 true fins : and what is to be done when we come to apprehend that the fecond 
 are fo. 
 As to the latter point , B(tu»j (in his Sgmmc, chap. 40. pag 650. and 65 1) holds 
 , that if an) one of ignorance and /implicit j hath confejfed his faults in groffe , withcut 
 determining of any one in farticuYar , it will not he needful to dra^ out of his mouth the 
 repetition of thofe faults , if it canuot hecommodiouflj done ^ heeaufe the Confeffor is 
 50 preyed fo with penitents which give him not leafure. He would fay, that on the Feaft- 
 uays when the Confeflbrs are preffcd it will fuffice to make a general confeflion, 
 without fpecifying anyone fin in particular , as the Hugenots would have it. 
 
 After this queflion he propofcs another: Jnd what maj -we fay of thofe whe in 
 their youth have committed muny aSions of a vicioHS nature , rfhich nctwithftandiug 
 they did not believe to he fitch ? He anfwers definitively ,that they are noij obliged to 
 confeffe one word of them , when they l^no^ them and undtrftand their nature and con- 
 ditions , much leffe to reiterate their confeffions made already. Whence it follows 
 that Saint Paul might have difpenfed with himfelf to do penance for the fins he 
 had committed in his youth before his converfion.being he committed them through 
 ignorance, as he tells us himfelf : Ign'orans feci increduHtate ^ I did them ignorantly 
 in unbelief -, and David ought not to fay : • Lord remember not the fins ef my youth 1 DeliSla juve>i' 
 andofmy ignorance. A fagc Phyfitian will not give this counfel to a patient whom ""'* ""'f ^ 
 he knows to have of a long time laboured offome hidden difeafe, which now be- '^'"'*^''"^''** . 
 gins to appear , and to make it felf known by the pain to him who had it without ^^^ vomne' 
 knowing of it. He will not counfel him to keep it always hid without fpeaking 5 py. 44. v. 7, 
 word, butthathedifcoveritfpeedily,andthathccaufehimfelft6becured. 
 
 But this opinion of Bauny may perhaps be founded upon a principle which Fil- 
 //»f>V« propofes as probable ; to wir, that even criminal ignorance doth not make 
 confeflion invalid. ^ It is demanded, hith he, if when ignorance is not dire^ly vo-^.^"'"""^'**' 
 luntarj, though it be criminal ^ it make the Cdnfejfioninvalid ; though without due ^^^f'^^^^l^'^' 
 form ? He anfwers that the opinion Vnhich holds it is, is probable. He would fay,that „g„c[l per fe 
 provided a man bad no former dcfign to conceal any thing in his confeflion , though iacntatti, ikct 
 by a notorious negligence , and which renders him guilty of mortal fin, and confe- ^' (utp'bHu 
 860 quently which renders him uncapable to receive the grnce of the Sacirament of Pen- '"•''""'f'/^- 
 ance , he had forgotten one or more crimes , neverthelefs his confeflion is valid, ,'f^ inlSdam 
 So that if afterwards he call to roinde his fins which he had forgotten , he is not obli' fed infomm .'"' 
 ged to confefs himfelf thereof, and it fuffices that he acfufe himfelf of his negligence. H-efpoifdco ir 
 
 'such confeficns, faith this Author, are held for valid, and it fuffices to accufe ones felf '"f P^'^.^^''"" 
 
 r, ■ ■,■ ^ ' i} J J i e(fe o?r,vonem 
 
 Ofhisnegl'gince. quJdapm^t. 
 
 Filliutius mar. 
 qq com I. traft. 7. c. ,-. n. i^i. p. 183. t> T''l(> ^O^f Ipones ycputantur vulidit, & fMii ell fe acchfart dt at- 
 
 t'lgjalix. Ibid, 
 
 3r, i.llB. I.e. 3. Hi 2 His
 
 7^ Of fins of Ignorance. 
 
 HisreafoniS; ' For if we regard the intention of him xcho makes thUconfclfwn ^h 
 'f'^^tlUxiT' ^ *'"'"■' ^'"^''^ ^""^ nothing omitted upon defign. As if Sin could not becommit- 
 te^um 'dMniii ted without exprefs deliberation and a formed will. 
 
 mctrj. Nihil 
 
 cnim omittit fcievter. Ibid. 
 
 d j^mji con- His fecond reafon is •, "^ For otherwife it ■would be necejfary to repeat a rufiltitude of 
 
 tfatia fmentia confejpons. Whence he concludes,r/;<tf if we ought to follo\\i the cintrc.ry cfinibn in 
 
 ^7-^'lTddeHUir ^^^ pf''^^" , thti would make the charge and the yoke of confeffion too wiighty. With- 
 
 onm 'confeifmU Out doubt beciufe that he could not confefs fo many people , and that he fhould 
 
 vaUe grave, lb. have therein too much pains , and alfo would give too much trouble to thofe who 
 
 are to confefs if he obliged them to examine themfelves ferioufly , or confefs them- 
 
 felvesover again; when being not well examined they had forgot fome notorious 
 
 crimes. So the commodity of confeflbrs flnd of penitents are the rules ofconfcicnce, 
 
 according to the maximcs of this new Divinity. 
 
 So much for fins which are forgotten in confeflion , orwhich were not known 
 when they were committed ■, as for thofe which are committed , or which may be 
 committed every day ^ Sanchez propofes a cafe which he refolves in the fame place 
 e Si qui4 faglt- in this manner. ' If any one fhoot an arrow by Vchich he kjH' his enemy Juppojjng iuvin. 
 tiimpioj'cUt, cihly thatitwasabeaH , he uintirelj innocent of thk manflaughter ^ though he Vaas 
 qua hop cm tie- -^j-^^ij ^ £fpoj;ticM , that if he had known that it had been hii em my , he would have 
 vmMlhe'Tlfe kiH^'^ him with more joy. 
 feram, ab cjut 
 homlcidii culpa tfl omnlno liber , ctimfi itn diffifittt* t§et , «C ngnofcem tffe hoflcm hbemspertmcm. Sanch. op. mor. 
 
 1. 1. c. i6. n. 13. p. 70- 
 
 He propofes alfo another in the fame place , and refolves it likewife in the fame 
 ( Cognofcens manner: ^ A man enjoys a woman whom he knows to be mt hu own ; erheknu^sit 
 famlmm quam ^^f ^ ,> i^ hii fault , but if he be invincibly ignorant thatjhe is his Kinfwoman ^ he is 
 novit non e[je ^^^^y offornication^hut not of Incefl. And if thefe two men (hall afterwards come 
 ^clZabiTtcrie to know what they did in ignorance , the one may rejoyce in his man-fiaughter, 
 mrLLatin. and the other in his inceft , without being guilty either of raan-flaughter or 
 
 vinc'ibiter igno' Incefl. 
 
 mni e(fe confari' 
 
 gimcm> crit fornicmJonis reus, mn tamen tnctjltti Ibid. n. 10. 
 
 Filliutius Villi krve them alfo for fecurity , where propofing the fame queflion, 
 
 6)a<>-(, , „ he demands, S Jfthe pleafure ^hich is taken in an aBion of mortal fin, which is 
 
 ddeiiatiode done in [leep , drunkenneffe , or madnefs , or through ignorance , be voyd of fm? 
 
 morrali, rj/iosf And two lines after he gives an example of this cafe, " ^ s if anyone ta^epleafure in 
 
 fom'ii,ebict.:tit, jl„ jfthich he had committed in his (leep being drunk^or mad , or by ignorance of the per' 
 
 ammta, vd j-^^ n>hem hefuppofed to be his wife. Qi which he reports many opinions , whereof 
 
 %ur^Tvl\\\"t ^^^ fi''^ ** that which holds it to be unlawful. But he prefers that which aflures us 
 
 mor. qq. torn, that it is lawful , faying J The fecond opinion feems to me more probable and abfolute- 
 
 1. tr. II. c. 8. lyfafe. And becaufe he fpcaks of fome adions which may be done without fin, 
 
 n. 190. p. 16. he adjoyns for farther explication of his thoughts : ' That if one would extend this 
 
 I n\,'. ' J** r ^' fecond opinion to pleafure which is takf» in an aUion of it f elf wicked 1 but, which be- 
 
 Icttetur de foT'J, , . t '^r ■ r t ,; 1 j /• ; • • V 
 
 nicaiione habit a *»g done without jiK,tnJuch manner as I huaie already now expltcateatt , ttjeems tome 
 
 infomnis, vel alfo probable , even in the pratique. Thefe people give a marvellous force unto 
 
 tbiwtate, ignorance , becaufe they hold, that it does not (belter onely the moft enormous 
 
 vd amema, crimes •, but it gives alio the liberty and power to rejoyce , and take pleafure in 
 
 "tit '^^m"' them , as good aftions, when one comes to know them or call them to remem- 
 
 ca qii.tm piitabat brance. 
 
 (ffe (nam iixO' 
 
 tern. Ibid. i Dicfi j [emidim fentcntltim , fi'tnteUlgatm de operatiombuide femditmnalitcr , fed faBli fae 
 
 fcccAlo modo explicate , adhuc videti piobubikm, ciiam in praxi. Ibid. r. 29J. p. 31. 
 
 V An invincibi. Sanchez, propofeth alfo this cafe.in the place I have already cited j '' If hewht 
 
 litnignornns 
 
 efium in.tcvn*m cffe peccatim , cogitofccm trnnen aHum exiermm {ffe pcccatumy cxcufetm a cdpn, allumfolHm txternim 
 
 admhttns ? Sanch. lup. n. if. p. 71. 
 
 2[. I. JI5. I.e. 3. kpo^.
 
 Of Sins of Ignorojtcc. yj 
 
 knew that it were a Jin to do a» aBioH eutwardlj. , hut were invincihlj ignorant that it 
 were a fi» to commit it inw,irdljr and in hi) mind , were ex c fifed from fin^comwittinr it 
 qnelj in^'ardlj ! And that he might make himfelf to bethe better underftood \n a 
 matter fo important, he. 'lluflrafes this queflion by example : ' ^' ^f ''Pl"^* fl'°'*^'^ \ ui ritiiHeus 
 hear it If then b) a man , reputedtobe afioiu atidk»o'^ing man, thatitrvMafSntonviiOfxiflimie 
 fifal and co»if»:t fornic<ttion vtttwiird/j ; bntit tvm lawful to defire the one and the pio audniij'et '■ 
 other. He ackno wledgeth "* that fame learned Doctors amongfi the moderns believe f»' '^'ot'ontni ■ 
 not tktt this ignorance 'doth excufeatall. He reports their rcafons , very confide. ">/'*'''"'" «- 
 rable ones , to the number of five. I'ut he concludcth for ignorance in thefe terms : ''j',^" ^f ;,^",' 
 " Thougljthis beprobiihU, I believe neverthelefs that it is yet more frobahle that thitf^micanch^ 
 interiour aBion is exempt from aUfin , becattft of invincible ignorance. fu'-andi difide* 
 
 rium. Ibid- 
 ni ^' bifit.im motericis duffu videtm bmcigmritntitm-nonewtfiire. n ^tqumvii hoc probabile fit, f'Ohabiiiiu 
 t.u.y.ii Cicdo ill'int ^Uumi/iiernuinexci/firi omttinoamaiitu, ratiene tUiiu igmrantite Uvmcibilis. Ibid. 
 
 And a little after, following the principles which he hath eflabliflied to maintain 
 ignorance, and the fins which are committed by ignorance, he faith, ° Jt follows oSccundaded^ 
 fhat he Vcho kmrveth that it is mertalfin to cmmi'fan'aElion ; but knows not that it is "H^^sfc'^t'em 
 a fin to command an other to commit it , through invincible ignorance , is excufed "'"t""^ """' 
 from fin tn doing it, — Im, ^t invin. 
 
 cibiliter ign»- 
 rinlempeccircimps^'itndoHLim, 'txeufanlculpa impermdo. Ibid. n. 19. 
 
 Fi/iiutiHs, as we have fcen in the former Chapter , faith that i man who hath an 
 evil cuftom of finning , for example offwearirlg and forfwearing himfelf, and who 
 is continually in an habitual affetSion anddifpoficion to commit this fin upon occa- 
 lions prefented to him , cum habituali afeSlu adpeccattfm , doth not fin neverthe- 
 leffc in any manner when he forfwears himfelf without thinking of it, not troubling 
 li'mfelfif this want of knowledge or advertency comes from an evil cuftom , which 
 this perfon hath contrafted,or fome violent paflion which tranfportetb him. JN'ec 
 refert, faith he, quod inadvertentia oriatar ex prava confuetudine aut paffione. And j- . 
 mikes ufe of all chefc conilderations and circumflances , however of themfelvesevil, ^^p^"'""'!'^^' 
 rather to excufe their fin then to condemn it, p Becauf^paJfloH as rveU as svllcufiom tiJo 'uUic ' 
 takes it'\\'>aj the ufe of re -if on. aliidem ufum 
 
 After he had rcfolved on this manner this cafe fo well circumftanced , he pro. ''MlonU. ibid. 
 
 pounds another about this evil habite and difpofitidri, and he demands 4 if it be af^ ^''ftpeca^ 
 
 flit rvhen he fees this evil cufiom as it mere confummate\andperceives ho'^ dangerous and videt'clnr" 
 
 mcked it is , and notwithftanding all this he gives way toit, and forfwears himfelf, matm effiTo/i- 
 
 , . t . f'u^^udinem, e$» 
 
 advertitg'uvkalm & perKuhmfjui ? Fi'litrriiis'morr. qq. torn. i. tr. 55. c. \fi. n. ji g. p. joj_ 
 
 This cafe pro^ofed in this manner is very clear , and the evil too evident to be 
 excufed openly. Which is the reafon that he leaves the queflion for the prcfent 
 indecided, and propounds it onely as problematique , and containing fome diffir 
 cul:y and doubt on either fide. JDtibium effepttefi, faith he. Bat in the ifTue re- 
 turning to his principles and rights of ignorance, which he undertakes to defend , he 
 adds: Sedetiamjituncdicatureffepeccatttm, nontamen fofiea quando quis non a4- 
 vertat ae novo peccat. Eut althongh it maj then be called a fin , yet doth he not 
 fin afterwards afrejh , when he doth not anj longer obferve it. That is tO fay , tbaC 
 though this man pofTibly may fin, for he doth not affirm he doth , whenheisfor- 
 fworn , and aftually remembers and fees the evil eftate and evident danger where- 
 unto this evil cullom doth bring him : yet when he hath this thought no more, for 
 that this evil cuflom and pafRon hath taken it away, he finsnomore, whatfoever 
 crime he may commit in this darknefs ; though he have reduced himlcif to this mi- 
 ferable eftate voluntarily , and that the blindnefle , which him from feeing whac 
 he hath done , comes from the corruption which evil cuftom and paffion have pro- 
 duced in his mindc : Nee refert quod inadvertentia oriatur ex prava confttetudine^aut 
 ex paffione. 
 
 So chst it is not for nothing that this Jefuit woqld not fpeak dearly ac firft, 
 ii;., I. Ji5, 1. C. 3. vfhethtr 
 
 10
 
 78 Of Sins of IgtJoniucc. 
 
 '^ Anfitnccci- ' whether a man fins When he fees that the evil cufiom which he hath is cot^fummafe, 
 turn quMilo qn's and ht ferceives the evil efiate and danger wheretinto it expo/cs him , and ic is with 
 vidct coitpim- fome reafon that he leaves the thing doubcful : d-ubinmejfefotefi. Biciuieaccord- 
 tmamtQc con ing to his principles and thofe of his Fraternity, torin,atleart mortally, it is not 
 l'dvcft\"''fui- '^"ough to fee the evil that is done.and the danger incurred in doing i[ : but he ought 
 t.uem & "iHii- to h;ive a full and perteft knowledge ; and btfidcs this,both time and means to dtli- 
 cuiiimqiiil berate on it. This is, according as j'^w/^f* fpeaks in this matter •, ' It behooves, 
 i AdvaUMii faith he, to confider aEluatlj that which ii done aUfiallj , for to judge whether the igno- 
 <ia«j//s «, cf//.i ^^„^^ be faulty and exempt not a man from fin. n nd a little after ; Thu is not enuugh 
 \\v,ut.i ccnic.t^i ^^ (Commit mortal fin to confider and to will with deliberation the evil that is done , but 
 vmibitii, /lie this confider at ion and deliberation mttft be full, 
 excufcc. Sai-ch 
 
 cp. mor. 1. I. c. If. n. 11 p. 7U Hccfujjidt ad nnHale qiixvU confidcratio & deliberatio malltue olj:Hi,f,dd(be( 
 ijjtflcnx. Ibid. 11. ti. 
 
 It is not fufficient.with him,to have a cognifance of the evil -, but he wills alfo th.it 
 time be had to deliberate whether to do it or not; ancjhe is not contended evea 
 with this, but he pretends that this knowledge and this deliberation ought to be 
 fi»ll , in fuch fort that there be no dirknefs nor clouds. For if you ask him what he 
 intends by full deliberation and knowledge, he makes ufe,for explication,ot an exam- 
 ple of a man who is perfeftly awaked in his right undtrflanding , and in this eftate 
 t ilU efl qnmdo thinks ferioufly of a thing. '■ This full know ledge, faith he, is that bj which we fee 
 hiincpUnc ad- clearly and totally the objeEl with confderation and reflexion ^ oi when one is perfeill) 
 vert It mfi.tr aVvakfd- for it may come to pafs that even when one is awake, he maj think, fo little ef 
 pnfeae ajmno ^ ^^.^^ ^^ ^^^^^ ^^^ befufficient to fin mortally. 
 
 ^liipp' fote\i "t . . . 
 
 vi'ilu adeo titmii confideratia tccidere, la.non fuficiat ad ^ortale. Sancb. 1. 1, op. mor. r. ^, n 10 p. ?.. 
 
 Hisopinion therefore is,that the knowledge which is receflary to mofl obdurate 
 finners, to make them confider and fee the evil which they do, mall beasgreac 
 and as pcrfeft as it can be in the mofl: virtuous perfons , who have not their paflj- 
 ons nor their evil habits , and that without this knowledge they cannot fin mortally ; 
 that is to fay, he will have a man that is in darknefs and at midnight to fee as clear as 
 he who is at high noon , and a blind man to perceive and judge colours as well as he 
 who hath his eyes found and intire. For pafiions and vices, and evil habits are 
 properly the darknefs and blindnefs of the foul : and to pretend farther, as be doth 
 that for want of a full and pcrfeS knowledge,a man given up to vice and accuflomed 
 to fin, fins not mortally , is as if he ftiould fay, that ne could not fin mortally in that 
 eftate, and the more this man advances in darknefs and blindnefs continuing this 
 wicked life , by fo much he fliall be farther off from fin and from power to fin, un- 
 til! that by theconfummationof hisevilcuftom , being alfo the confummation of 
 his blindnefs , he be made intirely and abfolutely without power to fin. 
 
 Layman quotes Sanchez, and Vafquez. for this opinion , and he embraces it with 
 them : in his firft Book,tr. i , chap. 4. pag. 22. I rehearfe not his words for brevity 
 fake. 
 vkAivrntntii Amictu'xs of the fame opinion, and faith, that " the knowledge and refleHioH 
 ndpeccuttim which is necejfarj to mortal fin ought to he full and perfcfl , with the judgement 
 mo'talcrcqmfta afuredof the evil or of the danger of doing it, Sanchez demandsonely time and 
 y^" 'r'^Ji7et roeans for deliberation with the knowledge of the evil J but -^w»V«* will have one 
 %mm]udi- goontodoevilwithafirmandaflbrcd judgetnent. 
 
 cium de malitia 
 
 tiiuiyvd perici4loillius. Amicus torn. 5. difp. 17 fcS. 8. n. 17 1- p- iOf. 
 
 s ^idiiam ad Efcebar follows his brethren, where he demands , * what is veceffary to tnakt a 
 mriale pecc*- ^ y;„ mortal f he anfwers, that there ^ retjuifte, a fuU and actual knewledge , or 4t leafi 
 vi^Ja&'"x! ' "" ^^P'-'f^ and formal fuff?if ion of the evil Uich is done. 
 
 fic^'a advcr- 
 
 ^tniia malilite 5 Mt faltem dubkm. Efcobar tr. 2. Exim. i. c. j. n. 8. p. 17^. 
 
 It is not fu<ficient,according to thefe new Dcdors.to fin mortally that the know- 
 
 €.1,15. I.e. 3. ' ledge
 
 ...I > - I "■■ ' ■ ■ — 
 
 Of fins of Ignorance i j^ 
 
 Idge which they pi-^tcnd to be neceffiry therettnco be full and perfeft •, bat tbcy 
 
 will alfo have It to be pairticular and determinate. So that if in one adion there 
 
 OCturre many Wickedneffe* , many fins, or many circumftances , which augment 
 
 Ormulciply I'm j ihcymaft be known all diftindly. * H^htn there cccurre , faith, Ad unites 
 
 Sanchei j in one tthdthe farUe aSm tvo forti ef different mckedHeffet •, it U mt.fttffi. generis malitim 
 
 ^m J toftYceivc one to make himfelf guilty of both ; But rue muii have or be ob- "^^erufe f-ot 
 
 if^id #9 »^ve An aHual knowledge of the other. Without thishe holds that 'j*^/^*' "'''"''• 
 
 we are not guilty » but according to the proportion of the knowledge we aiteuJZmii 
 
 have J as he faith expresfly afterwards J ^ If Vfe know one part of the malice ^ or comrahndaat', 
 
 iftvt he ignorant of it by our omnfafflt, itfhallbe imputed for a Jin. Whence he draws /'''' oportct ad 
 
 140 this contluiion which we have already reported; fVhen a ma» Jint withaVfomofi^^'"^ 1'""l"^ 
 
 wiio^ he k»»i^i io ^ ^ot his wife, but k ifwimbly ignoram that Pie U his klnf^maA^ ITuinTJvtr^ 
 
 kiU guilty of firtiicatiQn^bfitntjt of inCeji. rae. Stnchtl 
 
 . . . fupra num. K. 
 
 p»g. ». b Si^m mdiii* (ogntUftl , m vmcibiliier ^farata, ca culpa mput»tnr. Ibid. c«p. if num. to. 
 
 He ftays Hot there, for it is not fufficient for them that a man hath heretofore 
 known an adion to be wicked , they hold that if he hath forgotten it , or if he yet 
 kUowit^ but doth notaftuallythinkofit , and does not make refleftion upon it, 
 f0 as^o perceive , a? the very tinic when it is committed, that it is evil , he offends 
 Rot God at ail, at lead not grieviouOy. 
 
 C4jff4« retrenches a little the licentionfnefs of this opinion, declafing that he 
 who by inadvertence or forgetfulnefs commits a fin, which he knows to be a mortal 
 fin , ceafes not to be guilty thereof , if he be not fo difpofed that if he had thought 
 Of it, he would not have committed it. But Sanchez fin the contr3ry,aflures us that 
 this condition is not at all neceffiry. And ^fter he hath faithfully reported the Do- 
 ftrine of Crfjff*i« in thefe terms ; ' He that hath made a conti^aA , which he knows, c ^ulnto dtdn. 
 id be ufurdriow , or who doth fome other unlawful oB , knowing Wf// that it isfoY- """■ 1"''if(f- 
 bidden , but net remembring it to be fnch when he doth it , is exempt from mortal jip^ 'f'a"'" t^^^ 
 jQ provided he were thenfo difpofed , that if he had remembred , he wofild have abfiained JJuii. ro'** 
 fromcfeingittbecaufehehifthafirrnrefo^fttio/ttoefchew mertai fin. Inthefecjuelof tf.'aif. g. «*rf 
 his diftourfe he enters into a farthet explication ofthe opinion of this Doftor. "* Jt^tm, &iti 
 feems to him., faith he, that this refolution is reefHiredaf abfilutely neceffary^ to render Y'""^'"^'^- 
 .' the forgetfulnefs innocent and to excufe the perf on. But he meddles not with it bat ^^r/; IXe'e 
 Onelytotefuteir, adding « that others held '»ith great reafon that this r^folution is tamn, ammibi 
 to ftopurpofe , and'9pe are onely to cmjidet if when we wertobligedte obferve the com- fequitm AnviUtt 
 tfiandmnt "due had any thought thereof. For if^^ h^d none at all, and that withmt "■ ^- '*^' "'< 
 Conf'dering either the right orfaEl we 'Violate the commandment by negleEl, this forget- 'l'"^"'" "'*' 
 fulnefs is innocent and free from all fin. Hfityarfumcg^ 
 
 novityVJopm 
 aliqnod prohibitum , prohibitmis confcinm , fac(entem : tc tune cum rec$'it aRu, excufari i mortdl ; quod it a afeHia 
 (rtft, H( ft rccabd^a, vtttret, utpne quifirmnm uveridi monalis fropafUHtn hnkertt, d ubi id pftpofitum exirere 
 
 viaeturqncfobliviyil/fictnfeatur iuvincibi'is^ (ir^xcujet. Sanchex oper. mor, l.i. f. 16. t\. 2,8.p.7?. e At )u,ie 
 tjnlmo id propofitiim nihil rtferre bene doctt Zumel. I. 2.5.75. »rt. 5, d. t.diff,6. quippe falum atteiidendumefl anabqita 
 eogitatiB npetami in mcntcm v.miit eo tempore quo praceptum implm dcbeat. Si enim et sirf^ifienle inmentem immemot 
 juris velfuiiiprieceptum tranfg'tdiatur, (jt obli lit iitvitcibilii, eb" excufat. Ibid- 
 
 Ceirduba approves this opinion no more then CajetoM , and would that at leaft 
 he who ads in fo evil a difpofition come not voluntarily thereinto , and that the 
 fprgctfijlnefsor inadvertency, which hinders him from thinking ofthe evil which 
 be doth.comes not by his own fault. But Sanchez finds this alfo to be too mucb, 
 and he can bo more approve of this than that of Cajetan. *' There is m more need, f !^« admittin. 
 faith he, to receive the opinion o/Corduba, who faith that wheK forgetfulnefs comes not ^* (^fintmia 
 h 0^^ fault , it ought to be efieemtdas one fort ofinmocm Igmrance ; but not when it ^»''''«** j» ?■ '• 
 proceeds of our fault. For this is not univetfally true ; but onely when we have done ^iicml' mi ' 
 fome thing which hath caufed this forgetfnltlcfs , forfeeiag well the danger wbete°w«nfj»re<<«» 
 
 tdigntrmttm 
 ttyinabilM quandB phUvif if^on conun^t tt tulfn. Hot eoi« K« u»ivtrfMitti ditlum muf eff; fid qMifda quit 
 initio canfm obtivioni dedit mm wiCHti td'^immtU. Si tnifft feruuim ntn *i tmt , Mivi^ tR vtculpj^it. 
 Ibid, rum, 30. 
 
 pC, 1,10. I.e. |. .;j uneo 
 
 Se
 
 8o Of fins of Ignorance. 
 
 unto we caft our fclves. For if we thought not of this clangcr,ihe ignorance can not 
 be faulty. 
 
 He repeats a little after the fame thing , and he makes a decree as it were without 
 g^are^at appeal, and a principle unremovable, S It remains certain, {31th he, that althoMfh 
 
 m caul it »e»9» r'^ r r r r-. r • r i c i r i , ^ 
 
 rantta fmit tg^orance comes oj/omefin m of its canje , tt ceajes not therefore tobe exeujable. TO 
 
 aiiqutdpuci- which he adds alfOjfor better explication. ^ And in this c«fe, though the caufe tf 
 
 turn, & tamcn. ignorance be cnlfable^jfet the ignorance « not. 
 
 in fe ignarMtk 
 
 fi( iH-oinsibilis. Ibid. n. ji. h Tunc qumvis caufa cul^nbUit jit , igtorMtUtame/ieritinculpabilis, Ibid. 
 
 And for maintenance of this principle , he undertakes to refute Saint ThomMflri' 
 der pretence of explicating that which he faith ; ' An event may he volnntary in its 
 lEvemum cau/c. He expounds and at once overturns this rule of right, ^ That ignorance 
 fofe efe volm- offaEh excufes, hut not of right. As alfo the Doftors, who teach, as he confcfleth, 
 ''"'''"" '",1^'^ ' That ignorance of that which every one is obliged to do according to the rules and 
 k Ubihab'tM Laws of his condition and calling is bleamahle , and excufeth not at all. And gene- 
 Igmrantim ' rally he re Jeds it in the point of Law and Right -, and he takes to him as on his fide 
 fiQi am juris the Dodors which expound them in their true fence, but not in his. " It f^iUtms 
 excufare. ib:d. fajtf, he, thatm mufl underhand ^ith difcretion Vt>hat the Dollars and Laws faj-^ 
 leeum^adnmm '^''^ ^^ ^°^ '^*'^ '" ^^ "^^^ "^ '" l^nsw^are one and the fame thing : and when they com- 
 iy officiim di- wonly affirm that when we know or con f der ^ or ought to kpoVp or cenfideTy ignorance and 
 ciiju* pe/tinin- inadvertency are indirectly voluntary, 
 tern eff'i vinci- 
 
 bllem, nee excufare. Ibid. m Ex his dedUc'uiir i. cffefano modo intelligendajma & VoCleres dum nqmftrtnt fcln 
 &■ debere fcire ; paffimdicitnt ejfe indiniie votH'itamm ignoraittam cmt qua. velfuvit advtnitve, aut debtbat [cirt ^ 
 advcitere. Ibid, u. 14 
 
 He witne/Teth fufficiently that Saint Themas,mth the more part of the School Du 
 vines are not for him , in faying that Saint Thomas is received by all j Thomas, ad 
 emnihtis recepus, n, 25. and that the Laws themfelves and thofe that expound them 
 are contrary unto him. And he thinks himfelf difcharged herein by faying that they 
 are to be wifely underftood : Ejfefano modo inteSigendajura & DoEiores. 
 
 Butifwcdemand of him alfo why he takes the liberty to rejeft fogreatandfo 
 . ftrong authorities ? He can onely repeat that which he hath faid already fo many 
 
 unda'fJnt" ^'"^^ * " ^^"^ "^^ ^^^ '"^fi ^' underflood ^here we have an aEiual \nowledge , fu& 
 quando tdfiiit andfufficient to fin mortally , of the evil we are about to do , or of the danger to which it 
 aliqui aBudis, txfofeth ut^or that at leap: we have had thereof fome ferufle orfome doubt, 
 plena tf Ji*fi- 
 
 ciens tid moitnle adverHiitm , ad mditiim dbje0 , ejufve periculum , feu dubium aut fcriipulut faltem, IbiiJ, 
 num 14. 
 
 TAmhourin hath alfo expounded all this Doflrine fufficiently at large , according 
 to the principle o^Sanehes:, , jftabliftiing two general rules in favour of ignorance, 
 o si qitis tx The firft is , ° if any one think_hy ignorance which is not criminal that a mortal fin is , . 
 'cHip*billlutet ^ft^'"*Al, he fins enely veniaSy , this is Saint IhomAi's of inion. Wemufifaythe ij 
 dtqmd cfe ve- /<"*« if ignorance be hut a venial fia. 
 
 male, quod 
 
 aliunde muride eH, venialiter tamiim peccabk, Ua S. thmas p. 2. q. •;6.& 3. Idem eritfi igmmuapt culpabilif,iaiti 
 
 /»» rcsifl/wtr. T»m>urrl. 1. Dccil, c, I. (eft. J.n. jy, 
 
 I fey nothing of the rdle which he propofes in favour of ignorance , fo obfer ve the 
 
 abufe he doth to the authority of Saint Thomas y I fee no way to excufe his vifible 
 
 vifible falfity unlefs by his ignorance , being he cites this Angel of the School in 
 
 making him fay that which be faith not , and whercunto he fpeaketh the contrary 
 
 p In his vera j^ his quodlibetary queflions, where be faith clearly, p that in what concerns , faith 
 
 V/fi^mo!^' indgoodmaMnerSyno mani^ excttfed ifhefeUoVp sin trrtmons cfinion of feme Txilor. Bty '* 
 
 btnasmmts, caufeint^tf^thingti^oTiaeetxcufetbiau.^, -, .,....:;.. 
 
 nullum exeufii- " . '- . 
 
 bt e Iifeqi4atiir tmneam ophionem alkuju* Mii0n, vt tiUibHttnimi^wmia ntn txcufat, S. Thomas •^liott tiW • 
 
 tit. 10. . '
 
 of jhis of Ignorance. g ^ 
 
 The other rule which he propofeth is no lefs favourable to ignorance and fin then 
 theformer. For hefaith thatif * you have kjio'ieledge of the Law , mdthat yon arc , siUiemfciat 
 ignorant of the penalty which it ordains againjh thefe who violate it , it is probable you fed non pu:nam, 
 do not incf.rrthe penalty. He underprops his principle by the suchority of three the adhuc fiohMt 
 moft famous Divines of their Society , SuarcK,, Sanchez, and Conincl^: " /"©>-fo <■'''""''' «- 
 incurre thefe penalties , the /inner muficonfent Ht leafi tacitely to that which he is to yVsfa"-.'"' 
 mdergo if he obey not. sLl^^^co. 
 
 ninci^, tfud 
 CajI'Bp. T»mbor. Dtol. Tambur. Decal. 1. I. f. 2. fi6l. 10 n. i» b R^tioilt quit tidbiuinfutHnda^rtiitnii 
 (w ddimiiicnttm i(i!)fi:nlij]t: jaUcm Lmte in pcemm^iiamjubtic dcue^t ni obcd^at. Ibid. 
 
 But becmfe he faw it would follow from hence that thofc who know not that HeU 
 is the punifhment of mortal finsfhallbe in no danger of going thither ^ and that 
 in this cafe it ftiould be ill done to go to Preach the Gofpel to thofe people who have 
 never heard of Hell ^ and who know not thatit iseftabliftied by Divine Jufticcto 
 90 punifti fins eternally , he adds, " that this istobeunderfloodof exiraordinarypains:cSeicm dt^uvt 
 to the end, faith he, that you may conceive wherefore he that is ignorant perhaps of the 'ft ("^"•■O''''- 
 pains of HeU, which are the confetjuences of mortal Jin , incurre them neverthelcjfe,"''"t ■' ^' ■ 
 provided that he know that he commits mortal fin. Which ferves ondy to elude the a„; f,^,c hnmas. 
 difliculty,and to confirm it raiher then folveit. lor thofe who know not that there /)ffiM»j ('«/.!«{ 
 is a Hell , know not commonly that there are any mortal fins , fince mortal fin is tmmxampeccaio 
 not called mortal but becaufe it kills the foul, depriving it of fpiritual life, which """'"''' "'^'"f^ 
 is the grace of God ; whjch is altogether unknown to inhdels who know nothing of '^^^ 'dmmTd'n 
 
 "^"' cngnofcat pccca- 
 
 How many perfonsare there alfo even amongll Chriftians themfelvcs who are fo turn [mm mm. 
 grofie and ill inftruAed , that they know neither what mortal fin nor what Hell is ^ '"'^ # •' l^id. 
 or if they have heard of it they know not,nor can tell.when they commit fuch mor- "• ' ^ 
 tal fins i and think fometimes that they do no ill in the moft criminal adions. But 
 according to the rule of thefe Jefuits , there is no Hell for all thefe perfons, of 
 which notwithftanding the number is but too great, particularly in the Country, 
 And by confequence we cannot complain of their ignorance , nor of their Friends 
 and Pallors for the little care they have taken to inftruft them : but rather we 
 ought to envie thefe perfons , andblefletheirignorancei and advertife their Pa- 
 flours to be careful not to draw them out of it , for fear of opening unto them the 
 00 gafe of Hell , by giving them the knowledge thereof, and making them fall into fin 
 by inftrufting them and inlightening them , thereby making them know the fins 
 whereunto they arefubjed, 
 
 Banny acknowledgeth that he whocommitteth a crime by forgetfulnef? or imd- 
 vertency , having fallen into this forgetfulnefs and this inadvertency by his fault, 
 though he be not guilty of the adion and fin which hedoth, yethe finneth by 
 negligence. He that k»ows not, faith he, though by his own fault , Jet that which he 
 faith' or doth not onely wm t^n! awful for him , but alfo forbidden even under grievous 
 penalties, fins not again ft the commandmefit, if he have no knowledge thereof. His Jin 
 is not contrary to the precept ; but again/}- the diligence which he ought to ufe to knoVe it. 
 But in this he fpeaks not according to th; principles othis principal brethren, and ic 
 is apparent that he would not have advanced thus fir if he had well thought thereof, 
 or if he had read Z<«;w<j» attentively , who handling the fame queftion , makes . 
 himfelfthisobjeftion. •* JVe may fay that he who thinkj not that that is evilwhich\^'^-^"^^'^'*" • 
 he is about to do^ and forbidden , is notwithfianding obliged to thinly thereof ■, and by dcmd'nla operit 
 cenfequence his aHion ought to be imputed to rajhnefs and imprudence. This is the prukhiti, debet 
 fame thing that Bauny now faid -, and he anfwers in the fequel,that * forgetfulnefs '""'ft coghare. 
 er Me£li£ence, which is the caufe that ^e think not of the evil we are about todo, is not ^i'"*" '^oiuam 
 imputed for Jin, if it be not voluntary , and it is not voluntary if vfe bfthinl^ tu not to L imorudcutitt 
 confider that we Are obliged to examine what we are about to do. ipiputxiur. 
 
 e Refpondeo 
 quo I o'Ti'-lfio five negUgtntia cmfidnationis not impmatitr adprccatun , nifi voluvtarU fit. }Jm (futem voluntaria tjt ni^ 
 wni^t m mentem coiitjue de obligatione extiminandi. Layman I. i. tr, 2. c 4. n. 6. p. 20. 
 
 !o He avoucheth that he who commits a crime by a faulty heedle(hefs , and accom- 
 
 panyed with negled , was obliged to confider of the evil he was about to do -, bu^ 
 
 a.i.JlP, I.e. 3. I hf
 
 82 ^ffi"^ oflg)iorance. 
 
 he faith that it was needful for this that he ftiould have had an other thought to re- 
 prefentunto him that he was obliged to confiderof his aAion and to examine it, 
 and becaufc he had it not , neither his inadvertence nor his crime ought to be im- 
 puted to him. 
 
 But if it be rcplyed upon him that being he was obliged to examine his own adi- 
 
 on, he wasalfo obliged to know that he was obliged, and confequently to apply 
 
 hlmfelf to confider that he was obliged to think of what he doth , Sanchez, will an- 
 
 fwer for his comrade, that we are not obliged hereunto , for that the firit thought 
 
 that makes us confider that which we do, or that which we are about to do, is not in 
 
 fUtqiiifpiam our power. ^ Tojudge, (aithbe, of goodor evil of an aHiott, it is reqf.iredthatvpe 
 
 area ofieiis bo- ^^j^ ^^^^ ^ natural thought which is not in our fower , rvhich may he the beginning of 
 
 liiuimcenLum '^^^ deliberation , and it defends not on m to have thisfirft thought excited. 
 
 occumt aliqui cogitMio nata-a'k in no^ra potcflm not txi^em , qit.t tulU can [hH alien if poftt ifft frincipium ; nee cut | 
 inmflraeottfliUtpdmamhMccogitttionem excam-e. S»nch. op. moi.l. i.e. i6. n. li. p. 71. 
 
 This is the fecond time that he tells us that this firft thought is not in our power, . 
 J-, that we might take better notice of this principlc,and the application he makes of it, ^ 
 jifs ocfurrtt i« which is this : § fVhen no thought comes in our minds which might reprefent unto hs the 
 tellciiitl cogita- evil^or the danger which is in that which we are about to do, or which gives m at UaU 202( 
 tin diqia circa y^^^^ </o»^r or fome fcrufle^thmgh our fpirit confidcrs the binefit cr the commodity of the 
 ebjeili mali. aEHon^thii confiderationfuffces not to deliberate about moral wick^ednefs^ as I have pr 0- 
 "jr"'^i"u*m- '^*^' ^^- ^- "• 7- ^"'^^- Whence he draws this conclulion : *• And therefore there can 
 \utdubmtio ' be no Jin "if here the thought of the malice of the aElion cannot be prefented unto hs. 
 
 (iriipHlM qmonvU de mint commoditate confulDU intcUe^ut not eft prmcipium fufficicns diiimandidc m..liiia ipfamif- 
 rati. Ibid. h £ig(> nunpotelt cQ'e cul^t quamdiu htes ctguatto ci)Ca maliiiam J\onfe offat. ibid. 
 
 But if thofc who would come out of this igrorance which holds them in fin,irquire 
 ofthisjefuit what they ought to do to come to this thought, wMch they cannot 
 ha ye of themfelves , he will fend them to Arijtotle,who believing with him that it is 
 natural,hath attributed it to fortune, Ariftotle, faith he, attributes it tofortme, be~ 
 cattfe it is prefented naturally to the minde , XXithout mans contributing any thing there- 
 to by his indujiry and care. 
 
 He might pafTe onely for a Pelagian if he would content himfelf to fay that this 
 firft thought, which is the principle of all the good we do , andof all thecvil we 
 avoid , were natura!,ard that a man might acquire it by the powers of nature •, but 
 he paffes even beyond Felagianifme itfelf , when he faith tl;at we cannot therein 
 contribute fo much as our cares and induftry , and that it muft conle to us w ithouc 
 anyendeavour, and without any preparation, not by God, but by fortune ; fal- 
 ling alfo into the exceffe which the Pelagians falfely imputed to the Catholiques, ac- 
 cuHng them to attribute grace and good works to fortune and dcftiny • becaufe the 
 Catholiques maintained that we could not have it by our own proper forces. So that 
 this Jefuit confirms the argument of pelagians, condemned by the Catholiques, and 203 
 theerrour of the Pagans condemned by the Pelagians and Catholiques together. 
 
 It would have becomed the piety of a Religious man , and the light of a Chriftian, 
 to have given at leaft to God the firft thought which is the principle and foundation 
 of all good works, and not to nature , and much lefs to fortune, whofe very nsme 
 ought to be baniflied out of the Church , according to the judgement of the Fa- 
 thers, and left unto Arijlotle and the Pagans , who knew neither the providence of 
 God, northeperfedionofhisefTence, nor the liberty of mans will , and n-.uth lefs 
 that ofthe grace of Jefus Chrifl. 
 
 It feems that fee fuffered himfelf to be tranfported unto this extravagance, that he 
 might wholly excufc the fins of ignorance. }or if the fiifl th( iig;ht by which w? 
 confider that which we do neither come from us ror God, tut from fortune ; it 
 follows clearly that we are not culpable neither for not having it , nor for not de- 
 manding it of God , being it depends not upon the order of his grace , but on for- 
 tune, to which there is no appearance that we ought to addrefle our prayers or vows 
 for obtaining thereof. So that we can never fin by ignorance, neither through for. 
 getfulnefs, nor carelefnefs. 
 
 ■V^hich 
 
 1
 
 Of Si/is of Ignorance. % -» 
 
 VVhich is confirmed by TilliutUu , who gives many rules to (hew what a man is 
 obliged to do to remove ignorance , and to learn that which he ought to know in 
 >04O ''■' profefiion : ' That Vt*? mtiy ktiotp whatever^ one k obliged to do to learn that which is i Ad cngnofceit- 
 necejfary for him to kporv in hii conditioM , therein thefe rules are te be kept , of which ''■"'""'?''''' 
 this is the third : ^ It happens rarely or never that a rnan ts obliged to prepare him- '""",'"^'^""''''„- 
 
 r ,r r r ■ J J • r/i tL* ■ r i Ut (ci.lt ntc Ud- 
 
 f elf for grace to come out of ignorance and to render tt excHJable. That I5,t0 fpeak j^^' ;,, rcQul^ 
 properly , that he who knows not what he is obliged to know, is rarely obliged to fifva,td/fuit, 
 prepare himfelf for that grace which is neceflary for him that he may learn it, nor to Fiiliutius,qq. 
 demand this j,race of God , becaufe prayer is the principal difpofitionunto grace, '"'*'^- """• ^' 
 and the firft and the moft general means to obtain it. Which accords very well with ^^' ^^'^' '°' 
 what Sanchez, now feid.having learned out oiJriJlotle that,the firft though c.which k K.nl'alt »««, 
 is neceflary to know that which we are obliged to do and to know, comes from qutmmnni 
 fortune,and prefents it felf naturally to us without our troubling our felves , and fo I'omfcprapa- 
 that we cannot by our care and induftry contribute any thing st all to the attain- P'^^'''^ gmmm 
 raentof it : fo that in effed it were to torment our felves in vain to labour in a thing "a„Ji^^ '^l*°j. 
 which depends not on us, and to mock God to dtmand it of him, beingitcom^sby 
 fortune.and not by bis grace and the order of his will. 
 
 It may feem chat this is the utmoft excefTe whereunto a mat^ can be tranfported, 
 to excofe ignorance. For if it be not imputed unto us, even not then when it comes 
 of fin , and which is by confequent criminal in it felf, though we endeavour not to 
 getoutofit, nor take care onelyfo much as to pray unto God to deliver us out of 
 it , it can never be fin , whence it will follow according to this new DoSrine, that 
 there is no more any thing to be faid properly of fins of ignorance , and that Saint 
 PauI and David were unlearned,and i|l informed in the wildom of the Jef^Ua^ja p^y* 
 ing to God to pardon t^ennsoftheiryouchj and their ignorances, ^ .v 
 
 , nrf- rr-r . 
 
 L * CHAPo 
 
 'i v.o'Hj:
 
 84 That we may do good without intendhig it. 
 
 CHAP. IV. 
 
 Of good and bad intention. 205 
 
 THc Jefuits fpeak very many things touching good and bad intention, to favotir 
 mens vices and loofcnefs ; neverthelefs they may be reduced to two principal 
 heads ; whereof the one is,that to do evil there muft be an evil intention ^ and the 
 other, that to do good it is not ncceflary to have a good intention. They conclude 
 from hence that the commandments ofGod and the Church may be fatisfiedby an 
 outward execution of what they ordain, though it be done without intention to 
 fulfil them , or with an evil intent and contrary to the commandment , and even 
 with an expreffe intention not to fulfil it : and on the contrary, to render a man 
 guilty of having violated the commands of God , and theChurch,it is not fufficienc 
 to violate them , but it is required to have thereof a formed defign and expreffe in- 
 tention. For the greater facility,! will handle thefe two points feverally, and divide 
 this Chapter into two Articles, 
 
 I 
 
 A R T I C L E L 
 
 That the^ifnits teach that we fnaj fulfil the Cemmandments of Cod and 206Q 
 the churchy not onely without intention , lut'tvith an intent 
 contrary and altogether criminal, 
 
 T His is the exprefle opinion ofBamy, in his Summe, chap, 20. pag. 335. where 
 after he had faid with other Cafuirt.s, that the Ecdefiaftiques fatisfie the pre- 
 cept of receiving their office, when they fing or read their hours , though they do 
 it without inward attention or devotion , provided they obferve outward modefly, 
 whercot he gives this reafon: For the outreari <!ff»o«,faith he^wheretvith Vee attendon 
 God ii of the fame natHre, retinue, and appertaines to the vertue of Religion. Then as be 
 who wit ho fit intention to Idolize it bends his knee before an Idsl , is neverthelefs guilt j 
 cf Idolatry : So voe are te believe that they fray reho recite the office , although rvith- 
 ofit intention, though not without the outward decence and compofement thatfuch anaHi- 
 cn requires. 
 
 So the outward appearance will be more neceflary to prayer , and the adions of 
 
 Religion then the inward motion of piety , fince they can fubfift without this 
 
 inward motion , but not without the outward fliew. I wonder that he remcm* 
 
 ber'd not this common maxime of the Schools. " To do good all the good conditions 
 
 a Baaawj tx in- mufi concurre , but the leajl defeU isfufficient unto evil. This perhaps might have 
 
 tegra caufay kept him from concluding fo ill , and he might have confidered that there is more 
 
 mf^'^o'dcTa'' "■eqaBrejIto dogood then to do ill, and to an aSion of Religion then to an aAion of 
 
 c/e «-jjo|^t|.y^ And ifto do good all conditions muft concurre thereto, bymuchftron- ao^ 
 ger reafon the intent which is the principal and as it were the foul of all the 
 reft. 
 
 But Efcohar faith yet more then Baunj. For he maintains that it is not onely 
 not neceflary for fatisfying the precept of reciting the office , to intend it : but 
 alfothaC it is neceffarily fatisfied in the recital ; though the intention be exprefle 
 and formal not to fatisfie it. For having demanded ^ ifar.intentiifitofulfiHtbe 
 
 h Rcquiriturne ^^^jj.^^/ J|j anfwers.that many Dwincs do xcw held that it is probable that this »'»- 
 
 intentk ? Alii ^^ ''^'<"» ts not necejjary -, ana though tn reading the c_ffice there even be a formal tntent 
 
 fwhabUutr jam not to fatisfie our duty , yet we do not fail to fulfil it. 
 
 defenduat men- 
 
 tionm ejus neceffarhm non {[fe : immofatisfierl ttiam ah eo qv cum frfnffa intcmione mn fw'ifndi fro tunc rcciiarct. 
 
 caofbar tr. j, exim. 6. c. ij. n. 136. p. 677, 
 
 at. I.E. I. €4.3. 1- He
 
 T^hat Tve may do good without ifnaidino it. 85 
 
 ~ Hefaith the fame thing concerning an oatli in Ills firft Treatife, whereafter he 
 hath faid abrolucely that to be difcharged of a piomife made with an Oath, it is not 
 ncCciTiry to intend it •, he adds inthelequel, that " Leffitu fdth moreover that one c Addk w/r«j 
 it difch/tr^ed of his Oath , thottgh in doing what he [wore to do , he have an cxpnjfe^ i.c.jT.d. 
 intent not to fulfil it. That is to fay,that we may fatisfie promifes made unto God, ' °* ^ '9. '"fl 
 with an oath in performing outwardly that which wc have promifed, though we J',")^",fj""-^/j.' 
 hive a' formal will not to fulfil- but to elude it. <.,"p <cjit:J\m 
 
 mn[nl.sfacitndi. Ibid, traft. i. ex. i. c. 7. n. 41 . p. 7;. 
 
 \o Xf^;«alledges for rcafon of this opinion, that when God or the Church com. 
 mands us any thing , the adion onely is commanded us , and not the intention. 
 The reafon is, faith he, hecaufe that tfhich is commanded fu is not ^f or ex.imple, to hear 
 mafe with intent to accompli/h the precept , l>ut (implj to attend the Maffe with atten- 
 tion and devotion •, which is performed though it ie done with defgn net to accompUJh 
 thepfecept. 
 
 So that according to this marvcIIousDivinity we may hear the Mafle with atten- 
 tion and devotion , though wc have a formal dcfign not to obey the Church, and to 
 defpife its commandment. They muft have a ftrangc idea of devotion,who believe 
 that it can fcbfift with fo great impiety. 
 
 Layman calks more openly, and more boldly then the red-. He faith not onely, 
 with thcnijthat it is not needful that we have a will to obey the Church,in obferving 
 her commandments, and that we may do them though we contemn her in our heart : 
 but alfo that we may accomplifh her commands by doing outwardly that which (he 
 command, though wc have an intention diredlyoppofite to hers. See his words; isitl'iqitkie. 
 ^ Jf a man fafi for vainglory , or to content his fenfualitj in eating and drinking jmet van<e glc- 
 wine , and fo ail contrary to the intent of the Church •, yet he doth not violate her "* <:Mfj,aM 
 Commands. And a little after : Hethatdothinfuhfiance^ that t^ to fay, outwardly f ^"^"'"^'f"' 
 
 J© that which is commanded fatispes truly the commandment , though he have no ifill to ohlcHct,'aicoaiie 
 accomplifh it, 6ut rather contrary. mentlmi Kc- 
 
 dcjite rcpugnei, 
 is Eccte^^ifikuinjeju-auprteccptiimnDnvwlat. Layminl. i.traa. 4 C 4 n. <;. p. 4^, c ^"i 'opm praccptuKi 
 
 fecundum fubflanttam frafiat, ctiamfi run bakat v.dlwitucm imflcndifHf(cpiur/i-, itrtmo co»trtriaiHkibeat,rfveritfMk. 
 fdCit. Ibid. n. 7. ' 
 
 I know not what Father or Mafler would be content with fuch obedience , and 
 that woufd not tike it rather for true difobedience accompanied with contempt ; and 
 thereby much greater and moreoflfenfive then if by fimple negligence that had been 
 Omitted which was commanded. 
 
 The fame Author repeats the example of him who farted for gluttony , and he 
 adds that of a child who hears Mafle by force and conflraint, of which he fpeaks 
 /thm :^ But what /hall we/ay of a child that go( J tohear Maffe, on a Fefiival day, f^^j.^-.^^^, 
 ^ principally for fear of Vohipping , and who hath an expreffe will pot to hear i( , ccndum eft f 
 >,: if. his Aiajter were ftot with him? the fame cftteftionireife^s him alfo who isin- mcites vokrunf 
 :. ' duced tofaH, principally to fat is fie the defire he hath to eat fijh : fo that if he could net f'^.P"'''" ^■"'f'^ 
 have got good 0, he woi refolvednot tofyB : tt^nfwer^ that this notwithfianding they ^Jf^Xl'l/r^' 
 both fulfil the Churches coram and. dlcfello ■ itTut 
 
 expicfiam imcn- 
 tioncm hubeat not aiidiendi fi padigogM akfei i Eiftmilis ratio ifi fi obleUatioplfcMm fitcmtfapmcipaii je\unandi ; 
 itd ut It tarn bmi pifces noa tube.-eam noUet quit jejumum [ervure. K(ffondco timen talem implerc latum opm quod ab 
 Mcclejiapracipitur. Ibid. n. 11. Pi 1. 
 
 Pilliutitti faith in a manner the fame thing, concerning the precept of hearing 
 ■^^ Mafle on Feftival days and Lords days. 5 A bad intent, (a\thhe,joynedtothatofgPi'ivi hticmit 
 30 hearing Maffe •, a^ an intent ef looking on women difhonefily, &c. is not contrary to "'^l""^^ ^l' 
 the commandment. For this canfe he wl^o hears with this intent ful^h it, provided h( ^^''iam" ut ' 
 be fuffciently attentive. ^fpicioid, fui- 
 
 minas libidi- 
 nofe , dummodo fitfiifficiem attenilo, non efl conirarupracepti; quitreftitisfncit, Filliutiuj,raof.qq. torn, t crift. j 
 c. 7.(1. ill. p. 118.' ...... 
 
 5C.I. Jie. I. €.4.2. I. Sfiohr
 
 ( 
 
 S6 Ihat we may do good without intending it. 
 
 jE/(re^<«risofthcfame judgement. Forfpeakingof a man who goes to Church 
 
 h yo« o&fff a/ia ^"''^ ^" intention to hear Maffe, he faith , ^ that anotherYvicked intent ^as to kholci 
 
 fravamumht Vfomenimmodejilj,joyned to the firfi, hinders not. 
 
 ut alficicndi 
 
 iibiMnoJt faminas i piori conjunHa. Efcobir.tr. i. exam. ii. c. j.n. 31. p. 180. 
 
 But Layman after all tbi$ which we have above reported from him , conclude 
 
 \^aytt)m thus; ' wherefore when you do that which is commanded, thengh by rnifiake or igno- 
 «pm quod fig- Yance yen thinkjou have not fatisfied the precept, or that joh had even a will not toful- 
 cipitiu tmpteas, «^,-(^,^// it need not hinder you from taking fatisfaEl ion in theefftil: becanfetht 
 Cli per) trior an- ' /, . ' , , i . j • -n- , 1 1 r " ■' ■ 
 
 vam vtltnorm froteftattonyou made, that yoH did it not wilhngly, hadno force. 
 
 te mn mplere 
 
 txinimes, vel etiam notis tmplcre , non poles tamen efficcre qtioniam Impleas; pquidem pmcflatio faifi (ontrariav'm 
 
 nuttam babet. Layman.ubi I'upr*. 
 
 He pretends then that a command of God or the Church is accompliflied , not 
 onely without any intention to do it -, nor oncly with intention rot to do it •, not 
 onely with an intention diredly oppofite to that of God and the Church -, but alfo 
 with an expreffe proteflation of being unwilling to fatisfie it, and with a ptrfwafion 
 that it \s not fatisfied : that is to fay, that we may ferve God in defpight of liim an4 
 our felves ; and be difchargcd of the obedience we owe Cod and the Church in do- 
 ing that which he would not have us to do , and which we are not willing to do our 
 felves, and which we believe is not fufficient to obedience. This conclufioii is ^i] 
 without doubt very flrange but the principle from whence thcfe Divines draw it, 
 and the examples of whrch they make ufe to unfold and eflablifh it by, feero, it may 
 be, noleffe. For they fay that as he who bends his knees bei'ore an Idol ceaieth not 
 to be an idolater, though he proteft he will be none j and he who fmites a man 
 without a caufc ceafeth not to be an offender,becaufe he protcfts he hath a contrary 
 dcfign : So he that doth that which God and the C hurch command him , fulfils 
 the commandmeut , though he protefl that he hath no will to fulfil it. 
 
 Thefe are the rare and marvellcus rcafonings of thefc Divines.who fecm to have 
 undertaken to dcbafeChriftians below the Jews, who honored God by outward 
 means, and teflified by words and vifiblerftions that they would obey him : not- 
 withflanding God complains of them , and rejeAs their ferviccs as of a treacherous 
 and hypocritical people. In l^ead whereof thefe Dcdors pretend that Chriflians 
 may fatisfie the commands of God and the Church , not ontly with a contrary 
 intention -, but alfo with a protenation that they will not obey , and not honouring 
 God therein fo much as with their lips onely , as the Jews to whom it ferved for re- 
 proof of their treachery. 
 
 The foundation" of all thefe concluOons is found in ftV/m/fM , who fpeaking of 
 the conformity of our wills with that of Cods , which ought to be the rule of all our 
 thoughts and anions , faith that we are not obliged to will all that which God wills, 
 kD'«».»« ^ andthat it ii not necejfary that cur wi/i p>ou/d be conformable to thewi/l of Ged, l>ut jj 
 cbje£lo formally ,•„ rejpe6liug the fame objeU and the fame rtafon , at ieafi in general, by which he 
 &inrtiuone^ would fay no Other thing , then that it fuffices us to be induced to will that we will 
 wtni ^'itctie'' by any honef^ reafon ; andherein we are conformable unto God who wills nothing 
 eft voitmtittm any othcrwife. For thus he expounds himfelf in the propofition. 
 
 noft^am effe 
 
 confoimmcum divina, FJliiutiusjinor. qq.com. z.tr. zi.c. ii.n.jSj. p.4j. 
 
 But this is to give no more unto God then to all reafonablc men, even toPagans 
 themfelvcs. For to will a thing becaufe it fecms honeft or reafonable is to will that 
 whichTiato, Sen(ca,ind ylriftttiehivemWtd , whichisro becontormabletotheir 
 will , and to all thofe who ever made proftffion of Philofophie and venue , even 
 amongfl Pagans , becaufe rhey are all agreed in this general point , that they willed 
 nothing, and that nothing ought to be willed, but for feme reafon which they judged 
 good and honed, though they knew not one another, and their wills in particular 
 were very different, and many times oppofite to one another. 
 
 According to this rule one may pretend to be conformable to the will of God ia 
 
 the greateft fins, becaufe many times he is induced thereto by reafons which ap^ 
 
 2L..i.)iS. i,€,4-2,i. peac
 
 IVe may do good^ withpiU hit ending it. ^ -», 
 
 pear goo4 unco him , and which he believes to be honeft ^ as thofe who perfecuted 
 130 theApoftles believed tbcy did a thing well pleafing unto God ^ and all thofe who 
 fin by a falfe zeal, or by ignorance, and without malice. 
 
 Notwithftanding FilHutiiu doubting to have given too much unto God in his 
 anfwer, he corredsit by this limitation. ' IJajd (in general^ hecaufeit uttot idx: fin com. 
 veceffarj that our "Opillhe confdrmahle to Gods in the f articular reafons, which he hath ">in:)q:,uaot 
 towill that he wills. That is,ch3t we are not in any thing obliged to be conformable ' /' '""i/f "' ""- 
 to the will of God , nor to will all that which he wills, in the manner he wills it C^" '^"^""'""f't 
 and provided we have in general fome honelt rcafon , we need not trouble our ^°^J^''"!'\ '''^ " 
 felves farther to know more particularly what dod would have us do. And be- iM^omvMcndi 
 caufe we fhould not imagine that he talketh without having well confidered what ?'"'««'">■». 
 he faith, he endeavours to prove it by four reafons in a few words. ibid. 
 
 The tirft is , ■" hecaufe this particular villof God is often unknown unto w. He m :^a ca pij, 
 would fay that as ignorance , as he hath declared before , doth generally difcharge """-yw f,i in. ' 
 us from every fore of obligation -, fo it difpenfes with us from followmg the will of '^^l'^'^*' 
 Cjod , when we know it not •, whence it follows that Vagans and Infidels,who as St. 
 P<j«/f)ith, know not God nor his will, and live in darkncfs of ignorance, are not 
 obliged to do the will of God, nor to know it ^ and arc to be excufed when chej' 
 blindly fight againrtit. 
 
 The fecond reafon is , " hecaufe Vehen »e do know the mllofGod^there is mo precept n ^-afi rffu 
 ^hich obligeth hs to mill things in thefatne manner he ^ills them. Strange Divinity "*'" C''-^'« ' 
 that we are not onely not obliged co know the will of God; but that we are not '^''"'"'^'J""'' 
 obliged to follow it even when we do know it , that is to fay, that we may rejcft it ^um'!""'^' 
 without fin, and preferre our own before his. I wonder that thefe Dodors never tTve'u/fyfta 
 had that in their minds , at lealt, which our Saviour Jefus Chrift faid in the Gofpel ''"tiom-. 
 ■ ._ ° that the fcrvant who knew not his Mafters will was to be chaflifed more favou- ° '^' "«"''» 
 rablv : but he that having known it did not do it fliould be chaflifed more fe- ^"^^^ '^"' "^' 
 
 ^^■"^'y* ^ tern n„mv,i fwy 
 
 cimdum vohtntatemtjm, vapithbh irultis , qui aiifcm nm ca^vavit & fecit digm pi agis, vmUk'n fnwishna^' 
 vcr. 47. 
 
 The third reafon is contained in thefe two words , nee ratio id diElat , which fie. 
 nifie that reafon doth no more oblige us to conform our will in all things to the will 
 of God, then the Divine command, Asiftbelight of reafon did not teftifiefuffi- 
 ciently,that we ought always to follow the Sovereign Reafon and wifdom which is in 
 God, and which is not diftmguifhed from his will. And as the light of nature fliew* 
 fufficiently, that we are to follow at all times this Soveraign Reafon , as the rule of all 
 our actions, and all our thoughts , it fhews alfo clearly that we are not to follow our 
 own wills , unlefs we will pretend co be more reafonable, and more wife then wif- 
 dom it felf , who hath eftablifhcd it for a fundamental rule of all our lives p that 
 we fhould not follow our defire , and that we ought to turn away from our own l^*^- ""'^"f'- 
 
 luntare iita. 
 t{vert(re. Ecclefi^ftici 18. vcr. jo. 
 
 The fourth reafon is ; q hecaufe all that Godmlls, he wills of charij : hut we are ^ ^"t D'tu 
 not ohliged to will all of charitj. It feems that he would fay ,th3t God wills and doth <"»""'?« ''■^''/f, 
 all things in the World for charity ; that is.for love of us and o«r good ; but that we '^ ''""'"'"'^ 
 ; ^ o are not obliged reciprocilly to do all for charity , that is fof the love of God aqd umLn't'cZ' 
 his honor , whence it will follow that we may at leaft do one part of our adions for ««r omia ex 
 the world and for our felves, for other mens and for our own fatisfadion. cluiujtcvcUe. 
 
 Butafter he had maintained that tbereisno obligation upon ustoconform our P'"'"''"*: liiii- 
 wills to God in all things, he adds.thathe wouldcounfelusnotwithftandingtodo 
 it as far as we can,alledging for reafon, ' hecaufe a gtod part of our. happinefs confifis in 
 the conformity of cur will to that of God's .prefuppofing that another part of our hap- 
 pinefs confiii s in doing what we will our felves , or in dping what God hath com- lan7duinri. 
 manded us in fuch manner as we pleaf?. ;,/?,^ ,„0,c 
 
 in cancoictu 
 no^rt volunttti) cum Bivina. Ibi4. 
 
 t*
 
 88 That we cannot fin ^ unkfswe intend to fin. 
 
 Celot expounding this fame thing in other terms , and fpeaking of tdem that 
 
 live in the world , and of the priviledge which he pretends God hach given them 
 
 above the Monal^iques , he makes it to belaid by a great Saint exprcflely againft 
 
 his intention , ^ that God hath permitted them to li^e a hfe divided and partedj 
 
 ^ tto eoq^' *" giving one part of thtir life to God.and the other to the worId,or affairs and plea- 
 
 iMfnaincodivu fureofit. 
 
 di4asdt]iinitaf' 
 
 que vittu & imngtHationei illi pcrmid'as admnct. Celot, jMg. 57J. 
 
 If it be permitted to lead in this world two forts of lives different and divided, 
 dividual diflinBafcjue vitas , it muft needs be that one of chefe lives be for God, and 
 the other not for him, elfe they could not be two lives, nor would they be parted 
 and divided if both thefe ways belonged unto God, and had relation to him as to 
 their end. It muft needs be therefore that one of thefe two ways, which are not 
 for God,ftiould be for the world. For there is but God and the World , the love of 
 God and of the World, that can divide our heart and ourlife. 
 
 So that,according to thisDoArine, we may divide our hearts and lives betwixt 
 God and the World, and do one part of our adions for the love of God, and an- 
 other part for the love of the World, and of our fel ves, Thefe two diforders are iq 
 effeft but one , and are both contained in this principle of FilHutiuf, of which wc 
 have fpokcn ; That we are excufed from conforming our whole will to that of 
 God,in willing all that he wills and commands, and in willing it in fuch manner as he 
 wills it. 
 • There is none who may not fee how this principle overthrows the depcndance 
 
 which man ought to have upon God,at leaft in that which concerns the inward paij. 
 lor provided that he do that outwardly which God hath commarded, he is little or 
 nothing concerned,in what manner.and upon what motive hedo it ; they leave this 
 to his liberty , and pretend that God hath given no commandment therein, andeven 
 reafon it felf demands it not of him. 
 
 if they would abfolutely p rt betwixt God and Man , they fhould at leaft make a 
 more juil and more reafonable partition-, attributingto God that which is the bet- 
 ter and the more noble , to wir, the heart and the intention, inftead ofgivingitto 
 man, and leaving unto God nothing properly but the outfide , as if he were not the 
 God of the fpirit, but onely of the body. 
 
 A R T I C L E 1 1. 
 
 ThAt (KCdrdingtothe Divinity of the ^efuits m fi» not if v>e 
 have not an intention to fm. 
 
 IT is one general maxime in the Divinity of the Jefuits, that to fin it is not fuffi- 
 cient to do the evil that is forbidden , or not to do that which is commanded by 
 theLawofGod, Nature, or the Church: But it behoves alfo to have a know- 
 ledge ofthe evil that wc do, and an intention to do it. By this rule they excufe 
 the greareftfins, under a pretence that they have a good intention in committing 
 them, which commonly is but imaginary, or that we have no evil intention, though 
 commonly we have fo without knowing it. 
 
 Ban»j makes ufe of this pretence ©f an imaginary good intention to juflifie the 
 hatred of our Neighbour , and the good averfion we have frem him , fo far as to 
 wifti him evil , and even death it felf ^<««»j'inhisSumme,chap.6.conc.4.pag.73. 
 We may, faith he, yvi[h evil to our NeighboHr "Without fiu , Vphen rve are induced there- 
 to bjfome good motive. Which he endeavours to confirm by reafon , and by the 
 authority ofthe C afuifls. ^"0 Bonacina upH thefirfl commandment, d. 3, ej. 4. n. 7. 
 exemfts from all fault the Mother that dejires the death of her Daughters , becaufe 
 for want of beauty or portion fhe cannot match them according to her defire , or per hap t 
 hecaufe by occafton of them fhe is ill treated bj her Husband^ or injured. For fhe doth 
 not properly deteji her Daughters through diflike of them^ hut from an abhorrence to 
 a. I. JB. I. C.4.2.2. htr
 
 That rvc cannot fin^ unlcfs we intend to Cm. Sp 
 
 her own evils. The good intention whitftinduces this Motber to defire the <Jfath 
 2280 of her Daughters , is no other cning then ambition , and a defire to marry therrt 
 more advantagioully then (he IS able ; other impatience which permits her not to 
 bear tile evil ufdge and injuries other Husband , which feem unto her more unfup- 
 portable then the death of her own children : Neverthclefle a good intention of this 
 fort is fufficient, with i?a;;^>7, to excitfe from /ill fatflt this Another Vchodefires the 
 death of her Da'^^htos. 
 
 There is no crime in which we may not find fuch like good intention ^ and by 
 confequence which may not beexcufed by thisreafon. lor this ciufe he proceeds 
 and fauh , that he who (hould maintain An heretidilfro^Jhion without believing it ^ 
 rvho/houU be a communicant or yJuditor (amongfi the tiugenots) without having his 
 heart there , but out cfpure dcrifon^or to comply with the times , and. to accomfUfh his 
 deigns , he ought not to be efieemedan Httgenot therefore , becaufe his underfianding 
 is notitffeSed witherrour. So that.not only ordinary crimes,but hercfie it felfand 
 Apoltacy , »nd all forts of impieties, may be excufed by the fecret intention of the 
 Jefuics School-, and we may do all thcfe things without being heretiques or Im- 
 pious. 
 
 If he had not a privilcdge to propound things quite contrary when he pleafeth, 
 we might reprefentuntohim that what he (aith here, accords not with whathef^id 
 above ; ihac he who bows his knee before an Image is an Idolater , though he have 
 no defign to adore the idol, andoncly feignestodoit. But it was neccflary he 
 fhould fpeak fo in this place , where the queftion was how tp prove that we might 
 fulfil the commands of God and the Church , in doing outwardly that which they 
 2290 command , though we intended it not ; and here where he is in hand to make it ap- 
 pear, that to fin and to make a man guilty of the tranfgreflion of the command- 
 ments of God and the Church , it is not fufficient to violate them indeed, if he have 
 not an intention and defign for it, it was neceflary for him co fpeak in an other' 
 manner quite oppofice to the firft. 
 
 A contradiction fo fortpal and manifefl in a fubjed fo important to Faith and 
 Religion, as well as to manners , will hardly find (helcer under the vail and pre> 
 tence of a good intention , how fpccious foeyer it may be ; and it is certain that at 
 the bottom it could not proceed from any but the Father of lyes and errours , in fa- 
 vour of which he feems to have undertaken to (peak , as well as of the libertines and 
 profane. For he and his Fraternity who are in the fame opinion with him , main- 
 tain that we may accomplifji the commands of God and the Church , without any 
 inward will, and his opinion is that we cannot fulfil thofe of the Devil in violating 
 the commandments of God and the Church , if we have not a defign in our hearts 
 thereto. So that the Devil mufl be ferved more fincerely then God and the Church, 
 and he hath more power and more right upon the inward adions and hearts of men 
 then God and the C hurch have. For he pretends,with other Divines of the Society, 
 that the Church hath no power over the inward motions of our fouls , and that the 
 commands of God are not extended fo far as them , and comprize not the intention 
 nor manner in which God wills they fhould be fulfilled and executed. 
 o But if he who propounds thefe heretical propofitions and publiquely perpetrates 
 thefe heretical adions , ought not to pafTeforan Heretique , becaufe he believes 
 not that he faith and doth amongft the Heretiques ^ neither ought he be accounted 
 aCathoIick , becaufe he makes not profefTion of that he believes internally a- 
 ftiongft the Cathoiicks -, but rather makes a contrary profeffion. He is therefore, 
 to fpeak properly, neither Catholick nor Hcretick. But he is worfe then an Here- 
 tick. He is a time-ferver, a man of no Religion , who derides both Hereticks and 
 Cathoiicks , complying with both , for the better mannttging his ufairs , as Baukj 
 fpcaks , and taking up Religion onely as a matter of merryment. See here the 
 motives and the good intentions whereby he excufes their crime who maintain He- 
 retical propofitions, or receive the Supper with the Hugenots, without having their 
 hearts ingaged thereto. 
 Emanuel Sa makes ufe of the fame pretence of the intention to excufe an Oath. ^Jtc fitramtnta 
 
 nonfuatyinmtt 
 cenfciemia, infide Chriftiani, nift quit imend*t juiArt. >^ia jmamntHm pendtt abitttentionejitrMtis. Sa,Tcrbo juta» 
 Oienium. n, I. p. i^f. 
 
 f, I. IB. I. C 4. att. 2, M u
 
 po That we cannot jhi^ unlefsrve intcfid to Jin. 
 
 -A- 
 
 « no Oath,(axth hc/s/ij l>yr)iy faith^tH my confcience,on the faith of a Chnsttari.if'-tt'e 
 have rot an inti»tion tv fwear. His rcaton is, hicaufe a?> outh depi^ds on the intention of 
 Urn that [wears. They may as well fiy, that a lye depends on theinteatio.iof hita 
 thatlyes. - -I 
 
 And chat is very nigh. thereto, which Filllutitts faith, fpeaking ofa mah ^hat lyes ' | 
 
 in ufing equivocation ,. without any necefiiry obliging him thereto, and who fwears 
 to confirm his equivocation. For notwithftsnding their opinion who hold that 
 this map is to be accounted both a Iyer and perjurer as he contcfleth , he concludes 
 for the contrary opinion, and faith , "^ That it feemstc him mere fropable, thAtinri- 2210 
 d Diw ». pi- gonr it is neither Ije noryer]ury. His principal reafon is the fame with that of J^ , 
 hih'Xu'.i vidcfi hfcaufe he that (peaks and fxvears in thufart hath no intent to ffeak^nor fWear fal/e/y^ 
 ''"S"''"'"' though he doth both in effed , and doth it without necefficy and wuhout reafon, 
 fquepoUrim. ^s he faith exprefTeiy , ahfque rationabili cattfa. This maxime (s very proper to 
 Ritio p,acipiia,\icea{e the lyes andoaths which Merchants do makeufe of ordinarily' to deceive 
 quia qui [ic lo- Others , and thofe who forfwear themfi^l Vcs before Judges ^ ;ind I fee not fdr what 
 qiiitin &■ wfit, g]fe it can be good, but to nourifli and Juftific thefe crimes and tr aclienes. 
 »:"' l"'^^^Jl''JI'' Th.it which Emannel Sa and FilUmim fay of an oath, Bauny affirms of bLifphemy, 
 ^fUf!!'nX'ii]*- having recourfc to the intention of the blafphemer to excufe liis crime. In hij 
 rJadifaifitatem. Summe.c. J. pag. 66. where he fpeaksoffive forts of blafphemies , and he futh thai; 
 FiU'mtius,to. z the fifth fort of hla^hemy is Vphen one names mth conthmely^ refro^tch and dijhonor^th^ 
 ir. 15. c. n. „fiijl vmerable'^'members of the Son of God. JVhich yet they feem net to do rvho aft 
 "•33'' ?• ^°'>' them in their common difcotirfe ^ m f«me ornament of their language., fujing Death, 
 Heady Belly, and jet are mverthelefs guilty. ^or)zt\ni u^ion the frfi commandment 
 ^. 3-?-8.p. 2-». 2. Itfcemsat firft fight that he dares not juftific thefe blafphemers, 
 confidenng the horrour of their crimes •, but he aften^ards makes ufe of their in- a 
 tention to excule them, adding in the fequel ; Neverthelefs fome vhom this Author ] 
 alledqes in. this difpute , ■ hold that to call upon thefe parts (of Chrijls body) in c holer, " 
 and not with rage againfi God, is no blajphemy. 
 
 And two pages after he propofes this opinion to ConfefTors, that they may follow 2225 
 -it in their praftice , and that they may know how to deal with them that accufe 
 themfdvcs of blafphemy. The Confejfer, faith he, ought to inform himfelfefthe pe- 
 nitent, who accufes himfelf cf hlafphemy , whether he didit with a formal intention 
 to blaffheme God, And a little after •, u ajjlfl them herein, rre think^that it is in eve- 
 ry refpeEl togood purpofe,that the Confejfor know from his mouth his intention,a»dwhat 
 moved him to blaifheme •, and if he anf^ers that he was net touched with any dejpite 
 again ff- God, but againfi Man , or again B Beaft , to Vchom they had a pi^ne, the Con- I 
 
 feff^or /hall not repute them to be Blaffhemers,nordefHtute of Grace. '.i 
 
 This man that blafphemcth againfi God and againft JcfusCbrift , though he doth ^ 
 it through tran/port of choler againfi Afeu, or againfi Beafis , though he doth it 
 without paffion, and in cold blood , makjngufeof thefe blafphemies in common dif- 
 courfe, M ornaments efhis language , yet ought not,according to Bauny, to be treated 
 inhisconfcfiion as a blafphemer, though the wordsand blafphemies he uttereth 
 he cent umeliotts ,opprbhriotis and difhonourabk to the moft venerable members of the Son 
 tfGod^ifhc have not truly had/owe indignation againfi God^^ht was not touched with. 
 fome deffite againfi God ,'if he have not done it with a formal intent to difhonour God; 
 and the ConfefTor ought to referre himfelf,in all this , to what the blafphemer fhall 
 fay. after that he hath been informed of the matter -from himfelf, and hath knowledge of 
 it from his o^n mouth. 
 
 If this be true,as thisCafuifi: afTurcsuS; we mud of neceffity avouch that there 
 are hardly any blafpemies , or that to blafphemc we mufl: have the heart ofa Devil^ 
 or a damned Spirit , and hate God with a formal will to difpleafe and difhonour him. 22 JC 
 And when a perfon is fo forlorn as to fall into this miferable eftate, if he neither re- 
 fent nor acknowledge it , as it eafely bcfals him, becaufe of that blindnefs and hard- 
 nefs, which is the ordinary confequence and puniflimentof thefe great crimes -, and 
 pretends not to have this evil intention of dijhonouring God by deffite , and hatred 
 to'^ards him, which induceth him ^to blafpheme , his ignorance and freedom from 
 evil intention, will be fufficicnt to every fuch perfon to exempt him from crime, 
 according to the Divinity of thefe Jefuits ; and Baunj will abfolve him eafily , and 
 not refute him,for all ihis, for a bUi^hemiT.^or tu one aefiitute of grace. 
 
 He
 
 ' Iil-.",H!. ; !_ ' 
 
 That rvc cannot fin ^ tmlefs tve intend to fin. rgi 
 
 He fpeaks after the fame manner of curfings.in the chap, 6. pag. 47. faying, tliac/o 
 Tfiakp CHrfitig a mortal fin,it ought to proceed of a wi// deltberatelj ht«t upon tl)e. til whifh 
 is dffired to fall on others. 
 
 trom the fame principle, treating of fcandal.in the chap. 46. pag. 7 1 9. and fpe^k- 
 ing of a woman who adorns her felf proudly , and who pranks and trims tip hfrfelf 
 to pleafc her Husband , ortoobferve the cuftom of the country, he declares tf^it 
 Allbeit the [aid tv om an I^Mfv: veil the evil effeEl which her diligence in adorning her 
 felf vptll yfork^Mfon thehodjes and fouls of thofe rvho be hold her adorned with rich and 
 frecioHS garments; jetJhefinsnotinHfingthem. And to give a reafon thereof, he 
 l24,o maintains it as a maxime, and general rule,thatwe are not refponfibie for the evil 
 effefts which are adherent to any adion ; nifi fuerint intemi forwaliter -, that is to 
 fay,as he expounds himfelf ; unlefs Vce efeBuallj feel^, wilt or procure them. 
 
 Filliutius fpeaking alfo of fcandal , propofes the fame example and cafe , and ex- 
 plicates it in the fame manner.. « Though a ^oman, futh he,k»ows that a man loves ' ^"^tojifa:- 
 her difhjneftlj , fie fins not how often foever jhe frefents her felf before him, and in his ^J^' ''^1. ,■ 
 view., fo that fie have mt an intention to fliruf the difhonefl love ^hich he hath to- qm am.t,i Lc 
 wards her, feccntqiitnts ft 
 
 OJf.tt tjlll COit' 
 
 fpeltui , modo non intendtt hum. ^ovoctre ad turfm fai arlwcm. FillintiUs, torn. 2, tr. iS.c. lo. num. 131. 
 P»g JJi- 
 J^wAf* having alfo propofed before this fame queflion, narhely ^ whether a^ ^^ f^emina 
 woman who frefents her (elf to the view of a man whom fie well knows doth love her dif- '"^fPf^'" ^1' ' 
 honefllj , do commit a mortal /»» of fcandal , when fie hath no intention to /?»> him cp \.^/'rc7:'rltn 
 to love her. He reports the common opinion, which condemns this adion of mor- manmvit, 
 tal fin. 5 The common opinion, hnbhe, of the Dolors is that fie Jinneth me/ta/ljr, peccjt mortali- 
 Tvhen without any necefRtj , but oneljfor her own fkafptre and fatisfaBion fie fads '" p((c-to 
 indifferently into every pUe. ■ /-:;:;r:i'' 
 
 ^>dfu'^ amorcm 
 provoc.ire ktendit I Sanchcj, op. mor. lib. t.cip^. num. ii<. p^S I9 g Communltir earn DoCloitipcccare 
 
 monaHler ccnfiat , qui/ido nulla ^ccejitttc ducuHr y fed hi juxvolufititi fatisfaoat , mdijfi'Cniir buc & iliac 
 difcuriK. Ibid. 
 
 In the fequel he propounds the opinion of thofe who excufe this woman from 
 mortal fin , though {he go abroad without neceffity , and know the evil which flie 
 muft caufe by her coming abroad.'' There are »f/;cr/,faith \\e,who hold that fie fins not h ^[iis tanun 
 250 mortally , becaufe he that leveth her difionefilj doth rather take this oocafion of offence P'"''*' ^'■'"'e non 
 and from his own malice, thin fie gives it him., by the ufe of her own right and^"'^^'^""''^*' 
 liberti t'ter,quodca 
 
 J' occafio poiiiiscx 
 
 tis turfHCf mmiap'. accent*, quam a ipitlterc dat.t, i^ua furefuo xc iib-'t-itepi (o.tccJfa u(itii,\ jhid, n 17. 
 
 Finally, after he hath confidered thefe two opinions , and the reafons on which 
 they found them , he concludes for this latter, in favour of this woman , whom he 
 declares innocent. ' Andfor that, {-iV-hhe^ehough I alfo believe the firfi opinion to ■ 
 he probable , but lefteem notwithfianding the latter to be more true, which is,that this \j^^ mioycM ' 
 '^oman is mt obliged to deprive her felf of this liberty ^hich fie h^th , of gofng abroad opiwenemprotia' 
 from her houfe , tofland at her deer or windo'^, or to walk. »'* the Town. He demands '"'''" endam, 
 no other thing of her , ^ but that fie have no intention to caufe him to fin who loves '^'i*''"'' '^erh- 
 her. And after this he juflifies the offence which (he gives him out of a froiick and '^? '^^ *'"** 
 without neceffity, and which (he might cafily ayoid if (he pie ifed. nonohid'unea. 
 
 tur f/fmiim fm 
 fc ejyedicnd: domo , fiandi id o^hm djmiu vd fcneflrcih , ^ difcunendi per eivitatcm liberiate privire. Ibi4. 
 u ut yiuHuteiit/ii.'im adful amOiCffi provocate imendttt. 
 
 So that although this woman knows that (he h about to deftroy a man by an 
 adion which is altogether free, and whch (he may eafily efchew , (he (hall not be 
 at all guilty for his death, according to the Jefuits , if (he had not a formal dcfign to 
 kill him, Ifanyfhould tain after this rate of the death of the body, and pretend 
 that he who had voluntarily and without nece(fity done anadion which he forefaw 
 would be followed by the death ef a man , (hould riercrthelefs notceafe to be inno- 
 s;. I. Jid. I. C4. ;a.2. Ma cent.
 
 02 That we cannot jhi^ ttuUfswe intcml jho ;;. 
 
 cent , provided that he had not an adual and exprcfj intention to kill him , fuch a 
 man would be judged worthy to be hated by all men. And jthefe Divines never- 
 thelefs fear not to talk thus of the death of the foul, and to tellifie that they fear 
 leffethe JufliceofGod then of men. 
 
 The principleof all this DoArineconcerning fcandal, may be fecn in Bau»jf, in the ^it 
 39. chap.of hisSumme,p3g.623. where treating of this matter purpolcly , he de- 
 mands : fVhcther he whs doth fome thing from vchich his dElion heforefces that others 
 will t*ke matter of of ence ar:d li», ought toaccttfe hiwftlf thereof -^ and what is this fin 
 to he termed? He faith frankly, that iV/Ji/^rrf, and others whom he cites, /(/ that it 
 « fcandal: But he adds in his following difcourfc : This is not my judgement. 
 See upn Vchat I huild. Taking fcandal froferlj and for one fpecialkjnd'cfpn , fncb 
 an one is not guilty thereof , fave onely rvkcnby a formal deftgn he faith or doth feme 
 thing for the ghoflly dejiruBim of his Neighbours. This is the genera! principle 
 upon which his Fraternity build,as well as he,thefound;;tionofall this marcer. 
 
 Hemuft be utterly forfaken of God, andinthcextremity ofbl'.ck and'affeded 
 malice who falls into this exccfle , and mto this fort of hatred of his Neighbour, 
 which is proper onely unto Devils •, and to reduce the (in of fcandal to this difpofi- 
 tion is to declare that it is committed no where but in Hell, and to take it quite out 
 of the world ^ or rather it is to entertain and proted it in the world , by difguiiing 
 it in fuch fort as that we may not know when we commit it ^ and by confequenc; to 
 give all men licence to commit it freely, and without fcruple, in makingchcm bfllieve jz' 
 thattheycommitit not in doing thefe anions. ; • 
 
 Baunj alfo makes ufeofthe pretence of a good intention, to juOiffe Ufury. For 
 after he had furniftied us with an invention , to pUliate and cover ic btiort- the eyes 
 of men, by means of three contrafts, ofwhichhehimfclfprefcribesusthefoTm.he 
 endeavours to hide it from God himfelf if iie could , and alfo to juftifie it by a good 
 intention. For greater furety, (faith he,in the 14. chap, of his ^uuime, p. 219.) it 
 ugook that the creditow fay to him that is his debtor , that his intention in this contract 
 if net ttfurarioHS , though he let cut his money to him for profit , , '^'ith proteBation on 
 his part that he would do nothing therein againfl God and his confcience. For here- 
 by he declares that he is determined onely to that ^hich is good and far ef from fin. 
 Thus he mocks God and Man , intending to furprizethem by fuch grolTe contri- 
 vances -, as if he could change the nature of things by innevating the terms and plan- 
 ner of eSprefling them. 
 
 It is eafie to fee the cdntradiftion which is in thefe words ; but it will appear yer 
 more clearly , if we compare that which he faith herewith what he tells us eife- 
 wherc,in his praftique, 1. 3. chap. 6. pag. 362. where treating of benefices jie i'aith, 
 ■when any one caufeth a benefice rvith cure incompatible with a dignii y to be provided for 
 him, he^is reputed to renounce it without any exprejfon thereof in rvords^c.l.de coh- 
 fult. in 6. although he maks proteflation that he will not part Vrith it -, bccaufe this pro- 
 tefiation is contrary to hit aflion. A man that is in a dignity and who caufes a cure 
 alfo to be provided for him , cannot hold them both , although he would, and pro- 
 tefleth that it is his intention ^ becaufe this proteflation is contrary to his ail ion. And 
 an Ufurer who gives his money to intcrcft to make profit thereof , may deliver him- 
 fclf from ufury and reflitution , by protejiing that it « not his intention to makf '"' "f^- 
 rarious contraB , though in very deed he do make one, and his proteflation be con- 
 trary tohisaElion. 
 
 Oneofthegreateft abufesthat thefe Doftors make of the intention, isintheufe 22 
 
 of the Sacraments 3 and particularly ofthat of penance. When a man is altogether 
 
 overwhelmed with crimes, which he often doth reiterate, snd into which he doth 
 
 fall many times,they pretend that he needs but a moment to reduce himfelfinro good 
 
 terms with God , and that one onely word uttered with his lips or drawn thence by 
 
 aConfeflor, will fuffice to make fo great a change : and provided he fiy he will 
 
 mend, andpromifcit unto the Prieft, hefnall be obliged to repofe himfclfupon 
 
 this pretended f?ood intention, and upon this promife, although it may be prefumed 
 
 for the mofl part that fuch refolutions proceed onely fre the lips ^ ?S /;^f-Mji conitfTeth 
 
 in his Summe, chap. 46 pag. 7 1 7, of which he brings a good proof, and as it were a ~ 
 
 certain mark , in thefe folliwing words: visit will come to p.i(fe, if nottvithjlandlig 
 
 all this which thefe people have f aid and promifed for the time pajl to the faid Conftffor, 
 
 £. I. S5. I. <L, 4. a. 2. tky
 
 [hat we cannot jln^ j<»lsjs we kit end to fin, iaa 
 
 they do not ceaft to behave themfehes ^'ith greater txce^e and liberty i» thsfe crimii 
 then before. And though alio we fee by expeiience of what is pult.chac they WiJl nor 
 amend , and that their prtfefitdifpofition it makesalfo fufficiently ;ippe\r that they 
 have no true will , he forbears not to raaintaip that ^ mufl bditvc rvhat theyfij, 
 cum ip/i [intfrnaccHfutorc's, defe»p>reJ O'teSle's -^ being they are their own accufors 
 :. defendert ard witne^es -^ thftugh tnany times it may be frcftipied that fuch refolutiofis 
 come not from bey o)id thtir lifs. Such arethe'moll part ot^riierefolutions.promifcjj 
 good intentions of the grjC^t^ft ru«J<:ir^-„ jJp«)n\VhichYitK'ivi{hftandHngthtfe<iirc- 
 Aors ground thcmfckes to coipferre onthein'the SacraiBCncSjChoiigh tluiy (hcmfelves 
 judge them unworthy i add to juflifie the greatefl crimes, and which they them- 
 felvL's who commit thtm.dur ft not at all take upon thtm co defend , if thefe Dodors 
 did not maintain and adure them filfely by this pretended good intention , which 
 they teach them to form inamomcnt.andby one oncly word, infiyingonciy that 
 they have,or that they would have if. 
 
 In which they are foingenious , thacwhen they cannot find this fort of good in- 
 tentions in him who hath doneamifTe, they gotofeek it without himinfome 
 other accefTary to the aftion. As if that would fuffice to clear it of malice and crime. 
 Thus Baany exempts from mortal fin, children who rob their parents ; J» as much, 
 faith he, m the Parents cannot be fuppofed to be mlling to oblige their children not to 
 meddle ^ith what u theirs ufon this penalty •, there being good reafon to believe that 
 thej had rather fee all their goods '^afied by their hands , then their faid childron ottt 
 of grace and favour with God. As if the commandments of God and the fin of thole 
 who violate them, depended on the difpofition or will of man ; and as if thofe who 
 were offended together with God in the fame adion which was committed againll 
 him and againrt his Law , by releafing their intcrcft ^ and remitting the fault which 
 is committed againft them, could alfo as fpeedily take away and blot out that which 
 is againft God and againft his Law , principally when he that hath committed it 
 doth not take the pains to ask him pardon, nor to give him fatisfadion. 
 
 Ificbetrue, as faith ^;»»>yr, that children fin not mortally in taking the goods of 
 their Fathers and Mothers -, why fliy they not alfo that they fliould not fin mortally 
 in attempting their lives alfo ? For the reafon they bring for the one proves it as 
 well of the other. His reafon is ihat parents cannot be thought to oblige their children, 
 not to attempt upon what is theirs finder this pain of mortal fin,and eternal damnation ; 
 and we may as well believe that they are not to be thought to defire to oblige 
 them not to enterprize upon their lives on the fame pain , it being apparent that if 
 Fathers were true Chriftians , as they fuppofe them to be, they would rather like to 
 feenoronely all their goods wafted by their childrens hands, but their own lives 
 loft alfo, rather then fee their children in difgrace with God, or in eternal pains. 
 
 By this fame reafon, by which they go about to excufe the theft of children it 
 will follow that the wicked pcrfecuting honeft men •, Tyrants fpilling the blood of 
 Martyrs, the Jews in putting to death Jefus Chrift, finned not mortally ; becaufe it is 
 certain that neither Jefus Chrift, nor the Martyrs, nor honeft men ever had an inten- 
 tion that thofe who invaded their goods, their honor, or their lives, (hould fall into 
 difpleafurc with God , or intoeternal damnation. On the contrary there is no- 
 thing that they would not do and fuffer to hinder them there from , as may be feen 
 clearly in that the Saints and Martyrs prayed unto God to pardon them that perfe- 
 cuted them , following herein the example of Jefus Chrift , who prayed upon the 
 CrofTe for thofe who put him to death , and demanded ofhisFatherthat he would 
 not impute unto them the fin of his death, 
 
 CHAP.
 
 P4 Sin excufed by its matter. 
 
 CHAP. V. 
 Of the matter of Sin. 
 
 A R T I C L E I. ^'' 
 
 That the ^efuits enhanfe unddehafe as thtj pUaje the goods cfthu world, 
 
 tvhich dre the ufual eljeli er vtAtter ef fin ; and fo nourifh vice^ and 
 
 diffenfe with the law ef Cod, 
 
 THe objeftand the matter of fin are temporal things , which God having made 
 for man that he might imploy them for his fervice, he turns them into a ftum- 
 bling block, by taking occafion of oflfending and defiroying himfeif thereby , by 
 fufferinghimfelf to be furprized by the pleafure which he finds therein, or making 
 ufc of them otherwife then God hath ordained. 
 
 The Jcfuits are wont to judge of fin by its objeS.and to mcafure its greatnefs by 
 the quantity of the patter, and by the value of the things which induce men to com- 
 mit it. 1 will not examine this principle , the dcfcd whereof is eafie to be percei- 
 ved. But I am confident, that there is none that will not findc it very flrange, that 
 they having eftablifhed this rule , which ought by confequence be always inviolable 
 amongft them , they yet do not follow it thcmfelves , but do like thpfe who have 
 two dififerent weights and meafures ; fctting what price they plesfe upon temporal 
 goods , making them fometimcs much and fometimes little worth, accordmg to the 23s 
 divers defigns they have to gratifie the paflions and lulls of men. They debafe 
 worldly goods to excufe the fins of thofe whoufurpe them unjudly ^ and they en- 
 hanfe their price and reprcfent them as very confiderable, for to difpenfe with the 
 Law of God , when we cannot obferve it without fuffering fome lofTc and fome di- 
 minution in thefe very good*. 
 
 It is upon thefc principles, and with this fpirit, that Battny inhisSumme,chap. 7. 
 pag. 80. after he had defcribed envie as a morftrous vice , which Jits, faith he,Aj^ 
 the Cifitharides omlj on thefairefl flomrs, after he had fiid with Saint Cypnan, that 
 ic is as it ^ere the ^orniofrhefoul, which makes ifs own hurt of anothers good •, and 
 after he had declared univerfally , that the envious man engagednot a little his com- 
 fcience and honour, (itice againfl all forts offrudence^ by a Metamorphofis altogether vi- 
 cioM, he attempts to change good into evil , and good and wholefome alliens irlto foifon • 
 neverthelefs he concludes in this fort : this fm, though Saint Auguflin teflifies that it 
 is contrary unto charity, neverthelefs feems not tt me to be mortal. 
 
 AWioughenvie be fo pernicious and deformed as he rcpreftnts it ; though it ^<f 
 like the Vform that confttmes the font and mines the confcience;///^? venim which cor- 
 rupts good adions and tnrnsgood into ill ; though it be contrary unto charity ^as Saint 
 Cyprian and Saint Auguftin/^;' , and as he himfeif avows with them , yet it feems 
 not to him that it is a mortal ^n ; and if we will believe him, it ought not be put into 
 the number of the feven mortal fins. His reafon is, hecaufe the good '•^hich is found 
 in temporal things isfo Render , and offo little ccnfe^tience in refpt^ of Heaven, that it ^33 
 is of no confi deration with God and his S-tints. 
 
 3y the fame reafon we may fay that theft, flandcr , and even homicide it felf 
 are no mortal fins ^ becaufe that the goods which arc wichhvic from our Neighbour 
 by theft , the honour we violate by flander , and his very lise which we caufehioi 
 lofe by homicide, are aH temporals , in which the good that is found is fo fma/l and 
 offo little confeOjUence in rcffc^l to Heaven , that it is of no ccnfideration with God and 
 his Saints : and by confequence could not be matter of mortal finaciording tothc 
 Divinity of this Father, nor a fu^ficient fub jeft to put man out offivour with God. 
 See here how this Author debafes the price and ellimation of temporal goods to 
 excufefin. But when he hath in hand to difpenfe with men for their duty , and 
 theL wofGod; then he enhanfeth their price, tocaufethat luft may prevail with 
 Bsabove the Ltw of God on thofe occafions, vvhereinto obey and keep it we muft 
 fuffer fome loffe in thefe goods. 
 
 in
 
 Sin cxdijed by its wcilter. 6-* 
 
 In the 46. Chap.ofhis Sumrae, pag. 71 r. at'ttrlw; had tflibhfVied the conditior.4 ' 
 neceflary coa peniccnc to be in aneltatc to receive abfolucion , IiepropolcsmaiU' 
 (jue(lions,wiiertoffee here.ihe firrt : fro»t ihefeprhcip/cs, faith he, it yaiUlt eafie to 
 anftver the <juejiio»s -which futiow : Thefirfl , tho^t who in thtir commerce, their lyaf-y 
 ficl^f thiir dijc(iHrf{, tlxirrefort , are obliged to fee, tojpea^, to treat \Xithmniiicni 
 
 -) AitdVfomtn, vhofe fight and meeting maizes then? ofuntimes fall into fin ; Jfthey, 
 
 I faj, art c^fJtbU in ihii ptrpttnul dit^ger^ if being in grace and receiving ahCo- 
 
 Itttion f \ ■ . ■ ...i; .1 .' ■> ^ 
 
 He i'avv well enough that this paiTe was dangerous , and that theanfwerhe was 
 
 about to rtiake to this quertion wasofit felfodiousandfcand.iious : lor thisreatort 
 
 •; he caufes to rparch in his rtootagood number ot" Authors, asit were to found the 
 ford, and to be hisguarde, Thchrrt he produces is 6c Enia, wlioinhe mi'kcs 
 mouth to them .dl , and to anfwer abfolutely. j'm. He ailedgts Navarre after,ma- 
 king him to confirm this opinion , and to affure us that ive may not con^rain this 
 fcfiiient to ah.mdon that truff.ck^ Vphio h is[o ptri/lofu uhto him. He puts Emanutl Sa 
 lait, faying that he declareth that upon the penitents refufal to ^hit his trafji(fne , r»c 
 may not refufe him abfolution ; provided th^t he and thofc other s_ with whom he -i^ acr 
 chfl^med to ftn found thtir refn[al pipon fome good and lavfkl catife ; as not to he ableto 
 
 ' diipenfe thertVcith without giving the iporldfhbjeti to talk^of, or that the) thtmfelve 
 fiotild thence receive fome inconvenience, for ctherm/t, fay they, (be fpe'/iS ofothers 
 whom he ci ted j Vpe cannot refufe them abfolution, dummodofirmiter prop!jnant,fo that 
 they fironglj inftfi en it, ^ . i.i.o a- ; ' '" ■■^■''.- ".'■=■■" 
 
 Aucr thefe Authors he is more eonfidenr,andfpeaks with niore affuiance, p. 712. 
 fayingjthijt though the occafion of fin be m it were certain , mverthekffe becaufe it is 
 riot affeB ed nor fought out in a froUck^ , and without neceffity , becaufe We ca>{nti( avoid 
 the dangers that are joyned thereunto , Veit hout fcandal, without concerning therein our. 
 honotirs and. our goods , it follows that to perfevere therein is no fault, by the fourth rule 
 of right, quod mn efl licitum in lege^ nccejfitoi facit licitum, V^hat it not lawful by law^ 
 is made lawful b) necefftt). ^. 
 
 Thefameman,inthe '^.q. p^g.-j^^. dcmziris what it to be done '^ithmfti-ff rvants 
 and maid-ffrvants, Coufins of both fexes, M after s and MaUs, who mutuaUj engage 
 and aid one another in jin , or fuch as take occafion from the houfe where they are , or 
 
 ^ occafions they have therein ? To anfwer [hi^ queftion, he nqakes ufe of the fame arti- 
 fice he made ufe of iqanfwering the former, which is,tom?He others to fpeak and 
 to cover himfelf under their ftiadow. when the rtlaffes, faith he, arejreptent and 
 as itwere dayly, NivsiVre , in^.chap.. mm 31. Graff,/. I.e. 30. mm.Zi- Sua- 
 r'ez, part 3. ?. 4. d. 3 2. /. 2. holds that they muft be fent back. And a little after : }f 
 mtwithflanding, add they, they offend onily rarelj together, as once err twice a month, 
 they may be abfolved, concurrentibm quatuor pradiHis , <j,Honim quatuor fcilicet 
 caufa notabilis efi , (juodnon pcffint fine magna incommodo & detrimento feparari. 
 Thofefour things concurring, ofVehichfour the remark,able caufe ii,that (hey cannot b^ 
 fefarated 'Without great inconvenience and dammage. 
 
 See here the Law of God put in b lilance with temporal goods : on one fide.the 
 Law of God forbids fin , and to avoid it cotnmands to flie from the pccalions of it 5 
 on the other fide, commodity, intereR, and pretence of honour , ingage in perpe- 
 tual danger, and in,a5 it were,certain occafion of fin. In thefe occafions the goo4 
 H'hich is found in thefe temporal tilings is no longer {lender and of no confequenec, 
 a? Bauny fpoke before,to remove cnvieouc of the number of mortal fin ; hedc-, 
 clares hcre,on the behalf pt Emanuel Sa, that it is a good and lawful caufe ; and on , 
 llie part of i\r<»t'<i>-rf jChat it }s a vpry confiderab|c occafion •, and finally, he doth not 
 oncly make ufe ofit as of a gqodexcufe , but he forms thereout a Kindofncceffity 
 
 which difpexifeth with the Law of God, abufing this text of right ; ■• That nectffity ^ ^ i ^^^n 
 tKfikis that (^wful which is pot lawful by the Ldw -, which is to be underftood onely iicuum in lege, 
 
 . c of things which are indifferent in themfel ves , and not <?f things ryhicb ar€ in tbft^-,ncecffi(M fad( 
 (elves, and erientially,naught and difhoneft, as thefe of which I fpeak are. Hc'KHm. 
 
 In confequenceof this principle and this rule, the Jefuits judging alfo of fin by 
 
 t|i« objeft and matter, when this objeft is fpiritual and the matter invifible , ot 
 
 little exteriourly , the fins can be onely Height ones according to their judgement, 
 
 \V hence it comes to pafs that they acknowledge hardly any (nortJil fins of curiofity, 
 
 ■"E,i. 115. UC. 5.3. I. i'tHwefSj
 
 ^6 Sin excHJed by its matter. 
 
 idlenefs, pride, vanity, and other fpiritual vices of like kinde , and thefe vices moft 
 parte unto fomefenfible matter, and different from their own, and in fome notable 
 outward cxceffe, to make them mortal according to them , as we have already re- 
 marked fpeaking of coveteoufnefs, concerning which £/coW relating the opinions 
 of the principal Divines of the Society , acknowledges no crime if it be nor accompa- 
 nied with fome circumflance contrary to Juftice ': a,nd when he treats of pride , and 
 ambition, and of boafling , he finds alfo nothing which appro;icheth fo much as near 
 to mortal fin, if this vice do not proceed unto fome great exceffc againll the honor 
 of God or our Neighbour , if by a perverfion altogether extraordinary , it do not 
 blinde a man fofaras to make him fay,with the King oiTj/re ^ lam God. 
 
 See here the paflage entire which deferves to be reprefented alfo here, though vr-e 2 1\ 
 have already rehcarfed it elfe where, becaufe it is very remarkable: ^ ]{ beaftivg 
 b Tunc ad mor, do notably offend againfl the honour of God , or the rtpHtation of our Neighbour , it pro- 
 ale aaedeitt, ^^^^^ ,^^j^ mortal Jin , now the honour of Godis remarkably hurt bj pride and boafling^ 
 
 rettii Udere. boafteth himfelf like the tharifee in faying, / am not like thu Publican^ he offtnds grie- 
 
 Tur, att proximi vouflj hii Neighbour, nofitelj him whom hefofpeakj of. 
 
 fitna. fa equ'i- 
 
 dim cum gravi Dei irreve'fnh, cum in morem R(gis Tyri dixerit faiutu ; £go fum DiM , prtximut auiem gravi irt- 
 
 juiii afficitur ([inindo qiiu cum Phirifeo jn^tt ; Son fum ficHt ijie Public anui. Efcobar, tr. 2,, cx«m. 1. num 9. 
 
 pag. apl. 
 
 Thefe two cafes excepted, and fome other fuch like which he obfcrvcs, he holds 
 that ambition, vanity, and boafting, cannot proceed unto mortal fin, and that fo 
 long as thefe vices continue that they are of their own peculiar nature , fo long as 
 vanity continues fimple vanity, pride is fimple pride, and they exceed not their own 
 proper mattier, they are ordinarily but venial fins. 
 
 By confequence of this fame principle, fins which are committed againft vertucs 
 purely fpiritual , andagainft the moH Divine and elevated things which we enjoy 
 fuch as arc the Word of God and his Truth , Religion and the mod Holy Funftions 
 of Religion, provided they be not extraordinary , are onely venial, and it is the 
 excefle onely that renders them mortal , and this cxcefle alfo muft not be com- 
 mon, 
 c Fabellam re- This made Emanuel Sa to affirm , * that it woi no pn to make fabulom relatiom 23' 
 citare,ut audi- in Sermons toftir up the auditors attention and devotion. He fpcaks alfo more clearly 
 tores exatemnr jn another place where he faith , •* that there are fome who hold that it is always mor~ 
 dm 'ml ell'' ^"^fi" ** ^^^ <* '7^ '" Preaching on gny Doiirinal point ; but others deny it. And he re- 
 piccaium. Si '^'^^s ^^^ opinion of thefe latter , adding onely that it mufi be mderfiood ontly when 
 verh.Przdi- the matter is (leight. I f to lye in the chair in points of Doftrine, according to this 
 care. num. 5. jefuit.bc but a venial fin , he without doubt would make no great matter of lyes 
 d Uwirj ■» ^^^^^ 3 Preacher fliould fpeak in other matters ; and it may be he might give them 
 cmione in per. '"^his the fame liberty that he gives them to tell tales generally, and without ex- 
 
 tmmtibtu ad Ception. 
 
 delliintm, qui- 
 
 dtm aiunt ((fe mortile , alii run [cmper : quid intellige fi fit ttateria Itvit. Sa verb, Mendacmm. nUm. z. 
 
 e Mmiri in He condemns them not more rigoronfly who tell lyes in confeffion : * It is but 
 
 mftfwae^ dt ^ ^gnialfin, faith he, to lye unto a Confeffor in confeftng venial or mortal Jins formerly 
 tibtu tutde ' confeffed , though after reftlution to conftffe them truly. £yc«^<(r faith the fame, and 
 aliit confeffts adds fomc thing. ^ Suare^t, holds, iivh he ^ that to Ije in conf effing a venial Jlny is but 
 mortMut ve. a venial Jin , provided that this venial Jin be not all the matter of the confeffion , for in 
 male ftlm pec- ,j^^ ^^yj ff^g abfolution "^itl have nofubjeB^andthe Sacrament will be nul. Others hold 
 timff laamea '^^ contrary, for that a lye which conjifis in a fleight and venial matter is always fleight. 
 apudfepropo. A lyetoldln confeffioH, and which makes the Sacrament null in the judgement of ^'^ 
 
 fuijj^ct vire con- 
 
 fiieri. Sa,vcrb. Confeffio. n. ii.p. 88. ' f Mertdaciumde pecct'n venialijVOiiale efl,nifiillHdveni»lecJj[et tota- 
 lis coufrjfioiiis materia ; quia tunc daretur abfolutio fine mutena, &■ Sacrammtum nuUum fjfet. Suarc-^,tom. 4. ». i.par. 
 difp, it.fefi.io.n.6. Aliitugant, quia omne mendacium de veniali ejl res Uvit. Efceb. tt. 7.cx,4. n. 107. p.8i«. 
 
 S;. 1.11$. I.e. 5. SI. I. j this
 
 Sin excufed by its matter. gy 
 
 this Jefuit and of thofe whofe judgement he reports , fecms to him a very fteight 
 thing to furnifh nriatter for a mortal fin , though it dellroy a Sacrament, and turn it 
 into an adion profane and facrilegious. 
 It is eafie to fee if this be to honour the Truth and the Sacr.iment of penance, which 
 by a particular rcjfon may be called the Sacrament of Truth , becaufe there a man 
 acknowledgethVhat which he is truly, confefling himfelf a finner before God , and 
 confefling his lins before a Prieft who holds the place of God : nevcrthelefs this Di- 
 vinity teaches that it is no great matter to lye in this Sacrament -, and that fault com- 
 mitted herein ought to be cotifidered according to the matter of the fin rather therj 
 by the holineffe of the Sacrament ; in fuch manner, that if the matter about which 
 the lye i$ told be not an important thing in it fclf, the fin is. but fleigbr,though there- 
 by the Sacrament be profaned, made nul and facrilegious. 
 
 I'^ This Jefuit commits yet a greater extravagance againft the truth, when he faith 
 that icmay beoppofed, witharefolution altogether formal, that is to fay by pure 
 malice, though it be acknowledged in the heart , without becoming guilty of any 
 great fault. " To confiiEt with the truth ^ faith he, rvhich is evident with a farniiil f^^yw^'^ 
 defigu te oppofe and centradi^ it, is great or little according as the truth in hand is of^'-''^'"""" .*''° 
 ^00 great or little confeqnence. He confiders not the greatnefs of the Ma jcfty of God, '■mlTnfnd!'''ffj- 
 who is encountred in the Truth, and who is Truth it felf -, neither doth he any more comUdwndi 
 confider the wicked difpofition of him who impugnesthe truth by an averfion or 'A ^eccaium'- 
 contempt which he hath towards it, oppofing it by a formal defign to refift and i'"^'^ "ut leve 
 
 deftroy it.though he know ic evidently i animo impmmndi & contradicendi per/Pi- '"^'""''"^"'e 
 .' ° . J J 10.. r tr eravii.item aut 
 
 cnam verttatm. kvttaiem. 
 
 Efcobar,tr»a, 
 !• exinni 1, cap. x. aum. 14. pag- 2^2, 
 
 If when the King fpeaks.any of his Officers (hould rife up and contradid him pu- 
 blickly in a thing which he knew himfelf to be juft and true , being induced to this 
 excefle onely by infolence , and to oppofe himfelf againft the King , and to con- 
 tradiift him without caufe, it is certain he would be treated as in guilty of high trea- 
 fon, and his aftion would pafTe in the judgement of all the world for an unfufferable 
 outrage and contempt of Royal Majcfty , though the fubjed upon which he thus 
 oppofed the King were not of great importance. And yet Efcohar would that it 
 fliould be accompted but a fleight fault to deal thus with God and Ms Truth. 
 
 One paflTage alone of Sanchez, which I will rehcarfe here , may fuffice to prove 
 that which I have faid j that in things purely fpiritual , the Jcfuits find fcarcely any 
 fufficent matter for mortal fin. '■ To perform of vanity , faith he, the mofl facred^ Kw qmn- 
 aHioMs , as to adminifier the Sacraments, or to receive thejn, or to celebrate the mofl ^'^'^'"'^ f'^^^'^ 
 Holy Mafefer vain glory , can he hm a venial fin , though vainglory he propofed,as P"'""?"^'''!' «* 
 1.10 the principal end. He acknowledges that there is difordcr in this adion , buthe ^ffiTwYf y.^ 
 pretends that it is of fmall confequcnce , and that the injury that is done to God crmentu omnU 
 and things Spiritual and Divine in making them fubfervient to vain glory , is not a "'"I'fi'aie vd 
 thing fo confiderable as to merit the disfavourof God , and that it conferve for a ''"'/"'"' f^'^''"^ 
 matter to mortal fin, and a caufe of eternal damnation. we'dtt'aiilm 
 
 vcnialem, 
 Ssnchcij op. mor. 1, 1. c. 5. n I. p. ^. Btft deb'itm utdo pnvcftaiur , m tarhcn perversa mm fanii cfl , ut idea 
 gravis tajiiria reiiM fpiritudibM infecatuf, MpamttUi-M (iignafit. Ibid. 
 
 It is not an eafie thing to judge what reafon he may have thus to diminifh this 
 fin , if he acknowledge that there may podibly be great ones in Spiritual matters. 
 For indeed it will be a hard thing to find greater then this , coqfidered by the light 
 of Faith , then to fay Maffe for vanity , as the principal end thereof, this is pro- 
 perly to facrifice to vanity , or to the Devil who is the god of vanity, the body of 
 Jefus Chrift,which is horrible onely to think. And if the facrifice of the Mafle may 
 be referred unto vanity without any great fin, fo as this Jefuit pretends : then may 
 it alfo be related to all other vices : that is to fay that we may facrifice and offer up 
 the body of Jefus Chr ift to ail vices , which is a kind of Idolatry unheard of, more 
 criminal in every fort , and more impious then that of all the Pagans , who putting 
 the creatures in the place of God , offer to them other creatures : but he who 
 fays MafTe for vanity as his principal end , makes vanity a falfe God, and offers unto 
 a. i.)i?.i.C.S-^.it N is
 
 q8 Sin excitfed by its tnattcr. 
 
 ______^ — . ' 
 
 it the true God , in facrificing unto it the body of Jefus Chrilt. And yet this fin 
 according to Sanchez, is but a (leight one , becaufc the matter of it feeras flcight un- 2420 
 to him , and there pptars imto him nothing grofle in it, that crofles mens fancies, 
 or hurts th ir intercfls, there being none but God and Jefus Chrift offended and 
 outraged thereby in a manner alltogether Spiritual ^ that is altogether Devillifh, and 
 by a fin altogether Spiritual and Devillifli,which is pride and vanity. 
 
 ARTICLE II. 
 
 J he confequence Attdexflicationofthejame (ub}t£t by tm ex am f Us ^ and 
 tmfeqttels rvhich the fefmts draw f rem their frincifles eoncerning 
 the matter ef fin, 
 
 I. That Cod cannot no more than men command or foriid a matter that is in it (elf 
 
 fleight, under the penalty of mortal fin. 
 3. That he that hath a defign and Vfill to commit all venial fins if he Vftreable , Jint 
 
 mely veniallj. 
 
 FRom thismaxime which the Jefuits prefiippofe asa principle of their Divinity, 
 that the objcA and matter of fin ought to ferve for a rule, whereby to judge of 
 its greatnefs ^ in fuch fort that whtn the matter is ftnall , the fin cannot but be 
 fmail , they draw this confcquence : That no Law , civil or ccdcfiaflick, humane or 
 Divine can render men guilty of mortal fin, when the thing.coramanded or Ibrbid- 
 den them is not great. 
 %jP(tuptmde £»,<e««f/J'4 faith generally, » when a fleight thing is commanded, the Command- 243 C 
 
 re Ityigima enrages not unto mortal fin, though this be the intention of him that com' 
 
 nanikUl*' aa. J ' > <a j 
 
 mormkyCtiamfi taanat, 
 
 qui pracipit 
 
 id vein. SajVCrb.Praceptum.num. i.pjg. 57f' 
 
 b Ad obllgas'io' Amicw faith the fame thing with larger extent : ^ To caufe that difobedience may 
 nmfubculfi become a mortal fin , the matter which is commanded or forbidden mufi he great : 
 *'"'"'' ''^"yJ-^' ffiithoHt this the violation of any humane lam is not a mortal fn. \\ hence he draws 
 ^materue prcectp- this confequence : ' Though the intention of a Suferionr be to oblige in fuch manner 
 tte vet frobib't' him v>ho is under his charge , fo as hefijould net difobej him withofit mortal fin^ it doth 
 tit, fie qua yiQt indeed oblige him in thisfort^ if the matter of the Law and of the commandment be 
 ""l^'^''";^''- m great. 
 
 c t(iuieetUmfifnfi'i<>f'"^l"f"^'^^^'*^'"^''""'"'^^'''^'i'"^^ ' defaCltiUumnmobUgiblt, nlji maurio k^is attt frxcepti 
 fitgravii. Amicusjtom. y. A. j.delegchumana. frft. S.r. j?4 P.'S4- 
 
 d hluUa lex 
 
 He pafles farther , afluring us that God himfelf cannot make a man criminal by 
 his command, if that he commands or forbids is not of it felf great and confidcrable. 
 <^ No Law, faith he, neither humane nor Divine, eanmaks the fin committed in a 
 
 neque hmxna (leight matter, to be mortal. 
 
 ncqne divtt* 
 
 julleoblig''re petejifub culpa mortdi, inm*temltvK Ibid.n. ijS p. tj. 
 
 It would be hard to prove, by this rule, that Adam finned mortally in eating the 
 fruit which God had forbidden him ; fince it follows from this principle that God 
 himfelf could not forbid him to cat it under pain of mortal iin.the matter if this com- 
 mand and fin being too fleight a thing. 
 
 If the Pelagians had known this maxime , it had been very eafie to maintain their 
 error, touching original fin and the punifliment it dcferves ; and if the Church had 2441 
 received this maxime , it could not have condemned them nor maintained , as it 
 hath done, that God punifheth juftly that fin with eternal punifhment, even in 
 Infants which dye without Baptifmc •, fince befidss jlia: this fin is much lefle in 
 a. I,S5. i.C.S.a.2. them.
 
 Sin excnfed by its matter. pp 
 
 chem , then in Adam, becaufe they have not committed ic by their own proper 
 will; it cannot be alfo but vtry fmall in ic felf, it it he considered in us matter which 
 ura$ but an Apple. 
 
 It feems that Amicus was not far off from this opinion, when he drew this confe- 
 quence from his principle: ^ That thonghGod at a S^veraign and ahfotMte Lerd = undfitiaKJi 
 might mak^e himfuffer an eterttal pain , who did difodey him in a flight matter , jet he f^S*' ^^'** "' 
 cottldnotdoitatafftdge, hecanfe in thti quality he is (,yiiged to proportion the fftnifli- /"^'"""'A'^- 
 ment to the fault which is mt greater then the matter of the difobeditnce. That is to a&ef/f p» 
 fay in raoreclear terms , that God may make ufc of his abfolute power to do unjuft- oMf^njiune 
 ly ; it being clear that he who maiifs ufe of his power without regard of Jultice , »""t"* ic^is; 
 commits un/uflice ; and if men cannot do in this manner, God can do it leffe ; be- '""* """'" /'""■'l^ 
 
 f£ taufebis power is much more ftrongly and infeperabiy united tohisjufticethen '^;,^ Z'Va'kx 
 that of men. for it is founded upon Juftice , and Juftice is the foundation of his d^let IgM mfii- 
 Throne , as the Scripture faith. And fo to remove Juftice from the power of God, ge e cum ^ro- 
 and to make this to fubfill without that, is to take away its foundation and to over- Z"""'"?"''^ '"^^ 
 turn it. So that inftead of concluding that it might be feparate from his Juftice , be. P^"''?"* ^•^'"''' 
 caufe it is great and Sovcraign , the contrary (hould rather be concluded , it being Irj'Je'fffo >/« 
 
 (.50 manifeft that it would not be fo great, nor fofoveraign and Infinite as it is, i(kmate,lee. 
 were not lafcparable from his Juftice, fincc to be fevered from JuflicC is not true AmkU', Ibid, 
 power, but an impuiflance , a feebltnefi and a defeft , which by coqfequence can- 
 not be attributed to a Sovereign great and infinite power. 
 
 Alfo to fay as Amicm faith here, that God can punilh the f lults of his crciturcsj 
 othcrwife then in the quality of a Judge, is to teftifie that he may aft without 
 judgement , and not onely without cognifancc of the caufe ^ but againft the cogni- 
 iance and light of the truth : and by confequence to defpife or ncgleft truth and 
 Juftice , fince it is no other then to dcfpifc it , not to coniider it when it is 
 known. 
 
 This is finally to make God likethofe wicked ones, who fay in the Scripture: 
 Our power (hall be the Law of our Juftice: Sap. 7. v. 7. Sit autem fortitude noflrA 
 lexfufiitii. Which is proper oneiy to violence and Tyranny, it belonging to 
 none but Tyrants to meafure their Juftice by their power , and not to be willing 
 that their power fhoald be regulated by Juftice. This is then to overturn the power 
 ofGod, and to ruine it utterly to conceive of it in this manner, as thefe new Di- 
 vines reprefent it, this is to deprive him of h's Soveraignity and infinite greatnefs, 
 and to render it defedive and like that of the Creatures. Alfo thefe people regard 
 not the intereft of God , whileft they advance his authority in a manner fo unwor- 
 thy of hjm; but the upholding of their maximes , and the falfe reputation of their 
 Schools. Whence it pomes that when the fame intereft of their Schools and of thdf 
 
 J.60 Doiftrine requires it they abafe the fame power of God as unworthily as here they 
 elevate it ; as (hall clearly appear in the fubfed we handle. 
 
 For on one fide they take from God the true power, which he hath to command 
 all things great and little , fo abfolutely tb^t we cannot difobey them without fin- 
 ning mortally , and without encurring an obligation to an eternal puniftiment : 
 becaufe this is not accommodable to the principle which they have eftabliftied^, 
 whereby to fudge of fin , by meafuring its greatnefs by its matter j and on theo- 
 ther hand they attribute unto God the power which be hath not , dnd which he can- 
 not have , to torment without fin, and without any caufe an innocient perfon , and 
 to make him even fufTer eternal pains for his pleafure alon^, and by his abfolute au- 
 thority, becaufe it i( the ff quel of the fame principle, and for to defend it and an- 
 fwer the difficulties and inconveniencics it draws after it,it is ncceflarf that they efta- 
 blifti this fccond maxime : that is to fay, that to defend an errour and impiety ,thcy 
 are forced to advance another greater thpn the former. 
 
 For this i' the property of errour, to grow always as it advances , and the extra- 
 vagancy and the excefTes thereof arc commonly greater and more vifible in its con- 
 iequences and condofions , then in its beginnings and principles, whence they ara 
 drawn. Without doubt the Jefuits would abhorre thefe impieties, and many other 
 which they promote , jfthey looked on them alone and in themfclves-, but when 
 
 ■j^fQ they fee them to be the neccffary confequenccs of their Dodrine , they believe 
 tbemfelves engaged in honour to maintain and confirm them rather then to reca) 
 : 2L. 1.115. i.e. 5- 3-2. N2 find
 
 ICO Sift exatjed by its matter. 
 
 and correft tlieir opinions. Such is the carriage of yimictn, when he repeats this 
 g Refpondco the fecond time, and anfwers with afllirance that s God m Sovereign Lord may 
 D.Hmu-juprc- ^ttnifh a venial ft» "faith eternal fain. And to difcovcr the bottom ot this horrible 
 '"imre "o'n'e'*'^ opinion , he prores it by an cxcefle yet greater , faying that he may even eternally 
 prccjfrtwJT/f^ia- damn an innocent. " ForasintheejualityofaSoveralgnLoyd, he may canfe his 
 le pxti «(fr«i. creatures toftiffcr eternal fains , though they have committed no pn • he may alfo in- 
 Amio. torn. j. p^ the fame pain ftfon onefole venial fin. The more then barbarous injuHice and 
 diff>. ij. fed. cruelty which this opinion attributes faifely unto God , is fo vifible that this Jefuic 
 p'ijT hinrifelf is forced to confeflc and acknowledge it. For after he had faid the third 
 
 h Wa»»/?f«t >-i- tirne,num. 18. that ' Codmight abfolutelj torment in eternal fains anjferfonwhow 
 tioue fupicmi foever for venial jins , andonhis fart it might be juftly done, becanfe of the Soveraign 
 domi/iii quod dominion which he hath over all creatures , yet cenfefeth that having refpeHtothe 2^\ 
 ^''^^ "^ II- ^^'r' fault and fin^^he cannot do it juflly. And his reafon is, becaufe the punifhmentof a 
 nlum cmji' f^ult cannot be jull, if the penalty be not proportionable thereunto. 
 fertnt ptcdtum 
 
 Urtfuerepouft tcienii! {icnu : itn iifdempoimtorqutre po\jCt iin'niifii,pltr \t<>U',elaviuni p(ccaiiim. Ibid. i foa* 
 tcda Deum jujle qHadtiimcH exp<i(te jiia , ijucmlibvi toi quire piijj'e pana aiern^.i prcpur veaiale lantitm., ratme fiipre- 
 midomkii. Neg« tamen id pert p»§e qumium eft ex parte euipx. cnlpu cnim ut juflc ptinuiur , ixigit proparimaiam 
 fcenam. Ibid, n 18. 
 
 So that to cover in fome manner an in juOice fo manifeft^ie makes ufe of a marve- 
 lous fubtilty , faying that damnation and eternal puniftimcnt, which God caufes an 
 innocent perfon to fuffer, or him who is guilty of venial finsonely, fhall not be 
 YTi'iipant a penalty but an affii<Sion and a torment. '' Thispain,{akhbe^/ofar as itexc^edt 
 quitenui exce- his fault , /hall not be due unto him. Whence he draws this conclufion : And there- 
 derettdemcuU f^re fhall'not hold the place of a punijhment, becaufe funijhment is related to a fault as a 
 %?dcbita-ac fofriety frofortionable thereto. And that which he adjoyns : That it rviH 
 fmndeno'nhibe. be rather a torment ., vhich God as Soveraign Lord may caufe every creature to fuffer 
 ret ratieacm pot- though me ft innocent ; fervesonely to make more appear tneinjulHce he attributes 
 n* que ordmcm uptQ Qod. For the word torment is more harfh,and more odious then that of punifli- 
 liicit id cuipam, ^^^^^^ ^ bccaufe pain cannot be called torment,but when it is extreme and unfuppor- 
 prnMiUi' ^*'''^' Sothatifitbeunjuft to punifh an innocent, it is alfo more to torment hin^. 
 
 commenfiratu; 
 
 fcdpotituhabcrctratmemtormemiqiitd DetutMqmtmfupremHt dgmmies fttrfl cuiliixt crenturie etiam innocentijlitiut 
 
 infligere. Ibid. ■ 'f*'* 
 
 And if God by his will alone may torment an innocent , it fhall be no more true 
 which the holy Scriptures teach us, that God takes from himfelf onely the motive to 
 do us good, and from our felvcs onely the fub jed to do us ill ^ becaufe both the one 
 and the other (hall come ofhis own will alone ; and even herein he (hall be the pro- 
 per Author of evil , and the grcateft evil which a reafonable creature can fuffer^ 
 ■- which are the torments and eternal pains ofHell , if he make him fuffer them with- 
 
 out having offended him, or for having committed onely fome fmail fault; which is 
 againft the univerfal confent of the holy Fathers , againft the Faith of the Church ' 
 and againft natural right and equity.. •■ 
 
 So the fubtilty of this Author inftead of mollifying his opinion and juftifyingit, 249( 
 hath made it yet more unworthy Of God and unmaintainable , and teaches us no 
 other thing then that after we are fallen from errour into impiety, to maintain 
 both obflinately, we fall eafily into blindncfs and extravagance, renouncing reafonitf 
 fclf, and the common fcnfe pf all men, to follow vain imaginations and trivial arirf 
 groundlefs fubtleties. 1. i i-v- - 'jjii> .. : "oWi 
 
 The fecond conclufion which we faid the Jefuits draw from this principle : "fhaf 
 the greatnefsofa fin ought to be taken from its matter and objed, is this, that he 
 who hath a will and a defign to commit if he could all venial fins , finneth onely ve- 
 nially , Efcobar makes thereof a probleme ; propofing it in this manner. ^ it 
 may be held that he who hath a will to commit all venial fins, Jtnneth mortally ; andH 
 omnia veniaiia ^^J ^H" ^' faid that he doth not fin mortally. The reafon for this fecondpart fof 
 
 perpetr^Tiidiypec- , .' ;' , ..-V 
 
 MteJ^ »»«/'««•« w«'''''«'if^''. EfcobirjThepl. Mor. 1. 3. p»|. 85, ! : •. ; ">''t c^; ' 
 
 £. i.JB. I.C.5. 0.2." ehi« 
 
 1 Habens vo'un 
 tatem peccala
 
 Sin exciijcd by its matter. 1,9 1 
 
 p^r" 
 
 this problemej is the vevy principle that we now fpeak of: " Ret^attfe that., faithhc, m Voip'tiui, 
 the malice of a» inward a^ion of the will is taken from the oijeB towards Vrhich.it '/'""'?<'''''"' 
 ivarps, according as it is reprefcMtedtoit b) the underfl art ding. Utit theahj^B 'ef this ^„/,',^arM W^"- 
 ^ill are all venial Jin , and the malice ^hich uhe Hpderfiandi.»g rifreftnts unto it « but ^^^^y ^j, objctU 
 venial -^ and for that caufe arnll to commit all venial fins can'Jbe but a vernal fl'i., • ^ p'out p tom'uur 
 
 ■ '■• ' '' " ', a ratioiit Sed 
 
 thjiilum hujiMmicrnti v»litnttthfunt .omnhvtnHlia, ^nuUi majnfmalitiiprcpmiliir 'hia'.ioneffit'irvinialtm. F. go 
 i,i.t,«jz loUvas pipcimnM oimmpufuta veniMi"^ noitjpoieH cfft cuLpt ieibdii:. - ' ■ i;;i'-»yi 
 
 >■:•:• ;ifi 2rii' 
 
 So that a man may haveawilUo commit all the venial (ins which he caricororiiio 
 )2 in the matter of theft ; a,nd all thofcwhich can be committed by intemperance^ and 
 ;. byallother vices, without finning otherwife then veniallyi thatis tQfay,tbatW\th-» 
 out mortal fin we may have a will tofteal all the goods ofthe worldifwetould,, 
 taking it at many times, and every time in fmall quantity , which according tOthis 
 rule of chefe Cafuifls , could ooc be matter fufficient fojr a mortal fin ^ jnd (6 
 in the other vices and fins. The fimei/fo/'^r in the abridgement which he made 
 of moral Divinity in one fole Book, propbfeth the fame queliion , but not any lon- 
 ger as a probleme ; but as arefolution and an opinion conflantly affemed to by the 
 Society, For he profefTcs to relate no others , and to advance nothing of himfeir,no 
 more then from flrange Authors. ° Jt is demanded, faith he, whether of many ve~ '^ Ri>go,aaexnU' 
 vial ftm one mortal maj be made ; and by confeejuent if one committed aH venial fins, "^'^" ^^'''"^'"f 
 Vehichisimpojfible , if the fault were more then a (leight one? He confcfleshimfelf ^,,jf^ " ' 
 that this cafe is fo extravag^nt, thatitisimpoffible. Yet he forbears not to pro- impoffibile t}uii 
 pofc and refolve it in this fort. ° Then with Granades, who holds that he who hath a omma peccata 
 Vein to commit all at once ; and bj one fole a^ all venial fins , fins onelj vtniallj. There '^™'''-^* '<">'■ 
 is fome caufe to doubt whether the queflion be more itrange.or the anfwer. For if J"|,"^'^j5^"^j" 
 '° itbeathing altogether unfuflferablc , and which wouldhave been gricvoufly pu. ^cet, Efcobir" 
 nifhed in the Church heretofore to propofe a. cafe and an cxcefTe fo extraordinary, traft. 1 exam. 
 which fio man could not Qnclynorcomraitj'^jljut which even could not come poffibly ic ii. n. 57. 
 into the heart of the moft forlorfiin vice ;,\i|is~not lefsftrahgeto endeavour to make P- ^^^' . 
 it be believed that hcwhowoaldcomniitthi^ekcefreMAbichpafreth the corruption L^^ff „' '^^' 
 of all men - that is to fiy,who w'oijld corfi-mit -tjib're wickcdlicfs then eithei^^he or any Q-aitJo ^x. 
 other could poffibly aft, and woui$l4ft"^^^berately and out of more mi\lce,ci>nt.6.tra£i. 
 ftiould commit onely a fmall fin. ^' '^ •=' * *. d. i. fa. 7. 
 
 dnente vtLri' 
 tern um aBn omnia fcccata vtnijia fcrp'.tran,folum unialiter delii^ieie. 
 
 Who can perfwade himfelf that a perfon can be in favour with God , who is re- 
 folvcd to offend him as much as he can , fo that he may not be damned , and doing 
 all the evil that he is able againft him, with refolution to do yet alfo more if he could 
 doit without deftroying himfelf. 
 
 If a child fliould deal thus with his Father, or a friend with his friend, orafer- 
 vant with his Mafler, he would make himfelf an objeft of publick hate, and an 
 abomination to the whole world ; and there would be no perfon who would not 
 judge them entirely unworthy of the quality and name of a Son , friend or fervanr. 
 And neverthelefTethefeJefuits pretend that he who demeans himfelf thus towards 
 God, ceafes not to be in truth his fcrvant , his friend, and his fon, and that he doth 
 20 nothing which defcrves difpleafure , and that he may not be taxed of mortal 
 fin. 
 
 ,- J"<?^fi/>«^Br0pofes a cafe which is not far from that of Efcobtir-M^ fpeaks of a man 
 who entfmg into a Religious Order , had made a refolution not to obfcrve any rule 
 or conftitution of that Order, nor of all the counfels or commands of his Superi- 
 ours , but thofe things onely which he could not ncglcft without mortal fin ; and 
 for all the reft whereto he thought not himfelf obliged under the pain of mortal fift 
 as vigils, filence.abftinence, Jufies of the Order, and other fuch like Religious ob- 
 fervations, and mortifications of the fpirit of the body, he would not trouble him- 
 felfat all, and would difpenfe with himfelf as much as he could. He asks what judge- 
 raent ought to be made of a Frier who Aiould be in fuch an eftate ? whether his re- 
 folution and will;whichhehath abfolutely to violate all the points of his rule , and 
 all the duties of his profellion wherein he believed he fhould not fin at aII,or but ve. 
 Ji, I. J!6. 1. €.5.a. 2. oially.
 
 102 
 
 Sin exciifed by its matter. 
 
 nially, ftiould be a mortal fin ? whether this would hitwkr him from being a good 
 Monk, and whether this would be a great fault againA the obligation which he had 
 to move towards perfc(9ion ? 
 
 The anfwer of this Dodor i j,that fuch a man ceafed not for all that to be in a good 
 eftate before God ; and that he ftiould be a good trier though not perfed,and that 
 be tinned not, at leaQ not mortally, againil the obligation he had in the quality of a 
 Religious perfon to purfue after perfedion. One of his reafons is, that becaufe he 
 fins but venially (as he fuppofes) in violating fevez'ally every one of the points of his 
 rule, and the regular obfervations which he is refolved not to obferve, the will which 
 he hath to tranfgrefTe them all, is but a will to fin venially , and which hath for its 
 ob jeA venial fins oncly ^ and which by confeqaence it felf could be no other then a 
 venial fin. 
 
 We fliall confider more particularly this cafe of Sanchez and his anfwer, in hand- 
 ling the duties of Friers , and perhaps eifewhere, fpeaiiing of mortal and venial Hn. 
 1 was willing onely to mark this here by the by , as a dependence and conclufion of 
 the principle, which ii tbefubjedof this Chapter, that thegreacneft ofthefio 
 ought to eHiinated from, and according to its matter and robjed. 
 
 25^1 
 
 1 .i 
 
 SBCONB 
 
 ■. judiu,' 
 
 (■■•IT 
 
 .q 'jrblltvji.'i'i/oi
 
 I03 
 
 THE 
 
 SECOND PART 
 
 O F T H E 
 
 FIRST BOOK. 
 
 Of the eternal principles of Sin. 
 
 That the ^tfuits nomjh them thai they maygratifie the faffom ofme»^ 
 dnd bj co}}[e^uence excite them to Sin. 
 
 HIcherco we have fhewn that the Jcfu-itsnourifti fin, by nourifhing men 
 in paflSons, in evil habits and in vices , in Ignorance, and in a falfe pre- 
 tence of good intentions , wherewith they commonly flielter thera- 
 felves , which are as it were the Fountains and the internal principles of Sin. I muft 
 now make it appear that they favour no lefs the outward principles of the fame fin, 
 which are i. Humaine reafon and authority , which furnifti arms and expedients 
 to defend them. 2. With cufloms, which produce examples to fupport them. 
 3. The next occafions, which draw men to them, caufe them to fall into them, and 
 retain them in them. We will treat of every one of thefc outward principles of fin, 
 apart, as we have done of the inward. 
 
 CHAP. I. 
 
 of the maximes of reafon and humane author itj, 
 
 FAith is not lefs elevated above reafon , then reafon is above fenfe •, and it is no 
 lefs diforder to regulate the lives of Chriftians, who ought to live by Faith, by 
 themaximes of humane reafon, and much lefs of reafon conupted, as it now is by 
 fin , then to defire to judge fpiritual things by fenfe. This were to transform men 
 into Beafts , andtofubjcd them to follow their fcnfes in the regulation of their lif^, 
 and to treat Chriftians like Heathens , to give them no other rule for thejr conver- 
 fations and aftions, then the maximcs of Philofophie and humane reafon. 
 
 Yet this is it which the Jefuits have done -, and all thofe who read their Divinity, 
 and principally that which treats of manners , will find therein no other principles 
 in a manner but thofe of the loweft Philofophie and humane reafon, and that corrup- 
 ted. They hardly know what it is to cite Scripture or Councils , and if they re- 
 hearfc any pafTages of the Holy Fathers , it is for the moft part for form onely or to 
 refute them,rather then to ufe them for foundations or folid proofs of their opinions, 
 in relying on the authority ofthefe great men who have advanced nothing of them- 
 lelyes in points of confequence, which belong to Faith or manners , which they had 
 a[. I. MJ. I. lt\i.C. I. , noi
 
 lOA. TIjs Jefnits profefs nwelty. 
 
 not taken from thofe who went before them in the Church , and which cime not 
 originally from the Apoftles , and from JefusChnft, by the Tradition of the 25: 
 Church. 
 
 But the Jefuits,far enough from this conduft , make profcffion to invent and to 
 f^eak things of themfelves, to follow novelty, to make every thing piobable,to leave 
 to the ingenious to choofe in ail opinions. Whence it comcs.that making ufe fome- 
 timesofone, fomctimes of another, they accommodate themfelves eafily to the 
 humours of all the world , and have wherewith to content all -, how contrary fo- 
 erer they can be. But thisalfo makes them fail many times into contradidions 
 which are inevitable for them who have no other rule but their own proper fence. 
 
 Thefeare the things which I (hall handle in this Chapter, to ftiew what a wound 
 they have given unto Divinity,and by confequence thereof to good manriers,in fub- 
 ftitutingrcafon into the place of faith , and particular and novel opinions to that of 
 antiquity, and the tradition of the Fathers , 1 fliall make appirent. 
 
 1. Thatthcir Divinity is novel , and that they make profeflion to follow novel- 
 ty- 
 
 2. That every thing in it is probable,and that they will have the liberty to follow 
 
 all forts of opinions. 
 
 3 . That their School is venal and wholly complaifant to the world , and that they 
 will have wherewith to content all forts of perfons, inanfwcring every one accord-, 
 ingtohisdcfire. 
 
 4. ThatitisfuUofcontradiftions. 
 I will treat every one of thefe points feverally,dividing this Chapter into fo many 
 
 Articles. 
 
 ARTICLE I. 
 
 The jefnits make prefejfwa tofollorv novel maximeSj und to contemn 
 trAditien and amipity. 
 
 N' 
 
 a Dcu4 teems 
 
 ■ O velty hath always been odious in the Church; if at any time it were ob jeded 
 unto the Saints.they did always defend themfelves from it as from a calumny, 
 and have had an extrcam care to advance nothing in the Church which they had noc 
 learned in the Church it felf , fo far that they have believed that it was no lefTe 
 crime to introduce or receive new Doftrines then to make or adore Idols. This is 
 the judgement of Saint yf;?^«/?»»,upon thefe words of the 80. Pfalm. Non erit tibi. 
 *u'/upis"^'" Dfjw recent, where he faith that * this nen> God U an Image offtone, or a falfe imagi- 
 «ui fhaiuafma nation. And a little after, he unfoldeth his thoughts more at large in thefe words : 
 efl S. Auguft. ^itis not faid^ thou /halt have no new God without thee : Mtfhe rvould onelj mari^ 
 inPf. 80. ^ the outtvard and vifihle forms : hut he faith^joufhall not have a new God within your 
 b ntn ^1?'^' " felves. That is to fay, jou Shall not hear within jour hearts , in jour imaginatiant 
 u'chrmforli ■ »'» ^^'^ iliujion of your err our ^a ne^ God, continingyottr felves old and corrupt. 
 fecta adhibilum; 
 
 fed lit tc, in corde tuo, in imagine pbmttafmHit titi, In deceptknc mom mi ; tecum penabii Dium turn recentem^mati- 
 ensvetHftHf, Ibid. 
 
 All novel opinions contrary to the Tradition and ancient belief of our Fatbcrs,are^ 
 to fpeak properly.nothing but phantafmes , imaginatins and errours : thefe are as 
 it were fo many Idols which fome would introduce into the Church , which they 258( 
 would put into the place of Divine truth , which at once is the rule of our life, the 
 objeft of our Faith, and of our adoration. 
 
 And as thofe who make Idois,thofe who fell,and thofe who buy them to adore them, 
 are all equally Idolaters: fo in the fame manner thofe who invent novel opinions, 
 thofe who teach them , and thofe who follow them, are all complices of the fame 
 fault : and though thefe lafl may be leffe guilty , and arc more to be lamented then 
 the others, becaufe they do fin with more ignorance, and wilder themfelves by 
 following blind guides ^ yet they all find themfelves involved in the fame mifery, 
 2E. 1. 15. i.Ji.\3.C. r.ai. I. and
 
 Ths Jefuits profefs fzi)<i>elty. I o 5 
 
 aod fubjed to the fame condemnation, pronounced by the Fachers, and by the 
 Scripture, who condemn this fin, and forbid it as a fort of Idolatry. 
 
 Accordmg to thefc principles of the Scripture , and the language of the Prophet 
 andofGodhimfelf, we may fay there are fo many Idolaters as there are writers 
 at this day amongft the Jefuits , there being none of them in a manner who are not 
 jealous of their own proper thoughts , and who have not introduced intoDiyinity 
 fome novel opinion ^ or who do not make profcifionto maintain and teach fomc 
 which have been introduced by their Fraternity, tothe prejudice of the ancients 
 who have been always received and followed in the Church until thefe laft times. 
 _ Poz4 hath compofed a great volumn which he hath intitled Elucidarium Deipara, 
 in which there will be found very little , if all that be thrown out which he hath in- 
 590 vented himfelf It had need to be copied out in a manner whole and entire, to 
 make appear all the ridiculous and extravagant things that it contains , and all the 
 excefles and errours into which he is fallen , purfuing his own thoughts and imagi- 
 nations J having not taken fo much care to given the Verigin true praifes.as to pro- 
 duce new and extraordinary , which even in this do difho-iour her, and'cannot be 
 pleafing to her. Becaufe the praifes which are to be given to Saints , as well as 
 the honour which we are to render unto God himfelf, ought not to be'founded on 
 any thing but truth. I will onely rehearfe fome of the moft confiderabie places of 
 this Author. 
 
 He maintains confidently that Saint Ame and Saint foachim were fandified from 
 the wombs of their Mothers , and that there is more reafon to attribute to them 
 this priviledge, then to feremy and Saint John Baptifi. He confefles , '' that there ^ ^"^'<* "f 
 arenoperfoHs that are for kim or againfl him in this proportion, becaufe none have^" "'^ '^"^^ ■ 
 {pokenofit before himfelf. If there be no Author for him , they arc all againft him, T/J'^cmri 
 and the filence of the Saints and all the Doftors that were before him , is a manifeft me, cum w fit 
 condemnation of his prefumption , and of his raflinefs. in fo declaring himfelf an in- I'-inenus di[pu 
 rovator, in an unheard of novelty in the Church in a matter of Religion. f"'^- ^<^'^^ •« 
 
 Molina hath done the fame thing, wherehe hath gloried to have invented the E'"'^''*'"°'- 
 middle knowledge in the matter of Grace and of PredcHination , with fuch info- '' J'ji' "' ^' 
 lence , that he is not affraid to fay, that if it had been known in the firft ages of the 
 Church, the herefie of the Pelagians poffibly had never rifen. 
 SjSO Maldonat , who is one of the Commentators on Scripture whom they eftcem 
 ||. doth often declare himfelf the Author of new ferces , which he gives the Word of 
 God againft the confent even of the Fathers, many times in his books we meet fuch ^,, 
 expreffions as thefe: <= I^ould fnlfome Author r^hor^as of this opinion , or: alt'Jj^Zatiu 
 Authors r»hom I remember to have read , expound this text in this manner^ but I ex- f, m,m. .. . . 
 pound it etherwife. Which is a manifeft contempt of the Council oi Trent , which Omna 'quo'-qutt 
 forbids to expound Scripture againft the confent of the Fathers ■ and an imita-'''S''^'^ *"''"""'" 
 tion of the language oi Calvin and otherHereticks.renouncins the tradition of"' 't*'"''^'' 
 the Holy Fathers, and all the antiquity of the Church. "f '''"/ ' "' 
 
 ,ljer: 
 
 lU- 
 
 cgo 
 
 UEfcobar could have condemned this confidence of his Fraternity , he would fmi». Maiden. 
 have condemned them onely of venial fin. f To introduce, faith he, novel opinions, f '''o^m opino. 
 and nevD forts of habits into the Church, is onely a venial fm. He hath caufe to talk of ""'""'"" ^"^Z'" 
 new opinions as of new faftiions of Garments, for in the new Divinity of the Jefuits 7T!l!lm1^ 
 who hold all things probable, there needs no more reafon to quit an ancient oox-i\7t^co^ 
 nion then to change the faOiion ofapparel ; and if there be any ill in it , it is very r. ilexam. i. 
 imall, and that too muft come from fome peculiar circumftance, as from vanity or"- 10. p. 191. 
 ambition. ^UejufmoS 
 
 Though this cenfure of jEM.. be very gentle , J/.//«4 and ^^/^.«^f as more i:r^^^^^^ 
 ancient and more confiderable in the Society then he , will not fubmit thcrcUnto, Uudcm up:..>« 
 and Toza is iofar from acknowledging , that there is any ill in inventing new opini- ibid, 
 ons , that he had a defign in his Book not to produce therein any other then the 
 to inventions and imaginations of hisown mind; and for thisreafon in the entrance 
 and preface he makes an Apology for novelty . in which he hath forgotten nothing 
 that he believed might b« of ufe to make it recommendable , and to give it admil- 
 fion as well mto the Church as into the World , imploying for this purpofe authori- 
 ty, examples, and reafons, 
 
 a:.i.ji5.r.ji\2.c. i.sr. I. o hc 
 
 I
 
 ic6 The Jefuits profefs no'vclty. I 
 
 gpatet miib He rehearfes many paflagcsout of^'fOTfrf, faying S that truth is cpeKexpofed to 
 ""tritas nondim '^^^f^^ Vforldy that none have jet taken pcjfejf/ien thereof; that they who were before m 
 '^11 occiipata; qui Were our guides , hut we are not therefore their fiaies ; that there remains jet enough 
 true nos fnc' for thofe who come after m j that everj one liking better to believe, then judge ^ they are 
 ^"^ ','""' ''*"'"" alivays content to believe , and never judge at all how they ought to live. And a little 
 runt'"'mltum ^^'^'"- ^ I addiEl not my felf to any one in particular of thtfe great Stoical Philcfo- 
 fx iUnfuturis fhers ; J have a right to judge them , and to give my advice upon them. This it the 
 rcliflum efi. caufe why fome times jftllow the opinion oj me^ and fometimes J change fomething in 
 Seneca, Ep. :; 5 . fj^g judgement of another. 
 
 Vnm unufijuif. •* "^ ..... , ... . . „■ ... 
 
 nue mavuit credere q'""" ji'dicare, numquam de vita \udtcatur , fmper treditw. h Von aUigo me *d iliquem ex 
 SioicispiocenbHi ; tjtmibicenfcndi jits. ittquealiqHemjubebofenteruitmdividecedebeiiuvhu. 
 
 It is clear that thfefe paflages go to eftablifh a right for reafon above authority : 
 which had been tolerable in an Heathen, who had no other guide but Reafon , and 
 who fpcaks of quedions and things which cannot be regulated but by Reafon. But a 
 Chriftian a Monk, a man who interpofes himfelf to write in the Church in matters 
 of Faith, for the inftruSion and edification of the faithful, to make ufe of the 
 maximcs and terms ofa Pagan to ruinc the obedience of Faith, and the tradition 
 which is one of its principal foundations, ftavingoffthe Faithful from thefubmif- 
 fiOB which they owe to the Word of God, and the authority of the Holy Fathers, 26zi 
 is a thing unfufferable in the Church of God , this is almoft to turn it Pagan, and to 
 give every one a liberty to opine in matters of Religion.as the Heathen Philofophers 
 did in matters of fcicnce and morality, wherein they followed their fenfcs onely and 
 proper thoughts. 
 
 He alledges alfo fome pafTages of Catholick Authors , as that fame of Tertullian. 
 \J)i)mhtus ' Our Lord Jeftii Chrifif aid that hewas the truth, and not the cfiflom. And this 0- 
 tiojter Chrifius ther of LaElanttHS : ^ Thefe deprive them/elves of wifdom , who fufferthemf elves to 
 wrltitem fe, f^g ^^^ ^y others like Beajis , receiving without dtfcerning all that which the ancients 
 n»n confutiudi- ^^^^ invented. That V^hich deceives them is the name ef Jncefiors. Imagininf 
 TertuCr"'*^ ' that they cannot be Vei/er then they, hecaufe they come after them, and becaufe thefe 
 V si}mmm are called neeteri^ues. And if) the fame place. ^ Cod hath given wifdom to every 
 fibi adimuutqkl ^nan, according tohis capacity , andthofe wheprecede tu intime do not therefore exceed 
 fue ulla judicio ^ i„ y^ij'clom. For being it is given indiferentlj to all men , they who came firficanndt 
 ZToZlt by their poffejftenejea ethers from it. 1 
 
 eudnmmore ducimm. Scdhcccosfallit , quod majomm nomine pojita, nonpuumfienpuffcut tpftplM fapunt , quit 
 minores vocaniw. Lafiant. lib. 2. divin. inftit. c. 8. 1 Dens dedit omnibus pr» vinti fortknem fapicmU : aec 
 Auia nos ilti tcmpmibm y f'plentia quoque micecejjerunt. t^ia fi omnibus cequnlner datur, occitpioi ab antecedeniibx* I 
 
 non potcji. Ibid, 
 
 He confidered not when healledged thefe paffages, that what thefe Authors 
 
 fay, is for reproof of thofe who fuffer themfelvcs to be carried with humane cufloms 
 
 and traditions, to the prejudice of manifcft truth , or who are too credu!©us and 
 
 timorous in the inquiry after natural things, which depend on reafon ; and that 2^3. 
 
 they fpeak not of matters of Faith and Religion , foch as thofe are which he handles 
 
 in his Book, But if he have perceived this truth , he abufcs the authority of thefe 
 
 great perfonages , applying it againft their fence , and ufing it without reafon to 
 
 juftifie a thing quite remote from their thoughts , and contrary to their judgements 
 
 and from that of all antiquity , which were eafie to be made appear,ifit were not a 
 
 thing too remote from my fubjefl:. 
 
 He alledges alfo thefe words which he attributes to the Council o^ConJlantinople : 
 
 in Bm(«< qtii m fjappy is that man who produces an unheard word , that is a new one. Finally, he 
 
 profertverbum ^jtesthofe words of the holy Scripture : " every learned DoElor it like unto a Father 
 
 'nomm'.%L «/" -f '''"J/j who brings out of his treafure things new and old. 
 
 Conft. art. i, . . , , , , _, ... 
 
 n Omnis fcrlha doHu* fimUis ejl patrifamiltas qiu frofert de tbeftmo [no nov» & vetsra. Mattn. it. 
 
 vsr. fj.
 
 The JeJHits profeji noz/elty. 107 
 
 I paffeby this laft paflageofthe Cofpdof Saint M^nt hew , which he abufeth 
 manifeiily againft thefcnceoftheSonof God, and chat of all interpreters. But I 
 cannot piffe over the remarkable falfity, and rifible corruption of the pretended 
 words ot the Council of Confia»ti»ofle. For the true words of the Council are : 
 Betitta cjui prefer t verbum in audit urn obedicmiurn. Biejfed u he ^'ho utters a word 
 into obedient ears. From which he firft cuts off the word tbedientium, obedient. Af- 
 terwards he joins two words into one , and inltead of in auditum^ in to the hcArhw, 
 which vvere the Councils words , he makes it fay inAnditum^ unheard. In the third 
 place adding corruption offence unto falfification of words , he faith that this word 
 inatiditum fignifies new. but there is no caufe to n:iarvel that the defire of novelty 
 leads to f dficy, and confequently to errours and herefies. 
 
 y/*or, and after him FilliHtins who doth nothing in effed but follow him , fpeak 
 alfoveryadvantagioudy for novelty, faying generally that the Apoftolical Tradi- 
 540 tions are of humane right, and that by confequencc they miy be changed. ° Di- o Ex qiatffld. 
 vine Tr,tdi:ions, faith Azov, appertain to Divine right ^ andby confeejuence they are ^'^^ "^''"dtio. 
 innnti'.able". • ' — ' 
 the Chh 
 
 and Ap. ^ _ _^^^^ 
 
 jlpoflles have learned from the mouth offefm Chrlfl , or which the Holy Ghojl hath l"l(s ■■ Apofto. 
 dilated., and they have written by his Command, or by that offefm Chrifi. Tht Tra- '"^* ''-'^"' ^i^lM 
 . ditions of the Apofiles are thofe which the Apoflles have inf}itftted in the quality ^f '"""''^'^'"»> &■ 
 Trel.its,DoElors,THtors.,andGovernours of the church. Infuch manner that ac-^'j^^^/^^f^f"'*' 
 cording to them , the Traditions of the Apoftles arc no other then the Inventions of warX/fT^.zor 
 the Apoftles , which they ordained of themfclves, and of their own proper motion '•I'^'t. mar. i. ' 
 without having learned them of Jefus Chrift, or the Holy Spirit. This is no more ^- "^^ •*■ 1- 4- 
 then his words clearly fignifie, and the divifion he makes fuffers not any other fence j"^- ^''^J- *"''■ 
 to be given them , fince he oppofes thofe Traditions which the Apoftles have infli- tr" 2iV°'"' ** 
 tated of themfclves ; ejHOi ipfi ApofloU infiituerunt , to thofe which they have re-n.'n.p.'/y. 
 ceived f'-om the mouth of Jefus Chrift , and from thofe which the Holy Ghoft P. oiwVz* r,«V 
 taught them , and which he eftabliftied by their Miniftry ; quas ab ipfrtu chrifli ore ''"^/'/'"'t qu<a 
 uipofioli receperuMt^ velquas SpiritH SanUo di^axte & jubente , velChriflo Denjino f /^J^"'/!!"/'* 
 mperante, promulgarunt. „^,^4;^ ^^^ 
 
 „ ,.„ 9"'** Sbhitu 
 
 Sanflo diame vd gubernme, vel chrtao Domm irnpermepYomulgamtt. A^ojtitllai funf quas IpR ApoMt tmum 
 Bcckitte PfteLin, Doilores, miigi^n&- reiioeskliititemtt. Azor. Ibid. 
 
 He makes then of thefe two forts of Traditions , as it were.two oppofice mem- 
 bers, dividmg Traditions into Divine and Humane or Apoftolical, He calls the firft 
 550 Divine , becaufe they draw their original from God and his Spirit , who hath infti- 
 tured them, the Apoftles having oneiy publiftied them by his motion and order ; he 
 affirms that the other are humane, and of humane right : adjtu hnmanum Jpcdant 
 becaufe according to him they proceed from an humane fpirit, and not from Gods| 
 and that the Apoftles who were men,inftituted them, and are become their Fathers 
 and Authors. 
 
 Ifit be true, as he faith, that the Apoftles have made thefe rules in theChurch> 
 whetherconcerningfaith or manners, and that they have not received them from 
 Jefus Chrift nor the Holy Ghoft , he hath reafon to fay that the conftitutions and 
 traditions , which he terms Apoftolical,are onely of humane right, becaufe they take 
 their original and their authority from the fpirit of man , and which byeonfequcnce 
 may be changed by men ; atvd it may follow alfo from the fame principle, that they 
 are fubjeft untoerrour ^ the fpirit of a man,how holy foever it be, may always de- 
 ceive him, when he is the Author and original of his thoughts and aftions, 
 
 Itwillfollow thence alfo that thcApodles have governed the Church asPr.nce? 
 and Politicians govern their eftatesand their common wealths, by their wit and rea- 
 fon. It would follow likewife that the Church is not governed by the Spirit of Jefus 
 $60 Chrift, being they who firft governed it, and who are the firft modules to all diem 
 that followed in that rule , had no other then an humaneconduft, in inftituting and 
 eftabliftiing of themfelves that which feemed unto them juftandreafonable- not 
 asinftruments animated by Jefus Chrift , but as the Authorsand principals thereof, 
 following their own fences and thought?. 
 
 The Jefuits perhaps will not be much troubled to agree to all thofe thingj which are 
 E. 1. 16. 1. 19. 2. C.I. a. I. O2 common
 
 I o8 T/je Jefuits profefs ?ioz>elty. 
 
 common enough in their Society , and maintained by their mofl famous Writers, 
 who teach that the Laws of the Church are no other then humane -, that its power 
 and conduft extendsonely to the outward man,and that the Church it felf is oncly a 
 politick body,as fliall be proved elfewherc, when we come to make known how per- 
 nicious thefe maximes are to all Religion, and overturn the power and authority of 
 the Church, 
 
 After Azor had fpoken fo bafely and fo unworthily of the Apoflles and Apoftolical 
 conditutions, we need not think that ftrangc which he faith againll the Ancients and 
 Fathers of the Church,and would have the opinions of the new] writec s of rhefe araes 
 to have as much weight and credit as they , fo that if the Fathers fometimes prevail 
 with them againft the new Authors,the newAuthors do as often and morefrequently 
 prevail over the Fathers. It is in the fecond Book of his Mor il Inftif-uicnj , where 
 q pci'wj quitn- after he Iiad demanded 9 whether r»e ought to hold an opimon more j)rvbi,iljle , becaufe 
 [lit an opinio _ jf ^ J'yom the anciem Fathers ^ or Vehetherfor thts reafon it ought to ht fr'ferred be- 
 tjl!'^''^'^""'."'' fore tknt vf the moderns ? Hf anfwersin thcfeternii : ' wheH the epmons arc equal 
 merko pnefirri themjdves, thofe of the ancients if-e commonfy preferred be; ere new writers : bstt there 
 dckiUtoquod is nfhher Urv mr reafon fuffldiftt to obltgt lu tv petrrethsm alvays. This is no 
 ft antiquorum great honour to the Fathers, to fay that we may prdeitc their opinions before thofe 
 (entcnfui , & of modern Authors, when the reafors appear equal on both fides , finceasmuch 267c 
 ■tSmi ""'^' ^^y ^^ ^^^'^ <'^3lJ forts of Writers , following the Jeluits rule of probability. 
 
 r Refpondco 
 auondo revcnt ophi'mes pin: p.ires , [ape antiquorim opinio juniorim fementia prafeMr : non tmm lege aitt rattone e^- 
 cuci comptliimur ad eamfimper uTttcfeicndam. Inft. Moral. 1. 2. c. 17. q. i. p. 117. 
 
 But the contempt is more manifeft in that which he adds , that even in this cafe 
 there is no obligation to fiabjed our judgements to the opinions of the Holy Dodors 
 of the Church, who in important affairs fay nothing but what they learned of ir, 
 and that every one hath liberty to follow them,or not to follow them ; fo it fhall be 
 lawful to follow the moderns always,and never to follow the Fathers, when the rea- 
 fons of the moderns are as likely as thofe of the Fathers , which will cafily appear 
 fo to thofe who juage by humane fenfe, and natural reafon,rather then by the light 
 of Faith, as the CafuiHs of thefe times, and the people of the world commonly 
 do. 
 
 It will alfo be lawful to preferre the moderns before the Ancients, even when the 
 ancients are grounded on more flrong and folid reafons , according to that maxime 
 of the Jefuits, who fay that we may prefer an opinion, which is leffe, before another 
 which is more probable. For this is an infallible confequence of this maxime,)oyned 
 to thatother,which will have the Fathers , and their opinions,confidered no other- 
 wife then by reafon and conformity to humane fenfe , as the Parliament of Pan's 
 confiders the Laws and opinions of the ancient Roman Lawyers^or rather as the he- 
 reticks confider the holy Fathers, to whom even they render a little more honour 268c 
 and refpeft in appearance : fayingthat they are to be judged, not by reafon, as all 
 thefe new Doftors , but by the Scriptures, though they regard not Scripture but 
 according to their reafon, and the preoccupation of their fpirits. But they both 
 agree in the overthrow they give the authority of the Fathers, fub jeding them to 
 their reafon and their fancy , and giving them onely as much force as they pieafe, 
 following the cuflom of all thofe who impugn the truths, and moft afTured and invio- 
 lable rules of antiquity and Religion. 
 
 Reginaldm handling the fame queftion , whether the ancients or the moderns are 
 rather to be believed, when they are found in contrary opinions. He diflinguiflies 
 
 Ij "J'' "P'^" ^^^ Point , faying that ^ in refolving difficulties that arife About faith the right 
 
 diflicHltate's'^i* thereof u to be drarvnfrom the anci'.nts : but thofe which regard manners , and the life 
 
 hnt a vetcribm ofchriftians are to bt taken from the modern writers. 
 
 baaricudie : 
 
 qiix Mi'ff cirCA mora homint Chrifiiano dignos, 2 mvitfisfcriftoribiu, Reginald. przfat. ad Ltft. 
 
 It is ordinary with thofe who have no right to a thing, for which they conteR un- 
 juftly, to endeavour to have it divided , to the end that they may have at IcafI one 
 half, when they cannot carry all for themfelves. It was by this rule that .fo/flwdw 
 
 IC.U )lf. I.f. 2.C. i.a. I. i«new
 
 The Jejuits contemn Antiquity. loa 
 
 knew that of the two women who difputed in his prefence, in the cafe of the Infant 
 
 cither pretending that it belonged to her ^ that (he who would have had it cut afuni 
 
 der in the middle ought to have none of it, and was not the true Mother. So the Je- 
 
 69O fuits cannot better tefiific that they are deprived of truth, then by their confcntitjg to 
 
 divide ic, in fuch m:inner that one half ftiould be to the ancients , and the other naif 
 
 to the moderns, that is,themfelves. 
 
 But ifit belong io the ancients to determine on queflions which arife about mat- 
 
 ters of Faith, it muft needs be that they alfo decide difficult matters of confcience 
 
 and manners , fince the faithful ought tolive by Faichj and if we ought to take from 
 
 the moderns the rules of manners, and not oH«th , wemufthave another ruIeof,'f" T^xv.. . 
 
 life given us then hithJffaithbefldfthfewiirw8if(atiieafDreofgoodworks,ti6r the !■'■ 
 principle of Chriftian life. 
 
 Celot undertaking to defend tlve Cafuifls of his company, tcnifies that Jjf^jW- •**' 
 
 dus hath done as he faid, and having taught moral Divinity twenty years, he always 
 madeprofeflion to follow the opinions of the newefl; Authors j & quidemrecentio- 
 rum. Which he approves and confirms , relating that very paflage of the Author 
 which we have jull now cited in the fame terms as we have produced them : Cdot 
 1. 8. C.J6.P.71 4. ^i^ qua circa fidem emergmt di^cnltMef., [tint a mtcrihus 
 haunetjdx , qua vera circa mores homine Chrifiiano dignos , 4 »»viti(s Scriptcr.il/Hi. 
 Which (hews that this wicked Doftrine is not peculiar to one or two , but 
 comes from the genius of the Society. In whofe name this Author wrote, 
 whofeemcth defirous to feparate us from the ancients, and to hinder us fbom 
 acknowledging them for our Fathers , that he might fet them in their place. 
 700 If it be true then that we ought to take the ancients for the rule of faith onely 
 and not of works,the faith which we receive from them will be dead and barren- and 
 if the moderns give us onely the rules of manners, without thofe of Faith, our life 
 how good foever it appear, would be no other then Heathen. And if it bepre- 
 tendedthat with the rules of manners they give us alfo them of faith , whethertbey 
 take them from the ancients,or make them thcmfelves as they do thofe of mannersto 
 give them us,we are more obliged tothem then the ancients.orrather we hold.allof: 
 them, without having any need of the ancients , we receive^ood life, vearfue jjholi- 
 refs , from thofe who are no Saints , and we hold nothing from the Saints ,'; fjwm 
 whom we receive onely a dead faith, a Faith of Devils as Saint Augufiin fpeaks 
 according to Scripture. And to fpeak trutb,the children of the Church receive not 
 their life of the Fathers of the Church,and are not their children, but of the Fathers 
 of [his World, and Divines of the laft times. 
 
 Cdot is not contented to follow Reginddm in thispoini: , but be fpeaks'of him- 
 fclf for novelty agnnll anciquiry , with a ncightnefs and contempt unfufferaBle. 
 * what Piallme do, faith he, allhnmane ajfairs arethfts; the aficiems lived after 
 their rules, and rve after ours^ AndrvhePjallteHuirphich are the better f He- ad- a .^«)V-J|<« ? 
 knowledges that which is too true, we now live in a manner quite differervtffbm^"^/'' ''^^''". 
 that of the ancients, and of the Holy Fathers; and this is that which (houldtJblige '"■""""' *'"'*''*• 
 us to addrefs our felves rather unto them,then unco the moderns,to learn to regulate I'^Jj^smiqui 
 our manners , and to live C hriflian-like. For as in all forts of profeflions we feek noi i^mlf ut'i 
 the beft Mafters to inflruft us ; fo it is clear that thofe who have lived holily , zrA.'*"^"!* ^ Cel« 
 who are acknowledged for Saints in the Church, are more proper to teach ho'linefs '"?%•'* J* 
 and Chriftian life , then they that are no Saints,as all the new Divines are not, to fay ''" ^^°' 
 no more of them. 
 
 There is none but Celot who fcems not wilting to confefs that the ancients are 
 better then the moderns , in faying, that we know not whether their conduft and 
 rules be better then that of the moderns. But he ftiould at leaft have confidered, 
 that we may well fometimes give the moderns the name of Fathers , but not of 
 Saints , and that by the Holy Fathers, we underftand always the ancients, fo that as 
 well the publick voice of the Church as that of the Society it felf fufKces to convince 
 the blindnefs of his Pride. 
 
 But he is not content to equal himfelfand his to the Holy Fathers, and ancient Re- 
 ligious who lived in the primitive times of the Church in a holinefs and purity alto- 
 getherextraordinary.he hath alfo the confidence to preferrehimfelf,inthefelirangc 
 £. 1.215. 1, y. 2. C.I. 9. 1. terms.
 
 1 lO 
 
 The Jefuits contemn Antiquity. 
 
 b inique de »fl- terms. ^ Thej do wrong, faith he, to our age who would judge of the life of the Reli- 
 firo faculo jn- ^ioMofour times, hj that of the ancients : inftichfort that what the ancients have 
 u'at'"" Relitio- ^^^'^^^<^ themfelves to be obliged to do or to avoid, we aught alfo to command or forbid^ 
 (Of m mores ex VfithoHt other reafon then becanfe the ancients have ordained it , this is as it were to ^7*" 
 'aatiqmum defire them to return to their infancy "ipho are at maturity of age , becaufe that in their 
 f»Uu exfen - ^,.f} ji^rs they hadfcmewhat of f leaf ant and pretty , which flattered the eyes of their 
 iT'r * "'/""'^ Mother. He could not have difcovered himfelf more, nor teflifyed more contempt 
 \tbi comminin- of thefe great Saints and firft Religious, then to compare the moderns to men grown 
 dm-ut ctnfue- ripe and pcrfed , and the ancients to infants, who have nothing at all of folid , but 
 runt , Voc nos onely a piettinefs proper toconceiv_thc eafinefs and foolifh affeftionof women, 
 confejtmprovo w^hence it fo!lows,we are no m€W6iJ*i- ^jjj^vliderthe^ncient Fathers, then as children, 
 lunme amplexe- ,„ regard of ihe moderns, whomuftbethevenernble Fathers of th Fathers thcm- 
 mL^PlIfme felves 5 and by confeqwcnce they c?n be no longer their difciples , fince it belongs 
 quu'mmri aei to perfeft men to inftruS children , and not children to inltruft men. 
 hominm ad 
 
 pueritim redire compellm , qiionitim is iHo atacula flore vMum & ekgintulitm nonnlhU hnbeb»t quod matri mideret, 
 Celot, ibid. 
 
 It feems that it is in this fame fence , that Ceht fpeaking of Saint Paul, the iirft 
 
 Eremite.of Saint Anthony, and many other Saints , who imitated them in flying the 
 
 corruption of the world , and retiring into the Defart to ferve God there , he f lith 
 
 that the Church hath rather tolerated then approved thofe great pcrfonagcs , and 
 
 e Alios tulit their manner of life altogether Holy and Evangelical. <= The Church, faith he, ra- 
 
 fottiisquam ^ ^^^^ tolerated then approved formally , thofe who being pre fed on by the love of God, 
 
 ^wEcckiT'lM' And contempt of the World, retired as it '^ere in hafie , and went to hide themf elves in 
 
 mims feculifa- thewildernefe , as Saint Paul W <$•<««« Anthony , inthefirfiages, and ethers of 273f 
 
 jlidit&amore rvhom Saint hugaitin fpeak/. We tolerate onely that which is evil ordiforderly, 
 
 Dei incitiios, which comes always from evil or weaknefle. This Jefuit therefore muft accufe thefe 
 
 ftatimnrj)t in ^^^^^ Saints of the one or the other, and that their afiions which were all holy 
 
 Smf'Tw Pa^'= •" ^'s ""•"<* ^^^ diforders or defeds , if it be true that the Church did tolerate 
 
 fmamPMlHtn, them onely, as he faith, and not approve them. But (he could not give them a 
 
 M in primit an- greater approbation then by Canonizing them , and declaring them Saints for that ^ 
 
 nisfanaum Angelical and admirable life which they led in the Wildernefs, as alfo the Church Ij 
 
 Anmim & ^^^£^^ j^ this day publickly in its office , and its myfteries , and all the great perfo- 
 
 ZZZomfs nages of the Church , the Holy BiOiops , the Popes and the Dodors have publiflied 
 
 Celot, 1. y. ' their praifes,out-vying as it were one another through all ages of Chrifiianity : and 
 
 f'4'P«ir7. Celot perhaps is the firft amoDgft Cathoiicks , that hath had the boldncfs to debafe 
 
 and di^raife them. 
 
 But this contempt and infolencc will appear yet more unworthy and unfufferable,' 
 whcnherompr.res them to thofe who lived in the firft ages of the world, of whom 
 the ?cctsfpcakasof favagesand beafts, Uvingwithouc Laws, without politic, and 
 withoni conduft -, in fuch manner that thofe who came after , being formed and 
 regulated by the reafon and induftry of the more prudent , there appeared betwixt 
 them fo notable a difference , that it feemed that it might be faid that the former 
 were not men in comparifon of the latter. So Celot fpeaks and pretends in the fc- 
 _ quel ofhisdifcourfe , that ^ as the Heavenly fireof reafon had fo little vigour a- 
 
 ^cwT"' wT"' ^""l^ ^^' '""' "f the firfi ages of the world , that comparing it with the beauty and 
 rmfecuiolm' politenefs of the fpirits of latter ages , it was hard to believe that they were men ; In 
 homwbm adeo like manner Saint Anthony, Saint I'aul, and the other Hermits who lived in the firft 
 fmtobiMui ages of the Church, compared with the Religious of this prefcnt, cannot without ^-^^ 
 divinutignit difficulty pafle for true Religious ^ whereas we have caufctowifh that thefe laft 
 nZ'ut tmfo-' might ^^ ^^^ '" comparifon with the former , and were all worthy to bear the name 
 neno-m au' of their difciples and children. 
 tthmpolitis & 
 UgamibHf Ingeitiii compirati, tix bminis appmant. Celot, 1. j. c lo. p. 314. 
 
 In the mean time h^is fo firm and refolute in his opinion , that he cannot fo much 
 
 as onely fuffer that the examples of thefe ancieat Fathers , of the Monks.fliould be 
 
 alledged, being not willing they (houldbeotherwife confidercd then as children. 
 
 j£, 1.0. 1. 1?. 2. C.I. 9. J. - - Pqj.
 
 Contempt of Antiquity. 
 
 Ill 
 
 tor fee how he befpeaks his adverfary:^ Ton are trouhlefom aKdimfortunate ^alledging 
 jmto w continually the examples ofthofe who lived f»hcn the infiitution of A^onks '^at tj^'* '" ^'^^"^ 
 hrttyet in its infancy. Which he bears fo aloft that he fears not to fay in exprefTc ^,,1 'a'cTmlia. 
 terms; * That antiquity cannot he attended to^ithout danger. As if the Opinions n;i/«WM wooa- 
 and the examples of the Holy Fathelrs,. and of the firft Religious were not onely un- c'«/w' perpmo 
 profitable but alfo dangerous , and that it were more fafe to raze them out of theP"'^'"'"'^'''*'' 
 memories of men, then to regard and conlider them, immieri ' 
 
 ..,,... ^ term hujufmodi 
 
 intemgationibHi ahtiqmtatem finepertciilorcfpeliarlnoH fojfe^ Ibid. 
 
 ^^0 But if there be danger to attend unto antiquity , and confider thofe great Saints 
 who lived in t^ie firft ages of the Church, it is dangerous alfo to write and read theic 
 Jives ; without doubt for fear that thofe who obferve and read them,(hould thereby 
 become affeAed with them and imitate them, it being manifeft that they are not 
 read nor written, but on this defign. 
 
 We mufl alfo condemn the whole Church , who pubiickly celebrates and honors 
 their memory, and demands of God for her children grace to iifnitdtethem,as fhe de- 
 clares often in her office. So that it cannot be dangerous to obferve thefc ancient 
 Fathers and firft Religious , and to follow their examples , but onely for thofe who 
 have introduced fo many novelties, both into.their DoArioe and into their condud, 
 that the fole view of antiquity , from which they are fo prodigioufly departed fuf- 
 fices CO convince and to confouud them. ■'""'' 
 
 ARTICLE II. 
 
 Of tiie t)otee of'Prbbabinty. 
 
 A Whole Book may be made of this-, Article , which is the principal of this Ex- 
 trafl:, as alfo the fubjeft which is, here handled , isthcmoftgencraUndim- 
 •. portant of the Jefuits Divinity , in which in a manner all things are proSable , as 
 y may be feen by Efcobars fix Volumes of froblematique Divinity : which comes to 
 ?6o piffe not onely by ncceflity , becaufe they examine andrcgulate all things by their .' 
 
 fenfe and by their reafon, in quitting the authority of Tradition, which onely can 
 quiet the fpirit of man , and give himfome afTurance and certainty in the knowledge 
 of truths, and particularly of thofe which refped Religion and manners : but alfo by 
 a particular defign of the Society •, becaufe defiriHg to govern all the World, and not 
 being able, without having wherewith to content all forts of perfons, there is no 
 means more eafie , not Doftrine more commodious for this then that of probabili- 
 ty, which gives liberty to fay and do all that one will , as it (hall clearly appear irt •;, 
 the profecution of this Airticle , where we will firft reprefent the principal opinions ■• i 
 andmaximesof the Jefuits touching the DbcSrine of probability •, and. in confc> 
 quence thereof the pernicious effcds which it produceth in the Church , and in the 
 world, which (hall be the two principal piointsof this Article, 
 
 
 ■f';>.ijiv/c:-. " ■■■■■■• --yniEfti; !.:-■• 1 • I ^f.'=i''>njn) ' 
 •>e'i'5!l'w . 
 
 I. BOIiNT^ 
 
 vil 
 
 Vi*v\ 
 

 
 1 12 fVherein conftjis the Do^rine of probability. 
 
 I POINT. 
 
 Tbe frincifal maximes of the Jefuits ceacernwg fnhnhilUj} 
 
 THe Doftrine of probability taken out of the Jefuits Books confifts particularly 
 in thefe following points. 
 
 1. That the Jefuits Divinity makes all things probable. 
 
 2. That they pretend that an opinion is probable , though it be held onely by 
 one fingle Divine. 
 
 3. That of two probable opinions we tnay choofethat which is lefTe probable 
 and fafe. 
 
 4. That we may even follow fometimes one and fometimes the other though 27^ 
 they be contraries. Becaufe that thefe points for the moft part depend one on an- 
 other, and are ordinarily handled together ^ and in connexion by the Cafuifls, I will 
 rot fepa^ate them at all. Yet that I may keep fome order , and hinder the tediouf- 
 .nefs arid confufion which would happeniflftiould amafleinonefole Article all 
 
 that I have to relate upon every one 'of thefe points, I will reprefent apart the opini- 
 ons of the principal Jefuit Authors,who treat thereon,beginning with Lajmttn and 
 -<l«cr, who are the moft famous of the Society. 
 
 S E C T. I. 
 
 The opinion ofLajman^andefAz^ryConcemngfroUhilitj, 
 
 ^ ^bJtlibM T ^J''"'*'? cf^^^'i'^c'^ f^a\t\y^ at firft,for a fundamental maxirae, » that when there 
 p'lttbm qutC' ^^ AretvfofrobabUofmonsHhutoiieqHefliony it fi lavful to foUowthatVchichu 
 fiiomsjicitum ieffefure; Of which he renders this reafon. "^ Becaufe Ik moral ail torn it iiwt m- 
 efieumfequi cejfarj to'fe//oiv the rule ^hich is ahfolHtelj the keB and meflfafe., and it fufficeth 
 qua minut tutt thatitbeahfolutelygo'i^dandfure. Now he pretends ' that rvhat is fupported by a 
 h§)m inmo. P°^^^^' opinion is pnipty good and lawful ^ taking lawful and fafe , for the fame 
 valibta opera- thing. 
 tioaibut neceffe 
 
 non ejlfequi qmdoft'mum & mijjinium, fed fufficit fequibonHtn attutHm. Layman, lib. i. craft, i. cap. j. faft. zl' 
 P>4- e £>iiodauUmfflliabilg.oiiaioitfl(iit,i4,lip)mi^acliatime(i, Ib'id. 
 • , Mi-r!.' . . . ■•;.->q';oM: 'ill - • 
 
 But if they demand what will make an opinion probable , fee here the conditions 278c 
 i Vr0b*bila which he requires thereco,and the definition which he gives thereof : "^ we may caB. 
 fenlemia, at i that a probable opinion ^otitis commonly tmderfiood , which being not certain and un- 
 commmhcr "c- dubitalle, is netVfithfianding fupportedby fome confiderableanthority, or fome reafon 
 *'^'"*.''? "* which is not (leight. He afterwards expounds the definition himfelf in this man- 
 ja^^ cenitudi- "^'' ' ' ^^'*' authority ^hich may be judged con^derable in this matter, is at leafl of one 
 nem non habens, learned and honeft man, provided that he have not embraced it inconjiderately and rafh. 
 
 tamen velgmvi lyjbut after he hath weighed and exanimed the reafons ofthofe who hold the contrary. 
 
 eiitoritate,vel 
 
 mnmodicimomentirat'ianenititur.\h\d. p. ^, e Autontasgr Avis hoc loco cenfcri debet , qut tU falttm nnitit vlri 
 dolii &probi, qui tumcn talem doHrmm no4 inconf derate ac temere, Jedpojtferfpeila raionnm pmdeia qua inoppofttum 
 fiffmipofm, ampUxus cff. Ibid. 
 
 In the leaft temporal affairs we require at leafl: two witncfles , to give a Judge a 
 
 competent knowledge of what is neceffary for him , whereon to form a rcafonable 
 
 judgJAfiit ; and this Jefuit would have a man to repofc himfelf for eternal falvation 
 
 uponthewordof one man alone, or on an apparent reafon. He confeffes himfelf in 
 
 iPo.'ropioha' this place, pag. 8. ' that an opinion ought not to be received at probable in fufiice, nor 
 Utitr fententia ■•- -- ... 
 
 tttjen detit, CHI lex eo loco reccpta tffOtit, Hm Judex is mtuditis hibet ut fecunduM leges judicet. Ibid. 
 
 p»g.7. 
 
 3t , I. Ji5, 1. ^. a. C. I , a. 2. ip. I, p. 3: " fcrvc
 
 If herein the PoBrine of probability canftjis. 1 1 ^ 
 
 fmefor arule u»to a fxd^e, tinlefs it h authorized hy the LaV!'i vhicli are recttVed 
 in ever) place , and that the luclge it obliged to fudge according to thofe Laws, So 
 thaf, according to Layman , it is not hwful for a fecular Judge co follow his own 
 fence, nor that ofone or more Confellors in temporal Laws, but he is obliged co 
 attend to the Laws and Ordinances as the true rule ot his judgements ; and yet ac- 
 90 cording to the n.rne Jcfuit, it is lawful to decide difficulties which rcfpeft corifcietice. 
 Salvation and Religion, by thefcnceof onefingle man , or by one fingle reafon, 
 without taking the pains to examine and Judge of it by the Law of God, and by the 
 ordinances and rules of the Church. 
 
 After this wc need not wonder, ifthejefuits believe chat theconduft of the 
 Church is altogether humane and politick. For if it be fuch as Layman here de- 
 fcribes it, it tollows evidently that it is even below the condud of policy, and is not 
 fo much as humane or rcafonable. ,". 
 
 BmanuelSa and Efcohar, who have made an extrad, as it were , and choice of 
 the principal Authors of the Society, and the opinions which it approvcth, alfo ac- ' 
 cord in this point with Z<«7»>4«: ' Sometimes one (ingle DoBor^ faith Efcobat.wAo f /^/<^«M^rf 
 it of great eftimation may make an tfinion frohable. And demanding a little after;'""* i^num 
 R whether an of inion more frobahle maybe left to follovf> one that if leffefrobtthlef ^«'^«' X"*'* 
 He anfwers j«, thongh that alfo Uich is left be H\e-^ife morefafe. \ . • ^iZm'^Xli. 
 
 ' . ' lemfottftficeit.. 
 
 ifeobarinprroenniQ, Exam. 3. n, 8. p 14. g NmiiceAt opmonemprobabiUmftquireliffapio'jabiliori ^ Uccty 
 
 imm»& tmiou. Ibid, p 9 p- xT- <; 
 
 jFwrfww/ ^4 expounds himfclf farther, faying that it is lawful to do that which 
 we hear affirmed by a learned man , or what we fee done by honell men, although 
 we have caufe to fear they are deceived , and believe our felves that the contrary is 
 more fafe for confcience. *> A many faith he, may do that which he believes by fame h Potefi quit 
 00 authority er fome prtbahlereafon to be lawful for him i all hit the contrary be more f""^'^ 'l'*'d 
 fafe i and it is f efficient for hint to have on his fide the opinion af fomt one Dollor of re- ^' "^"^'^^ ratme, 
 flamon,or the example of henefim^n. "^TS^! 
 
 et'imSoppoS. 
 turn tutitufit. Sufficic Mtm opiate dmjtu gravis DoCforu , m bonorum exemplum. S» verb, Dubium. niiin *,' 
 j>»f. «8j. • . 5, 
 
 But Efcobar raifes the price yet higher above him-, and fets the lad hand as he 
 pretends unto the Dodrine of probability, and that he might extend the licence "^ 
 
 which he gives men to do whatfoever they would , to the uttermoft point to which 
 it may be drawn , he faith in the Preface of his problcmatick Divinity' that ' an iDemmnon 
 opinion is probable not ondj ^hen he that invented it, faith that it is, and ^hen it isfuji- foium tmcjkdi. 
 ported by feme probable reafon : bht it ceafes not to be probable , though neither the Dc ''" "/'""i""'" 
 Hvr who advances it, nor any other fay that it is true : for a DoBrine , which no man ^^^''^'^ P'obabi. 
 ever approved or rejeBed , may pleafe fame who Piatt read it. I will add that allbe. iTe^qmlam" 
 it even all Authors do pofttively rejeEl it , ntverthelefs if any BoUor find that the rea- fufduv'u pro. 
 fon he make ufe of to prove it is not fuffciently defrayed ^ the opinion may be held for pro- bibilem effe tf. 
 Mle. So chat there is place to hope, according to this Author, that the moft^''"''^^. ?''<'- 
 univerfally condemned crimes may one day become lawful , fince it depends upon ^''^'J '""j^"^ 
 any one Dodor that (hall find that the principles by which worldly men defend e'lfVokha"'" 
 ■0 ihemfel ves are not fufficiently deftroyed. There is no need that the Dodrine of idduSa i do. 
 probability make any great progrefTc co go chither ; and we may fay that the cor- ^'"'^> '^'^ 'A 
 ruption of the manners and minds of men in this age gives caufe to fear that there "^ "'' "''" '^^^* 
 hath been already fome Dodor of that opinion, /frfSf* 
 
 IWW /«if tniua.t. E; fane Doanm qia mill Do£lori pheah nrgitive , hoc eft qum mliut ufquc modo probtvit, g}. 
 f f ri ligenn doUo fUcae potent, n 17. Addidcnmfi cateri Dofiores itim repiobavemt poftivc, fi tamtn earn non fflt 
 fkfieiinterrcprnbaramit/tcri Pedori videatnr, nee a^gHmmum p-,a iUadoarma addnClum jatht^e ftlHtum probab.lem 
 ^^,' JTptrfr*. Efcobar in p^ftt. Thcologiae problematic*. 
 
 fffimbeurin feems yet to add fomcthin^ more to t|iis opinion , or at leaft to ex- 
 a. i.B.i.ir.z.C. r.a.2. p. j.g'.i. p pound
 
 1 1 A Jp herein confijis the Doiirinc of probability 
 
 . ^.r^^f p«„ pound it in a more plaufible, ftiorc , and eafic way, "' He fuppofes that yoa 
 %vSiUi,l^*[- are in fome trouble, how you are to behave your felf, whenyouhaveaffrongde- 
 ^«f^,s«Mfcf V fire to do fomething , and can find no opinion whereon to relie , and to affure you 
 MeroUit afHd ^^^ jj jj probable : and to fct your confcicnce in quiet , he anfwersyou, that it is 
 Bardi. de confc. ^^ y that J on are probably ajfund , that the opinion m probable . So chat not Onely 
 tJad^t'eafq probability is fufficient to cxcufe fin, but probability of a probability. 
 
 ■aonmibM* cafibHt coaflarc pvnb.-bi'her opUitnim (jjc p'obMcm ; ego hic & nunc p.ud.nteropem- , quia dm pr$h)h'H- 
 ttr pMo hts e/c probdbiic , faus prudiWr Mud ludunim m praxi fi'iHor, Tambwr. 1. i. Dccal. cap. 3. U&. j. 
 
 num. ii^* 
 
 There is no appearance that the Jcfuits would make ufe of this do<ftrincin their 
 temporal affairs. And in effed it is not good fave onelyto give them powerto 
 difpofe of mens confciences, according to their fancies , and fo fport themfelves 
 with the Salvation of Souls,by fubmicting them to the inventions of their fpirits and 
 tbeit judgements, as a faferule for the guidance of confcicnce , which is a thing ne- 
 ver, begird of in the Church before them. 
 1 jfumdo dpi- jft^Qr handling che fame pdint, faith ^ that vhen two opinions are probable the orit 
 monts fun' ^ j^^// ^ the other ., Tvemaj j«fily preferre in the prailice that jvhichjslefeffire, 
 teqm probiibiki ^^^^.^ ^^ ^f//f^e jf alfo to be lefs probable. He is no: content onely to fay, that we i8}( 
 ''^''tTamtn may follow the lefs probable : but to heighten the efteem of it above others, he adds 
 Zc^oF^f'^'' :that we may follow alfo the lefs fafc. And though he confefles that none ever ad- 
 
 immo etimft vanced it fo far , faying : H<tcanthoresnon tradiderunt , he forbears not to pro- 
 quaminiu '"^ pof^ this opinion, whetfiofhc is the Inventor by his own confeflion, as a probable 
 tji,mmH*pi»- opinion and fure in confcicnce : bccaufe allbcit he want authority , he believes he 
 bMishMcam. ijg^jjjjgooji jn<j fufficient reafonforic : Rationetamen efficaciconcluditur , faith 
 I J.°p. i»^. he , following the maxime of his Fraternity, that to make an opinion probable, 
 
 it is fufficient to have one authority or reafon which we believe to be good- 
 la^ialdbene Jhis gOOd reafon is, that ™ what u: prttdentlj done is rvell done •, and "^e do that 
 itiimqmdptii- ^f,^i„flj ruhichrve do by the counf el of others: by'confequence he that doth foUo'Vo the 
 dmer «£«"!' : gpi„ig„ of learned men aUs prudently. I leave it to thofe who make profeflion of lo- 
 ^"^rT'£m" gick, to examine this S\ llogifme according to their rules,whether it be in good form 
 Tldtnur»in: or not. I will content my felf to fay, without digging deeper into this matter , for 
 eigoqitiin<i- the clearing up and making it to be better underftood, thatiftoaSin the manner 
 genioopmmem tjjjs jgfuit ipeaks of bc to aS prudently , it mufl: needs be that this prudence comes 
 maorumfroba- ^Qf from the Father of lights, fince it carries us to preferre fomething before God 
 ''*^^dcm"rcm' and our own Salvation, and not to have fo much love for him nor for the truth, 
 ecrir!" '^' which we fee more clear and certain , as for our own fence, and fome fecret paflion 
 
 which caufeth us to embrace and follow that which is lefs true and fore. -o," 
 
 /r /( ui( Dicajtillfu extends this prudence fo far as to preferre a probable opinion before that 
 ^wbah\hm c'rc which is certain and fafe , even in the matter ef the Sacraments, for that it «,faith 
 ditfci-imco-t- he,toaSi prudently: YoT s%9.m^k .," If any one believeth probably that he hath al- 
 fefimdeiHo ^eadj confe^edfuch or fuchamortal fin ., or that he hath not committed it , or that the 
 mortai'hvt!'^ f o«/fjff/o« /;« hath made thereof is valid ^ or that heis not ntceffarilj obligedto cenfeft 
 "tdc iS'i f«ch andfuch circumfiances , he will not be obliged to confeffe it^ though poffible it may 
 veiconieffioncm be more probable that he hath confented unto mortal /in , or that he hath committed it. 
 pnui fr.nm dc j-jjg yea/on is., that it is lawful for every one to follow a probable opinion, though the con- 
 ,Uo, pobahdnn fy^yy l,g „cre probable . this principle being fufficiently received in morality, <» Suarcz 
 
 ^'^TtIlVciitumliM'.tsMAiffcncccjfirk confitcndas ; non temi adcoifejponem , etiamf forte prtbMlimfit confeni 
 fl I ptcc4c tnoitditer. Ratio ell quia Unum cfl ciitqut jeqai opimonem probabilm, etimfi contrauafttprobabilior ; 
 ilpnncipi:i>'i. ft-'Us ycceptmefl in re morali. Sinfcxdc p. d. zx.lib.^.n. 6. Hentiq. I. j. c. 4. fw/jf ^, /"./._ i. c. ro. 
 rW- E>>"ft'""5 ^^ Confeffisne tiaft. 4. d. 9. d. S. n. 1 34- 
 
 If this principle be fufficicntly received in the Morals of J«,«r« and bis compa- 
 
 rions, it is not received by the Saints which governed the Church , or rather by 
 
 whom' the Holy Spirit did govern it; wherefore not to fpeak of others. Saint 
 
 a. 1. 105. 1. it\ 2. C. 1. a. 6. p. I. ^. I. Augufiin
 
 Wherein the Do^rine offrohiibility confijis. 115 
 
 Augufiin faith cxprefTely that ** in things vhich have nfereitce to th( Salvation of the " Guvuer pw 
 fo»l , a man /baU /in grievoHfl) in thit, onelj that he preferrex that which « uncertain "" ''' "^"^ "^ 
 before that which is certain. And by the fame rule that which is lefs certain, and af- {f "'^^f",^)^* 
 
 $40 fured,before that which is more,, For that which is lefs certain, is uncertain in com- vUco'fcleqnod 
 parifon of that which is more ; and the intention of this gre'at Saint as well as of all coiis iacent 
 the reft , is to teach us that when eternal Salvation is concerned , we ought always pr^ponmt. 
 to take the moft certain Wiys , and that we annot take too much fecurity in a mat- ^- ^"R* '■ ^-^^ 
 icr of fo great importance : NMafatis magna fee ur it at uhi psriclitatur teternitai. jjon't* '^""' 
 No fecurity can be enough where eternity is in queftion. 
 
 Finally, this prudence is notfo much as humane and reafonable ^ and we fhould 
 not approve of it in the conduft of temporal affairs. For if 4 Phyfitian give unto 
 his patient of two remedies which he hath, the more uncertain and inefTcdual : or 
 if a Confelior in his inftruAions aboutafuite, or in a Plea of great concernment 
 (hould raskeufe of evidences and arguments which were more doubtful, andfup- 
 preiTe the more certain for any private intcreft : if an O verfecr or a Tutor who hath , 
 money to put out , fhould not lend it him whom he knew to be the moft furc and 
 folvent : if ail thefe perfons, I fay, aded on this manner, would they be elteemcd 
 wife , or could we fay they aAed prudently ^ or (hould we have caufe to approve or 
 be content with their condud ? It is probable the Jefuits would not make ufe of fuch 
 people, nor imploy them in their affairs of importance \ they arc onely the things 
 of God and of Salvation, wherein they find it good for us to ad on this manncr,an4 
 wherein they b lieve that it is not to ad againit true prudence. 
 
 In purfuance of all thefe maximes which areas it were the foundations of all thac 
 
 550 they fay upon this matter , Lajmanza^ A^orAtivi diverfe confequence; to decide 
 
 many p<rricularqueftions and difiiculties. 
 
 Layman afTurcs us P that a DoHor may give counfel to him that advifei with him, P ^o(lar t'tcri 
 
 not onely following his own opinion , but following alfo the contrary which other DoElors ^f/^'f » ^^"f'' 
 
 hold probable ^ if it be more favenr able or more acceptable. He idds,that he believes '^'^^/j^^^f^'^^ 
 
 that this Dofior fhould do nothing mtreafonahle in faying to him who confulttth him, propria fed 
 
 that the opinion according t« ^hich he hath anfwered his cafe, is held by fome learned etiam ex opps' 
 
 f effoni, and that by confecfuiHce he may fellow it ; though he himfelf believes ajfnred- 1''!' P'''>^''^'l' 
 
 Ij that it iifalfe in the theory, and (hat therefore he may not fellow it in the pra- "'"'"^ /"'f?- 
 „.^ '■'■'' ' r " na, p forte lUi 
 
 ' fivorabilitr feu 
 
 exoftttior fit, 
 Livmin fupra (»f .. 6- lamo arbitw nih:l a rattone alienum forefi Doitor confuUm fgnfect confulewi opinioitem 
 aqirbufdamviris doUU tanqitam frobMmdeftndi, qmm froinde fiquiip(i ticeat , quamvuidm Di>{lo- ciufmodi 
 featemoitt Jjun^ve fatftm fibi ceno pe/ftrndenc , hc proinde iffemet in prxii e m fe^ui nan po/Jit, ibid. 
 
 And that we might better fee his extravagance, he faith himfelf,in the fame p. 7. 
 B That though it were probable that a Medicine might help a fick^perfon , it would not r , .■ . 
 follow thereupon that it were therefore probable that a Phyfitian might give him a du. mnii'/^mdi^ 
 biom remedy : but on the contrary, becanfe that the life of the body, and the danger of camentHm mfit- 
 lofing it was in tjueftion, he is obliged to choofe the means which is morefafe. Whence *•» profutumm, 
 he covchdesthii the I- hyfitians and Chirurgions are olsUged to follow certain and aj-""'* '''''' ftl"*- 
 °°® furedopinions , and refufe them which are doubtful and uncertain. And totakeaway '^'^j'*- ^*"^''^' 
 from Phy fitians and Chirurgions all pretence and occafion of failing in a cafe fo im- '^duo tllfmedi'.' 
 portant, he declares that ' if thejfindnot a remedy that is certain, they are obliged camintum du. 
 to make ufe of thofe they judge mofi probable. He faith fhortly after the fame thing *'"." 'dbibere ; 
 of the fecular Judges : '" That a Judge is obliged to judge according to the opinion, '?"'" f'j"' '!"* 
 which, after he hath confidered all Vfhich is aUedged and proved on o»f or other fidel'f^'J*lg,' ^.^'^ 
 feems to him more probable arsd more conformable to right. (uurior vU 'eli- 
 
 gend* eti. 
 ^trt Meditt ^ LhiiHfgi fequi dibrnt feittem'MfCenaf& fccurM, rejects iaeirtis^ditbiit. Ibid. pie. 7. c e>Hod 
 ft ccTracuiCtionanouunat , lenetitrfe^aite/tqun probuhilitrafudicat. Ibid pig. 7. f Judex iadicsretdulUr ft- 
 CMdum fententiam qu< infpeiiis alicgat oiibm probtbiliori JHrtque conformigreji. Ibid. p. 7. 
 
 Itj temporil things we cannot ufe too much preeaution,nor take too much fecurity 
 according to the Jefuits ; but in thofe which concern Heaven and Salvation, it is not 
 necefTary to be fo exad, and to imploy fo much care,according to the fame Jefuits. 
 ff^hen the health or life of the body is concerned, er where there ft danger of lofint thtir.
 
 1 1 6 Wherein conjijis the DoBrine of probability. 
 
 they declare thatve are oHi^ed ta chaofe the means that are more fafe : but when wc 
 deal about the Salvation, or lite of the foul , and the danger of lofing it, they pre- 
 tend that we may chufe the means and tollow the opinion which is iefs fecurc. To 
 hold this dtfcourfe , and to propofe thefe maximes to the faithful,as the rules of their 
 condudt , is It not to tdach them openly to take Iefs care of their fouls then of their 
 bodies, of their Salvation than of their health , and to preferrethe World before 
 God, and life temporal before eternal ? 
 
 Z<«7w<«?> concludes alfo, following thefe principles , that a learned man may give 
 to diver fe ferfons counsels c^mte csntrarj , according to contrary prohaiile opinieni. 
 Which is very conformable to the prudence of the Jeluits , though this carriage 
 tOibilingue appear very abominable to the Divine ' wifdom, which condems a man with two 287 
 ditefior. ?nv. tongues , and him that makes ufe of two different weights and meafures for tempo- 
 s' » I }• ral things , and much more for thofe which refped Religion and eternal Salvation. 
 Pondia &pi)a g^j t(,j,f which he adds as a fcquel to the fame principles feems yet more ftrangc-, 
 mnfura!utfum that a Confeflbr may not onely follow the opinion of his penitent, though it be con- 
 qiu abtmmabUe ttiry to his own ■, but that he is obliged thereto , though he believes the opinion of 
 ea apHd Dam. his penitent to be falfe , and even not to be probable. " Jf a penitent Jiizh he, fel- 
 Prov. c. 20. lo-ofin Jtznplicitj in his condnB an opinion which feme DoFlon have maintained at 
 ^ Si'emnitens probable and fure, and on the contrary the Confeffor , whether he he ordinary or fubfii- 
 inmaxibon.i tute ^ thinks it improbable in the theory, he is obliged to give him abfoltttion , notwithr 
 fide fiquitm fianding hii perfwafion. So the penitent (hall be the arbiter and guide of the Con- 
 fmenmm qme fgffor , and not the Confeflbr of the penitent : and whereas the penitent ought to 
 n '^'^''/^'"^ fubmit to the opinion of the Confeflbr,and thereunto is obliged by all forisof reafon 
 q^amlobMu ^^'^ jufticc , theConfeflor (hall be obliged to follow the opinion of the penitent, I 
 «!^ tutadefen- though he judge that which is falfeand improbable. 
 
 ditur ; Confif- 
 
 fa'im veie, feu ordinarhu fen deligittM, eandcm fffculttiveimpiobubi'.m ccnfcat ; mhUobftantefitaftrfuaJlonetenetur 
 
 tbfoliuionem confeirc. Ibd.p. f. 
 
 j^ , . » j4zor draws almofl the fame confe(juences from the fame principles , and de- 
 
 *J^l','p«[w' '"»"'''' whether a Scholar may rely qpon an opinionj which he hath learned of his 
 jure fojfitjui Tutor or Profertor , without troubling hijnfelf with others, and whether he may 
 magifin & pne- follow and teach it in fecurity of confcience. He anfwers that he may ; and he faith 
 ccpwK fcMcn. the fame thing of him that meets with any favourable opinion in an approved Au- a88 
 mmfeqm, ita. ^^^^^ jj^ maintaineth that both of them are exempt from ra(hnefs , in following or 
 pZilitTfen in teaching that which they have learnt, the one of his Tutor, the other of the Ca- 
 iire vidum. fuift,whom he hath happened upon. Whencehe concludes that it is eafie to findea 
 Rcfpondeo />ofc good guide, and a good warrant for our adions,without being deceived at all, fince 
 £t idem dicert j^e firft Authour we fall upon is good enough ■, fo that the moft ignorant cannot 
 dum (p; de e» njjQakc , and the moft learned have therein no advantage over them, y On the 
 Vat Ticndis'''' contrary he pretends that ignorants and groffe witted perfons are not obliged to ex- 
 tuthoribiu ut amine the reafons , and the foundations of the opinions they would embrace , and 
 doiltinm (tbi that to aft prudently, it is fufficient unto them to follow the opinion of a man whom 
 compantiqui jj^^y efteem vertuous and knowing. Butthofe who make profeffion of learning 
 ^leud'^ubltum ^^^ obliged to examine.and to weigh the reafons of the Authors whom they would 
 "qu^mpilm AH- follow, to ad prudently. 
 
 tboremfenien- ,■,-,, •« , v 
 
 iiam (MHAiut, probabiina opinarl mmio cedtcm : ir pftmaeiunc hic, turn liifcipHlu: fuum magmrum feeutut a temcritt- 
 tis cimiae libtr efi. Azot. I, i.e. 17- p «3«q 4- 1 Sive.orudis &impct'nM, ejntnonc^opiniomim f,ind»men' 
 ta dtfcutae. ^nare ut p-udcntcr fMitet, fatii ejifi boni ac delti viti opmoncm fequatur. Si vir pmtut & doaHt, 
 debet -iipmoaNm rmon's & potidcra extrmnme & excutcre ut prudenter agat. Ibid. q. y. 
 
 But if in this he give the advantage to the ignorant above the knowing, he makes 
 them arecompence a little after , in giving to thefe fecond all forts of liberty above 
 the former, faying that a knowing man may form himfelf an opinion, tench it, 
 pradife it , and caufe others to follow it , though it be contrary to all that have 
 taught before him , and that no other Author but himfelf alone hath maintained or 
 doth maintain it , provided he believe he have fufficient reafon to maintain if. 280c
 
 Whsrein conftjif the DoBnue of probability. \ i y 
 
 * We demaMdy faith he , ifa» hontfi and Uarved.man hAving f»me firong aftd mamfefi , ^iKtrnm- 
 redfott 4gaiHft the cammon opimon ; knt jet having no received or approved Author^ q^tid d.ceadum 
 vtaj h thisforceable and evident reafonform a probabie opinion, though it be contrary qit-''><'* ■^'i' *»- 
 to the common opinion f He anfwers , » that before God and in confcience he is not ""*, ^ ^'^"^ 
 guilty of any rafhnefs nor imprnAence , becauje he is grounded upon juji and probable "^' LZInm 
 reafon. nuBum clagicum 
 
 ... .. ' &p'obiitum 
 
 ^iithoremh^beii nmlemtitHt t«men Met natmem ipiMtffl.tm & pfmnn, uifjrobMim fenttre aifpaur , ficoiur-t 
 commurum tplnionem fei[cri{ Hrgenfi & firm* ratiece ^cmoiM f h Kcfpundco, tnforo cunfcutiia not eji cur tme^t 
 & imprHdenter agcre vidcatitr ; fquidcmf'obtibilem&jallnmramKm&caufamfcquniir. ibid a. f. 
 
 Sec here the prudence and the rare and extraordinary humility of the Jefuits alj 
 a? once, and the fecurity they give to their penitents anddevouts, making them 
 depend for their Salvation upon the imagination of one fingle man, though con- 
 trary to the judgement of all others , without knowing that in all this they do any 
 thing againft that prudence or chari;y, which they ought to haye towaftis their 
 Neighbour; or themfelves, 
 
 Neverthelcfs they are not content to give unto men this ftrange liberty , tP in- 
 vent new opinions and to follow them agc^inft the judgement of all others , they 
 will alfo have it lawful for them to quit their own^pinion to make ufeof that of an- 
 other, when it is more profitable and more favourable unto them. '^ it is de-cseptinupa- 
 mandedy faith Azor, if it be lawful in confcience to follow others pens probable againft f'tm, an cuiqite 
 tur own proper opinion f He relates two contrary opinions upon this queflion , and '''^''". '" l"" 
 OQ he concludes with thofc whp hold the affirmative, faying, that <* thi^ opinion t4'^h^l?uTa\^Z' 
 nure probable and true. Efcobar is of the fame opinion , and he propofet h this dif- feqli/cmHthm 
 ficulty himfelf. * But it is lawful to accommodate my [elf with the opinien of another contra preprim 
 ^hich is probable , quitting my own which is more probable ^nd more f ure ? He m. op""<"'em t 
 fwersin thefe terms : Teswithout difficulty, andaBing thusJaSl nothing again/} mj \^"^' 
 confcience , provided J judge that thf opinion of other i^ vMeh I follow be pro- tJl'olaZhr 
 table. ,, , ^^ ,j 'i!MH^«»V;v.><:( 1» i«tt^i\ttv:>^wnof. Ibid, 
 
 ' ■• • <i ■■' ' ' ' I • ' ' p. I ?i. 
 
 cPn'Jumprobdbili tHorumfeittemu t^Afemam, frtibabitim iictutmye rell^la? Ita plane, nccfcoperans contra con- 
 fcicntimagam , modoexijiimemalitnum opmionem'qitam fequor efje fip&abilein. Efcobajin prcotmio exim ?c » 
 n. 10 p. i,5. ■ ■■ It' -^iW*;) a '.'U". n . ^ ' i- ■ i' 
 
 Pilatn&eA in this manner when he put JefusChrift to death, quitting his pro- 
 per judgement by which he believed him to be innocent , to follow the opinion of 
 the Jews who maintained that he was worthy of death. And I fee not how accord- 
 ing to thefe rules of probability he can be condemned for pronouncing fentence of • i 
 death upon our Saviour : but I fee that we may rather juflific him , by faying that 
 
 his judgement was founcfed upon a probable , opinion and more then probable , be- 
 caufc it was not of one ifingle Dodors , butof all the DoSors , and all the Pjrieft?, . : 
 
 and all the beft learned , and beft efleemed perfons amongft the Jews , who by one > i^ 
 
 common confent affirmed it both by their own, andby thepoblick voiceofallthe 
 people , that he whom he believed innocent , was indeed a malefador who dc- 
 ferveddcathj Matth.2$.zi.66. remej^mrtis. For although he have not here- 
 in given unto the Judges the fame liberty as to others to follow probable opinions ; 
 ncverthelefs there are others who have grauntcd it unto them , as Efcobar and Cal 
 )I0 A''" P'^^^o ■> ^^^ ^o'** f ^^^ ^^ roay even follow the leffe probable : May a fudge in 
 his judgement follow a probable opinion , leaving that which if more probable ? He an- 
 fi ers in two words, that Cafiro-Palao holds that hefttaj. And paffing farther on, 
 he gives him the power to judge even againft hn own opinion , as did Pilate who con- 
 demned our Lord, after he had declared publickly that he believed hiip innocent. 
 k We may slfo according to thefe principles of the Jefuits exf ufe this Pagan Judge 
 
 W by reafon of his ignorance ; becaufe not knowing the cuftom$ nor the Laws of the 
 . , Jew^ , it feems that he could not do better in this junSure of affairs , then referre 
 riimfelftothcPrieftsandDoftorsoftheLaw, whoaflured him that according to 
 their Law our Lord ought to dye.Nos legem habemw.&fecundum legem debet meri. 
 foh. 19. V, 7. > *.. ,,.r 
 
 From this general maxime , That it is lawful to forfake our own proper opinion. 
 
 «n^ to apply pur felves to that of apother , and to fojiow it, though ic feera not fo 
 
 E.I. ilf. 1.10. 3.C. i.a. 2.]^. i.^. I. probable. 
 
 ."- v^i
 
 1 8 ly herein confijis the DoBriuc of^rob ability. 
 
 f Dccimo q'.it- pf <>t>al>le , Azor draws his anfwer which he gives to this queftion : '" ivhether a 
 r'ltut^mStcei- Priejtwho hears Cottfejfions y may reafonablj come ovir to the ofiMtonaf hit femtent^ 
 dtsqiii fos'ii- wijtv it is contrary to hisorvn ? He propofes the opinion of clivers Authors , who 
 teittiumcon- jqqjj j^ [^^^^ to unfold this difficulty by many diftindions : but he relyes on thdt 
 ^'^fai"ntrT' of thofe who maintain that in every cafe, without exception and diftindion, every ' 
 i"opr'Jmf»\n. ConfefTor may and ought to fubmit to the opinion ot his penitent. 6 The fourth 29SJ 
 turn fro'gdbui ofinion it of thfm, faith he, that hold abfolutelj and generally , that it if laVrfulfera 
 faniientisfit- Confefor to folloVf the epiniou of his pemtetft againfi that of his o'^n ; a»dthi>- opinion it 
 tinciaadhxfoc-' ^gretrue-, hecaufe the advice of thepenitent beingprobdle , the Csnfeffor aBs neither 
 
 ^"?j ' ' raPilj nor imprndently in follo'ieing his againfi his own proper fence. 
 
 ekifi ..niutrfiim I'lf'^iouhtm integrum (ffe ?ns y.ero contn ^i()fiim.f(fJf'i"His opiaio/fcmunere. Ei bac enverior apiitia: 
 quia cum Beiiuntis fentintia iii p o't>ubiUs, impiudnuer ac tcmeie i'nst/ytcr nonagnji cm cuntra p.opn^m jcq-utuf. 
 Ibid. 
 
 To aft in this manner is indeed ta deny ones felf^ but it is not to follow Jefus 
 Chrii\ as the Gofpel hath ordained , bur rather to forfake him, becaufe Jefus Chrift 
 istruth^andrightoufnefs, which he>ehofinceth that renour.cech his own light and 
 his own confcience, to follow thebpinionand take the law of a man to whom he 
 ought to give law according to the order of God and the Church. 
 
 From this opinion j^zor infers that being a Gonfeflbr may always follow the 
 
 judgement of his penifent againft his own , that he is obliged thereto when he hath 
 
 ^^^. heard his confeffion, andfihds not inlt'iny other private indifpofition. '' Jtfol- 
 
 turutrunctcm- lorvSyMth he^that a Cpnfeffor having heardthe confeffton of his penitent , is obligedto ab' 
 
 forit Presbyter folve him. And although the Confeflbrtclicves abfolutely that the penitent is obli- 
 
 rfcitat pieraitti- ge j unto rcftitution , and that for this reafon he fcruples to abfolve him j he prc- 
 
 icm abjolvere, jg^jj notwithftanding that if the penitent will not be brought to accord thereto, the 
 
 cum f/M con-^ ConfefTot is obliged to believe him , and that when even he cannot believe him, he 
 
 vit!" ceafes not to be obliged to abfolve him. Hi* reafon is, ' becaufe he who hears the 
 
 i ^ui» u qui cmfiffions of penitents is obliged to provide for their Salvation : and 04 the penitent 2S>3 
 
 fxaitcntium grounded upon feme probable reafon , may vith afafe confcience detain another mans 
 
 coitfcjfigncs an- ^^^^^ ^ ^^^ ^ ^^^ obliged to refiere them ; fo the Priefi who hath heard his confefpon is 
 
 rofpiure dibn . ''«' bound by any laW to order him to reflore that which he it poffejfed of by a good title 
 
 ^ ficiu pani' as hefuppofeth. 
 
 tent piobabi'em ' . 
 
 fm eniiamfecutM potefi tuta confcientia nmtlicnampbi retinere , nee adreftitkendum uUa lege torn f cUit ur ; ficetian 
 eoiififfionit nudiw Vreibytet jure aoa ctgirw pctmtemi frteciperf ut rem alteri rejiit»a quum boai fide poj^det. 
 Ijid. 
 
 ■ So that when all the Dodorsand all the Saints condemn a man to reflitution, 
 Azer believes that if he can but find one fingle Cafuift that exempts him , he may 
 uphold himfelf by his advice , and foHow it with a fafe confcience as a probable opi- 
 nion , without troubling himfelf aboat all the reft , and confequently oblige his 
 own judgement. For he imagines that though a penitent declares that he hath an- 
 others goods , and that his Confeflbr with all the Dodors believe that he ought to 
 make reftitution thereof; yet having one Cafuift for him, he is in a probable opi- 
 nion upon which he may ground his confcience ; and fo pofTefling in fimplicity an- 
 others goods, he cannot be obliged to quit them. This refolution is without doubt 
 very Chriftian and very conflderable -, but the reafon he brings for it is no Icfle. 
 k ^'J ii qui- k gccaufe, faith he, he who hears the confeffion of penitents , is obliged to provide for 
 ^'^'^'flTon^'s nu *^"*' Salvation. As if to incite a man to reftore another mans goods, were not to 
 'd^coyiimfallti procure his Salvation, or at if the aftions of Juftice and charity were not for Heaven, 
 p/iptc-rr'de'xt. but for Hell and damnation, 
 i ^.X'itur But the contradiAion is yet more obfervable in the conceits of this Cafuift. For 
 modi) An medi. ^j-^^j. j^^ j^^j opj^gj jp jj^jj manner in the affairs of confcience and eternal Salvation, 
 »'Tawtfp'>o«w f'^^^9,w''€0?*3ksofPhyfic^^ ^ It is demanded, 2941 
 
 tun lonfcioitm ''''rf'' ''"'"' ^ 
 
 pollit,il!i»iim prob.tbilentopinioncm fecutu* , meiUaaam p'aviter cegrotaiui prabert , cumtamtn ipfe exijtimet earn rjjt 
 lethjilm I Reip(>ndco,mjiiftjlum ejd'e jure Jim poffe medieumnmtdium agroto aiihibae , quavdo ditbitot m fit profutu- 
 rum Mt nocumimf. Ibid. p. -i 54- 
 
 C I. JIB. 1. 1?. 2. C. I . a. 2. J9; I. p. 2: ftich
 
 wherein confifls the DoBrine <>,' probability. \ i p 
 
 faith he, whether a Fhjjitiaft may with a fafe confckwe follomng the probable opinion 
 cf aher Phjjitians f.gjii»fi hid own proper judgtmext , give to a man veho is very jick, a 
 tttedicifie which he believes may kill him ? He anfivcrs prefently,thac it u a manifefi 
 thing , that it i« not lawftd for a Phyjttitdn to give to his patient a remedy whereof he 
 doubts , whether it will fave or kill him. He believes then that it is not to be care- 
 full enough of the health and life of the body, to ground it upon uncertain though 
 probable opinions-, and on the contrary, that it is not co have care enough of the 
 eternal Salvation of the foul, not to be willing to cRablifti it upon like opinions. 
 Who fees not hence clearly , that the health of the body is to him more confiderable, 
 and more precious then the falvation of the foul , and that he underRands well 
 enough that it is a crime to jeopard temporal life contrary to a mans own confcience^ 
 but it feems to him to be nothing to hazzird eternal life in that manner. We have 
 feen,above, Layman to maintain this rare Dodrine. 
 
 He avows alfo that "" it u evident when there happen two contrary opinions , and „ Dc'.mic ter- 
 there be alfo fome other affnred remedy ^ it is not lawful for the Phyfitian to cjuit the fpicimmnim 
 
 50 
 
 afured remedy , and to ufe the patient according to thefe probable opinions. Which efi q^ait'jofuAt 
 he proves by the rule of right , which faith ° that Vehat is uncertain is to be quitted, "?''"'"""_ P'"^*- 
 and what is certain retained He had faid above in the fame cafe , " that in doubt- ''Z" ^?' '^'""f''^ 
 full cafes that is to bechofen Vfhich it morefafe and certain. He then admits this 'rmcd'mmar'! 
 rule in temporal affairs , and acknowledges it for indubitable and vifible by the light turn, tmc ntfas 
 of nature alone^ and they are onely Divine thing$,and fuch as concern eternal Salva- # medico ccna 
 tion in which he will not acknowledge them , and in which he believes that it is p"/"';'^'" "g™- 
 lawful to adt againft common fence , quitting the certain for the uncertain , and dif- '^ummmZT 
 miffing that at pleafure which ought to be preferred before all the world at once, prMileTme- 
 and all the lives of the world; asifhewouldtcftifiethat hcisofthenumber of the ^fri. ibid. 
 children of this world , who are wifer in their P affairs, then the children of light in " ^? "'/'» '■?* 
 theirs.as faith the Gofpel -, he pretends even that thefe latter ought not be fo wife in S''''')"'^«>ff- 
 their condud as the firft, and that Heaven dcferves not that we fliould take fo much '^^'IZmTm 
 pain for it as the earth. mtnum. 
 
 o ^^uii in du- 
 biistHtior&certiar p^jseKeligenda. Ibid. p FiliihuJM feculi prudentiores fiUis lucis inge/iiratioite futifuut. 
 
 Luc. c. 16. T, 8. 
 
 So that this DoSrine is not onely pernicious and corrupt,but'alfo entirely unreafon* 
 »bIe,contrary to the light of nature and itfelf,and proper to deprive men ofvertne, 
 picty.and common fenfe all at once , and to conduft them at length to blindnefs and 
 atheifme, wbichmaybcdearlyfeen, onely by paffing over what we have already 
 reported hitherto , and reprefenting in an abridgement foroe capital points of this 
 new Dodrine, refpeding what we have expreflcly proved, and efpecially handling 
 therein the pernicious effeds it produceth in the Church and in the World. 
 Ipo '^ The Dodors of probability teach as that we may found an advice of confcicnce, q Tj^jf q«,V 
 apon an opinion that is limply probabli;. , facere qmdfit^ 
 
 htbili ration* 
 lutbomnte fntat licerCi S«, verb, dubium, n. 3, d. i8j. 
 
 f That itis a probable opinion which hath onely one fingle Author, or one reafon r Pubabiiit 
 which we elleem good, to maintain it. fementia, m 
 
 communiter tc* 
 cmtur, itn definln pMJl ; Qua ccrtititdinem non hbens> tmen vel gravl Mtbmane , vel non medki momenti rat'me 
 titur. Liyman, 1. i.e. j, p. f, 
 
 ^ That of two probable opinions, it is lawful to follow that which we like 
 
 beft. J ^ '■ ■ 
 
 ' That we may even follow that which is icfs probable and lefsfafe , if it be more S-r^unt'^q^e"' 
 profitable or more favourable. fnbMes,fof- 
 
 fUBM minut 
 tut am it ogcnda prieftrre; immo etimfi qua minm tut a (3, mntft frobxiUi* bfbfiitiiu Azot, lib. a. ctp. i6.
 
 I20 U' herein cotififls the DoBrine of probability. 
 
 u Dittor tdcm " That we may follow them both in different affairs , and even in the fame affair 
 (0„f4iemi aifQ ading and eivins contrary counfcis, now after the one, and then after the 
 
 confilium ^rh*!- o o » ' 
 
 d^re fittH nan "'"*'^' 
 
 folumexpiopna, 
 
 /cdeciam ex ofpvfiu at'iommfcntemia,fihtec iUi favorabiliorfeit cxoptabil'ar fit. Layman, Ib;d. p. £. 
 
 a/tor )■ " ^^^^ ^^^" vrhen one believes aflfuredly that an opinion is falfc , and that we 
 a r^iiwitc nihil Cannot follow it diredly in the condud of forae perfon, we may fend this perfon to 
 aiietum (oic fi thofe who hold with it, and counfel tit) to follow their advice. 
 
 VoCloi- confuttui 
 
 fignficci conft'cnti o'/'ikncmaqn'bufd.m lir'u r'o^if tinquum prohtbilem dtfendi , quam frolndc f(q:(i i([i Ucedt, 
 qitamvii idem J)o6ltr fjajmodifimcmiamjpfcitlaiivcfjlfum certo jibiperjuadeat, ut pwnde ipfemel inpiaxi earn ftqui 
 nan p) fit. liid. pag 7- 
 
 snisellm ^ ^^^^ we are not obliged, that we may follow an opinion withafafe con- l^J, 
 mn'hu c fib 'i fcience, to be afTured chit it is probable ; but it is fufficient to know probability.tbat 
 cotfljie frubi- ic is probable. 
 
 bilitcr ofiHitnetn 
 
 prob.ibUtm. Tjmbui. i pig. 1 i. cap. j. fcft- 5. num. 8. 
 
 ■L^ilfic^n- t Finally, that even a Confeflbr is obliged to abfolve a penitent who refufes to 
 fejja,io faifi fyt,mit to his opinion , becaufe he holds fome other which is probable , unto 
 I'mnitmi!'?"' ^^^^^ the ConfefTor ought to fubmit himfelf, though he believe it to be falfe, and to 
 Debet fe .Hcom quit his own. 
 
 moia,x , fia It is vifible that he who can believe thefe maximes, may do, fay,and counfel all 
 p!»' df« auteri- things which he will, and all things that may pleafe them who confult with him, and 
 bui p'obabu'n ^^^^ ^^^^^ ^^^ ^^ ^^ ^g^^j. of confcience fo trooblefome and fo defperate, for which 
 Eicoba" p i8 expedients may not be found , nor crimes fo black which may not be eaflly excufed 
 ide»i dice-i Or juilified. 
 
 dum, &c. qujm 
 
 vis CQif.jfmwfdJum rfft opinionem pctMsntii exijiimet. Sanch. o,^. mor. 1. i.c 9. n. 30. p. 19. 
 
 S E T C. II. 
 
 The opiniom ef other ^efaits eonfornmbU to the freceedingfer making all 
 things frehabky and tegive liberty to follow allfcrts of opinions. 
 
 I 
 
 Have in a manner taken onely out of Layman and Azcr what I have reported in 
 the precedent Article ^ and though that might fuffice to know the fpirir and the 
 maximes of the Jefuits upon this fubjcft ; yet becaufe it is very important , I will 
 not omit to reprefentalfo the thoughts of fome other Jefuits to make appear yet 
 more clearly the conformity of their Dodrine, and to (hew exadly that thefe/ 
 maximes arc not peculiar to fome few amongft them , but common to the mofl ce- 
 lebrate of their Body, and therefore to all their Society, 
 a ^utpdUe FilimtiHi inquires, " how are we to behave onr ftlves in the guidance of ctn- 
 qn'fquc gcxre fciences , Vehen rve meet with two contrary opinions ? He anfwers, out of faand.that ic 
 jedcbm inter j^ lawful to follow that which is more probable though it be lefs fafe ; and he adds 
 Tar'^l^\(nb}u ^ *^^^ *' ^ lawful to follow that which is left probable , though it be alfolefs fafe. 
 fgesdii in f 0,0 A little after he expounds what he means by a probable opinion,corcluding in this 
 canfcitntite ^ manner. '^ It follows l. that we call that opinion probable -^ that is fupporteAbjrea' 
 Filliut. mor. y^^^ fuffciently confiderahle , provided notwithftanding there he no convincing rea- 
 qq. N 1 . cr 1 1 . ^^^ y.^^ ^^^ contrary opinion , effuch fort as we cannot , nor believe any other can an- 
 p. \i6. fwer. 
 
 h Diio t licitHin . . , . 
 
 ,ffe pqui opmioiim mima probMtem, etft minut vita fit. Ibid r, 1 28. c H* hit tnferturpnmo, opimoncm probobi- 
 limdicieumquie iittiturraU(in'bmit!cujiumomfnn ; iln tamenMt pro oppofitu nuUti fit ratio cmvinetnt , qu/tm vel ipft 
 If Ive^e turn po0c, vel ab nl'a joivmoa polje pbt perfimdm. Ibid. n. 133. 
 
 He requires then two conditions to make an opinion probable. That it be found- 
 
 e ed en reafons in fome fort conftderable Which will be eafie enough to meet with, 
 
 there being no perfon who having formed an opinion , doth not believe but that the 
 
 £, l.liB. I.]^. 2. C. i.ia.2. ip. i.^. I. reafon
 
 wherein the DoSirinc of probability cotififls. 
 
 121 
 
 reafon he brings to (uft^in it , is good and often better then that of thofc who tnaia- 
 tain the contrary. 
 
 The fccond condition is , ^ that there h *>» cmvincing nnfoH for the cmra- ^ ut pro tippo<h» 
 rj. This condition is no IcfTe cafie then the termer. For a reafon may be nM^t ram 
 convincing in refped of one man , which is not fo unto another, and he who favours conv'mm. 
 990 an opinion may find it good , when he who is of a contrary opinion may think it 
 weak , and an obflinate perfon will not fuffer himfelf to be convinced by one rea- 
 fon ; and at worfl he may ealily perfwade himfelf, that when he cannot anfwer fo. 
 lidly the reafonsofhis advcrfaries, fome other more learned then he may doit* 
 This is that TAmbourin affirms,upon the Decalogue. 
 
 So that by thefe two conditions all forts of opinions are eafily made probable. 
 For on one fide thofe which of themfelves have neither probability nor truth , nay 
 become probable, if we can find any plaufible reafon to fuflain them ; and on the 
 other fide, a propofition moft aiTured and beft eftabliftied by Tradition , by de« 
 monftration, and faith it felf, will become onely probable confidercd by humane 
 reafon , which is this Jefuitsrule to difcern of probable opinions. For what reafon 
 fo ever you can bring to prove it , they who know the evafions of the Schools may 
 elude it by fome dillindion , or imagine that it may be eluded by fome other , and 
 fo it iball not be convincing ; and by confequence the propofition Ihall be onely pro* 
 babic by the definition of the Jefuits. 
 
 He pn.'cends alfo that the ' Authority of one honefi and kpsving man ntAkes an opi- e infertur j ii» 
 monfrobahle , hecanfe this AUthoritj is a foundation ^hich is not of little confideration. nius DoSloru 
 And though bis Author bcalone in his opinion, they hold thatbi$Qpinion ccafes not /""»*' & doai 
 to be probable , provided that he believes that he hath reafen to fuftain it againfl ail '"^'''""tem 
 ^° others ; » BecAufe although VM ought not eaftlj divide from the common opinion , yet 'der't'^ob b'^' 
 it is lav^fulfor a learnedman^ *f'*ff^'' ^^ hathpoifed the grounds of the f we opinions^ he nuanonieve" * 
 judge that his own though lingular is the more probable. And by confequence others f^'tdamentHm 
 may follow his advice and repofe themfelves on him for their Salvation , efpeeially '/' 9«* "udori. 
 if they have not been Studentsand made profeflion of learning. For this Jefuit au ''"•^^'>^"- 134* 
 Aires us.that S 4 man who is not learned may fo/loVr the opinion of him thatisjhtufh it ijit°^'"'"*^r 
 be A [tngular one. For prudence wtlls that he confide tn hts DoElrtne. Hc onely cile recedendmi 
 would have us to take heed that this DoSor fo Angular in his opinion be none of the v'""* tmen 
 ancients. So that if a man knows for certain that one or more of the ancient Do- '^''^'' ?"» "'"' 
 dors have heretofore held and taught publickly a propofition, it mud not prevail !l^'^"f f"'"^ 
 fo far with us for all that a? to believe therefore that it is probable , if it be not ap- {"e'^e'^erinicer 
 proved by the Caftiifls and Divines of our times. *" /tis not lawful, faith he, ferfi fu'm, etfi ' 
 one that is not well verfl in moral Divinity , to follow all that he fhall find in one or two f'tvlnnm, pro- 
 Ancient DoBors , if he do not knoVf that it is alfo the judgement of the moderns. He ^^P'^k"^^"' )*- 
 pretends then that a new Divine may make his opinion probable againft the judge- "' '^"'' "* 
 tnentofall others by his own fole authority : and that neverthelefs many Doftors g«^a,« ci^^^ 
 of the Church have not together the fame credit : bccaufe as Reginaldtis, and Celot mdoUm poteH 
 after him , fay in the name of all the Society , ' thg refoltitien of difficulties which con- f'l^i "I'trm 
 cern faith mufi be taken from the ancients , but that which concerns the life ^nd man- ^"^' M"^**^"" 
 ners of Chrifiians ought to be taktn out of the modern atfthors. conilltTnim 
 
 . pudcnter dg. 
 
 Rtlntictm. Ibid, h Pirumve-tfitoinmotUbM mn licet fuodcunque inunovelahe/o Dodore ex amquioribut it' 
 vtnerit fcqui , nonfciat etiam a ftcentwibtu Mtm ftntenitam teaeri. Ibid. num. 1 56. i ^«« circa fidem ctntr' 
 
 giott dfficultfks , e<f ftuxlveienbui havrmd*: qua veto eiica moreibomine ClmSkiiru di^i , anrjfiiisfc^ipto^ 
 
 This feems to be the extreameft debafcraent and contempt of that can be done to 
 them whom all antiquity and the whole Church hare honoured as their Fathers 
 and MaOers, not onely to defeat them of this quality , but to fet them below the 
 meflneft Authors, and the lad Divines of thefe times, to whom is given the power 
 and -tuthority to make an opinion probable,by their lingle approbation and by theic 
 fingle opinion , fecluding that of all others , and this right is reftifed to the Fathers 
 of the Church , though they be many confenting together in the fame Judgement, 
 fubmi tting them to the new Divines as their Maflert and Judges -, in fuch manner as 
 it is not lawful to hear them, if they be not approved by Jhc moderns, I know not
 
 Ill 
 
 wherein confifls the Do&rine of probability. 
 
 that the hereticks have faid any thing more outragious and iLfoIcnc agiinll the Fa- 
 thers of the Church. 
 
 Efcobar knows not to be more rcafonable in the point of probability then his 
 Fraternity, fince he makes profeflion to report nothmg but their opinions. He 
 ii^meras tpi- propofesthisquedion : ^ whena Superiour ardthcfe ihot are under his charge 
 no.tum micr ^^^ of different apprehenfions, « the inferiour bonnji to cbej him f The firft opinion 
 flbdUumtd^a ■ he relates is that of ' Salas , vho holds that the inferiour is hound to chej alwajs 
 tineiur/u fuUi. vhilfl he mtij do it rvithofttfin. The other opinion, which he fets latter as the more 
 tu* abedia .? probable , is that of •" Cafiro-Palao^ who faith that when an inferior believes accord- 3 QT, 
 Efcobar in ^„g ^^ ^ probable opinion , that the command of his Suferiour is mjuFl , or that he ex- 
 pc> fliin. cxjtn. ^^^^^fij ^^, bounds ofhisJHrifdiHion , he may difobej him ; beca/tfe it is lawful for 4^ 
 I jjfcrit SalM mex to follow a probable opinion. 
 
 temri fubditum 
 
 obedire qurtics potefl ahfque peaato. m ^r raflro P. lao ; ^Mdofubditm , inquit, nkimr ofiniont piobubiU 
 
 qMd prteceptum ft illiatum, vclextrafHperioiH furfdiClwnem , foti^ ion eb^d-re : qui* uncitique jot eji Jeqni proU- 
 iUem opmioicm. 
 
 According to this maxime there will be no more Superiours in the Church nor 
 in the World , nor obedience unto them , it being manifeft that there is no fufajed 
 nor inferiour who cannot eafily think in himfelf , tnal the command of his Supcriouc 
 isunjuft, and find reafons too to perfwade himfelf of it, and other* alfo, orat the 
 leaft meet fome Cafoift , who will tell him that it is prob ble that his Supcriour hath 
 gone beyond his power,or hath no reafon to comxnand this ; and therefore he is not 
 obliged to obey him : So the authority of all fores of Superiours will depend on the 
 wHI and the fancy of their inferiours^ 
 
 He holds not onely that the priviledge of probability may difpenfe With an inferi- 
 our fQri;hc obedience which he owes to his Superiout; but alfo to elevate him a- 
 bove his Superiour , and to oblige the Superiour to obey his fufajcd. He demawis 
 _ . " whether a Confejfor is obliged to foSow the probable opinion of his penitent , andttt 
 
 ^emk oomonem ^'**^ ^*^ '''^''^^^''^'^^^^^ f.^''^-^^^^' Hisanfweris, that he is obliged thereto- be. 
 frobabilem ten., caufe the penitent grounding himfelf np»» a probable opinion, hath a right unto abfolu- 
 ffjium itqm, tion. So abfolution and pardon of fias is no longer a grace and favour unto the fin- 
 re'M*[ii»f'0' ner, according to £/co^4r, butaright; and this right is not founded on the Word 
 babittm f Te- q^Qq^^ but upon the word of man, and Upon a probable opinion, and even upon the 
 Txnttcns'habet word of a fingle man, who may be the Author thereof , and fland fingle in this opi- 
 (M ad abfolu- nion, according to the Jefuits. 
 
 tiotcm,opi»io»i 
 
 frobMimttm. In prooeni. txam. 3. op. 6. num. z-j. dag. zf. 
 
 But as a probable opinion gives rfght unro a penitent to demand abfolution , fo ic 
 
 might feem that a probable opinion fhould give a right to a ConfefTor toreftifeit, 
 
 if he )udt;ed it neither tobebisduty, nor to be in his power to give it him : £uc 
 
 Efcobar maintains that he is obliged to give it him , renouncing his own right as well 
 
 SHodCiCon- 8S his opinion, tofubmit it to that of his penitent: ° and if it happen that the opL- 
 
 l^yiofMfi vi- nion of the penitent appear not oneiy not probable to the ConfefTor, but that he alfo 
 
 diatw opmis believes it affurcdly falfe , Efcobar wills not to refufe to comply with the will of his 
 
 panittntitAbet penitent, and that if the penitent will not fubmit nor abate any thing ofhispre- 
 
 feaciommedire jgpjgj ^ jght, the ConfefTor muft accord to what he demands. For if he pretend to 
 
 auimbiMprobi- ufe rigour, and to pafTefentence upon this difference, thefe new Dodors who have 
 
 bilurefutetuf. eltablifhed themfelves judges in the Church , and of the Church it felf ; and of the 
 
 Ibid. n. 17. Holy Fathers , will almoft all with one voice condemn him to give him abfolution ; 
 
 P^ 19. and in cafe he fail therein , P Faf<jtiez will declare he Hnnetb mortally, if he bean 
 
 P '^"f".'*^^}^ * ordinary Confeffor as are the Parift Priefts ; or vcnially, if he be a delegate , as are 
 
 "'^'. » n addit the Monks. And Efcobar with others having no regard at all to this diftindion^will 
 
 confcprim condemn abfolutely them both of mortal fins 
 
 no^popriumne- 
 
 gjntvm abfolucianem feamdum opinmcmprobabilem , fo!um venialittr delinquert. At credidero mortalher fee care fide 
 
 m.o\t$tib»t ["Slfcenfi^to. Ibid, n. 17. 
 
 SECT.
 
 wherein the DoBrinc of probability confifls. 122 
 
 HO SECT. Hi. 
 
 The opinion of Sanchez concerning the prohal>ility of opinions, 
 
 WE might produce upon this fubjed almoft ai many Authors as there are of 
 the Society, becaufe they have in a manner all written of it , and chey are 
 all agreed in the principal queflions ; fo important is this point in their Diviuity , of 
 which we may fay that it is as it were the foundation, and that there upon their Do- 
 ftrine and their conduft is built,But there is none that hath more enlarged and clea- 
 red this matter, nor by confequence who hath more difcovered the fpiritof the 
 Society , then Sanchez. : For this purpofe I thought meet to give him a title a- 
 part. 
 
 Amongft many maximes which he eftabliflieth as fundamentals in this matter this 
 is a principal one. * ^n opmon U protahle wken it ufomded en fame conftdemble x Opinio probxi 
 reafon j provided there he nothing to convince the contrary opinion. From whence *''« <'j8 > quie 
 he draws this confequence with Fal. ^ A man may hold an opinion prohahte when ''"""'^ 'I'cujiu 
 heM perfwadid that he him/elf or fome other cm anf'ieer the reafons ufed for ground '""'"^".'^ """'*' 
 thereof. And when he is perfwaded that neither he, nor any other can anfwer the mp\o'otpoTr 
 iJO reafons he hath againft an opinion, <= Eeoughtnot tolelieveforallthat,ifitbeheldf<irtemhitcoH' 
 hj others, that it U not probable , [0 that he may not follow it him/elf. Of which he ■"inccas Jit. 
 renders this reafon, which breathes nothing but modefty and humility, •* Becaufe ^""^''•"P- """■' 
 he ought not judge of himf elf alone, that the opinion of others is ntt probable, ^'g' '* "' ^' 
 
 ...... ... J rL- r , . . ^ ^""^ mmere 
 
 apud diqitem intra opmmis certtmmm quidpiam , qitando fibi perfuiutet ratmem lUttu folvi poffe aw ab ipfomet tut ab 
 aliit, c Lket quit mtiontm pecuUartm habeat contra oppaficmjenteniiam qiitm ipfe Jolvere nequit, &-fibifo'lv( noit 
 polf'c videntitr ; non idea cenjerc debet oppoftram allorum opmmemmprobibilem efft, M sum fequi nequeit. 4 tt^ia 
 folofuo jubicio nott debet aliorumfententiamimpiobMemii*dicare, ibid. _ ' ^ ■ 
 
 And to make all men refolvc to pafs by all forts of difficulties and reafons, how 
 ftrong and infoluble foever they appear , he fakh that it ^ happens dayly that e l^tl to maim 
 new anfwer s are found to reafons Mlphich Voere believed to be invincible. And fo quodfibi per- 
 although one fingle perfon or many cannot anfwer the convincing reafons which /"'"'*''* «''*'* 
 are given for an opinion , yet they ought perfwade themfelves that others may do ^"'^"^'l. "?'"«* 
 it ; and that fo the contrary opinion ceafes not to be probable, and by confequence vemfmlt''' 
 may be followed in confcience. a,^ ,/(j^*„'^ 
 
 So that according to this Author it is lawful to put inpradicean opinion which qfts quit infg. 
 we believe falfe and pernicious, thinking that this own judgement made thereon ''*^''" P"^"*"'^* 
 may pofljbly be falfe •, fo there will be nothing which can be capable to retain thcfe "^f f, ".'"f": 
 libertine fpirits, nor to hinder them from defpifing all forts of reafons and lights," **'* "^ 
 how clear and ftrong indeed foever they be, and that by their own judgement, and 
 after that from doing what they pleafe. 
 
 They may extend this liberty much more eafily to the moft certain truths of Re- 
 ligion.which have not always convincing reafons for thcm,becaufe they fubHft only 
 5o by authority and faith ; and if they had , a libertine * might ea/lly perfwade him- ^ siH perfuai 
 fwade him felf that either he or fome other might anfwer them. And if he fliould not f»'" '■*'*«'» 
 happen on any perfon who were able to do it , he might always imagine that it was 'ab'Tp/oMtm 
 not impoflible to meet fome one hereafter; fince that, as i'^wAe* faith , s Jt ab <ilM,S\ip:», 
 happens day If that we meet with anfwer s unto reafons which we believed invincible. % ^o'iiiie con' 
 So thefe principles and thefe inventions are very proper to overturn all the truths of ^'"S^*^'/**''* 
 
 quis tHfolubilti 
 fmabtt , tut ab abit facile frtvi. 
 
 This fame Author demands alfo , '' whether the authoritj of one fingle Do£lor who h An auorita* 
 
 daai&probireidH optaioiem freoibil.m ? Rcfpndeo,reidtTt ; fjjji qmmpitm ampleai tfmammqinim'kmiofirf 
 andivit iniis qnic ad mo ei fertliLnt, Sanch. Ibid, n.7. 
 
 2:.i.lI5. i.i^.2.C. i.a.2.19. i.^.t. Q^» w
 
 124 
 
 IVherein confifis the DoEirinc of probabihly. 
 
 is learned and honeji do make an opnion frobahle. And he,, wni-jizn •, jea , ad- 
 ding th^t in yvhnt concerns manner f^g, man m^y hold to ar, DpimoM tphkh he hat h learn- 
 edofhts School-mafier and follow it. His rcafon is tl'c lame wi'h wliat yf^or and 
 y ^tt'in oi>'Hio Lajman have alledged : '^ Becattfe an opinion cBal>itjhecr ..an fr.we fouadati^n that 
 p^^ob^rbilii eft is not (lelght, « prohahlt. But the authority of a learned and pious tntin is no (letght 
 qittenonlevi foundation. Whence it is eafie to conclude char there is no Jduitj^fpeci illy who are 
 innMur (iiudi. ^^„^^^^ amongft them, whofe opinion may not be followed and pr^difed, hovv 
 ^oTasJindTdi "^^ ^^^ peculiar foever it appear, and be indeed : becaufe there are none of them 
 ^ fit Mn c"t who are not believed to have thcfe two qualities of learned and pious, and to whom 
 icvc (undam.n- theSoci^etydo not attribute them, 
 tm. So that when 'P. Hereau taught in the Colied^e of Clermont , that it is lawful to 
 
 Jiiliamsn fecretly who flandersus, or who perfecutes us unjurtly , his Scholars 3 07 
 may without fear of offending God , make themfelves executors of this horrible 
 t)oArine , though it were fufpefted by them to be falfe, becaufe it is fo barbarous 
 and inhumane. 
 
 For they hold that though a Doftor or Regent ftiould be deceived by publiftiing 
 
 errours for truths, we may always in confcience follow his opinion, even when he 
 
 erreth againft Divine right. This is that which Sanchez maintains refolutcly againft 
 
 ,yjr- ■ them who would reflrain this liberty to errours againft humane right or Law, '/ 
 
 Adriini & cannot approve^ faith he, thiir reftriilion Vfho woHld extend this to errows againfl hu- 1 
 
 cordi>b:e,uth()c pianeliut not Divine id*, they hild upon this that we are not obliged to im^uire 
 
 iituitiiMur,/! fit ^1(1, Cq fttttch care the things which are of humane, as thofe which are of Divine Law. 
 
 error p,u hii ^^^ J cannot approve this reafon. And he is not content to fay it once, but he repeats 
 
 7t'di'wii'"*Dic- '^ oft, to fliew how much this limitation difpleafeth him. And his reafgn is, "■ Be- 
 
 Lntu.^q'r'qKm cattfe in the/e forts of things the authority of a grave and piotu perfon ii of great weight. 
 
 in rcl'Ui humimi That is to fay, thatthe authority of a Regent Jefuit is great andflrong enough to 
 
 jwis'mdagMdt* ^^tv W abovc Divinc and humaneright, and to carry us againft the Law of God. 
 
 non tarttidili- ^^^ ^^^^ f^ ^g ^^^y fallow in confcience the erroneous opinion of a Cafuift, though 
 
 f^'luru'livin that which he permits atd approves be forbidden and condemned by God 'in thg 
 
 ixigiiur : f(d Scripture. 
 
 nonplutt.lhii, 
 
 num. 7. m ^tp.e in i(trif<l'(i ^fi "i'^S"' pJ'J''"'^ & momenti vingmvk & fit amatuas. Ibii. 
 
 n An lib op'nmc He alfo enquires " Vehether it be lawful todi^ent from common cptniofu ? He JoS 
 communi rece- anfwcrs with Vafquez and Azor ° that it is lawfttl for a learned mau and weUjiu- 
 dnchccat? died, andwho heith examined the reafonsofioth fidis, to maintain that his private 
 pafaucl& opinion is more probable , and to fellow it , though he be fingle and alone in his opi- 
 A^i dicunt nion , being otherwife it fliould not be particular : p Becaufe hefeems net herein to 
 iktre vm dcSlo ^Q againfl prudence , fince he hath found fome reafon ihn pleafeth him, and feems 
 q,ui mn pmurH ^^^^ ^^^^ j^jjj, . ^^j^h will cafily happen to a proud fpirit,who can have no greater 
 ^Z'^'^reOe'^mi- p'eafure then toimagine that he furp.iffeth others by his fubtilty and his wit. 
 
 dmcnitcxpcnderit, futmltngitUremBpioionemprobMioiem ]udHm&iUam feffui. Ibid. n. p.p. 19. p :©««<'»'« 
 to evcntu noi vide/um prudenter oferm, 
 
 3ut this Jefuit fo Ie»rned in this matter, and tliis wifdom of probability, difcovers 
 one of the principal foondations upon which it is edabliibed, and from which many 
 cppclu^ons may be drawn , faying "l there it nothing which hinders that one and the 
 1 '!''''' "iaftf ."' M»^^ perfon may jwlgt twq opinions^ direEily ofpiftte to be ei^Mally prtbable , or that the 
 nts 'iZiamem o«P « W^-f then the other. Whence he concludes in this manner : ' Thefe things 
 fibicontradiccH- l/eiHg thm prefuppofed^the firfi difficulty is to know whether it is lawful in confcitnce, to 
 tei idem inttl- regulate our aBions by the opinion of another , when it is notfufficientlyfafe, ardwhicb 
 Mm prababtles ^^ ddieve onely probable , quitting our ewn which it morefafe , and which we believe 
 '!^::::u::.4'^redljtcbeprobable. 
 
 prolfibtliarem. . . „.,■-.,„ ■ ,■■ r r- ■ 
 
 Ibid. nurn. 1 1. P«S' t?- P Hifm.ptmjpsprtnui: diffifultat, e3 «» cuiqiK hceatta foro. ctnfcienttit opiran juxta 
 
 ai'mm oainioiKm nunm tutim qum piotmbilm repntat contra profrim tktirtm, & qmmfibi probMiorcm cjfeperfuadet. 
 
 He at firft rcjeSs many Authors who fay that this is not lawful , and 
 E.I. )lf.l.J5. 2'C.i. 2.2,1^,1.^.1. declare*
 
 wherein I'onfijh the DoBrinc of probability. 126 
 
 ^ dccUres that it is rt?nch more lik(tj that it is larpful. His reafon is that which he 
 ;90 h.nh aire \ciy a Hedged rmny times , and which he repeats commonly ; ^ ^'^"f *' *r^ H,*"*/! 
 ■whobeliives an ofinion frobtibk , aUiugaceirtiingtQthatefimeH^ o^git "ot h ctH-Hteit.n. 14. 
 dcmneda.! rajh or imfrHdint. And feeing it might be faid that this managing a- b Exiflimtns 
 gainlHisoan proper light, and quitting an a/Tured opinion to follow one lefsfafe '>P>'''»>'f»' cfe 
 puts himfelf in danger to viuUte the Law of God,and indeed to offend him -, which f '"^^^"f*' i*^' 
 is no: to ad prudently ; Heanfwers ' that he txj>o(et net i>i'»/flfto4au£lroffH.['^cmprZZ 
 Kinr for mall} ; that is in fuch munner thut the Jin which he esmmitsfboulA be impMttd nu temcriutit 
 unto him : believing that he need not care if the Law of God be violated,and if God ""<">' ftcHntt^ 
 bedifhonoureJ, provided that wc our felves bcnotblarrf'l and receive no hurt "'''*■ 
 thereby. cNufiefeex- 
 
 feccandi fcrmii 
 Iter; ui'^ itaut iU»d feccatum a imfmm. 
 
 The fecond conclufion which he draws from his principles, ij, ** that hi vho be- i c^ w j,- 
 
 Hives that it is more probable that rve cannot in confcience fo/ioVf thAt of the two epi- ducitHr toncr'a 
 
 vioHs which is lefsfrobable^may jet follow it himfelf ^if he believe that it is alftfrobabU ol'qitos nmerl" 
 
 that he tnaj follow it. So that a man btlicvirg that heooght always follow the more "V«w ?»* »» 
 
 probable opinion, and that it is not lawful to follow the lefs probable, may not- '"^^IT'?'"''' 
 
 withftanding this perfwafion do the contrary without fin ; and follow in effeft the noMaretmi 
 
 . lefs probable, if he believe that the opinion of thofe who hold that this may beHcere opinientnt 
 
 done, is alfo probable , which will not be hard for him, or rather he cannot choofe '"mwfiobabi- 
 
 but believe it, if the Authors who are of contrary judgement fae not evidently ''^'"-^^^''''.'"'" 
 
 wicked and ignorant,fince one honeft and learnc4 man ajonc i$ fu^licient to make an r"' f-^V*6* 
 
 opinion probable. • bTq^HerT. 
 
 , ,. Met Ikertopi- 
 
 niiitemmmmprobmem feqm. Ibid. n. 1 7. p. jo, 
 
 po This Dodrine it very convenient for us that we may do all that we pleafe, giring 
 us liberty not onely to live after our fenfe , but alfo againft our fenfe and propei; 
 li£;hc, by following that of another, when it is conformable to our inclinations 
 that we may follow them without fcruple , and paflingfo from one condu^ to an- 
 other, and making ufefomecimesofone opinion fomctimes of another, tojuftifle 
 ail that which w^ have a ftrong deHretodo : this Doftrinc I fay would be very 
 commodious for this , if God had not condemned it openly in diverfe places of Scri- 
 pture, where be forbids expreflely.as we have above obferved, to have two tongues, 
 and to make ufe of two different weights and meafures. 
 
 Sanchez declares Ukewife "^ that it it law fnl fgr learned perfgnt to give counfeU c Quarto dedK- 
 againfl their own proper opinions^ following thofe of ethers which thej believe to be fro- cUur,lititefM- 
 bable. Whence he by confequence draws great advantage and great priviledge for 9"' ^"'" ''*^* 
 thofe who profeffe learning •, that is without doubt for the Dodors of the Society, ^"^^ cm^'iipro- 
 wh'.cli i. f that thej may give comfels one VehiJe fallowing one opinion,and another tohilt ^2*Uc»nrMmT 
 fotloxving the comrarj. Yet he advifes them s That it were better to folUv alXMjs^ fequendo alie- 
 the fame opinion-, above all when the anfwer if in writing. And the reafon of jlhis'*'"** qumpri: 
 charitahle advice is, lefi they /hould be found c ' " "' ' ' "^ ' ' 
 
 I dordle dealing, for the fear of God, who I 
 thcfe people , and it is oncly that of men whi 
 
 it not at all to play fall and loofe with truth and co'Jidence, and to mike ak o( jiixf* unmi moi 
 doubling, and to have double opinions according to which theymay give contrary dojtatacmtA- 
 advices. Ailtheirapprehenfion is of ^^w£fo««</c^fW<<»/wi/frf<iintheirdouWHigf- '""? *?''"»««». 
 nevariideprekndamr. g^^«vA*' 
 
 mtUm ftftmfir 
 jma etiadem,mmmeiH Itriptin Nt vsrudtpnbutdmtm: 
 
 But they have an excellent remedy to fecure themfelves from this^rcproach whlcb 
 men may caft upon them , which is,not to give their advice eailly in writings aod 
 this is alfo the advice which Sanchez gives his affociates in this matter , in omicb be 
 may well paffe for a Mafter. 
 
 Hereunto we may alfo in this matter join another , which is to anfwer one who 
 demands counfel according to the opinion which we bold an4 which Wffteasb^ tiki 
 
 iiL, I. US. 1. i». z. c.i.a.2. i^ii.^ J. tf
 
 126 Wherein confijis the DoBrine of probability. 
 
 if he comply not therewith, and that the contrary opinion be more agrcablc unto | 
 
 him , to addrtfle him to others of the Society, who hold it and teach it, l^ut if 
 
 ncverthclcfs they will make ufe of the right which they have to follow now one 
 
 opinion and then another though contrary,and givecounfel according to that which 
 
 is Icfs piobable, to oblige thofe who confultthero, the fame J'<iw/;f* will sdvife 
 
 h nurvmttat them at lead to ufe this precaution , ^ that giving their advice , whether it be by 
 
 facile vitari word, or in writing , they dec\axetbit though the confraryopimon hemore probahU^ 
 
 poteMconfu- jet ntverthelefs that which thej htive chofcn ntajh followed i»> fur ctj being aife pro^ 
 
 five fcripto affe- ^<*^^^- 
 
 rat ; quamvn 
 
 contfarU opiitio probabiior fit , bmc qutnue tmquam frobabUtm pfje ampleSi. Ibid. 
 
 There are fome that affirm at Jeaft that when reflitution is in debate , or feme 
 cafe which refpefts Juftice , it is not lawful to follow the more large.and withal the 3 1 20 
 lefs probable and fecure opinion , becaufe this u ere to do wrong to him un:o whom 
 i irft jute opti- reftitution (hould be made. But Sanchez pretends that ' withohf fla>tding upon this 
 
 no omnes alii gxception it it generally la'^ful , and without difiintlion to foUov^ the Irlfc probable spi- ' 
 
 ^Bmtiali*u' "i*" y'*^^ '0 counfel others to foBow it ^ dmgyaf^uez,who faith exprejfelji that thu is 
 
 pitdiailmi. true in all forts of matter}. 
 
 tatione indiftin- 
 
 ilettudiimliitreapwmm wnuspnbA'kmamplc^ll, uesmconfulere, iitexprcjfe ViifiM%_\. i.q. i^.a. 6. d.ej c.i. 
 
 inuio dicit m cmni mitcria idproeedere. Ibid. n. zz. 
 
 k Sim Judex O"^ °^'^* reafons of them that hold the contrary, is.tbat k as ajftdge who cxer- 
 fort exttrni te- cifeth outward juBice , is obliged to judge according to the more probable opinion ^ fo 
 nun; fentemim the DeUcrs are obliged to do the fame in giving counfel: To which SanchcK anfwcrs, 
 jiixta mobabi- 1 that there is great difference betwixt htm that exercifes outwardjufiice , and he who 
 7emiuul'o7 fxercifes the i-i^ard : becaufe thefirft is judge betweeu the parties , and ts ejlablijhed 
 fnlere Ibid." ijthe comr>>^^nwe^Uh to judge that which he believes to be mofl reafonable-, but the 
 feconi is a Judge at the tribunal of penance^ to judge ^as a Phjfitian^not betwixt parties^ 
 i E^ue ktm bat bef^fixt Man end God. All this is more proper to deltroy his opinion then to 
 difcrimeninter cophrmit. For if a Judge who renders Juftice before men , be obliged to follow 
 llmd'jT that which lie believes to be more equitable, how much more is a Confcfler and 
 ternii quodhe judge of confciences , who ought to follow juflice and verity with fo much more 
 fit fudex inter care and exaftnefs, becaufe thcgoodofconfcicnces and falvationoiffoDls is without jijg 
 partes , ^ ita comparifon more important , and ought to be more religioufly preferved then all 
 coBHitutiu S oQtv^^ard things : if the tribunal of men require fo perfed Juflice, how much more 
 fecmdmid V^^^^^ ought that to be of the tribunal of confcience , which is the tribunal of God 
 qwdm^iu <t. hirafelf, where the Pried judges as holding the place of God and of Jesus Chrifl, 
 qmmrcfitttt, who is juftice and truth it felf. Butifweconfider himinthequahcy ofaP'.^.itian ^ 
 
 ftntentimferaf. as doth Sanchez. , this quality it felf obliges us by bis proper printiples to jllowthe 
 M hie eft lit opinions that are more fafe and more united unto trut;:' , Hvce he avows tb Phyfi- 
 y'd»rquoT "3ns are obliged always 10 embrace this fort of opinions , and toforfake the left 
 fudicim e[l probable and more uncertain. 
 mediemiUe,7UC 
 inter pmet , fed inter 1>tum & hominem. Ibid. 
 
 rinaUy,if humane Judges be CRijiged to fearch out and follow that which is mod juft, 
 and moft fafe.becaufe they are Judges betwixt party and party -viio fe?s not that the 
 Confeffors and Paflours of fouls are obliged to the fame thirg by the /me reafon, 
 fince being Judges betwixt God and Man , they are alfo Jndges betwixt par'y and 
 party ? For to imagine that God and Man are not true parties in this interiour 
 judgement , were no other then to pretend that the judgement of p. name is no 
 mie nor proper judgement ; nor aft of jurifdiftion, againft the definition of the 
 Council oiTrettt , it being clear that a judgement cannot be but betwixt two par- 
 ties. So that it muft needs be that there are truly and properly two parties in thp j 140. 
 Sacrament of penance , or elfe there is not any proper and true judgement. It is I 
 
 alfo true by. the confent of all Catholicks , that God is both at once Judge and party 
 in this Divine tribunal againft the Sinner , and that his infinite Juftice is thecaufe 
 that thefe two things are not incompatible with him, as they are amongft men , but 
 £. I.B.I. f. 2. C.I. a. 2-19.1.^.3. thd^ 
 
 i
 
 wherein confijis the DoBrine of probability. 1 2 7 
 
 they rather are infeparable , fince he always in all forts of fins is the firft ogendc4 
 and the firft Judge i unlefs haply it be fo that the Jefuits think that God is no par- 
 ty at all , btc^^uie they fee him not appear before their fnbunals , and bccaufe they 
 find no body present hifiifelf to fpeak for him, and n\amtain his rights and intcrefts 
 agtinfl thofe who confeffe themfclves unto thenj , and who confult them. And 
 thence it comes to pafs that chey are fo complacent and fo eafie to graunt upon their 
 fimple petition all chat they demand , asif there were no parties , and their affair? 
 were all matters of favour, and abfolutely depending on their good grace and plea- 
 fure whom they take for their Judges, 
 
 ^4«r^f-tf'ith inhis followingdiicourfe, which we have now examined. * That t Sat e/l em- 
 it it fujficient for a Confefor , and for a Do£ior who is confulttcl , je reconcile the fe- ('Ifario <s^ d.«- 
 mt£nt andreftore him to good terms with God. But this ftands in no ftead, becaufc he ^"'^ ^""M* 
 cannot make this r>.concil.(tiQn, but by oblerving the Laws of JuHice, and condemn- '^e"/!)'" '"^~ 
 ing the linner by an equitable judgement , which according to himfclf ought al way? confulem n"c 
 to follow chit which is moft conformable to reafon and equity in humane and tem- componatur. 
 poral affairs , and by much itronger reafon in Divine and eternal , which ought to "''<'• 
 be without companfon more juft and regular. 
 
 SanchcK. rtfth condufion is , '' that a man who u aceufiomed t.o confult divers b ^uhto dedn. 
 
 DoElors until he meets fome one who a»f)\'trs him according to hit deftre , and who u c'tur qi4id in ea 
 
 re/olved to continue thii fra^ice ^ hath hU confcience fecured fo long m he doth fA« ?«*/'»<"»< ^'f'"*. 
 
 with a good intention ^ that is tofaj, to know if the ofinion which favours him be fro- r ■''^ ' "" "* 
 
 table. He would fay , that if this man had no other intention then fimpiy to con.-Th"blns^Hm 
 
 tent his laft , he (hould do ill ; but becaufe he hath a defign to do it by way of «^ fropofttum 
 
 probabihty, infindingoutfomeone who might tell him, notwhat heowght,buf^'"''<'f Doltora 
 
 what he would do , is probable; donee ali^utm ftbi ad libitum refpondentem inve-'*"^'*'^.'"^^''^'''. 
 
 niat : he is innocent and without reproach -, «= becaufe everj one^ fai^ h h^.hath a ritht Id nlTum tuL 
 
 to maintain hurtght, ana to lookout reafous for it. refpondentem 
 
 ... • ■ r ■ r ■ , , invtmat i 
 
 ^.iH:lo rc£l.i invejiigandi rations, an en opmt« pin ftvens Jk probaiilu. Ibid. n. 24. c ^m uniciiique m tfl /«f 
 iMmp'ategtdi'i^ & ad id ratiomiquanndt. ibid. 
 
 He pretends then that every one bath a right to defir^ that what flatters his luft 
 
 fliouid be probable , and to find out fome one who may tell him that it is probable, 
 
 or who may make it probable: according to thisitfliall be lawful for all men to 
 
 feck out approvers of their moft unreafonable thoughts and motions ; and provided 
 
 they find but one alone , as there are always complaifant perfons to be found , and 
 
 cfpecially for the great and rich, it fti^l be lawful for them to do what they will 
 
 when they are yet condemned by all others , becaufe according to the Jefaits one 
 
 alone is fufficient to make an opinion probable. 
 
 1 j4«<rk^ feventh condufion is the anfwer which he gives to this queftion, <> fyhe- 
 
 ther a Confejfor may abfolve a penitent againfi his own opinion ? To make this quellion /f^'^^m^td d 
 
 more clear, he propofes it in this example : « As if a Confejfor judge a contraEl to be confegWio dl 
 
 ufurariotu -^ and the penitent on the contrary believe probably that it ii lawful ., and cendiitm an 
 
 will proceed in it. He faith at firft that there are fome who hold that an ordinary comm propriam 
 
 Confcffor,as a Parirti Prieft , may againft his own proper opinion ^bfolve this man, »/"»!<"»"» f'ilSt 
 
 and chat it is not lawful for an extraordinary Confeffor. But he anfwers after that /X" "TlWd 
 
 * both the one and the other may do it. n. 17. 
 
 c mfi confijfa- 
 riM con'udumcp Mfu ari'tm !ud:cii^ : ftpanitcnsprobabiliier cj[fe lidimf & vuU lUHntirtire. f DicendHm (ft 
 
 iK,/!m':iue CunfcQ'u't^mpojft. Ij'iJ. n. zS. 
 
 It is farther demanded whether they be both obliged fo todo^ To which he 
 anfwers wi:h the fime boldnefs, maintaining S that both the one and the ethtr of gOkeudm tfl, 
 thtfe Confefors is obliged to abfolve his penitent after he hath heard his confefion. His ""''""?'«' «»« « 
 . reafon is : ^ Becaufe the order ^Juftice re<jmres that as the ptnitent is obliged to obej "*/"'"*''■' '"/'' 
 the Confejfor, when he commands jufi and reaf enable things ; fo the Co»ftjfor is obliged Tern au^ut.'*' 
 
 Ibid. n. 14. 
 h Reilj eaim jui'di ratio pent, ut pciitpcenitcns confefri reUe prtecipifnii tbtdire Unttm : ita eonfejfariut rt{lt difpoji* 
 tkmic>iCiiriiiilvtvcTe,quaueslfcqne!istipinioficmfrobjbilem. IbifJ.
 
 1^8 Wherein confijis the DoBrinc of probability. 
 
 to abfolve the feniteat , when he is '^ell diffofed, as he is when he follows afrolfotlt 
 opinion. 
 
 And he believes that theConfeflbr is in fuch manner obliged to sbfolve this pe- 
 nitent, that if he fail therein, he fins fometimes mortally ; and when that happens 
 not, his fault isalways great and dangerous , the thing being of great confcquence , 
 \Etitii credo according to the Opinion of F<«/f«f^ and i'«<»rf<, , ' which he approves , heingptr- I 
 
 ep, quia atia f-ppaded bj their reafon , and hecanfe the penitent will have ptfi Cdufe tt complain great*' 
 
 piopfita I! a ^ ^jf ij-^ ^ y^^ ^^^^ ^^-^^ ^^ji ^ij-p^j-^ci andconfefed , abfolmion was refnfed him. Nei- 
 
 ter mqlmjifre ^^"^ '^'"* ^^^ ^^ fanlt, being contrarj to the inftitntion of the Sacraments and Office of 
 
 opcimoptemens a Confeffor^be little. 
 
 fttcH, quodjibi 
 
 bene difpoftto, aaditaqitc ejiu cenfeffieae, abjoluiio dencgi tur. Hec levis videtw Culft hjlitutmis Sacramm'i ac confjff' 
 
 ■lis muneri conirtiria. Ibid. n. »4. 
 
 Upon this account the holy Fathers and the firftPaflors of the Church had com- 
 mitted many mortal fins, in refufing abfolution to many penitents t^'ho could not 
 want probable reafons to maintain againft them, that they were well difpofed ; un- 
 lefs perhaps the Dodrine of probability being not yet iUrted in thofe rimes, the 
 penitents were not fo well inftraded then as they m^iy be now, to msintJin and 
 defend their rights a»id Priviledges which this Dodrinc giveth them againft their 
 Confcflbrs , and to oblige them to renounce their own judgement fupported by the 
 authority of all the Dodors ancient and modern , to fubmit to the private opinion 
 of rhe penitent , provided that it be probable , and to do for them, and let them do 
 themfelves what they pleafe. 
 
 Efcnbar is yet more refolute upon this point then Sanchez,. For faying that Fdf- 
 qneK, liolds that if the ConfefTor be a Monk or fome other delegate , and not Ordi- 
 nary , he fins in this cafe but venially-, he is not of his opinion ; and he maintains, 
 
 k At tniidtnm ^'^^ others, that abfolutely and without any exception at all , k he fins mortaUj , 1/ 
 
 mortditer pec- the penitent in his ctnfejfion have mentioned anj mortal fins. 
 
 care, fide mor- 
 
 taiibiu fiaa confefio. Efcob.in ptcqem.cxjm. i.c,6. n. 17. p. 19- 
 
 !i any dared to fay that a Phyfitian is obliged to follow the opinion of his patient,' 
 though he believe Ins own to be better and more proper to cure his difeafe , he 
 would be condemned of folly by all the woi Id. How then dares any fay that a Con- 3^8 
 fefTor is obliged to be leu fineere and Icfs faithful in the conduS of fouls , whom he 
 ought to heal of their fins? Itmuft needsbeofneccffity that asthefe Dodors 
 aflure us that fccular Juflice ought to be more cxaft and more fixed to truth in the 
 Judgement, it makes in temporal things , then the facrcd Juftice of the myileriei of 
 Jefus Chrift , in the difpenfation of Spiritual Wealth and eternal Truths , on whicb 
 depends the Salvation of fouls. So Iikewife they muft affert that the Phyfick of 
 fouls ought not to be fo rational, fo juft, and fixed upon their true good , as thofeof 
 the body. 
 
 Sanchez proceeds yet farther , and faith, that the ConfefTor fins mori^lly or 
 1 im dicendum dangeroufly if he abfolve not his penitent in fubmitting to his opinion, ' Though 
 e^ contra Ma. f^^ ^ perfwaded that it iifalfe, " when the penitent is learned or ixfiruSltdin the proba- 
 nmlem n. i8. y^^^^^ ^^ ^y opinion which he maintains againft him, 
 
 fe^riuMfm rgetpinionemfmitiHiu exiftim.t. m randcm hue iifque dilla locum hibeat qitandt paa'uenttfi 
 d»aui, vet *b aliis inlirugM de probabiUtate tpinmis qumfequiiur. Sanch. I. i.e. 9. n. 30. p. j i. 
 
 But if the penitent be ignorant , and know not that his opinion is probable, fome 
 
 believe that theConfeflbr ought not give him abfolution in that eftate , nnlefe he be 
 
 upon the point of death , in which cafe fhey think that he ought to inftrufthim, 
 
 r Tunc tmm ait " declaring to him that his opinion is probable,for fear that he not knowing it (hould 
 
 Solas ijfe info, - dye i m penitent. 
 
 m^ndum de opi. 
 
 monii piobabilitatt, ne tit malojiatu decedat. Ibid. n. 31. j 
 
 But Sanchez, believes that this is alfo too fevere andaDjuft, and be repeats it,' 319 
 2UI 1». l.J?.2.C,i.a.2, i^. i.)*»3. laying:
 
 Wherein confifts the DoSirine ofprobahility. j 2 9 
 
 ' faying: P As for me lam ferfwade4tba( even -when he isnot iathk extremity. , he 
 
 ought to inflrutt him, and make him k'to'iv that hii ofirtion itfrobabls. He builds Up- ^ ^''^'''" '^* 
 on this that he ought to confidcr the Salvation and good of his penicenr, who other- '^mThm'T 
 wife may defpifchis ConfefTor.and do contrary to that whi^h he hath ordainedjo- umtumii^tu 
 ving rather to folloiv his own proper fence and pallion , th6nto fubjeft himfclf »"""'»»«. Ibid, 
 unto the advice of his Conteflbr : or ai leall take counfci ot fome other tor the favc- "•^'" 
 gard of his confcience : which he pretends the ^ Confeffor may redrcflc by q ^wdcon. 
 teaching him , that theopmion which he maintains fp obliinately and without any /f|7o' vittbit'li 
 reafon, fince heiinowsitnocto beprobabje, is yetheld by fome Divines. ptsihencem ad. 
 
 He believes alfo that the ^ t onfcflbr is obliged by his office , and by the Law of '"'""''"• 
 Charity which he owes his neighbour and pemccac, to give him this charitable ad- c,*I^''f*'* 
 vice , this making one part of the obligation which he hath to procure his weal and iw txoffiZ' 
 Salvation; and that he is not to (lay until his penitent himfeif demand it , but that *w»»> pcErt;/e«. 
 he is obliged to prevent him.when he fees him in danger to fall into fin • as it would '" fx^i^^are, 
 happen in this cafe, where he fees his penitent wholly refolved to defpife his advice 'f ■*'" confuim 
 by mereob^inacy , and being bent to follow his own judgement, and to do what do'^,ut"TiT 
 hcliftindefpightofhim; '' As iffeeingthcfinneraddidcdtohisownfence , di(o-'le.x'cha,mU 
 bcdient,and tooobftinate in his difobedience, the Confeffor ought or could judge obtlgM ad pec- 
 that he is in a good ellate and well difpofed to be reconciled unto God • or as if he """" P'^"*'** 
 
 2CO could hope to put him out of this wicked difpofition and obftinacyby acknowled- ^"'""''""' "'"'• 
 gjng and declaring unto him , that what he maintains againft him is rcafonable and I'lum in einr. 
 may be probably maintained , and that he is ready to give way to him. On the worf< j»w/f/ " 
 contrary it will come to pafs that if he comport himfeif in this manner , in flead oi F'fft'"'^<^i pfU 
 removing from him this indifpofition, he will augment it in him, there being nothing '"'* ^'''^' ^"'' 
 more proper to mike a man yet more obftinate and more infolent ; and to confirm ^u/m am 
 himin his wicked opinions, then therein to approve and follow him : andby con- prnw^m e«« 
 fcqucnce this man fliall continue to rcrnain in an incapacity of receiving abfolution videat. Ibid, 
 fince be pcrfifts in one of the greateft fins, and one of the worft difpofitions o'f 
 finners, which is a refolution to oppofe himfeif to his Confeffor without reafon and 
 of mere obftinacy and blinde paflion , if the Confeffor do not come over to his'om- 
 
 nion. 
 
 Sanchez.^ro^ok:h alfo another queftion in the matter of the Sacraments which 
 ^ he refolvech according to the fame principles. Thcqueftionis/ if in the matter ef 
 m the Sacraments it he lavfful to rule ones [elf bj the opinion Vohich « lefs probable and lefs ^^ '^'*^.* '''''"• 
 fafe, when the validity of the Sacrament is in tjueliion. He anfwers in reporting ""*y"' '?'''' 
 theopinion and reafonsof them who maintain that this is not lawful; but he pre- litadul^k -Aa 
 tends "^ that though what they fay is probable, yit it it more probMe that in the admi- Ucnum ju in 
 
 ' — i> -J J"/ ~ f — ' — ..,j..,,^^ "'"••' f "•'Mvn. trjut tn irjc itamt- u(,num jii In 
 
 nifiratienof the Sacraments it is lawfftl to rely tipon an Opinion •^ifhich is lefs trobable Stcrmcntorum 
 leaving that which is fafe and mere probable , notwithjlanding the danrer of rendrinr '''^"""'ft''''""^ 
 the Sacrament null. * ^ •' & i*nopmmemi. 
 
 nMfr9bitbiU& 
 
 qninda dt Saermrnti vatprc agnitr > !t>,d. n. 32 p. ^i. i ^J^mvit tmcnhoc probab'tle ft^^xi^matamenmbit. 
 biliiu ejjc ncm in Uaamcmo,un adm a:[lratio,ie mi opinion mirf4t frobibili,reliiiiprob^bi!ioiAC tutHMnobfamt irri- 
 tiitdiS-icrnmintiptiliulo. Ibid. r. 35 ' ■ 
 
 He requires oncly two conditions. The firfl,is, that here in nothing be done 
 outwardly againft the cuftom and ordinary manner of adminiflring the Sacraments. 
 The fecond is, that it be not prejudicial to the falvation of our Neighbour. For in 
 thefe cafes that more fafe opinion ought to be followed : out of thefe two cafes he 
 declares that it is lawful to put the Sacrament inhazzard, and adminiileritinan 
 uncertain manner , onely to have the fatisfadion ofputting in pradice a probable 
 opinion , making lefs accomptof the validity of a Sacrament , andoftherefpcft 
 whica is due unto the Sacred Myfteries and the blood of Jefus Chrift , then of the 
 goods and advantages of private men, and of thecuftoms and outward forms which 
 they obferve in the adminiftration of the Sacraments , as if it were more evil to of- 
 fend the eyes of men , then thofe of Angels and God himfeif, who fees the Sacra- 
 ment made void by the fleightnefs and raflineft of the Miiiiftcr. 
 
 IIC.I. ».i.F.».C.r.S[.2.19, lS^.j. R But
 
 i^o Wherein conjifls the DoSirinc of probability. ' 
 
 c Excipitur But he makes one exception worth the noting. •= fre mufi'exctft^ faith hefrcm 
 tmeii »b h.tc thu rule the cafe in which the opinions differ about thejurifiUH-ion of a Priffi,for hcar- 
 ngida quaad» ingof confefftons -^ mhen one probable opinion holds he htith this jurifdiilion^ and the 
 opit'omorca other which is moreprobable^denjethit. For in this cafe the Prief} fins not at all in 
 TmrdltTad f"^^**'Z confejfions. It may here be qucaioned whether t!ic fame charity towards 
 amUendoj con- hJs neighbour , which made him before cftabiifh the rule which he propofed , have 3 2ac 
 fejfiom vtr. made him aifo to adjoin this exception to the fame rule. But if this be not clear 
 fizrttur : aique enough by his anfwer, it will appear with advantage by his reifon, which is * thut 
 o^m piobiMis ^.^ trrour which hath fallen its original from a probable opinion , and Which in confe- 
 bc-e • nrobabi- 'J"^'"^' (hereof is become Common, isfufficienttoamhorij.e and make valid all that 
 lior mm negtt. v'hich the Priefl doth. That is to fay, that a falfe opinion and an errour in the fa A 
 rails mm s.i- ' and praftice , may kt\z for a rale and foundation to the condud of Chriftians 
 ctrdus mllo ^^hen it is by ufe , or rathjr by abufe , part into a cuttom. The ion of God faich 
 '^"^'J'f"^^^ that it is truth that delivers men, and thisjefuit will have that errour afid falfehoo^ 
 f"fflones! Ibid, "'^y deliver them from their fins and fave them. 
 
 n. jy. 
 
 f ^uia communis error ex frobubiii oplnione ortm,fiitii *^ ad gesloiitm per cum Sicefdotcm v.1'0 em. Ibid. 
 
 « 
 
 gTrmetiam He adjoins alfo this Other reafon : 8 that in confeffions he that accitfes him fe If of 
 tfimwrn in con- ^gyi^l fins accufeth himfelfalfo of venial. Now it is certain that every friefi hath 
 jclfwnbiufem- j„yij-jiffi^ of venial fins ; and bj confef/uent the penitent for his part putting no bar, 
 fltcturllma <**>^ ^^' Priefi on his part having an a f fired jurifdiSlion of one part of the matter , he is 
 vcnitlia cum affured that the confejfton ^ill bevalid,albeit the Priefl have noJHrifdiHion over mortal 
 mortdibw. At fiHs, thej /hall be neverthelefs remitted indireUly and by accident, in virtue of the abfo- 
 qmlibet Srcer- lotion which he /ball give for venials , and the penitent fhall be dijpenfed from a neVf 
 veJalu'iitHr- c^^^fffi ''*'■, his ignorance ffifficing for his excf/fe , becaHfeitisjt^fiandreafonable, be. 322 
 diRioiiem hi. i»g built nton a probable opinion, which is the caufe he believes that the Priefl who ak- 
 bet: &ideo fofveth hir»,hatharight a»dtrHej»rifdi5iion. 
 cum pcenicens • - u 
 
 mn fomtobtcem , & fil cett^'jurifdiHio iucltquam maicr'nt partem , trk crrtm conftfionit valir. £f qit.mvis careat 
 iUe jmfdlUione m rfiortaiiit , en hidinil^ & per aceidcnsw tine iUiui abfoUtionu remttiuntur, atqac excnlabitur pani- 
 tens lib lis iternm confiundis ratione julfx if^norantia, eo quodjuxta probabtlcm op'mionem otd^ttitr vera Smcrdotis iU'iks 
 jurifdiiiio. Ibid. 
 
 The Pried is in an errour, as he now faid , and the penitent ignorant , and yet 
 he believes that the Prieft gives abfolution , and the penitent receives truly the re- 
 miflion of his fins,marveIlous force of errour and ignorance, or rather of probability, 
 and of an opinion probable in appearance onely , which gives fuch vertue to errour 
 and ignorance. 
 
 Nothing cau be fpoken more to purpofe to conclude that there needs no appro- 
 bation nor jurifdidionof Biftiopsand ordinaries to confefTe; and thi»isthat pjhich 
 Sanchez, regards and pretends in his exception rather then the good and fa! vation of 
 fouls. For if this be truth, which he faith , the Monks without having rccourfe to 
 Bifliop or Pope , may ofthemfelvestakeliberty toconfeffeinallthingsandallforts 
 ofperfons. They need onely command their regents to teach that without this 
 their abfolution may be valid. For fo this opinion becoming probable , it will 
 become lawful. So that putting themfelves afterwards into poflcffion, they will 
 acquire fome right , and the opinion whereupon this right ftiall be fouriUed, though 
 falfe , continuing to be taught by others ftiall become common as well as the poffcf- 
 fion , and in progreflc of time this inveterate and publick errour will fuffice to jufti- 3 2j^ 
 h ^ula com' fie and make valid all that they (hall do in puffuance of this rule : ^ That an errour 
 
 mmis emr tx -^i^ich hath taken its original from a probable opinion, and fo is become common, fu^ceth 
 
 itmii. r^T' '" ^''thorift AHd mak.1 valid that which a Priefi doth. 
 
 tjiadgeSlorm 
 
 fcr SiCtidotm vilortm. Sancher, op. mof . 1. 1 . c. 9 . n. 3 j . p. 3 *. 
 
 After all this, though their opinion were the falfefl in the world , and they were 
 afTured of it themfelves , though they have neither jurifdiftion nor approbation, 
 nor priviledges , they would not for all that ceafe to believe chat they have liberty
 
 iV herein conjijis the DoBriae of probahdity. iq.i 
 
 CO confeffe all forts of perfons -, becaufc that in the moil 4epraved confciencts, aud 
 the greatell fins chat can be conlefled unto them , they may always find u'ith ea(e 
 fome one which is venial , for which there will be no need of approbation, every 
 Pricft having power to abfolve them,and the abfolution which he fliall give tor chem 
 will extend it felf alfo to the others how great and erorraous foever they may bp. 
 All this is the argumentation ot Sanchez, which 1 do onply r^hearfe and dcjlucc , to 
 make it the more clear. 
 
 After this we mull acknowledge that the Jefuits arc very fobpr and temperate in 
 their learning ^ that they ufe not all the power which chcir Pivmity gives them", and 
 that they give great teftimony of cheir religious modefly, and ot the tftccm they 
 have for the Pope and the Bifliops when they prefent themfelves before them to 
 4emand their priviledges, or their approbations to rake confefljons , it being in 
 their power to attempt and do it tt^cmfdvcs, without fpeaking to them chercof 
 AC all. 
 
 And this licence belongs not onely unto them but unto all Prieds , whether they 
 be Monks or not. For all Priefls as well as they having power to give abfolution fur 
 \r5'^ venial fins, may all alfo abfolve of mortals which are confcfTed with venial^ and 
 fo the abfolution which they fliall give for the greatelt crimes that are without iip- 
 probation of the ordinaries , fliall be valid , and they that have conftfll-d them 
 ftiall be thereof truly abfolvcd , and fliall not be oblig .d to repeat ihcirconfef- 
 fions. ' 
 
 Which is wholly to overturn the order of the Chut-ch , andof che Sacrament of '^ 
 
 penance, to expofe it to the moft profane and facriicgious hands of the tpoft wicked 
 Minifters, and to abolifliabfolucely all the authority of the Bifliops, and of the Pope 
 himfelf, in what concerns the adminiftration of this Sacrament. 
 
 From matters of Divinity Sanchez, paffeth to thofe ofphyfick and Law, applying 
 • to Judges and phyiitians that which we have nowfaid of the probability of opinions. 
 He puts this queftion about Phyfick. " fi^hen the of iniom of PhylitUns are divided ^ '^mulo '') 
 cottcerniHg the remedies W^hich are tabtafflyedto afic\f^iiient , fo that there benou^ycmtdikm 
 certain one •, it « in<]mrcd Whether a Phjjitian maj make ufe of a Afediciftt according cji cenum, j.d 
 tomlefsfrobabteofinion ? He propofeth firft'the opinion of fome thacfiy.thaca Phy. ^"i* "?«/ w- 
 fitian may in this cafe follow the lefs probable opinion. But after tie hddreported '''"' 'V'"'"/'" 
 the contrary opinion which holds that this is not lawful , he faith , ^ thM h&efieem- ""mvdTmenil* 
 eth this lafi opinion more true , not that the Phjfitian doth any injur), or-Hny'thinf con- iilp nmrhu ^s- 
 J 26o trarj to the ohligation ofhu duty , in making ufe of this frohahle tpinioM-, 'tft:t, hecdufe fhc:mdii ; an 
 he fails of the charity Vchich is due unto his neighbour in his n^d . which vtiUsthat W^ ^'""^ medisa- 
 ■ Jhould fuccour him by the moli fafe vaj andremedy th.tv is'fuffiblefur-^ti? -W'hicii ""'" '"■' i«w.i 
 confirms what wcfjid above, that it mult needs b,%acccrJiiig to his api«}6i!ii, that ;„,f.f^^ ;,J,^j 
 the health of the body fliouid b-athin^more precious then the Solvation of the p'oi.iw/ira ere- 
 foul, andthat heeftcems the Phyficians to be obliged to be raore charitable and ■•''"•'' 't>iJ. n. 
 morecircumfpeft thcnPriellsand Pallors of Souls, fince he believes that! hyfitians'*°-P-. "• 
 ought to follow the more probable opinion , and to rive to the fick the moil aflu-I^ Exiflimo banc 
 red remedies they can , by the L iw or charity to our neigtibour who demands it •, riore.Ti (Pi 
 if »i petit Bt certiorimedicamento ijuo pojfumus ei ftibvenidmus. Whereas he pre- non qutil [Jc 
 tends that Confcflors and P.iflors of fouls are not obliged at all thcreco,and that they """* "bign- 
 maycondud men byan opinion which they belit:ve lefs probable and leffefafe, n^'"'>'^'»l"ffnit _ 
 hath been clearly proved by his own words. 'Iibium' un'* 
 
 . , , J iifinioneHl.Tfro- 
 
 ha'jil , fed con'ra (,h,i)ituum dcbin'm fioxii.o 'indi'jnn cxhu^ad^nf , qi.t p'tu u- ccu'a i mcd-cnn ,'/v, qw p IJ'umiti ci 
 'pibAru.imut liid, n. 41. 
 
 As for Judges when the right ofthe parties is not clear and certain , and when it 
 happens that the Doftorsareof diff. rent advice about theinterprctationand fence 
 ofthe Law , the opinion of Sanchez is, "^ that "dehen the one opinion is as probable «r ' ^'undo lUra- 
 the other , it is more apparent that it is in the paver of the fudge to chufe rvhich he ''"' "f""'" /■/' . 
 ^l7<i^pIufeth,andto follow it in his JHdgme»P. So char,iccording to thjs p|vinity, the wij eVh'te"' 
 
 grumijj'e jddili 
 qutmmditcrit opi/uo!i:meligciCi& fnundiim camjtdicitre. Ibid. n. 45. 
 
 a;.I.I!5. 1 1S.2.1I. i.a.2. 19. 1.^.3. Rz judges
 
 r- 
 
 Wherein confijis the DoSirine of probability. 
 
 elitm. 
 
 c ^ida nee 
 temere nee i 
 
 Judges (hall have great power to oblige their friends, fihce all affairs almoftmay 
 eafily be made probable in the manner they order and handlcthem now a days ; and 
 
 d im ctjfmt he adds that which follows upon his principle , '^ That he may, if it give nofcandal^ 
 fcMd*lo nunc judge one while according to one opimo»,and an other while according to another opinion. 
 /■««»d«M»««w> porifhemaychoofeottwo probable opinions that which hcpleafeth, it follows 
 
 ^"■^^ Z^**'"'''"'* thence that he may follow fometimestheoncand fometimes the other, accord- 
 ing as it ftiall pleafe him. Which is evidently to make Juflice altogether arbitrary, 
 and to expofe it to the avarice and pafljon of wicked Judges , the advice which he 
 gives to avoid fcandal, is onely to counfcl them that they take heed that men do not 
 perceive this un/uft licence , becaufe they would thereby be fcandalized.fearing more 
 that men fliould be offended then J uftice and Truth, 
 
 He is more troubled to refolve what the Judge is to do when one of the two opi« 
 nionsismore probable then the other. He cites fome Authors who in this very 
 cafe give to the Judge power to pronounce according to what he likes bcd.and even 
 to follow that which he believes to be lefs probable -, and to prove their opinion he 
 lends them a reafon of which he oftentimes made ufe before in like cafes about 
 other matters •, * Becaufe a fudge doth not herein behave himfelfrafhlj or imprudcHt- 
 ec im- Ij , guiding himfelfof he doth hj a probable opinion. Which obiigeth him to approve 
 
 prndenter agic, the Opinion of thefe Authors , though he dares not follow it : ^ Becaufe though it 
 
 Mtpotequimio- ^ probable, jet he believes it to be more probable , that a Judge is obliged to Judge ac* 
 
 tm. Ibid. carding to the more probable optmon. 
 
 f ^mvit autem hac ftt frobabite • & prcbubiliui judicatum teneri fentemkm ^me juxta tfinioHem prtbMiorem. 
 Ibid.n. 47. 
 
 There are none therefore bat Cafuifts and diredorsof confciences alone that are 
 
 abfolately exempt from this obligation. It is of them alone that we are to under- 
 
 g litltum ejl Hand that which Filliutim faid above i^Jtis lawful to follow the lefs probable cpi- 
 
 ftqui epinhttem „if^ thtugh it be alfo left fafe. And it is to them onely that we are to referre all 
 
 mnut prabtbt- ^jj^jj, njjximgs and condufions which we have feen him and his fraternity draw 
 
 mmaft"^ from this principle. And though in this they favour indeed thofe of other profcf^ 
 
 /ions , in fixity them more unto truth and Juflice , and leaving them lefs liberty to 
 
 depart from it,yet it is not this they regard particularly ; their principal defign is to 
 
 favour themfelves, in giving to thcmfelvcs a power to difpofe of the power of Jefus 
 
 Chrift, of his miniftry , ofthe confciences and Salvation of men according to their 
 
 fancy , atxl do in the Church whatfoever they pleafe , without conHdering that 
 
 there is no greater mifery then to love licence , and to be able to do what one will 
 
 againft jaHice and troth. 
 
 ARTICLE
 
 The confequences and effeBs oftheDoSrine of probability. 1^5 
 
 II. POINT. 
 
 The pernicious confequences And ejfe^s of the ^efitits 
 DoHrine of proUlility. 
 
 IF the Tree may be known by its fruit, and ifa good tree cannot bring forth 
 evil fruit , as Jefus Chrift faith in the Gofpel , we may confidently affirm that 
 the Dodrine of probability is the mo ft dangerous that ever appeared in theChurch 
 and in the world, becaufe it overturns all things in them both. 
 
 There is no Chapter in this book that proves not this truth ; but becaufe ie is 
 important , and that there are, it may be, many pcrfons that will hardly believcit, 
 and will not eafily obferve it.through the whole extent of this treatifc •, 1 will rcpre- 
 fcnt here fome of the principal proofs of the pernicious confequence? and unhappy 
 cSiAs of this Dodrine. 
 
 1 . It favours and nurfes up weak and diforderly perfons in their miftakes and dif- 
 orders, finnersandlibertincsin their bad courfes, herecicks in their hercfics , and 
 Pagans in their infidelity. 
 
 2. It teaches to elude the Commandments of God and the Church, and it over- 
 turns Laws Civil, Ecclefiaftick, and Divine. 
 
 3. Itdeftroys the authority of Princes over theirSubjefls,of Paftorsof the Church 
 over the Faithful, of Fathers over their children, Matters over their Servants, of Su- 
 periours in Religious Orders over their Inferiours , and generally of all Superiours 
 over their Inferiours. 
 
 4. It introduces independence, and leads toirreligion. 
 
 5. It cannot be deftroyed nor hindred from having courfe in the world , if it be 
 Q once therein received and taught. 
 
 Everyone of thefe points are handled largely enough in diverfe places of this 
 
 Book, where may be feen the paffages of the Jefuits Authors which I have cited for 
 
 their verification, Wherefore.to avoid repetitions, I (hall often onely give a fliorc 
 
 touch here, as I paffe, of what they fay upon the moft part of thefe points , relating 
 
 upon the reft fome other new paffages of their Authors. I will alfo recite fome cat 
 
 of one of their principal and moll faithful difciples and partakers, Caramuel by 
 
 name. This is the onely exception to be found in all this work, of my defign which 
 
 Ihjvetorehearfeonely the Authors of the Society ; ifyetin thisitcanbefaid that 
 
 I depart from my defign , fince it is ftill onely the Jefuits that fpeak by the mouth of 
 
 one of their difciples, who doth nothing but deduce and explicate their opituoos. 
 
 But if fometimes he feem to be cranfported, and to expatiate too far in the licence of 
 
 (their Dodrine , he draws always his condufions from their Doft rincs, and he often 
 
 fupportsthem by their very reafons ; and in all the liberty of his ftile andfpiric, 
 
 he advances nothing but what is comprifed and contained in the maximet of the So. 
 
 ciety , which I have reprefented in the preceding Articles, 1 
 
 It had not been hard for me to have drawn the very fame confequences with him. 
 But befides that I make fome fcruple to aggravate or publifli the mifchicf before.ic 
 appeares and breaks forth of its own accord , it goes fometimes to fuch an exceffe 
 tbatitfeems incredible, if they themfeives who are the Authors thereof did not 
 IQ both own and pnblifh it. And this hath caufed me to take this difciple of the Jefuits 
 for the interpreter of their opinions , as being proper to reprcfent moft clearly 
 and moft furely the pernicious cffefts of their DoSrine of probability. Bot becaufe 
 the matter is of great extent, I will divide them into feveral Paragraphs , according 
 to the poi nts I even now obfer ved. 
 
 SECT.
 
 lo^ Probability favours Libertines aiid hijidds. 
 
 SECT. I. 
 
 7 hat the ^fcjaits DoSirhe of prehlilitj favours di[orderly perferJ, 
 liber t i ns ^ andinfidetes, 
 
 1. T T favours weak and diforderly perfons , and nuzzles them in their loofencfs, 
 J. becaufe, according to the rules of thisprobnbility, there ;s noperfon ofany 
 condition who may noteafily be excufed otche moll part of his duties generaS and 
 particular, continue to live inhisdiforderand in the nbufe which the corruption of 
 the age hath introduced , and exempt himfelf from alms , from farting, and from 
 other good works which he may and ought to do , according to the order of God 
 and the Church , that he might come outof hisweakneffes and diforders, firce 
 thcfe holy exercifes arc the firength and nourifhmcnt ofthe laitliful foul. 
 
 But all thefe proofs and others alfo which might be produced upon this point , afe 
 contained in onefole maxime of the Jefuirs Divinity, reported by one of thtir 
 aomtfj opma. chicfefl difciples and defendours : • "Phat aK frobahle ofmons are of themfdva as 
 TuK^er^t'i" M^ t^ioneoithe othir -, ht the more flea/ant although thej belefs frcbMe areal- 
 tiitlcLc [ccma -. vajs more frofitdle and more fafe hj accident. That is to fay, becaufe of their 
 bm'^'i'mes aft fweetnefs which renders them more eafic , more proportionable to the inclinations 
 altquattdo ^ut ofmcn , and morc favourable to their interefl: andfofcnefs. And it is pretcnde4 
 nrtM p.obabi. ^^^^ ^j^^y ^^^ j^^q^.^ f^^^ becaufc they never fail to be received by the men of th? 
 rtfy/fi'o' «t»-' world, as more profitable to their lulls and temporal intcrefls j though they roine 
 iiom&feii*. their confcience and falvation, 
 riares. Cir»- ' 
 
 muel, Comment, in Reg. S. Bened. 1. 1. d. 6: d. j S. Item Thcol. fuod»m |>. 134. 
 
 ■ Afterihis there remains nothing to be added to favour thofe perfons who love 
 
 b Licet & nm their diforders but 6ne , whxh is , ^ that thej maj he in a rtfelution to confnlt many 
 
 iicct fouerepio- j^gElcirs , until they can fndt fovte one who nnfrverj thtm according to their dejiri. Ef- 
 
 ^IdtmiivTao- "^'^^af«'■ hchad left fits Readers at liberty , to follow either the affirmative or the 
 
 res^'doncc live'- negative, fnith , < that he hJdsfor certain that it U lavfttl. 
 
 niam mihi qui 1 v .» r. > ; . , 
 
 ad Itbitm refpondcnt. Efcoban, Iheol,, Mot. .1. *. fed. i. c. fi.. Prebl; 7. c U(.m kihco ccmpaiu n, 
 
 ■z'i This fime Doftrine favours and nourifbeth finners and libertines in their wick- 
 ed eftate , fecuring them that they are not obliged to leave it , and turn unto God 
 but at the point of death ; and that at that time it fufficeth to demand pardon of 
 God ; and thar to obtain it there needs no more then to fay that we are forty for 
 offending him, in endeavouring to flirrc up himfelf to a regret for his fins -, but if lie 
 cannot have the forrow which he dcfircs , and which is ntceffary , it is enough to 
 defire it , that abfolution fupplyes this default ; and that if he have not the conve- 
 nience even to confcfs himfelf, provided he doth what he can, God willfu'pply the 
 ^ :\yjintofabfolution and all the reft, 
 d cum confef- ** As for a refolution to amend and fin no more hereafter , they fay it is not ne- 
 f trim audit lott' ceflary, nor needs the ConfefTor himfelf be troubled thereabout, nortormenthim 
 '(tjjinnem homi- f^hom he aflifts at the point of death ; fince having no longer to live , he ff.culd but 
 nii m txtrcmii ^^^^^ j^ ygj^ ^f ^\^^^ refolution, which referres oncly to the time to come • " That it 
 azinudittim, wcrc^vctl dangerous to demand it of.a man habituate. and fixed in his. fin , as of 
 vetquiamox'fit .. ^:>- ,■■'.■ :,'.;.:.'!) sb-vi; r .'.ny.-r.- :.yp/nii -{r- 
 
 punmtdut a JuSice , nut caret de propofito ton ptccaudi in poUcruniy fed fe'.nm dn'.ea dc. ctntr-ailis peumis. Dificilt 
 fff enim ab \).i\u{modi hominibm iitpeccatu emcritii vcium de cetera nur, pacmdi fnif'ofitum capcrc. Cum tnim nunnjict 
 vivcndumdefHtwo, edquod ttmpmpropofitum o/dinalur i t^uUaclimujjilM qu* ciinfcHntwmpicmn ad taUmafjt- 
 llHmp.orAmdum. Iddocct Suarci, com. 4. difp. 4. f;.ft. 3. a. j. c Siciu oim piricu!ofumc(i hmin.bm dercbiM 
 humatit affeiiis & honori deditis,pttnc propafitum not vinditandi tffis iUat^m iniu.u.m . itj proopumnonpeecandi,^ 
 vita duraret , liaudpctcndum eft ab hit qui adpucandum procLv^i fmiijtt. 2^ fia; cnim in hu qutfi jciHnt inrat^nm 
 ■vinm, nee con^ereaiuttncc mores mutarenl, Pctrws Midiicl dc Smtomin Soc Jcfu cxi>cdit!o;iUiD fpititualium Sec. 
 Jtfu, 1. 5.C.7. p. 781 
 
 2C. 1.1!?. i.l?.2.Ci.a.2 |.\2.&.3. an
 
 Probability mak^s a broad way to Hea^ven. 12c 
 
 an ambitious perfon not to reveng? himfelf ; knowing tliat i% t^e affedion wliich 
 this man hath to the world and to his honour will not permit him eafiiy to pardon 
 andforget injuries which are done him , fothecuftom and inclination which that 
 man hath unto fin holds his will fo bound and captive, that he cannot fo much as 
 fay ferioufly and truly that he is refolved to forfake it , being alfo ftill fo difpofed 
 that if he hoped to live ionger.he would neither think ofconfeffion nor of changing 
 his life. 
 
 3 . Thatwhich conduces very much to nourifh wicked men in their hcentiolifnefs, 
 and weakoncs in their foftnefs , is,that neither of them will takeany pains nor la- 
 
 JO bour to part from evil , or to confirm themfelves in any good j which yet is necef- 
 fary, fincc our Saviour tells us in the Gofpel, that theria arc none but thofe who ufe 
 this violence upon themfelvcs that (hall obtain Heaven , and that the way which 
 leads thither , as well as the gate which lets in thereto,is ftrait ; fo that of neceffity 
 we muft ftrive to enter thereinto, and join. vigilance unto conllant labour to run 
 thither faithfully unto the end. 
 
 The Jefuits divert men very far from this way , when they reprefent it very large 
 and fo eafie to find and hold , that it can hardly be mift ; becaufe according to 
 them whatfoever a man believes or doth following foracprobatle opinion, heal, 
 ways goes on fafely towards Heaven, and that the moft pleafing and large opinions 
 lead men thither more fafely then others. Which is not onely proper to nourifh 
 the wicked in their naughtinefs, and the weak in their loofencfs ; but to weaken the 
 flrongeft, and make them indiflFerentandcarelefs, who proceed with the greatcft 
 courage and fidelity in the fervicc ofGod. 
 
 Efcobdr confidering the commodioufnefs which tbi* Dodrine of probability 
 gives to men to fave themfclves without labour, and in doing what they will , tranf- 
 ported with aftonilhment and joy, fpeaks in thefe terms: ^ lyhenlfeefftchftore^^j^'^'j"" 
 of different of mons in Chriftian mordlitj , itfeemstome that the Divine frovidenceyM^fenwuiai' 
 doth herein lighten with brightnefs : beatHfe thttt hj means of this variety of opinions rvt in. nbut moralU 
 
 ;p w<»7 bear the joke of Chrifi more frveetly. Is it not more commediomfor a Gentleman **• chcumferrit 
 that mould f a fs from Valladolid to Madrid, that he may learn many wajs , then if he ''"'"'''*' ^'^'"' 
 had had but one onely. For it mufi be either very large , or tho/e vho travel therein ^T"^"'^''"'"'' . 
 rvould hinder one another , andtvou/d all have much trouble to held init. It utheHaexopmiomm 
 
 - manifeficondu£ltf the providence of God ^ ^hichprefents men manywaytteregulate'V'inetaie.jug^un 
 their actions , and their manners , fo that thej may always do well whether they follow ^'"''^' fmviter 
 the one or the other of the two contrary opinions. Or as he faith in another place ; ^''^'^",*"^* ^'^ 
 6 whether they enter into the one or the other of thefe two entirely oppojite opinioKs , they To^i'"plms'vi'as 
 wiU go on direilly to Heaven. ' ^ i I^aiUjjileto in 
 
 - Uttdritum tx- 
 
 pmi, qiim ft u vtd Kptrirctm- ? Certe vol r/tm nimii htim cjft epportct, aut per camWartfcuntes impcdii-i, ac cum moleftia 
 peragrare opuf iffit. Ergo div'ma. frovidc/v.u cm'.um plit'cs moYJlium iiperationum vias exponi, rcflamqite pojfc iitveitiri 
 eSlionem, ^ve fiixti unamyfvt \uxta ilicrom opinionem homina opnfntur. SjuHiu in fekCl. difp, 44, a. 40. Caramuel 
 trad.fupra icg. S, Sened. 60. Efcobar, Thiol, mor. torn. 1 1. 1. fed. i. c. i. n. zj. p. 54, g ut aimmcmqut 
 duai urn prima divcrjarum (tpinig'ium) inicf'm, reilatendaot ad jupcroi. In prologo turn. i.e. j. n. 13, 
 
 It would be very hard to reconcile thefe maximes with thofeof the Gofpel.where- 
 
 jn Jefns Chrift fpeaki but of one way to Heaven,faying ^ that it is very ftrait ; and h ^nm trlli 
 
 that there arc few perfons that find it , and fewer that enter it , walk in it as they /'«.'''' '^ Mga^t 
 
 ought, and perfevere therein : that this way is the truth, which can be but one and *" '^ ^"'^ '^ 
 
 that it is hirafelf that is this truth, and way, 'plTfhnTqS' 
 
 inveniunt cam, 
 Matth, 7. V. I J . Ego/urn vm, veritm t^ vh». Join. 14. ». 6. 
 
 And the Jefuits fay that God hath difcovered of late times by a peculiar providence Profctlo dm 
 many ways to Heaven, that he would have them made the moft convenient and video m diver. 
 eafie that they can be poffibly , and that the moft large and moft eafie fhould be f*" /<«««»'» '» 
 the beft and moft fafe : that the world might march in crowds by thefe new ways [Ir^mTrfdi" 
 [q unto Heaven ; and that though there were no other reafon, this alone would fuffice v[a"w w /(s^ 
 ftill to enlarge and multiply them more, left mgn ftiould be therein too much wdfo»d«i/«/, 
 
 gurare. 
 Senigmres etfi aHquandt funt prabid>Ueiper aicldnt, funt femptr Mtlims & fecuritres, 
 
 2[. i.JB. i.liJ.2.Ci.a.2.10.2.^. r. crowded.
 
 126 Probability makes a broad way to Hea'ven. 
 
 Mclimvin- crowded, or left they fhouldflifle and hinder one another in walking togetherin 
 tort flam v'm j[,g jfjQjg ^jy ^ efpecially if it were fo flrait as our Lord reprefenteth it ; that to prc- 
 exfofu, qutm It ^^^^ ^^^ ^^Q^j^ ^^^^ ygj ^^^^ (f,jj inconvenience , it was fit that thc-fe new ways to 
 •cjirtMi""" '^" Heaven fliould be not onely different and diftant from one another, but that they 
 
 ce'te earn fhould be aifo fometimesoppofitc. For by this means they which follow it will beiii 
 eimis uum tffe no danger of prcfling or inconveniencing one another in any iiind , fince they can j 
 ofurwa , Mt never meet one another in the fame way. Finnliy they teach that for tear of pefter- ' 
 fCT tarn irMfi.- . ^^ ^^^ another in walking continually in the fame way , or for fome other reafon 
 '*acllm^mkiii which you pleafe, you may change the way and enter fome other, and returning by 
 feragrsie opu* the fame path march quite contrary to what you did , and turn your back on that 
 '/T'f- part you purfued before , and yet never -wander or part from the way to 
 
 Ergo fitp.rna n^^y^n and Salvation, Thus they declare that any way is good to walk to Hea- 
 f°^' '"',*",„ ven, v/hether we march on the right hand or on the k (: : that we may do what we 
 mralmnlpe- wilfby following fome probable opinion , change our opinion as we pleafe, doquite 3 3 
 raiionim vioi contrary to what we have done forae little time before ^ without any fear of depart- 
 txpom. ingoutof the way to Heaven by all thefe changes , nor to come into the way of 
 
 Reilamjue pefjifiQn. So that according to the principles of this new Divmity , it is not oneiy 
 ^Sol'm!fni very cafie to bc/ayed, but it is as it were impoffible to be d imned, 
 
 juxtn unamfive -, . ! ', • < 
 
 juxt alum ophimcm hom\>t':s optnmur. Vh doTlm dtverfsje, nndiim diva[^t fenunfas apfiiffiti covfilia dr.ep0-ep, 
 L»yman,fup. Pjierunt himodojuxta uitam, modo}'xi.ic(iritfj'ymop.>tini'>no-iju:ac. SJiichtj m . .^ui ix 
 dnabm opin:onibi<t p obt^:libiu mi fcquitiir alteram , .ptcjt fi^umn mvivniu liiite tcnere Aiaam. v.»rjinuel 'iheol. 
 fund.pjg 145. 
 
 • Molina in * As y^«/<V<i vauntshimfelf for having invented that knowledge which he calls the 
 ConcorJ. qu. middle knowledge , and affirms that it was unknown to the holy Fathers and to all 
 »}.«4.8f. f. antiquity , and that none ever mentioned it before him, fofarthat he hath not 
 ^^ifp. I. mem , j-^j,ypjgjj jp j-gy (.[igt jf jjjnf yjngujiw had difcovered it , and the Church in his time 
 bad known it,they had not had to great trouble to defend thcmfelvcs from the Pela- 
 gians,and to refute their errour and herefie. In like manner Efcobar rejoices himfcif, 
 and attributes it to a particular favour of Gods Providence, that he and his Fraterni- 
 ty have difcovered in thefe laft days many new ways unto Heaven, which have 
 been unknown to all the Saints of the ages part , to the Church, and to Jefus Chrift 
 himfelf, who hath not fpoken thereof in his Gofpel, or if he have.it hath been onely 
 to condemn them, and to advertife men to flye from tbem as the broad ways which 
 lead unto damnation. 
 
 This fame Jefuit may alfo fay in the tranfport of his joy, and in the confcquence 
 of his principles^hat if his ways to Heaven fo fwect and fo cafie had been fooner dif- 
 covered, the Church would not have been fo fevcre in its difciplice , nor Jefus Chrift j 
 in his Gofpel ,*nd an infinite of perfons might have been faved in following them, 
 who are loft and damned eternally ; not being willing to enter into that way which 
 Jefus Chrift hath taught , becaufe it feemed to them too hard and too troublefome: 
 and fo according to this new DoSrine Jefus Chrift hath not been in truth the Sa- 
 viour of men, fince he knew not , or hath not taught the mofteafie ways of Salva- 
 tion-, and the Jefuits may boaft in this point alfo as in many others, and fay that 
 they properly , and thofe who with them have invented thefe new ways of Heaven 
 ' fo fweet and fo eafie by the means of this knowledge of probability ,are the Saviours 
 of the world. 
 
 4. The Doftrineof probability is alfo very proper to nourifti the infidels in 
 their infidelity. Forif it be true that of two opinions we may follow that which is 
 lefs probable with a fafe confcience , whatfoever we rcprefent to a Pagan to con- 
 vert him, he may ftill abide in his Idolatry : becaufe although we make the Chriftian 
 Religion very probable unto him , and he fee dearly that it is more probable then 
 his ; yet it is very hard, and as it were impoflible to convince him in fuch fort that 
 there (honid remain no doubt of our faith in his fpirit , and no reafon which may 
 render his Religion probable ; and by confequence he may perfift always in his 
 paganifme, without being almoft at all obliged on pain of damnation to quit it, that 3 3 
 he may receive the faith of the Gofpel. 
 
 This argumentation is certain and evident after the principles of the Jefuits pro» 
 
 bability : but it will be lefs fufpefted, when we (hall know that it is taken out of 
 
 iL, 1. 15. 1. ^. 2. C. I . a. 2. Ji). 2. p. I. Sanchez,
 
 Probability fa'vours Heiretick^. 1^7^ 
 
 jrfWi&f.t and others cited by jE/Jro^4r. ^<iwAe*demands when an Heachcr) is obliged 
 under the gnilt of fin to receive the Gofpel wliich is preached unto hitn ? And be ' 
 
 anfwers i . that according to fome it is not enough to mal^e hitn fee that the Gofpel 
 is credible , but that it muft be made alfo more credible unto hini than his own 
 Sed, though it do not ceafe to appear unto him alfo credible. Buthe.anfwcrsin 
 the fecond place that this opinion pleafetb hitn not at all ,. and pretends that in this 
 very cafe a Pagan is not bound at all to embrace the Faith .- » Becaitje that tvhen an . c^tmm ho- 
 T/sfidelis ptrfwaded that his SeSt it frobahUr though the eomrarj , w^ich is the ton placet it a 
 Chfiftian Religion^ appear unto him more provable j it is true that at the point tf death I'^'^^flnct di- 
 Tvhen bis Salvation isreducedto extremity ^ and when bj eoxfequence he is obliged to ^'"'' ' f'''PP' 
 follow that part which he judges to be more fur e and more fHbable , he is bomd to em- ffiTo ';-ff r" 
 brace the true Faith which he believes to be more probable. But out of this extrimitj hibei 'frnmfi. 
 he is mt obliged , becaufe hejudgethprudently that he may perfift in his idolatry.- In ^<"» t(ji prt. 
 purfuance of this rule of probability ; that he afts prudently who follows a probable ''«*«''<■'«> ?«'''«- 
 opinion , I believe this Jefuit would not anfwer for the Salvation of a man who J" T'ur'" 
 dyes in this eftate , fince he muft then believe that he may be faved without Faith, unemutlqj 
 400 and in Idolatry, which is the greateft of crimes. So that in.faying he ads wifely in in anicuhmor- 
 perfifting in Idolatry , he faith in effeft that it is wifdom to walk in the darknc/s of '" cfinmtutM* 
 death, that it is prudence to deftroy and precipitate himfclf into Hell inperfuance ^"'">' fi'^^'>'i>, 
 of his rules of morality , and grounding himfelf upon the principles of probabi- I",*,*" ''•["j"'*'' 
 
 '"■y- amplcdi, utptte 
 
 „, . , -, . . , iii eo aniculo 
 
 conUitrntU, Mquoaeextremafaliitfagtmr: tcpMn^epurtemqum tutiorem & probabHiorem iud:at, mpMltemtur 
 ^t extra cum articulum non ttnmr , quodadlmc prHdenter exi^imet fepojje injit»fe£iafefreveme. S«nch od mor' 
 I. z. c. i. P. 6.p.%6. ... p. raor. 
 
 S EC T. II. 
 
 That this VeSfrhe of FrehSbility favours the Hert^^m,mdmm^eth 
 
 them in Here^e. 
 
 THeDodrine of Probability is no leffe favourableto Hetetiqaes then Infidels,in 
 chic the ordinary arms whereof the Church makes ufe to defend'it fcif againfi 
 Heretiques,andro aflail them,being Scripture, Counfels,Fathers, and all that which 
 we have received from the Ancients by Tradition , the Jefuitsand thofe who with 
 them defend this Doftrine of Probability , find not thefe evidences for their ad- 
 vantages , and are fo far from making ufe of them, that they fear and fly from them 
 all they can. 
 
 They cite in their Schools in their writings in a manner as often the Books of thi 
 Pagans,as of the Scriptures ^ they profeffe openly to preferre the new Authors above 
 the Ancient-, they acknowledge not properly for Matters and Fathers , any but 
 thofe of their Society , to the judgement and the cenfure of whom they fubmit fre- 
 quently enough the judgements of the Saints which the Church hath always acknow- 
 ledged for Mailers and Fathers. 
 10 Divine or Ecdefiaftick authority, as well as Faith, have fcarce any credit in their 
 Schools •, all as regulated and refolved by the authority of men and humane reafon- 
 and in ail concerts and difficulties which they encounter , if they cannot prevail by 
 difpute, they have recourfe to thofe whom they regard as their Mafters and Sove- 
 raign Judges in all fores of matters. They appeal to Suarez, to Vaf^uez, Molina^ 
 Lejjlm^ and to others Inch like, without making almoft any mention of Jefus Chrift* 
 the Apoftles, or the Ancient Fathers, unlefs for form , and without producing the 
 definitions of the Councils or Traditions of the Church to determine the queftionj 
 becaufe they find them,not conformable to their Spirit nor their defigns -, fomecan 
 make no ufeof them becaufe they underftand them not.and even will not give tbem- 
 felves the trouble to ftudy them ; and the others.bccaufe they find not in them what 
 is for their purpofe. 
 IBefides they wifli they could content the whole World, and anfwer Sill perfons 
 21. 1. Ji&. 1. 1.\ 2.C. r. a. 2. ^. J. p. i. S Kfias'
 
 2 8 Probability fai/ours Heretick^. 
 
 ' that confult them according to their humour and difpofuion. W hich obligeth chem 
 to look out for a Dodrinc that is flexible and manageable , and which may be ac- 
 commodated to all occafions. The maximes of Faith feem to them too fixed , and 
 the rules of the Church and the Gofpel too firm, and the opinions of the Holy Fa- 
 thers too exaft and too unmoveable. Forthiscaufe they being not able to make 
 ufeofthem to cftablifh the maximes ofwhich they have need, thatthcy may make 342 
 their dcfigns to profper ; and fearing on the other hand that they might be made 
 afeof againft them to overturn their naughty maximes , they find themfelves as it 
 were conftrained by ncccffity to do all that they can dircdly or indircdiy to cor- 
 rupt them, weaken them, and to take away all credit from them. 
 
 In this they imitate and favour the hereticks of whom they have learned to rejed 
 the Holy Fathers , efpecially in the difficulties which regard manners , and the con. 
 dud of life ; and to defpife Antiquity and Tradition through a blind love of their 
 own novelties and proper imaginations; and they are even in fome fort more blame* 
 able then the Hereticks ^ becaufe they renounce the Vather and the Traditionupon 
 ^it clua a pretence of holding to Scripture ^ andthefe to follow their new Authors, from 
 
 fidm fwf'S'"" whom they declare openly that we ought to take Law and rules for Chrilfians Mo- 
 
 ^f7^'S,r rals, rather then from the Fathers of the Church. 
 
 tM hanriendie : ' ' . , . 
 
 miie vero circanwm hom'm Cbiiftiant digM^, a'novitiisfcttptmbm. Celot, 1. 8. c, 16. p. 714. 
 
 And indeed there hath never been any herefie which hath not had at theleaft fome 
 fort of probability ; becaufe there hath yet never been any which hath not had fome 
 appearance of truth , without which it could have found no followers, thelpiritof 
 man not being capable to follow any thing but truth , nor to be deceived but by the 
 (haddow of it. And it often happens that the greateft Herefies took for their foun- 
 dation the greateft truths , and have built on the ftrongeft reafons. Which fhews 
 clearly that if to follow a probable opinion be to aft prudently , and if an opinion 
 be probable when it is grounded on the authority offome learned man, or fome 
 likely reafon,as the Jefuifs and thofe who hold their Dodrine of Probability tell us, 34; 
 there is no herctick whd may not maintain againft them that he ads prudently 
 whileft he lives in his herefie. 
 
 It is true that the Hereticks have mifconccived the truths of which they would 
 
 make ufe , and efpecially thofe of the Scripture which they have corrupted in their 
 
 fence and in their words , that they might fit them to their thoughts and errours. 
 
 bcommunii b gut as according to thefe new Dodors a probable opinion which hath taken its 
 
 erm cxprtba- Qj.jgjnal for an errour, becoming common in proceffe of time become alfofafe. 
 
 6U1 "^'"■'o,'^^ ^^ gnd may be followed in confcience. So although the Hereticks were convinced to 
 
 gtp'mpcr have had their rife from errour, they might according to this maxime pretend 
 
 Sicerdotcm w- that time and cuftom have purged away this defed , and have put them in pofFcfliion 
 
 (Of cm. Sanch. jjy g good title , whicli is fufficient to quiet their confciences and juftifie them be- 
 
 op. mor. 1. 1. £p^g QqJ /^nd to fortifie them yet more in thistheir imagination, and to defend it 
 
 c. ^.n. 5 ^ againft thofe that would trouble them , they may fay that though it were true that 
 
 ^ ^ ** the Catholick Religion were more probable then the Lutherans or the Calvinifts, 
 
 they would yet ceafe to be probable , though they were not fo much , and that of 
 
 two probable Religions as well as = fdtit^rohahlc efinions we may (o/ion> that which « 
 
 cVicoi.li- leffe probable , zccoidAn^tOtht}t(vi\tsT>o8tnne, though it reere alfoleffefafe: and 34- 
 
 (um cQefcqui . j^ ftronger reafon when that which is the leffe probable is the more fafe.as 
 
 „« ffoUbim, they may pretend theirs to be. 
 
 ttiam[i rn'i'iut 
 
 tmfit. FiUiutius, tnor. qq. torn. 1. tr. 11. c. 4. s. iiS.pag. 12. 
 
 d Qmncs oft- For confidering this other rule of the Dodrine of probabilty ; •• that oft^o pre^ 
 mones pro'oM- ^^yig ^pnions the mere phafant is alwajs the more fafe thongh it be lefe probable , a 
 ics fimt fcrfe (^aiyimfl- or a Lutheran may fay that he hath more reafon to continue in repoie and 
 rt!j«f/«i^; fecuritv of confcience in his Religion then the Catholick in his , fince it is manifefl 
 
 iHqiiandofiilt , , :,.. ^ , r 
 
 minni (robMcs, r.r /iccidinsfuntfempir Htilmes acficmores. Caramuel, lup. 
 
 a. I, if. i,W. 2,€. I. a. z.'^.z.p.il thit
 
 Probahilify favours Hcrctich^. " 1 2p 
 
 that the Dodrine of Calvin and Luther is more ple.ifing nnd favourable fo naturfe ' 
 
 and the inclinations of men then that oftheCatholick Church , and by confequer.cc 
 it is more fafe. 
 
 Iftiouldhave refrained from rcafoning in this fort, anddraWinjj thcfe confe- 
 quences from the Jefuits Dodrine, though they becleir and evident , knowing 
 howfarit isfrora theSpiritoftheChurch toraife new difficulties in the mutersof 
 Faith, and to meet with cheobjeftions oftheidverfiries, then efpecially when 
 they notably diflionour the truth , and when they arc cipable of hurting the weak ' 
 fptrited , if the Jefuits chemfel ves and their difciplcs had not raifed thefe doubts,and 
 propofed thcfe inftances , and if they had not put thefe reafons in the mouths of the 
 hcreticks , to teach them to anfwer ihofe who would prefle them to return to the 
 union of the Church. 
 
 They gofo far as to confcfle that thefe inllances and thefe reafons, of which they 
 acknowledge, that the Hcreticks may make ufe to nourifh themfelvcs in their obHi- 
 nacy, are taken from their Authors, and are no other then the principlesandconfc- 
 450 quencesof their Doftrine of probability , without troubling themfelves to change 
 or correft this evil Dodrine, no more then to anfwer the Hcreticks, nor to let them 
 fee that they miftake their opinions, and the fund imental Doftrines of their Divi- 
 nity, whereby they teflifie that they difapprove not the reafonings of thefe Here- 
 ticlts, and that they are not far from believing that a man may be fa ved in the Reli- 
 gion oi Calvin and Luther. 
 
 It cannot be but from this imagination and obfervations , that one of their prin- 
 cipal difciplcs , from whom I have extraded ail thefe reafons , and all thefe confc- 
 quences favourable unto herefie, which we now above obferved to be their pro- 
 dud, protefteth , ' that he hath taken thefe difcourfes from good Aitthorj , as are e Ad folumvt 
 allthofe of the Society, for the comfort of the Germans and many others , otherTvife eonm qui in 
 honeji men , whom he is troubled to '-behold infeUed with herefie. I or in matter of Gerwtnia hibi- 
 Religion we can give no confolation norrcpofeofconfcience toftny man, but by '""' .;^ '*^^- 
 giving him hope that he may be faved in that whereof he makes profeflion. trobos , \nkElot 
 
 . I- •■ . ' dolens hierefi 
 
 tiiiquJs pcrkdos fe.ike,& vciitu cxfdcBjJiwls nithoyibifi exfcribo. Canmud Theol. fund. p. 471. 
 
 After this proteftation, hereprefents firft ofallaMan born in herefie amongft 
 the Ludierans and well inftruded in Lutheranifme. Hefuppofesin thefccond place 
 that this Lutheran is encred into conference with many Latholicks , and, amongft 
 othcrs,with a Capouchifi,oneof the chief of theirOrder, who,to preffe him tocon- 
 verfion, rcprefents unto him.thatit isncceffiry for him either to renounce Jefus 
 |.6o Chrilt , or to rerurn to the Roman Church. And in the proceflc of his difcourfe,he 
 teaches him to anfivcr this Capouchin, according to the rules of probability which 
 we havereprefentcd above , and he furnifheth him with all the reafons and all the 
 inftances which I now deduced, being draw from the fame principles. See how he 
 makes him fpeak : 
 
 * Chrifiianitj u the m''fi probable of all Religions, andit contains in it many SeUs, ( ch'iUlamf- 
 «f which fome are more ancient , and fome ethers are more novel ; fame morefafe^ and "!"* P^'oM't- 
 fome more pleafa^nt ; feme more dijfufed, and other more narrow , amongjt which the ^'f'"! ^'['^'r 
 Roman, f/;e Lutheran, and the Calvinift are truly preb^ible. And by confecfrience'l^^fl^f u^l' 
 being a Lutheran, as I am, it is not true that there is a neceffity for me to return to the amiquiores, 
 Roman Church ^or to renounce fefm Chrifl. For be fides the Roman Church^which I j''>^'oycs,ftverit- 
 acknowledge to be probable , the Lutheran is alfo ChriFiian and probable, and it is be- ''"' (""'i^'f'ff 
 fides more pleafant then the Roman-, And by confequcnce morcfafcmconfcience,""'^'^'^^^''?"^* 
 accordmg to the rules of probability. r,,^,^ ^ p^^. 
 
 cip^ Romant : 
 Luthcrtnt, & CdviniMn-, qua fvere probabites : Brio mihi LutheYnno Ron efl neccjfarig redeundum *d Romantm Ec- 
 f'efiim-, am (ectdiniuma ihiilto. Hump'ater RomitamEccleftam , cuipiobiibilitatemn»nnego,etiam Luthntnuefi 
 Cbriflianit & probxbilis, ^ multo Romin.i bcnigikr, Caram. Theol. fund p. 47z, 
 
 After that this Author hid made this heretick to fpeak thus, he interrupts his dif- 
 
 fourfe , that he might himftlf expound that which he faid, or rather that which he 
 
 iL.i. ]i5. 1. ir*2. C. i.S.z. |9.2.^.2. S2 made
 
 jAQ Probability fa'voHrs Hereikks. 
 
 j^im rat'mk made him fay. And to give more weight unto him : 6 roufee, faith he, the force 
 
 iampenetrai. ofhu reafott, and what it U he pretends. Fir ft of all, he holds that it u probdle that 
 
 fam vides H'lO God cannot lye. Inthe fecondflace,that he hath revealed the Hcljf Scrifthre,And even 547; 
 
 rf/picii hitti' ffj^f ijg cft^ited it , ifytu will have me exprejfe it fo. In the third f lace he hclds^that 
 
 turn, riict . ^ ^ y^yig fi,^f t^e Church o/Rome expomds the Scrifture veil. 
 frimo piobabiie " r 
 
 ndn^aMtu Seaindo i(fe probable q"od vevetrntfucrmpaginam, & if vclis , utfic loqitxf, diaaunt. Tmio tjjc p,«. 
 b'abikquod'eandcmRomaniEtdeliii bene expo/lit. Ibid. 
 
 This is no Lutheran that faiththis, it is adifciplc of the Jefuits that talks thas for 1] 
 him, that expounds and builds his opinions on the principles of the probability. | 
 
 I. It is prohahle,kithhe,tbat God cannot Ije ? It is frobahle that he hath revealed the 
 Scripture, and that the Church interprets it i*elL That is to fay, that thefe Articles 
 are no more points of Faith, or that Divine Faith as well as humane is a fim pie proba- 
 bility, and chat thcfc points and thefe propofuions are in fuch manner probable,ch2t 
 the contrary ceafes not to be alfo probable. 
 He dares not fay this himfelf , chough it follow evidently from his reafoning and 
 h E£ tmm his principles^ but he m?.kes it to be faid by this Lutheran; '^ He adds, faith he, that 
 tddh : »« not Kof^ithflanding all thefe reafons,the contrary ceafes not to be alfu probable. That is to 
 tbjianubu* ha- ^ ^^^^ gj ,-^ ^ probable that the Church interpreteth ^ell the Scriptures , it is alfo 
 7lhmbm" probable that it doth not interpret them well ; that as it is probable that Gcd hath in- 
 Md. ' </»Wr/&e.ym;>A«rej, it is alfo probable that hi hath not indited them : that as «« 
 
 probable that God cannot Ije , foitisalfoprobsblethache may lye and deceive men. 
 It is true chat this Author is not fo bold as to maintain openly that thefe Antithefes 
 arc probable onchconc fide as on che other: Harum Antithefes efe probabiles. 
 This is not che language ofa Lutheran neither. For at lead he will not hy chat God 348 
 can lye. Yet he omits not for all that to make him fay it ^ not becaufe it is the opi- 
 nion oi Luther ^Mt becaufe it is a confequence of the Dodrine of probability, which 
 the Jefuits teach , which he lends this Lutheran to maintain his herefie -, and he 
 makes him fay it , without any teftimony that he condemns the impiety of thefe 
 words. On the contrary hefnrniftiech him withreafons to fupporcit, making 
 ; Rc/i/«t>Mcw him fpeak in chefe words : ' The DoBrine of Ariftotle , vkich at it is now taught in 
 hm fic tile fl,g Univerftties c/Italy, Spain, France, is very probable, and it cannot be cbjeHedthat' 
 confimat & Ariftotle held that the n>orld was eternal, and that the reafonable foul is mortftl , be- 
 ^/«f Id-It : Do- ^^^y^ ^yj^ errours and others fuch like are at this day bannifhed out of this Philofcphj, 
 lU, i»o«if, pfo»£ fince it hath been taught by Chriflians. This fame DoBrine and the School of An- 
 nuttc iradhur in ftotle *f divided into three St£is,which art that of the Th»mi(ls,that of the Scotifts,a»d 
 Academiit in- ^y^^ ^^ff^g j\lcminals '. Thefe are all three probable ,all three famctts , all three main- 
 lkU,»afpM- t^i„^yiejf the Dominicans ^ouldfay thattheScheolof Aniiotk,which is in their Order 
 '^'^obabw'ipmx i^ *»°^^ ancient then that of the Scotifls and Nominals ; and therefore that we mufi 
 eii : rite cmn follow them orforfake Ariflotle, whatjhould they gain thereby. For the Francifcans 
 banc ipfm fro- ^ould deride them,and believe hey, had alfo as good reafon to fay that they ought tofol- 3 40 
 baW'tJtfw wi- yjj^^l^^j^^jp/jijfScotus, or feperate themfelves fromthe Peripatftickj. And making 
 l^tat muMi application of chefe examples CO the macter he hath in hand, comparing the Domini- 
 "anlme^rlfmi. cans in the pretenfion they have againft the Scotifts and the Nominals, to teach the 
 Ikmonalitat. true Doftrine of Ariftotle with the Catholicks, who maintain againft the Luthe- 
 Vam ifli & ft- ransand Calvinifls.that they alone follow the true Doftrine of Jefus ChriR, and are 
 milei etrores .^^^^ie. Church which he hath inflituted, he profecutes it in thefe tcrm« : ^ This 
 nu'lrntradu''!- Z"^"' <*f ^^i^'^Z "'^'"^ '^^'7 /^^""S ''"^ cogent , if there were but one Religion under the 
 
 turlchrijiiaiiit „ , . ■• , „■ 
 
 Thilofopbis. Httc ipfa dciinna & fchola An^otdU m tret fettas divtditur, Thomfltcam, Scovjltcam & "Somindem', 
 emiies probStcs omnes eel: fnes, omnes vlauf biles. Dicant Dominkam -. HoHra. SchU Ariptelic^i cjt antiqiiior Homimi 
 tir- ScoMica i t)go redcmdumadipfam, vtl fecedendum abAtiflotele. i^idindc> }}am a ^rancifcnnu ridebmtut 
 Ml gqMJme Tcpoaent vd .idmittendam el]e Scotifcholam, vil rtlmquendumperipiueticHm. Ibid. k Tunc agumen. 
 
 tatio wgem, cum una fub Chr.jlo Rit'gio , vt I uni (ub AriHotde fcho'n demonflranones pioducmt- Nam ft un » jeBa de^ 
 monllraretur rfe vera, itUqu* demovlirarcnriir cfjc falfte, & in nojiro cafu ait Batfanomeiu ; ovwM has rdigiones , S*- 
 manam Lmheyiamm, e^-ialvinianM ijfi cMHtiwas & frobabiles judict, & orrmeshacfcboUs, Tliomifticam, Scotifls 
 cam <&■ iiom.nilem ^U'e AriSlo'etirat &frohib.le< c^nfeo : & banc ob rem ratiocinio illo disiunHivt , vsi rtdeundum efi 
 ad Kmaiam Ecckfiam, vel ffccdtadumi Cbrisio, mvinei aut mgetinan poffm. Ibid.
 
 F rob ability fa-vonrs Herelick^. 1 zj./ 
 
 TtameeffefusChrifl , or one School tinder the name of AriHotle , which could prove 
 it f elf clear li to be the true one j For if it were demonjirated that one SeSl ^ere that 
 true one , it ^ould appear by the fame means that the other werefalfe. Bat in o»r cafe 
 the Lutheran faith that he holds that the Roman^ Lutheran^ and Calvinian Religion 
 are att. Chriflian and probable , even at he believes that the Schools of the Thomiffs^ 
 Scotifis andNominalsare all Arifiotelian, and probable, and that therefore he cannot 
 be convinced or preyed by this dilemma ^ that he ought either to come back, to the Roman 
 Church, or depart from fefM Chrifl. 
 
 And becaufc this defender of Lutheranifme by the rules of probability, knew that 
 antiquity is a lUong foundation of Religion , anda puiflfimtproof coftiew that it 
 
 istruc, he prevents and eludes this reafon, faying for the Lutheran, ' tkithetrou- 1 y!ecimiqKi^ 
 bles not himfelf about antiquity, nor the general Councils , becaufe evident arguments '"'""'Pf'^ <^ 
 cannot be dra^n from them, but onelj probable ones, fince the School of Arillotle » ^j^'^'i,,!^,^'^"^^"'" 
 more ancient then the Religion of feftts Chrifi ,and the yicademies of the t eripateticks Hac cnim, uc 
 hada greater number of Adajlers and Doctors, then general Ccunctls. And he makes "'fi ^lobubilia 
 all this to be fpoken by a Lutheran ; but in the progrefTe of his difcourfe he be- "'£"'""'''' ^ 
 comes his advocate himfelf, and fpeaks thus openly in favour of him : ^ It is law.'""*, 'n"^'"^'"' 
 full for Father Valerian de Magnis the Capouchin,to accu/e the Doctrine of the Peripa- '"^ulliamfcho'.A 
 teticks oferrour anA. Tyranny , "^hj is it not lawful for a Lutheran to take care of him- [Ayitiouticn 
 felf , for fear of being deceived by retiring to the Roman Church , and leall inllead c;^:/?( nhjone 
 of truth, he find there errour as well as in other ieds. " wherefore may he net [ay »>'<l'o'""iq"ior, 
 the Church of Rome is as to truth very probable , and for confcience very fafe f But f". ^- ^"'' 
 this hinders mt , but that the Lutheran DoElrine which he profeffeth may bealfopro- nutnenCtorci 
 bable , Chriftian and fafe, and even more fafe , fince an opinion lefs probable is more •nagiftmhabent 
 fafe, when it is more pleafant. pyherefore maj he not alfo fay that he is in repofe of I''"" generalii 
 confcience among!} the Lutherans ; and by confeejuence he is not obliged to return to '^"'^'^''•'^ '.'"<'• 
 
 . the Roman Church, or to forfake the Religion ofjefw ChriF}. p^, J ^ ''"^^ 
 
 dbilrincm Pcri- 
 pitetkomm de eirore & tyrannide arguerc, cur non licebit Baifanomct efe cmiieri ? n Cur non I'tcehit d cere Knmawm 
 qitidcm Bcckfiam piobabtliffimim, at que adeo inforo memo ifje fecHrijfimam, Et tamcn hoc ipfo mi obflante Lutbrmtam 
 qitm ipfe piofitetit' iffe cuam probabitem atque ctqut CbiiHinnam <& lecuram. Imo fecuriorem ommno, quomam m'uim 
 probabilis fcntoitkfibemgnior, etiAmfecuriorefl, curnoii licebit addiiefe (Jfe ia qukta confiieittia acud Lmbcriim 
 adcoqite nee teiteri redire ad Romanam Ecclefiam, nee a Chrifti retigiomfecdere. Ibid. 
 
 10 
 
 It is not the Lutheran that talks thus, but the difciple of the Jefuits who fpeaks for 
 him, andfurnifheth him wichanfwers, whereby he believes that he may defend 
 himfelf againft thofe that prefle him to forfake his Lutheranifme , and with rcafons 
 wherewith to comfort himfelf , according to the defign of this whole difcourfe, and 
 to affurc his confcience in his Religion , becaufe it is probable , becsufe therein he 
 findsrepofe, becaufe being born therein, and having been brought up and ingra- 
 fted therein from his childhood , he hath continued therein and hved in it in fimpli- 
 city,.with intention to ferve God and favehimfelf; which are fo many principles of 
 the Jefuits Divinity ; one that he ads prudently and with a fafe confcience in follow- 
 ing a probable opinion : the other, that a pretended good intention covers all 
 forts of crimes -, and the third, that to do evil, it isneceflary to know that evil is 
 done, and to have a will to do it; fo that when we think to do well, as this Luthe- 
 ran doth, and that following confcience; though erroneous , we accuftom our 
 felves to evil, fo long till we loofe all fenfe and cognifance thereof, and therein find 
 our repofe, we may according to this new Dodrine continue in thiseftate , without 
 fearin{^ any thing. 
 
 And as if this Author kept intelligence with this Lutheran , or as if he were con- 
 vinced by the ftrength of his rcafons, and could not make anfwer unn him,he con- 
 cludes in this manner : ° Itis thus that this Lutheran alfo argues at this day j and '' ^'^ '^'Z'^*'^'' 
 it were well that fome one of them that read this, would undertake to refute him. Hi '^j-arUnamciu 
 hath alre,idj heard Father Valerian the CapoHchin,and he defires to hear ethers, ^y dubct a tc 
 
 I leilur erudite, 
 
 compcfci, Patrm Vakriamm Mtignm audivit, & aHoi audhe dejiderat. Ibsd, 
 
 jE.i,l&.i.l0.a.C.i.2.2.1p.2.^.2. U
 
 1^2 frobahility teachey to elude the Laws of Cod. 
 
 It is his duty who hath done the hurt to apply the remedy ; it is their duty who 
 have put arms into the hands of the enemies of the Church to hglit with her , and to 35; 
 nourinuhemfelves in rebellion againfl it : to take them frona them , and to break 
 themafunder in their hands j but this man teflifies either his malice in declaring that 
 he will not doit ,' or his weaknefs in affirming that he cannot, and mdifcharg. 
 inghimfelf upon others, deberet a te UUor erudite comp'fci. 
 
 He doth not condemn even that which he makes the Lutheran bimfcif fay ; he 
 complains not that he makes evilufeof hisDoArine, and ofthcjtfuits about pro- 
 bable ©pinions , or that he interprets or applyes it ill. He doth not onely not an- 
 fwcrhisreafons, but he makes them avail as much as he can. He enlarges them, he 
 expounds them , he adds his own to them , if they be not all his : and though he 
 dare not approve them diredly and poflicively , declaring that alihefuthistrue, 
 he doth it yet indircftiy inquiring why he may not fo fpeak ? And Ic iving the que- 
 ftion fo without anfwer, he tcRifies that he hath no true one, and that he agrees that 
 a Lutheran may in this manner defend himfelf age inii them that prtfle him to leave 
 his Lutheranifme, and return to the Church of Rome. 
 
 Alfo before he entred into this difcourfc,he faid plainly that he did it oncly to this 
 purpofc to comfort the (7f>-w<rw and other honeft people inftftedwith hereile. He 
 prctendsthen to comfort them by the difcourfe of thisLurlieran, and he avouthes, 
 that in the matter of Religion and Salvation, there can be no confolarion butinre- 
 pofeofconfcience, and in the pcrfwafion of being united to the true Church, and 
 in an eftate of Salvation; making this Lutheran fay tharlieistnrepofeofconfciencc jj: 
 amongfl; the Lutherans j feejfein quieta confcientia apttd Lmhirum, and that a 
 Lutheran Church is a probable, Chriftian and fafe Church : Ltttheranam Eccleftam 
 tffe frohabilem, Chrifliamm^ ftcnram. And fo he teftifies openly, that one may 
 be faved out of the Roman Church amongfl Lutherans and Lalvinifts. Thefc are 
 the confequences , and fruits of the DoSrine which makes all things probable. 
 
 SECT. III. 
 
 That the ^efmts mSirine »f Probabilitf tie(lreys the Commands of God and 
 the church.^ and teaches to elude all Laws 'Divine and Humane , even that 
 which forbids to do unto others that which we would^ not have done unto 
 §»rj elves. 
 
 1 
 
 T is eafie to prove this by reafon, and to make it apparent by evident and neccf- 
 . fary confequences, that it is a fequel of this DoArine. But it ftems more to my 
 purpofe to fhew it by the proper words and examples of the Maflers ^nd defenders 
 of this very Doftrine. 
 a Propeni tlte- Caramuel propofes this cafe : » y^ man hears the clock.(irike trve/ve on Saturdaj at 
 ^PeiYuidh'sab- "'''^^'iht , andfrefently thereupon he eates flejh. Riftng from table after he hath 
 ball fub mtdhm fiSid himfelf with meat., he hears another clock,firike trrelve alfo. The day follovfing , -^ 
 noUem,ut pri. being defirous to communicate he reaftns thus : Clocks are as it rvere probable opinions^ 
 mum audivit j (,^^,1 (^ten before t hit clocks flruck, ; It ii therefore probable that I did eat before 
 
 diiodecmm, ffji^„l»ht , that is to fay flefti on Saturday 1 and therefore by confeauence it is pre 
 (omidit carries \ ,,,*,', r a- V. , . /•• / 11, ■ ■ '^r 
 
 c2r iMquam '"*''" ^'""^ ^ '^^ fafftng- For Imaj regulate mj confctence by a probable opinion j and 
 
 jatitr cxteffit therefore I maj Communicate, 
 
 e mtnfu^ai'divit 
 
 uti/id ho'Olog'um (ignificans duodec'mjm, Vic [cqttenn communicare vuU, & ftc dijcumt : Horoligiit habent opinioawn 
 ptobabiliiim virtuicm: at ego comedeiam an'.tqMmtale herohgmm joauaic : ergo prob^bue ijiquodfum jCjunM, Ac 
 ffpiiiianipreoabiii confo.mare conJc:cn;iam pojjum : E'go fotcrt commnnicare, Cauir.. Ihtol, tund. p. ijj. 
 
 He finds no difficulty herein. Wherefore concluding for this nian , and for the 
 
 devntionhc hath to communicateaftcr he had well broken his faft on the Lords day, 
 
 wbeiher ic were paft midnight when he did eat , or after he had filled himfelf with 
 
 bErvoiofcire viSuals on bdturday, if he did eat before midnight •, he concludes thus; ^ J would 
 
 cut Lomtntm 
 
 cite no^ fulfil ; mm jiando DoHrtHie pracedenti potefl. Et ego is hoc toto pctii difcurfu quod pojfcm ncgiie aut repnb'.n- 
 
 dere} nthtl mveiw. Ibid.' 
 
 S.. I. J18. I. f . 2.C. I. a. 2-19. 2. ^. 3. ^««»
 
 Probability teaches to elude the Laws of God. 1^2 
 
 know rvhirefcre he may not communicate ^ for he may according to the preceding D«- 
 Slrine, which renders all thing probable : and at for me I find nothing in this rtafo»- 
 ing which I can deny or refute. '-'i ' ;/ '. 
 
 See another cafe of Efcobar which is no lefle ftrange. "= Tou read not, faith he, c Von legit /i- 
 an heretical Book^, or 'Vohich treats of matters of Religion , but jou hear another -who brum hartticitmt 
 reads it upon jour reijuejl , and upon jour motion, we maj faj, Accotdipg to the DoiSrine f''*^^ Rtligions 
 of probability , thatjtu incurre the danger of excommunication, and that jon incurre 'J^^^ ItiumaM 
 J a it not ; that JOU have, ani thatjou have not need of a Bnllto be granted for your ahfo- te inchnrue auc 
 lution. You may then follow whether of thefe two opinions you pleaife : h\xt ii\ttme'iUtm , 
 you be a man of confciencc , you will not fail to follow the more fafe, which is ac- •'-g'f- inddu & 
 cording to the principles of this learning, that which is more fweet and more "<"' "'^'^*f »« 
 
 •*'^8^' tlonem 5 c> can- 
 
 feiucntcr cges 
 (jT- iioncgct BitUie induUo ;it pojjis abfolvi. Efcobar, Theol. mor. lib. 7. k£t. z. c. jj.ptobab. 59. p. 289. 
 
 Therefore to affare you yet farther, yet Efcobar repeats it again , "^ that jo» do J Nea Imrm 
 not incurre the danger of excommunication , and that you have no need of the favour ^^commmcu' 
 of a Bull to be abfolved. And his reafon is manifeft : becaufe to hear read is not to g" j'^- ^. ^^"' 
 read. So you are exempt from all cenfure , according to Efcobar , though you Jatfilvaru': 
 have made this heretical Book to be read by another ; and fo you have read it by his qma. audhe nm 
 eyes, and have been the caufe of his fin and your own. This very fame thing he «^ 'fgf'f. Ibid, 
 cxprefles in chefe following words, ^ / hold that this is true , though he who heard ' ^"^ *f ""! 
 another read have induced him to read it. Ftr to induce another to read, is ftot to 'f"i"; "'Tf 
 
 J ' K qui tUCW 
 
 ^t*'*' legerci Icgmttm 
 
 ifidusterit ad 
 legendum. Inducere enim alium ui legat, non cfl ligatt Ibid. 
 
 And if you would know the principle of this opinion, this is it : ^ the cenfure f Etcenfma 
 ■which is ordained againfi him Vcho doth a thing , is not againfi him who counfels it one- ""^^'' /?^.''*^« 
 /;, if it be not expre(i in the Bull. Here the queftion is not of him that counfels one- confTlemm^JuR 
 ly CO read , but of one who caufeth ic to be read before him that he may hear it; in ijtUit exmi. 
 and for this caufe he in cffed is the Reader , more then he who lends him his eyes, matur. ibid. "" 
 becaufe he is the Author of the reading, and the other is onely the Inftrumcnt. 
 
 As for the fervant that reads mto his Mafter , he rum the peril af being excom- c, Incmnt 
 municated, faith Efcobar, if he be not excufed bj ignorance. So that a fervant that vsro cenfmem 
 reads to his Mafler an heretical Book in Latin, orit may be in the vulgar tongue, r'"M«/»« icgtnsi 
 go without underflanding more of it then if it were Latin , for want of wit or learn- "ifiignortmU 
 ing, fhall be excommunicated ; and the Mafter who made him to read it of mali- «*<^*/"'<'-l'"<^« 
 cious incent,and fucks upall the venom of this naughty Dodrine fliall not,and all the 
 force of the Churches cenfurcsfhall be flayed at the cilly feryanc , whofervefor a 
 Buckler to his Mafiers wickednefs. 
 
 The Council of 7>f«f pronounces an excommunication againfi thofewho fieal 
 
 Women. '' Tambourin exempts from the curfe , and frocS all other punifliment *» Rffpotdea 
 
 intended by the Decree of the Council , thofe vho fieal or earn them away by force *""^ f f "T 
 I r I J ^ ^ »; ^ J J 1 soil nubcre la- 
 
 to abufe them and not to marry them. ^,„ j, ^^^^„„., 
 
 q;«e riptuyftd 
 w :ibqi,odMtaxat. ^-re fi qitU rafiat miilimm, caufa libidinis , & non ad antrahmdum cum ilia matrimoJUHiB, 
 nan mcurtit p'iedi[l.rs LomlupoeiiM. ita Lefyt lib. 4. num. 70. Saiichc^. lib. 7. m. 85. d. 13. num. 4. Tamij. 
 U'C; 7 c. 6. n- 1 1. 
 
 Efcobar propofes alfo this queftion about indulgences, ' / l^now, faith he, that > Sciedebere 
 unto indulgences there ought to bejojned certain works, as fafling,alms, confeffion^icc. '^PP""} <>perei>^ 
 But J inquire whether when thefe works Vchichare good efthemf elves , become bjfome J'J"''"*'?. ■'*';'' 
 tircumfiance: venial or mortal fins, they befufficient alfo to gain the indulgences ? He nam' coaft'^o- 
 anfwtrs mibCranado : ^ that it fuffces that thewsrk.be goodin its kind ^ though in nem', &c. Rega 
 
 ^ cjufmodi (ftrs 
 mar-i!iter bait ex chcumf*uim fijnt r/iala aut vcaiditer aat nurtaliter , fufficiamne ad mdulgmne litcratienem ? 
 k Gnnidui difp. 4. num. 10. fiijHcerc docct optu ejje bomm cxfw gewi, Ijiet ex iircumflmiis & individm malum fit^ 
 Eici.jjr, mor. ThcoLcrjft. 7. exam. y.c. 8. n. 5j.p. 8jo, 
 
 -sr. 1.115. 1, p. 2. C.I. 9.2.19.2. ^.3. . ' furticHlur
 
 144 Probability teachef to elude the Laws of d. 
 
 farticnlar it bt naught , by rtafon of its circumfiaHccs. This is a thing un- 
 heard of and incirely incredible , that an indulgence may be obtained by a 
 mortal fin. That is to fay, that a full remiffionofallfins may be obtained by a 
 new fin, and by a fin perhaps as gre.it or greater then the others ; and fo a man 
 may be cbfolvcd and condemned together by one and the fameadion. The pr>- 
 radoxet of the Stoicks are not more ftrange , and yet this is probable according to 
 JefuitSi becaufeCr^jw^t^e and £/«^(«r have held it, and it is lawful to follow their 
 Counfel in rcjeding the contrary. 
 
 Difpenfations as well as indulgences , are the graces and favours of the holy 
 Chair ; and as the Pope doth not commonly grant indulgences, but with a condi- 
 tion of doing certain aiSions, which he prefcribes for the gaining them , fo neither 
 doth he grant any difpenfations but for certain caufes , which are ailedged to obtain 
 them. But,as Sfcsbar holds,that indulgences may be gained by criminal adions.fo 
 he faith, alfo that a difpenfation may be gained andufcd lawfully , though the caufe 
 upon which it is demanded be falfe , and that it be grounded on no reafon at all. 
 1 y„0 Cf pec. He demands ' vhether it be a mortal fin to demand a difpenfation without juFt caufe, 
 tttum mo tale and to make «/< "/ »^ »*' the fame manner. He anfwers that Granado holds that it ii ; 
 difpenf^rioneni hut Sanchez believes that it is probable, that it is notfo much as a venial fn , to make 
 ctncedm/eu ^feofa difpenfation obtained without caufe. His reafon is , ■" bccaufe the Law ha- 
 ^Mtl'/ruMt^'*' ""'^^l^^" ^°fi *^^ f^^*-^' it obliges no more y and it may berejeEledVcithout venial fin. 
 tau(A ' Gi(W4- That is to fay, that becaufe onefault is made , a fccond may be made without fault. 
 dut affirmu. Fof he affirms that ic is a fin at leaft venial to demand a difpenfation without juft 
 At Sinchcx de caufg .^ and he holds that having once obtincd it, we may ufe it even without venial 
 wrtwwOTzV. 3. fin. This is as if he ftiould fay that having once gotten goods unjuftly, we may en- 
 ttS^^- 3oy ^hetn without injufticc. 
 
 Tiec ijfe venUte 
 
 feccatum mi difpcnfaiione obtentafinteaufa. £fcobai:> Theol. mor. crift. 1. cx»ra. 16. c 4. n, ji. p. t j^. ni ^lia 
 
 pm lex reliXMo. (ft : unde n(c_ ad veiiiak remanet obtigttit. 
 
 t\Concedere au- He adds " that fome believe that it is but a venial fin , to demand or to grant a dif- 
 temtmimpe- penfation without caufe-, and then onelywhen the difpenfation is of confecjucnce. It 
 w^aty"^" aPP^^rs therefore, that according to thefc people that it will be no fin , even venial, 
 fllmmodopu. when the difpenfation is not important. And fo all the Laws of the Church fliall be 
 tant in gravi expofed to contempt and mens malice , who may procure tbemfcl ves to be difpenfed 
 difpcnfttione, with therein by lyes and falfities,ancl after ferve themfelves with thofedifpenfations, 
 Ifaid. without committing more then venial fin , which pafleth for nothing with the 
 
 Jefuits. 
 
 After this it will be found lefs ftrange which the fame £/co^4r faith, that when 
 
 a difpenfation is procured upon any juft caufe , the caufe ceafing, yet the very fame 
 o ce^it difpca- <Jifpenfation may be made ufe of. " Doth the difpenfation ceafe, faith he, when the 
 'nu""^dif''enfltio '^^"f^ "P"" "^^ichit was obtaineth ceafeth? He anfwers, that S alas holds the nega- 
 cipt } Nega-" tive, but Sanchez holds the contrary. Both thefe Dodors are capable to make that 
 tivcrefpondet opinion probable. And therefore we may follow whether we pleafe , according 
 Solas, SMchex to the Jefuits. 
 
 afimtt.lbii. from this principle Granado and 'Diana itvn many condufions remarkable in 
 ^' cm quo dif- ^^^ praftick, P That a perfon who hath obtained a difpenfation to eat pfi) on prohi- 
 pcnfatum f ft biteddays, becaufe he isfick. , may continue to eat though he be well recovered, 'i That 
 fiopter morbum g„eTf, ho hath procured a difpenfation from a Religiom vow , becaufe of fome infirmi- 
 inefit cnminm, ^ is not obliged to his vow , no not after he is healed of his infirmity. ^ That an 
 fotefivefct ^'^ -^^^i^jj^pck. who hath obtained a difpenfation from reading hU Breviary , becaufe of 
 mvlhent. feme infirmity in his eyes, is not obliged toread after he is healed. 
 
 tier in&mlntm dtlp'nfatume^ in void Religicnu, poftqttm mvxlutt non teneiur. r Cum qm propter infirmita. 
 
 tern oculorm difpenjatm iji in oneu recuatidi horas ctfi convalucrit non tenetur legere. 
 
 All thefe things are very probable, if that be true , which Efcobar hath toldus 
 above, that a difpenfation may be demanded without any reafonable caufe , and 
 afterw'ards be made ufe of without fin .- they are alfo even certain and evident, if as 
 he hath faid with Salas , a difpenfation determineth not though the caufe upon 
 which it was obtained ceafe. But this is to prove a lefTe diforder by a greater , and 
 E. I. J5. i.g.2.C.i. ^.a.|9.2.®.3. prafticcs
 
 Probability teaches to elude the Laws ofGocL 145 
 
 praAiccs which are bad, by a principle corrupt and erroneous: this is to open a 
 door to aliloofnefs and libertinrme, and to defpife all the Laws of the Church. 
 
 He propofcs alfo a hke cafe : ^ There being but one CMufsftiid in a Church, a man ^ Ttrnftre fts- 
 comes there when they are reheArfivg the Preface : it is demanded whether he be ob- i'"",'"* ^"^ 
 liged to hear the remainder of that Jingle (JMafs f Sanche2<?W Suarcz fay that he is^ crum tudicn. 
 becaufe this is the principal part of the (Jidajs : brtt I hold, that it ii probable th.it he dam quod unict 
 3600 « not obliged, becaufe he cannot accofnplifh the precept of hearing Mttfs, by heariKg cchbnztur. T<- 
 that part. We may conclude by this, that he who cannot pay all his Debt, is not ^.""""'.''^f^. 
 obliged to pay what he can, and that weaknefs difcharges him of what he can, as fa^^'iZ'li parT 
 well as what he cannot. (t„ aitdire t 
 
 . „ Sanch.^SuarJ 
 
 ttneifjftrnnt. ^.md iSj ft prtecipu*[itcri pin : cgt autcm proiahi'iicr ajfero mrt tencri-^ ^'"i'P'1' tl^amptrtem Miff* 
 non potisi implere praccptitm. De Efcob, mor. Theol. tr»S. i. exjm.'i i. v. 4. n. 108. 
 
 Caramouel reports many like cafes, whereupon the refolutions arc, fometinies to 
 extravagant, that he is obliged to difown them, or at Icafl: to diflcmble that he ap. 
 proves them ; though he affirms that they are conformable to the principles of the 
 Doftrine of Probability, and that they follow neceflarily from theDodrineof 
 Diana, whom he profefTes to follow throughout, as they both follow the J^fuirs 
 Se^uemnr agnum, hoce^ Dianam, t^uocHm^aeierit. Thefe extravagant cafes are 
 thefc : ^ In Monaficriei vehere according to the cufiom andrules of the Office, on folemn c Juxta mmt 
 Tea^ day es, twelve Leffons and as many Rejponfals are [aid, which the whole Commu- & rubrics 
 nit J rehearfes not, but hears only, there are found 24. Monkj in the ^mre, by diftrl- MonaflUas in 
 bucingthe izLelTons to iz Monks, and the 12 Refponfals to 12 others, and ^^"'' ^"'^""^ 
 canfing them read aH together, and at^ the fame time, every one his Leffon or his Re- 'ign'"'" '* 
 ff^cnf^l thereof he hath charge, they will fatisfie their obligation, to read 12 Legons totldem r^Aon. 
 and 1 2 Repnfals. Thefccond is^ "fVhe" t'iooperfans fay their Breviary together, fo'it qun mt 
 it is »ot needfull that they hear one another-, bat one may begin one verfe, before ana- ''^.'^""^ CommH' 
 3610 therhath ended that which goes before^ beeaufe he may at the fame time hear what he "'""' Z^'''""'" 
 faiih himfelf, and what hif companion faith. For m to the inward attention, he needs TnlT'incK^ 
 not trouble himfelf for it, becaufe we thinkjiot that it it neceffarj. ^ f,^^^,; ^*' 
 
 , . , ., ,.!■■. ■, CMt fimitt leSi- 
 
 _onem & rclponfnnim, fatKfment prgcepto tegendt li lectiones & tWtdem njponforh. Carsm. Thcol. fund. p. x-t. 
 
 & fcq. u ^Mdo duo Icgunt fimul, not em oftu ui niter altenm expcffi't, Jed fourit alter incipere vafum/eqHen' 
 
 tem.anteqmm alter praccdcntcm abfolvitt ; qiiomam potefi fimul ft & focium tudtre, nee c(i cur td aittmiotl'm ^ 
 
 mifc*lt»tiottm ncHrras, qun attentionem mteraam «»« fjje itecefjariampmrnttt. Ibid. 
 
 Ifthcninftead of two perfonswho fay the Breviary together, we take fo many 
 as there are verfc! in the Office, every one faying his verfe in the fame time, they 
 will compleat the Office in as little time as was needfull to rehearfe one fingle vef'fe : 
 they need only to fpeak louder, and cry out if need be, that they may all hear one 
 another at Icaft confufedly -, as the 24 Monks of whom hefpoke in the precedent 
 cafe, who repeated the Lcflbns and Refponfals of their Matines together. For as to 
 the inward attention and underftanding of the words, hefaid but now, that it is not 
 neteflary. 
 
 3. The third cafe is, "When -^e fay r^^ Pater noftcr, and Ave Mary, in the be-xSi fmel is 
 ginning of the office, it is not needfull to repeat it in all the other Hours ofthtfame, '*"''^oriidici- 
 no more than all that ^hich is repeated divers times in the Office. The reafon is ""^ ?"'«>■, Ave^ 
 y becaufe we may by one fele aS ion, fatisfie divers precepts. When he concludeth f'r** Jr'!". r'* 
 yetfiinher, npnunmTnon 
 
 hods rec'itm. y unico ttSlu ptejl homo diverfis praceptis fatisfacere, 
 
 4. That a perfon who|i«h been ordered to recite the jR#/rfr7, which confifts of 
 150 Avesi antl 50 Raters, kiisfies this command by faying only once the^4r«r 
 and Ave. 
 
 Though Caramouel be very: paffionately affefted to the Dodrine of Probability, 
 
 and addidcd wholly lo Diana, as wellasthe Jefuits, to follow them in all things, 
 
 J620 and through nil ; fotbat.he tleft'ifiesafter inthecaufeof^>»»Vw, that he defends 
 
 him blind-foid, and againft his own light, in that which he firft of all taught, that we 
 
 may kill a Cilumniator, faying with another Divine whom he confultcd on that 
 
 a,. I. HP. I, j^, 2. C.I. 4.2. ip. 2, ^.3. T fafc. ,
 
 IA.6 Probability teaches to elude the Laivs of God. 
 
 tPotuipt A- fubjcft, ^ That ^mcai might very veR have jparedtomvance that Propofition , but 
 
 jnicus hint re- (jg having once caufed it to be printed, he u obliged to maintain it, and he alfo to 
 
 fokmncmemi. ^^yj.^^ .^. jhgrefore, fay I, though Caramontlhz all for Diana, and all for the 
 
 mpremimdtbet Jcfuits, yet he dares not declare himfelf intireiy for one part of this cafe, which 
 
 illam turn, & I have now reported, and particularly this laft. They are fo ridiculous, and that 
 
 nos eandem de. I may make ufeof his Metaphor, of fo hard digeftion for any of but a reafonable 
 
 fendere. ^jj^ tf,at he believes not that Dt4»4 himfelf would affirm it, though he declares, 
 
 bAnhacomnU ^ That he mttfi of necefflty frvallow aSthefe things, or renounce the principles of the 
 
 vma admit. DoBrine from which all thefe conclnjions infalliblj follow. 
 
 tn? Noa pMo. ^ 
 
 ^id ergo ? i^il hxc omuU debcbit deglutire, vel « pmtftUofinme recedcre. 
 
 c Peirm 'mpef- $. Sanchez, holds, <= that he hath fatisficd the Divine Service, who recites only 
 fut luvim m.i- ^hat is the daily Office. And Sanciiu on the contrary holds, that the whole Service 
 ions cmmoii- yf,]^^^\;^ ought to be faid, being not in the daily Office, he that hath only the daily 
 'tttit \TcimDi- Office, is not obliged to fay any thing at all, becaufe he cannot fay all that he ought. 
 urnil, fubfcri- Thcfe two Opinions are fufficiently commodious confidered apart .- but they will be 
 6.«i i'homsc much more joyned together, as Crtr<iwow/ makes appear in this example. Here- ^$x9 
 Sanchez in prefentsto us an Ecclefiaftck who makes a voyage by Sea, who going on Ship. 
 Sum. torn. r. jj^^^ j^ taj^gs Qpiy his Diurnal, following the opinion oi Sanchez., that he may have 
 m»nii ]mmm le's Service to fay •, a little after, being at Sea, and now out of poffibility of procu- 
 ea que '^mti- ring a Breviary, he quits the opinion of the Jefuit Sanchez., to follow that of 
 ncmmin Dnir- Sanciiu, a Jefuit alfo, and layes afide his Diurnal, chat he may difcharge himfelf 
 n.ii, officio di- wholly of the Service, and fay none at all. Caramouel approves thiscondud, and 
 iAno[.n^fmn. gj a faithful! Difciplc of thcjefuits, maintains both the opinion of Sanchez. zaAoi 
 temZvcZt a Sanciw^t once. He faith, that this Ecclefiaftick may follow the opinion of Sa>i- 3649 
 portu, muuvit chez.^ becaufe it is probable •, and that he hath alfo power to quit it, to follow that 
 difimcn, & of Sanci^,hec3xik that is alfo probable ^ and that he is free to change in this 
 (ccHim lejiwt- njanner, becaufe it is very natural and very reafonable, a roan not being in flavery 
 sarcu^t*/"'" *** his Own opinions, n6 more than to thofc of others. Homo mneftfuarum ipinU- 
 k^^d'lp'.ii' nam mancifiuw; bathe is rather their Mafter, and may and ought hold hisfpiric 
 n. i. ^/tfm'« elevated above them , hpw probable focver they be, and make himfelf Judge 
 inDmnalintn thereof, or rather ferve himfelf with them as he pleafcth, or rejeft them without 
 coaMcynte- troubling himfelf fo much as to judge of them, or examine them. Whence be 
 T-^num^ concludes, that this Ecclefiaftick hath done well and prudently in all his carriage, 
 
 p^oi'ide caren- 
 
 ton Breviario, licet Dhtrnde hubat, non ttneti Icgr/i Officium divmum, lUudnon ligit. Sed quoinodo hmc digic^dtum 
 fiopomt ? '«f exmle rtjpondcarn, opw eft amnes circumjtMtiat txfendere, <j^r. Caram. Thcol. fund. p. i;*. 
 FiiiilM p'limo Sanche-iii foucntiimfcqaebatur, & bene facubat, qyia cfl giavis author. Ex vi bujm diSminit fttmi 
 (irsig avis culpa fcrnpulo rclinquere BreviaiiiM in terra, & folum canftrre Diurnale. Secitndo adcritur Pnulm »>*• 
 taffe did.men, & hoc hitrndwim cH, & rationale : homo noneSi fumum apinionum manciftHm. Cum probabile dills- 
 inen mm at, ulnm- cahtu'fbi cnnccjfa Hbertatt, & bene fdcit, fidei orthodox^ dtgmttibui demtnUrationibufqHe acprin- 
 a "in per fc notit lubcft ingmUm, probcbilibui fentennis fupe-reft. ideoque qutm libere feittentiam Sanchcxii upprv' 
 bavit-, turn libac poiuit earn imutere, Votmt igitm Vaulnt ftne ionfciemi* firufuLo miitare di^men, & vaiediceits 
 iipmsoni imlm, fequi alta'm opinionem. Tertie dicitur Paultu nolmjfe uti Diurnati, & deftSlu Brevimi multit diebut 
 qiiib-M m ntivi fnit haras non rtcitajfc, nee tamen pecctvit mirtatiter. Optftbatur enim juxu confcientia diEitmtn, 
 qmi erat ffobabitt & prudens fubnixum Sancii amhritate. Vices quando Pmlm ingrejfiu eft mvim vo'uit mtirt 
 d'Hnmn ; ergo velmt ,m. Icffre. PiUt, quia ex mnUtioHe diltaminU ixferebatur kHionii omijjia : ergo gfawttr p«M- 
 v:t, quit mortifere pcctaf q-'» "w"'' «»» 'T''« '^'» f"^ 5 «^ VmdHt tntequm i portit ftlvtret, paterae conferre Sre^ 
 vianum & Icgcre. K' fpondeo concedendo PtuLum cum ingredoetHr navimy volnijfe mutare diliamen, dijiingHa Ctrl' 
 femais, voluit emo non Ic^cre, hue ejl omutere horarum leSlionem quam nunc judicaturm trat obligatmiam. Negt ; ilium 
 ■ qifgm tunc jitciicaturHf cat obUgctonam, Concede. Ergo pcceavil graviter, nego /nhfrnptm conjequemiaw. Ibid. p.i4<. 
 
 He faith alfo, that though this Ecclefiaftick even then when he took bis Diurnal, 
 that he might fay what was contained therein, according to the opinion oiSanchez., 
 bact^o intention to quit this opinion of J4»cif*, as foonas he was got onward ac 
 Sea.snd to take up and hold that of Jrfwjw, that he might difcharge himfelf o;' the 
 ohlication of fsyingwhatwasin his Diurnal, as well as that which was in his Brc- 
 viar'^^ vet he did no evil-, teftifyiiig that it is no evil for an Ecclefiaftick to fporC 
 himfelf with the Church, and its Commands, to elude them, and to perfwade him- 
 felf rh?t he is not obliged at all to fay any thing of the whole Breviary : and rhough 
 this have not been lawfull heretofore, becaufe this opinion was not then invented, , 
 £. I. Id. i.^. 2. C. 1. 13*2. 13.2.^.3. >(
 
 Probability teacha to elude the Laws of God. 147 
 
 it (hall be lawfull in time to come, according to the maxim of thefe Divines be- 
 
 1650 caufe C4r<JOTo«f / a conliderable and learned man maintains ir. For he is of Inm- 
 
 fclfalone capable to make an opinion probable : and though he have not of him- 
 
 fcif this credit and authority, Sawhez and Sanciw, whom he cites, and whom he 
 
 follows, will give it him by a Rule of this Science, which holds, Th^t a Scholar 
 
 may hold and teach an opinion which he hath learned of his Maftcr, and after that, 
 
 it is probable andfafe in confcience ; and that the fame will be alfofomuch fafer, 
 
 as it is pleafanter, by this other Rule, that "^ the more fweet are alwajes the more j Beni^nwei 
 
 profit Able A»d more fafe , though, thej are left frobable. • eifi aiiquMc<a 
 
 . , ptc mriHi pro- 
 
 tmUs , per accidens fum fempo- Mitig ts & ftcurious. 
 
 6. But if you make fcruple of not faying all the Service, and that you dc-fire 
 only to be discharged of fome part of it, becaufe it feems to you to be too tedious, 
 
 « thefe obliging Divines will beftow on you two Expedients for your con- 
 
 tt tcntmenr. 
 
 The firft is, « that you may choofe the fliorceft Office of all the year, as is that « suodji qui. 
 of Eafier, and fay it every day without changing, if you have any the leaft pre- ''"" '?'""'''"■ 
 tencc, which may appear a little rcafonable. It will be, fay they, no fin at all- "^'""'^ '"".O""- 
 and if you have no pretence, they hold, that it will be only a venial fin. ' wlnirfTh"' 
 
 , . - ^ „ R'-fumclionis 
 
 Domi/uca proprium, i^ modo qitar't an peccavifit ; & p fic, qn.iU'.er ? Rcfpondaur i. lU.,m SacenloUm fi qmiciie 
 Ctra u!Um ■luitunabiUm C-uifam Ofiuum R:i:it,cCliotU recnet, fcccme fdHmmodo vemaiiur, KitpotJctitr z, Saca- 
 dmm ilium fi id quod in cafu prof/imco pu«f qwtidie (x mediocrl «i^ ratiomkli cnufu, niinp.im uUd madt n'e vmii. 
 i.ttr qitidem piccare, Caiam. Thcol. fund. p. jio. 
 
 So it will be lawfull for an Ecdefiaftick to overturn the whole Order of the 
 
 Church, and Divine Service, finging /i/Ulujith in the dayes of Lew, and on Good- 
 
 660 F^*'^'^Jy '"'^ faying before God, char fejw ChriB is rifen, whilft yet he is fuffering, 
 
 and nailtfd to the Crofs ; and all this fliall be lawful! for him for his pleafure onlv' 
 
 and for his convenience, or upon the leaft pretence in the world. 
 
 7. The other is, to fay Matinesand Lauds in the Evening, following the praflice 
 that is of hte common enough, with intention to f:itisfie at once the obligation of 
 this day, and the following. See here how Cammoftel propounds this Cife, 
 * / atk^j whether he tkit/ayes the Matines ttnd Lauds in the Evening, fatisfies the 
 obligation of two dajes ? The firfi opinion holds, that bare rehearjing the Matines ' ,|^"" Z*';'*'^ 
 and Lauds in the Evening, fatiifies the obligation of trvo dayes ; andtt is proved, be. mfu'tinM^' 
 caufe that a wan may hj one jole aHien, fatisfie two different commands, which are Uudes ncitat, 
 dirttled f«r the fame purpofe, and which fall out at one and the fame time. There ^"o'">n durum 
 if another opinion cjuite oppojite hereunto^ which holds, that in faying the Service once ^'"'M"" **'«• 
 ofilj, ttro obligations cannot be fatisjied. See there's the cafe, and here's the anfwer. flmTLf/J^"' 
 
 UHxittiH & Land,im hUomm^ fiit fiib l^efpcrum duomm dlcriim, obtigjtioni fatuf.tcere, tif probat, quia una & eadem 
 aBnyv p'-tiji Pl>tii;>!'i<i ffufaccre duobm pracc/ttis numero di^UUU codm tmpirrc concuncmbui \ hmci diametro 
 ifpoaiturfeiuciuiaaluia cffirem not pojj'i: eadem r.uione {iHi,ificn uiiique obUgiitisnt. Ibid. p. ziy, 
 
 8 ihavepropofedthii ijueFtion to an excellent DoBor, a fe/uit, as a Scholar to his g Pi'opofni hm 
 670 Vafter, who hath a long time taught Moral Divinity, and who taught it alfohereat <^''^"'*'"'' '^i- 
 Prasue, ivhotvldme, th-tt the more pleaf ant opinion [eemedto him probable. I name ^"ff"-^"^ 
 him not, becaufe I know he had rather live in peace, without being aff ailed by ignorant (u,t a Theologize 
 ferfont, than be commended for the greatnefs of his wit. Let this Author then he the Moralit I mul- 
 firfi for this opinion, <?««i raramoucl the fecond; as it is reafonable that the Mafter '«,««»» Pre- 
 fhould go before, and the Scholar follow after. Jt may be others will follow hereafter ^'^'"''' '^ *'f 
 and as it is probable of it (elf, fo it will be one day by the authority of men, and %%oZfbi 
 
 . ■ ■ , , , ,- ■ . ■■., .. ^"^^'''' ftaten. 
 
 Vambeugnoremp.iib.ibi' m. E-fmnamtnniit (xpnmo. Scio entm mum miUe tn pjccvtvere,quim ab inn/iii perfpica- 
 a> ne call iida I F.r^n p'O 'U.i fit .jlc i„,mn> .:u hnr, fit f cin:d:a Caramouel : forte a'ti accedm, & .ug probMis t& 
 ab mmfHO, lb extnnfeen em etiam aliq.iando prebabltis : forte etiam wine efl probabilit ab extnnfeco benigna opime. 
 Ell cttim mm >► fulum a mbii truBura : haba ptd fe dws amlmes, & ceulra fe nuttHitt; & quia hocvernm, wrniin 
 trit fitijbilii I Ibnl. p. iii. 
 
 aC. l.Z.i. 13. 2. C. I . ^. 2. p. 2. ^, 3 . T 2 ptrbapt 
 
 I
 
 148 Probability teaches to elude the Laws of God. 
 
 368c 
 
 perhaps it « fo at frefent -, for it is vnhoHj new, and J am alette the prcpofer of ii^ and 
 
 it hath t'^o Authors for it, and there are none againU it. Ani ^"^/o, rvhj ts it net 
 
 frobable ? This opinion difcharges of one part of the Breviary, and that of San- 
 
 ches:., being well taanaged, with that of i"<«»«<«, may difchargc of thcwhoicin 
 
 many occurrences. 
 
 There is aifo another more commodious and more cafie, which gives liberty to 
 
 cut off therefrom what we pleafc, or to fay or not fay it at ail abfolutci y if we pleafe. 
 
 The foundation of this opinion is, that the Church can neither command nor forbid. 
 
 condemn nor punifh that whereof it cannot talce cognifancc : Upon this principle 
 
 h LtHtohsra- (^^yamonel rcafoncth in tfiis manner. '' Alkit that the affion of him who faith his 
 
 tiiam cmifte Brevtarj in Jecret, or who faueth thereof tn Jecret, may be knorvri b) himfilf, yet it 
 
 tjn[dtm leiiie- cannot he knd^n hy any other man ; a Superionr mnji be an Angel, and net a man, to 
 
 nii occulta, per i^nor* all the fecret aElions or omijjfions of this fubjeil. Then this aElisn in the fame 
 
 accidenstH in- „^f,„gf ^ incafahle of being jttdged, andiffo, vf being pttni/ied, and then alfo of being 
 
 SuMtior 'aiim (commanded. And hj confeejuetce it ts thus trtte, that Superi'jurs cannot forbid fecret 
 
 qui externa anions or emijftons. There is nothing required, but to be fecret "-nd crafty enough 
 
 fubditorum to hide himfelf from men, fo that they know not whether he fay his Breviary or 
 
 ailmvevetc- no, without thinking of God who fees alienor of the command of theChurch, who 
 
 cultos, & fe. appoints the Office to be faid every day 1 nor by confequence of the penalties or- 
 cretos covtofce- /i j-nLi. ia-. 
 
 tet, jamnon aa>ned agamit them that neglea it. 
 
 ejfet homo fed 
 
 Angeltu. Ergo per accident eft dijudicMis. Ergo per ticcidais e^ iirpraccftibitis. Ergo penccid.ns accidk Supeutrl 
 
 qitgd rtQu poftt intcrdieire aUhnei au omiffiontifecnttii & occHlias per accidens. Ibid. p. 205. 
 
 See how thefc Doftors teach to obey the Church, and tolieep its commands-, 
 and they believe yet after all this, to have done it great fervice, and given itciufcof 
 i cum Eccltfia being well contented with them : ' The Church kpo'iving tuell, futh Mafc;irerihas, 
 fertc fuas leges that con fiderable DoCiors do expound the Laws in this manner, and permit thefe £.v- 
 ""^i ^^■f"'"** plications to be taught publickjjf, and printed, it fetms thatjhe approves them, and fits 
 plkarllhchfo ^^^ ^'^^' '" ^'^""- T^" " without doubt to explicate the Laws of the Church 
 quod mum ex- clearly, and to leave no difficulty therein -, but it is to deUroy the fpirit of it, snd 
 flicatknes per- to preferve only an appearance thereof; fo that they neither fiy or demand any 
 mtth pubhce thing, but what the particular perfons would have. By which it may be judged, 
 imprmi&do- ^hat efteem Jefuits have for Civil Laws, and Laws of Princes, there bci-g no 
 %lm "pracef. appearance that they will give more honour to them, than to thofe of Cod, and 3691 
 turn fecundum the Church, For thiscaufe all they fay of the one, mayeafiiybe applycd to the 
 tas ctofiderare. others, and thcy muft hold of neceflity, that they may all equally be contemned 
 Mafcarehhas ^jj-fi j gQ^j confciencc. I will rehearfe only two of their maxims, which contain 
 rria.y.n,4?i. a]n,o[^ ^n j^at can be faid on this fubjed:. 
 
 k Peccant & i. ^ It maj be faid, according to Efcobar, that the SubjeBs of a Prince, who 
 ncn peccant refufe to receive without juft caufe the juFt Laws which he hath caufed to he legally 
 fubdili fine publijhed, do Jin ; and it may be faid alfo, that they fin not at alt. He fpeaketh of a 
 caufunon rcci- j^^fyH prjnce, and he fuppofeth that the Law which he cjufes to be publifticd, 
 plZlipe^le^i^ is juft, and that his Subjefts have no caufe to complain thereof: and yet he pre- 
 tme promuigi- tends that they have liberty to obey, or not. In pui fuance hereof, he alleadges 
 tarn. Efcobar Authors and Reafons which they produce on each fide, to make both the opinions 
 Theol. Moral, probable, and to give liberty to follow whether we pleafe. And it is apparent, 
 tom.i.l.j.reft. jjj^jif any demanded his advice, he would counfel them to follow the more eafic, 
 \l.'v.i'eo. ' and more profitable, after the rules of his Divinity ^ that is to fay, that he would 
 incite Subjeds to difobey their Prince. 
 
 2. This permiflion to defpife the Laws of Princes, is general for all forts of 
 IcJcririnw /«- perfons-, but it gives alfo a particular iicenfe to Ecclefiaflicks, faying, ^ It may h 
 timvi direiit- faid that Ecclefiajlicl^s are Stil/jeBs, and that alfo they are mt SubjeHsof necefftty jyec 
 ■va, fed & VI ^nd obligation, hut only out ofre^eEl andgood example towards Princes La'^s, which 
 ciunt'uT&non' ^^S"^^^^^ Government of their Efiates, and which derogate not from the Ecclefiafiick. 
 jub]\ciunmr $tate. The queftion is then problematical, there being Reafons and Authors on 
 Prmcipm fc- both lides •, and though there were none, it is enough that Efcohar holds each of 
 cidmum legi' 
 biu qua fpcQent ad 7{eipuUica gubemationem, nee cum clericovum fugnant /?««. ibid, c. ly. prabl. 19. p. i6t.
 
 Probability teaches to elude the Laws of God. 1 49 
 
 thefe opinions, to render them both probable. But as the principles and refolves 
 
 of this Science arc altnoft all faTOorable to loofcncfs and difordcr, he concludes with 
 
 fome difcourfes, that, " excepting in the cafe of faindal, the Ecclejiaflic\s fin not m Ufero cli- 
 
 mortally in violating the Ld^s of fecnlar Princes^ becaufe they art not dirtQly Sub- '"<" /c(i''.lo 
 
 jeBs. He excepts no kind of Laws, fince he fpeaks of thofe which are juft, and dc- f'*"'^'^' ""* 
 
 rogate not from the Rights of the Church, not allowing the Eoclefiafticks to be f^'j")!' p^°^". 
 
 therein Subjefts, no more than the Princes thcmfelves that make them. «^„«, [uhU. 
 
 mm leges vit- 
 Undo, qiiia Ugibm b'fce diicRe non icncni'ir. Ibia. 
 
 This is without doubt to make thcmfelves conformable to the example of fefm 
 Chrifl^ and the words which he fpake onto Pilate : Non haheres ^oteftutem ad- Jom 19.V.11: 
 verfum me ttllam^ nifi tibi datum ejfet defuper, tec. Then V^ohldfi have no power 
 Againjt me, if it were not given thee from above ^ andto thecondudoftheSiints, 
 who believed they fliould have difobeyed God himfelf, if they had difobeyed 
 Princes, who commanded them nothing againft the honour of God, and the 
 Church. 
 
 It were eafie to relate an infinite of like refoJutions, which the Jefuits gi ve in all ,. 
 fortsofqueftions which refpeft Manners and Religion, to make it appear by fenfi- 
 ble examples, that by their Rules of Probability they confound all things in the 
 World ; in Divinity, and almoft generally in the Dodrine and Difcipline of the 
 no Church. But befides that this truth is found fufficiently proved in this Extraft, 
 which contains but one part of their corrupted maxims, Tambourin will difpcnce 
 with me for this labour, having publickly acknowledged that which I fay, in a Col- 
 Icfiion which he hath made of the principal decifions which arc drawn from the 
 principles of the Dodrine of Probability, where, after he bad reported a great 
 quantity, according to the order of the Alphabet, he declares, that there are an 
 te infinite of others which he hath not, nor can report, becaufe that would be very 
 * difficult and tedious, and the maxims and ufe of the Rules of Probability, extending 
 thcmfelves in a manner unto all forts of matters, there would need an entire 
 Volume wherein to colled and report them firaply : Oferofnm id ita efl & prt- 
 lix)im, qtiippe fer omnes fere materia/ efi percHrrendnm, ht integrum merito vein- 
 men expofcat ; yet I cannot abftain from reporting here alfo, three taken out of 
 this Author, which (hew an extraordinary and palpable corruption, and a very 
 peculiar deprivation of reafon in thofe who are capable to approve or follow 
 them. 
 
 I. " /f « probable, kkh he, for example, that an Excifeisjufily eFlablifhed; it n TrobMe eff 
 is probable on the other fide, that it is unjufi : may I, being at prefent efiablijhed by v. c. hoc veSi- 
 720 *^f King to raife thi,s Impofl, exali it according to the opinion which maintains that £"' '"/''/'' */' 
 it is iuft, and therefore lawfuU for me to levy, without doing any injufiice : andfZfr'"em^"ir 
 to morrow, or the fame day, being I am a Merchant, may I fecretlj defraud this very mpoGtummlU- 
 ImpoB, foUoVcing the opinion which condemns it of injufiice ? poffumne e^o 
 
 hidie quia fum 
 cx-'Ho' ^cgiu* vc6ligTimm cxigetc ejufmodl vi^igil, frqMndo opiniomm ajfereniem illiid jufte tffe impo[itum ; atmte 
 adeo licere mibi fine injusiitia illiid cxigere ; & eras, imo (turn btdie, quia [um Mcrcattr, lUud occuite defraudart 
 fcqucndo opiaion^m affereaccm iUnd a. jufiida deflcere. 
 
 2. " It is probable that the lofs of reputation may, and may not be compenfatei with « Secundo prO' 
 money. May / to day, being defamed, deftre fatisfaElion in money-, and to morrow, ^'^''^ ^'^^f*** 
 or this very day , having defamed another , not be billing to allow him the fame f^ ^blmonem 
 compenfation ? cmmfm!f%. 
 
 babHc non «w 
 fcnfrn. Poffutme ego hodk infamntm vcUe ah infamatite compmfationem in pec'tnia; & eras, imo hod.c, <£» if[t alium 
 Hr iaftmans, nolle famam proximi a me abliaam compenfare pecnnia •> 
 
 3. In the third place •, ^ It is probable that a Defendant may ufe tejuivocations in p rtnlo prtbt- 
 fujiice. May I being this day Defendant ufe equivocations, and to morrow being bile item ret li- 
 
 cere teqidvo' 
 cirein judicio, probabilenonllcere. Pojfumne ego nm hodic tcqmvocare; eras vera cretitiu ftdcx urgertreum utnm 
 tquivocct ? Htec & inmmerabitia tiufdem generis hie in ctmrever^amnnrrantur. In cafibus nlttis nnm. t, i, 3. 
 *tque injimilibui licium cjfe qufmodi muintioncm loncedimHt. Tjinb. 1. 1, Thcol, c. 3, fcft. J. num. i, 1. 3, » i, 
 
 sr.I.JS. i.ia.2.C. i.a.2. J@. a.&.j. thofin
 
 ii^o Probability dejiroys the Authority of Superiors. 
 
 chofen fudge, cottfirain the Defendtints not to make »/' of them ? In the procefs he 
 anfwersj In this csfe^ and other fnch like, I grant that it is lawful to ch,inge 
 opinion. 
 
 He believes therefore that thefc perfons may do that Juflly unto others, which 
 they would not have done unto themfelves, and which they would free themfelves 
 from as much as pofiibic ; and he fees not that this is to overturn the prime Law 
 of Nature, and the Gofpel, which ordains. That we fliould do unto others that 
 which we would they fliould do unto us, and not to do unto others thnc which we 
 would not they fliould do unto us ; and that this is at once to violate all the 
 Commandments of God, which are founded on this principle of N'lure, 3nd all 
 , the Law and Prophets, which according to feftts Chrifi's faying, d>;pend upon diis 
 
 rule, and all the Holy f:cripturc, which are nothing elk but an extenfion and expli. 
 cation of this fame principle, 
 
 SECT. IV. 
 
 * That the ^efttits D»liri»e ofPreUhlity^ ruines entirel) the Author it j of the 
 churchy of Fafters, And Superiors of aHJorts. 
 
 TO make this truth appear, we mufl obferve, that there arc four forts of Prin- 
 ciples for ruining the Authority of Superiors, i. By corrupting or defiroy- 
 . ing the principle of it. 2. By bounding it, and encroaching upon ir. 3 . By re- 
 jefting or weakning its commands. 4. By hindriog Subjefts from obeying. 
 
 The Jefuits by the Doftnne of Probability, corrupt the Authority of the Church 
 in the original of it, in attributing to it no other than a mere humane power. 
 They retrench and deftroy ir, in not confenting that it may prefcribe the inward 
 aftionsofvcrtue-, they bound it, and encroach upon it, by the irregularity of their. 
 Psiviledges, which they abufe, to the contempt of the commands and Ordinances 
 of Bifliops, and invading their Jurifdidiou; they utterly abolifti fome of their 
 Laws, and they weaken others of them, and there are hardly anv unto which they 
 have not given fome affault, by the multitude of inventions they have found out to 
 defeat and elude them. 
 
 Thefe points arc entirely verified in the whole procefs of this Took, and fome 
 of them in entire Chapters. But that which is remarkable, and veiy proper to 
 juftifie what I pretend here, is this, that the means and the armes which they and 
 thofe who follow their opinion, make ufe of to fight againft the Authority of the 
 Church in all thefe manners, are the maxims oftheirDoArine of Probability. 
 
 The Authority of the Church is of it felf affured and uncontroulablc, being fup- 
 ported by the firm rock of Gods Word : For this caufe there cannot be found a 
 means more rc?dy, or more infallible to ruine or weaken it, than to undermine its 
 foundation, and to make it depend on humane reafon and authority, fubmitting 
 its Jurifdidion and its power, to the difputes and contefis of the Schools, andren- 
 dringinthat manner every thing probable thatrefpeds its power, that they may 
 afterwards become the Arbitrators and Matters thereof 
 
 It is not needfullhere to repeat all that is found in the body of this Book, to 
 prove this truth ; it is fufficient only to report fome paflages of their Authors, and 
 their Difciples,in which they avow themfelves, that the Dodrine of Probability 
 doth abfolutely ruine the Authority of theChurch, and of all forts of Superiors; 
 and they make it fa clear in the examples that they produce, that after they are read, 
 it feems not that any perfon can doubt thereof 
 
 Hereof fee one manifeft proof in the cafe which C^r^woaf/ propounds in thefe 
 
 q pctm fecu- terms : *) A man relying on an opinion fweet and indulgent^ but probable, difubeys his 
 
 tifs omwnem j^^^^^j-g^ ,•„ ^ flji„g i„ which it is probable that he is not obliged to obey, but it is more 
 
 - bt'!m1ionf<'t^''P'"°^'^^^^ *^^f ^' ^ Miged. The Superior following the opinian which is more fafe, 
 
 UcU mmdnto 
 
 pii Abbais incijuin qiioprohablhtci non tenctm obcdhe, & probabilim tcnebiiiur, Vrxlitut fubfciibcns fcntcntu feve- 
 r'wri jud'cut lUtrn debutjfe ohcdtrc, «;?■ f.oinde pcccn^c. I'ctitur an pojjit antra ilim frocedtre if puaiie tanqvam 
 inobcdtenttm i Caram. in com. in rcg. S. Bened. 1. 1. n. e j. 
 
 %. I. JI5. 1. ^. 2. C. I. a. 2. 19. 2 . ^. 4. j^dget
 
 Probability deflroys the Authority of Superiors. i (^ i 
 
 V bet her 
 pro- 
 
 juigti that he ought to obey, and therefore that he hathJiKHfd. It ts entfuireri, v>hi 
 he may aB agaiuji him, andpmifh him as difobedient ? See here the quefiion ,,.„ 
 i pofed according to the rules of Probability. The Superior hath reafon to com- 
 ! mand it ; the Inferior hath reafon not to obey, both founded on Probability. The 
 : perfonofthe Superior is more confidcrable, and hispretenfion morejulf:, befides 
 it i$ more probable. Let us fee notwithftanding what will be the judgement of the 
 Dodors of this Science. ' 1 attfwer, faith Caramoael, that the Inferior fins mt ^ i' M^mdei Pe- 
 ttnd I fay further, that the Superior may fo/io\^ rvhich of the two probable opinions he ^^"^ """ ''"' 
 pleAfeth, and bj ctnfe^uence judge that the other is obliged to obey him -, but he having '^^f^lftum "(ul- 
 followed a probable opinion, is innocently ignorant of this oblfigation. But the Superior fcnbcre alter'. 
 fhall be rajh if he judges that he fins, becaufe it is not probable that he fins fvtio "tri opinloai, 
 foUawi a. probable opinion-, and fo it being probable that this private man hath not "'^ propicrea 
 ftnned, the Superior /ball be unjufi if he treat him as guilty -. for ^htre' there is no 1'"/^'^ ^'/,''"" 
 fault, there u ne need of remedy, nor pumpment. , ^ i,,^^ „/^ .^,^ 
 
 tndi. Sed illam 
 invmcMker ignonife du6lm opimone p>obabi!i, nibilomliiM temsre judical PuUtm cum pcraffc, quia imprebab'Ue e}t 
 : tumfeccarc nui feqwur opinioriem (rob^bilem, hi mm. 59 o^endt. Cum ergo impob-wik fit Varum pccci!(fi; mMM 
 ' srit AntiSies fi contra iUum piocedtt, qum ubi nsn cfl en/pa mc mcdic'ini eji optu, n:c faina. Ib(d. 
 
 There is no perfon who feeth not that this anfwer overturneth in a manner all 
 the Authority of Superiors, of what condition or order foevcr they be, fince the 
 I reafoning of this Author is general, and comprehends them all. For through the 
 extreme licence which they have at this day introduced, to make almoft every thing 
 probable, and to found this probability upon any likely reafon, or upon the advice 
 of one fingle man, as do the Jefuits, it will hardly happen at all that a Superior can 
 make any command, in which fome probability occurrcs not, which may takeaway 
 bis power of caufing himfelf to be obeyed, and to punifh the rebellious, who pre- 
 tend to be innocent, and more juft and reafonable than himfelf. 
 
 If this Superior be condemned of ralhnefs and injuffice, in following the more 
 probable opinion , he fliall be by much ftronger reafon if he follows the Icfs 
 probable. 
 
 So that whatfoever he doth, and on what fide foever he turtteth, in any difference 
 which he fliali have with his Subjefts, he cannot avoid condemnation, if he be 
 judged at the Tribunal, and according to the Laws of probability-, a;nd it feems 
 that as this Dodrine was not invented but to ftvour loofenefs, and diforder, and 
 vice in all forts of profeflions, it hath alfo for its principal fcope, to fight againfl and 
 to deftroy as much as is poflible, the perfonsthat are eftablifliedby God to hold 
 the Word in duty, and all things in order. 
 
 This is evident, that the Dodorsthcmfelves of this new Science are conRrained 
 toconfefs, that if the principles of their Probability be held to, wemuft fpeakno 
 > more of Scripture, nor of Superiors, and that they do only delude their Inferiors, 
 having no authority or power at all. 
 
 Caramouet confidering this principle Of the Jefuits Divinity, of which we fhall 
 fpeak hereafter, to wit, that the Churdh hath not power to condemn inward adipns, 
 affirms, that it follows thence not only that the Ecdefiaftick doth not ill, who iayes 
 not his Breviary at all, provided be conceal this; but alfo that there is no more 
 Authority in the Church : which appears fo horrible to himfelf, that he cryesout 
 with aftonifllHient, ^ Good God, if this opinion have fuccefs, there wi/l be an efid of ^^"t^ Pfft fi 
 Mlmcji all authority of Superiors; the Inferiors vf ill only obey t hem Vf hen they look.oin ^'^ *j""*/'' 
 them, andinfecret they rviM violate all forts of Commandments , Secular or Etcic ^^y lih!m'7lJit 
 fiaftick^; none fball fin iri' eating Fle^ on Fridays, lior iit tatingthrte or four times detot* m fat 
 4 day on Tafting-dayes, nor in difpenfing ^tth themfelves fecreth for Divine Settke. SHperiorum au- 
 HeackhowledgesaH thcfe things, he confcffes that they are unfupportablcexceffcs, thorittte : fub- 
 bat he confefles that they 4re true cohfequences of the Jefuits Probability. ' Theft f^^i^^"^%. 
 txcefesare very great and incrtdible^but yttthey aft the legitimate ionfeffMntts of ^rivatim \mnti 
 the Da^rine of Probability. mundataBccU' 
 
 fiafiic^ nut Sei 
 ddaria tmerannt. Vmo ptcc/iret ji fetteif-eoiHedertt earms die Venerit ; ntmatpn diebm jejum femto comedtrtt 
 ttrtiovcl quarto: neite qui femto omateret Ofpcium divimm. Car»Hi. Thcol. fund. p. lof. c Vimia oiani* 
 
 ^ imfiobabilia, ^ tmcn legitime iUata ex doUrint probubili, 
 
 jc. I. ». I. p. 2. C.I. a. 2. 10. J. ^.4. H«
 
 1^2 Probability dejiroys the Authority of Superiors. 
 
 He himfclf makes no difficulty to tcftifie openly , that he fees well that this^ 
 
 DoSrine tends to the withdrawing of all forts of Subjedsand Interiors, from chc;j 
 
 u ut video tx ol^^icnce of their Superiors, and " to introduce every 'iohert the herefie of the Itiik- ' 
 
 mri TZrk pendents, which of Ute years hath infeBed England. 
 
 Icbn'ii pojfit . . 
 
 indcpcndcntiitm '^* htnlfi qii* ab amis pauculit mfictt Angliam, Ibid. 
 
 To all this he anfwers but one word, and as it were on the by, at the end of hi« 
 X ^tercnda difcourfe : * fVe mufi there/ore fearch out fame reafo» which is more certain than the 
 igiiH, cjl ratio more probable, to coriviB and overturn this pirnicioui DoSlrine. AJfifi me, faith he, f 
 pobabifiorecer- ^g^der, if thou be'fi a Di'iine, and/he'^f me vhj the antecedent is net probable, or how 
 iio; qii* haac ^If ^g^clufton can befo^ or at leafi fhew me fame fault in thit reafoning -, for I defire ta 
 JcJjm'"d!bd. l>i i»Jtruaed, and I find no Mafier capable to inftruB me. 
 In, Ergo Theo- 
 
 logc UlU< me ad] tva : fig« vd mihi ojlende cm amccedem ton fa pohabik nut cur confcqucns fit probibile, mil tan- 
 dem oft.nde enonm ma gumcntatmUnolhn forma, qHoniam doetior efi dt fid cm, ntc ,proi Mig'jtriis iavcnio. IbijJ. 
 
 He avows the roifchief of this DoSrine which he himfelf terms pernicious, and 
 alfo that he knows no. remedy for it at all; That is, that it is wholly inevitable. 
 Whence it is eafie to conclude, that by the very rules of Logick, unto which he 
 addifts himfelf, as the principal rule of Truth^ the Doftrine from whence ifTues 
 by infallible confequence fo great errours, is truly pernicious, and entirely falfe^ 
 becaufe it is indubitable in Logick, that from a true condufion, nothing but truth 
 can follow •, and likewife that that from whence falfe and pernicious conclufiont 
 may be drawn, muft needs be falfe and pernicious it fdf •, without troubling ones 
 felf to feek other reafons to prove it, this fame being evident and certain by the 
 light of Nature only, and by the acknowledgement of them who are the Authors 
 and Defenders of this Doftrine. 
 
 We need no other, proofs to make appear, that this Dodrine introduceth Inde* 3 k 
 pendency, and the ruine of all forts of Authority, fince the principal Defenders of it 
 acknowledge it •, and by the fame reafon it is entirely oppofed to the fpirit and 
 condud of Faith, and leads to Irreligion, For the true Faith and true Religion 
 being nothing but Obedience, and being given us of God to captivate our under- 
 ftanding to revealed Truths, the one and the other keeps our fpirit under a per- 
 petual dependance, and voluntary fubmiflion unto the W ord and Will of God. 
 
 But the Jefuits Doftrine of Probability, gives the fpirit of man a Soveraign libertyj 
 which fubmits it felf to nothing, and referves alwayes to it felf a power, not only 
 to condemn and approve what it pleafes, but alfo to condemn that which H ap- 
 proves, and to approve what it condemns, paffing from one to another, and even 
 from the more probable to the lefs probable, without fearing to engage it fcif at 
 all in the leaft fin; and pretending alwayes to walk in an arfured way, and more 0^ 
 then probable in the midft of probabilities, which environ us on every fide, fincc 
 they have made probable almoft all the rules of life and humane converie, antf 
 have even elevated mens fpirits above all the|e Probabilities, to a ;Soveraign 
 Indepcndance. ( x>"?i' ••-•'■! i 'i^ 
 
 V ridc! onho- Caramouil exprefles this in this manner : T The rvit of man is fubjeEi to the 
 d>xx dogmati' X)oQri»es of Orthodox Faith, and the evident principles qf natural reafon^ which it .g 
 \'\mxh^"'tc%n- ^^nnet refifi, but it is above, aU prohabU opinions. So that to reduce the fubftance 
 'apikpenem- ^^ ^^'* Article into a few words, the Doftrine of the Jefuits Probability with- 
 tii fubiji inge- draws the Spirit from all forts of obedience •, from that which is due to Superiors, 
 MUTK., ftohahi. by giving it power to refiil them upon the leaft appearance of reafon ; from that 
 uhm ftniemiis ^^^jch is duc unto God himfelf, by permitting to difpcnfe with a great part of his 
 Wm '^Th^oi* Cpmmjni^lmaits ; and from that which is due to the Church, teaching to deride it» 
 (uod. p. 1/?. Law«,'anci«ludeit$ Ordinances -, from that whi<;h is due to reafort, by giving liberty 
 ''' to follow,tl^§; which is lefs frobable, if itpleafe better, and be more conformable 
 toouriricerefts; and alfo attributing unto it an Empire greater than that of God 
 himfelf, who can never depart from that which is moft j'uft and moft reafonabl#j 
 and giving it an incomparable power and rndepcndance in the Kingdom of Proba- 
 bilities"; 
 
 SC.i. IF. I. i?. 2. C.I. a. 2.1^.2.^.4. SECT.
 
 A probable: opinion cannot be condemned. \ 5 ^ 
 
 S E C T. V. 
 
 Thdt M tfimon frobAble being once received^ all the PreUtes of the Church, 
 and aU the men in the World, (dnmt binder that it jhould le froUbh^ and 
 fafe in conscience ^ according to the ^efuits. 
 
 THere is nothing more eafie, than to introduce into the Schools a new opinion, 
 and to make it probable according to the Jejuits, and their followers- bc- 
 caufethey hold, that it needs only one reafon by wnichit may be maintained, or 
 one Author that approves it. 
 
 There is alfo nothing more eafie than to caufe it to be received in die World, be- 
 caufethey believe that the moft pleafant, which are thofe that all enquire^after, are 
 the beft and moil fafe. ^ 
 
 Finally, there is nothing more cifie, than to uphold and brinji it in credit, its 
 own pleafantnefs, and the approbation that fome give ic, being fufficienctoaLqaire 
 unto it new Partizins, and new Defenders, whowillpublifh it, and induce it nnco 
 pradice: andfo it will hare for it the approbation of Divines, the example of pri- 
 vate pcrfons, and plaufibic reafons, which are all foundations of Probability. And 
 being once cftabliflied in this manner, it will as it were be impoffible to deftroy and 
 difcrcditit; and confeqaentJy there will be no means to hinder the World from 
 following it, or the Authors who have undertaken its defence, to teach and pub- 
 ii(h it. 
 
 For I. It is well known what trouble it is to undo things that are pafTed into 
 cuilom, and evil things rather than good j and amongft evil things, thofewhich arc 
 moft pleafing and favourable to the corrupt inclinations of nature, give moft trouble 
 in rooting them out, and we hardly ever obtain our defign therein, 
 
 2. When a cuflom, which hath taken birth from an evil maxim, is alfo propped 
 up by apparent reafons, and the authority of thofe that have reputation of being 
 vertuous and learned, the evil becomes as it were incurable, and without remedy. 
 
 '^0 And this is that which we have feen to happen to the moft part of the new and 
 pernicious opinions, under which the Church groanj at this day, whilfl: it en- 
 dures thera. 
 
 3. The Authors of thefe opinions make ufeof no other armes commonly to de- 
 fend thera, nor admit of others to oppofc them, than reafon -, they fubmit all to 
 difputc, they examine all by the rules of Logick, by Syllogifmcs and Subcilties .• So 
 that he who is moft proper to catch at niceties, and contert about them, carries it 
 commonly, though his caufe be the weaker and iefs reafonable. 
 
 4. It is dear, that there is fcarcely any that will give way to another in wit and 
 reafon, efpccially in the heat ofadifpute-, but the opinions which carry men onto 
 loofencfsand vice, have yet more advantage in this kind of combat, which is made 
 by reafon and dilputation, that they arc there as it were invincible, becaufeofthc 
 force which the natural corruption of our fpirits give them. It were eafie to pro» 
 duce many proofs hereof, if one of the newcft, and withall of the moft eager de- 
 fenders of Probability, did not teflifie it openly by his words ; * He that faith that » ■^i '■em did: 
 Afi nRion is evil and ««/<«*/«//, is cbliged unto many things; i. To make appear, tlfi >ll'c^i<"»)'<i 
 
 •30 tha:^ the reafons V?hich freve the malice of the ailion he demonfirative •, that is^ that p* ^"^ tnimd'e* 
 they he fuch as xthertto no prtbahle anfmtr can be given* 2. And in the fecond place, bit oflendert 
 he ought a/fo/hew, that the reafons Vvhich prove this fame aSion to be good and lam- mtioief y«« 
 full, be not fo much as probable : which cannot be done, but bj giving to every one '^*''"''"" f*' 
 in particular a folution -which is indubitable and evident. 3 . Jn the third place, "^2 '^' 
 he ts aljo obliged to mal^e appear, that the optnton vfhtch maintains that thu aiiton is ntmietatefqui- 
 good, hath not fufflcient authority to be held probable. He is obliged to prove theft but dm reffon- 
 
 fo probibUit 
 r.nt tt'ifit. 2. Debet ahimtllendiic ratines qua bonitatot piob.tm, >ie quidem probihilemiffe nlicndet f ommbus *d 
 Ui.im dudcyit jnUt':t>Km q4te tvidiittcr fit vera. ;. Eli-M dch(bit oHendtre paytem ill.m qua bonitaiem tHruit, »«« 
 hi'^ncfufiMntei arithji-nntrs ui d'tc.tiir p\abibilii. Hat tmiti uU jimiU oflenktrt itbtt, cipiriti cnufa etji duo ex illii 
 ifl-nd::, niolonnum non ajleaJir. Carsm- Thcol, fund. p. i^H. 
 
 S:. I.®. I, p. 2. €.1.0.1. 1^.2.^.5. V tkrti
 
 I tf A A probable opinion cannot be condcnmed. 
 
 three things together j and if he fails bnt in one, though he prove the ether trvo,he tvill 
 lofe his cttufe. , . .i ci f" 
 
 There needs nothing more to make invincible all forts of wicked opinions, and 
 which lead men unto loofeneft and vice, it being certain, that it is impolfible to 
 convince them by the rules and conditions which this Difciple df the J?fuits pre- 
 fcribes. For there being no rcafons fo evident, which the wit of man cannot ob- 
 fcure and entangle by his paflion and artifices, it is deaf that if evil maxims muft be 
 judged byreafon anddifpuce, none will ever be convidt, bccaufe the animofity of 
 men may alwaycs maintain them by contrary rcafons. . • 
 
 And if we cannot beaflured of any truth^ onlcfs we can entirely falvc all the 
 difficulties which occurre therein, as this fame Author pretend*, it Will follow xhac 
 there (hall never be any thing affured in Morality, nor in Dodrinc, nor in Faitb, , 
 
 roriBNature^ fince it is manifefl:, that the greateit and molt indubitable Trnths, 5843! 
 are fubjed to innumerable difficulties, which the raoft learned and the moft inge- 
 nious know not oftentimes how to explicate. And fo every thing ftiall be uncer- 
 tain and probable : There fliall be no difference betwixt good and bnd Dodrine, 
 lind it (hall be lawfull for all men to follow what they pleafc in every iiind of matter, 
 which is the proper fcope of thefeDodors of Irobabilifies. ^. 
 
 The evil Doftrine fliall have even ail forts of advantage above the good, becaufe 
 according to this Cafuift, he that maintains it needs prove nothing of that he faith, 
 ror anfwer to any thing that can be faid againfl him, but by Probabilities. And on 
 the contrary, he that fpeaks for truth, and who tondemni errouf, loofenefg, and 
 vice, is obliged 10 prove all that he faith by demonRrations, and to anfwet* and re- 
 fute all that which his adverfary can fay, with reafons fo clear and cogent, that he 
 cannot reply any thing that hath fo much as an appearance of truth. 
 
 And when he hath entirely difarmed him, and deftroyed all his reafons, making 
 him fee clearly that they are of no value, and that they are not fo much as probable 
 only, he hath yet gained nothing at all. For if you believe this Cafuili, he muft be-, 
 jfides this, take from him all his Authority of every forr, and reduce him to that pals, 
 that he may be able to find none fufficient to fupport his opinion, and rendtr it pro- 
 bable, which is in a manner impoflible ; becaufe it fuffices as to this, to have one 
 fingle Cafuift that teaches it ^ and though none have yet ever taught it, he that 
 invents and firft maintains it, may make it probable, if he be accounted a man of 
 ^ learning and piety, and there are none but fuch amongft the Mafters of this Science. jSjc 
 So his opinion fhall be alwayes probable, and though falfe and pernicious, it (hali 
 be fliot-free under probability, 
 b Benlgithres $. This is one rule of thefe great DoSors, that '' the opinioH more fweet, u 
 etft tftfiando alwayes better and mere fafe, though it be lefs probable. By this rule the opinions 
 (tm mimci fro- ^[^[q]^ favour loofcncfs and corrupt inclinations, will be more fafe, and their pro- 
 babiUs,pcr acci' |jg{jj|jjy alwaycs invincible. For if the reafons which are applyed againft them, be 
 pTiJilimt'& ^^'^ forcible and prefiing, they will thereby become indeed lefs probable, but 
 fcmhrcs. Ca- they will not thereby become lefs pleafing; and confeqeently they will become 
 ram. Thcol. alwayes better and more fure, according to the maxims of this marvellous 
 fund. p. I j4. Science. 
 
 6. But if you oppofc againft them the authority of the Saints, and Antient Fa- 
 thers, they will fay, that their opinions are very probable, but thofc of the Cafuifts 
 of thefe times are no lefs probable •, that the Moderns carry it even above the An- 
 
 c Shod omnU tients, ' becaufe their befi thoughts are cleared up, andperfe&ed by thofe that folleved 
 qnte pHlcbrc ct- them. But though the opinion ofthe Anticntsbemore probable, that of the Mo^ 
 gUarunt , )m ^gj-pj being more pleafant, they conclude by their principles, that it is better and 
 flint a jumin. ^^^^ ^^p^^ j^^^ maintain aifo, that when the queftion is about Faith, we may well 
 d^o&hgmio' have recourfe unto the Antients, and hold that which they have believed and taught 
 eiimato. Ibid, in their Writings ; but in matter ofmannefs, and the conduft of life, We muft take jS^t 
 p. 2«» our rules from the new Cafuifts, 
 
 ^ix circa fi- 
 'thnemerfunt d'fficidtates, ea fiintavctcrilna haurkndte : qme vera crca mora homine Chriftiano dignos, a novUi'n 
 fmpmibH*. Cclot. 1.8. c 16. p. 714. 
 
 7. One of the mod certain wayes to know that an opinion is bad, are the bad 
 confequences, and pernicious effeds which naturally follow thereupon : but this is 
 
 £.1. }ie. i.».2.C.r.a[. 2. ]^. Z.^-S. not
 
 A probable opinion camiot. be anidetitircdK ty^'^ 
 
 not capable to flay the defenders of thcjefuics probability. They, acknowledj^e " 
 
 the dangerous confeqaenccs and pernicious effeds which iffuc iiitallibiy irom m<iny 
 
 Novel opinions which they teach, and they forbear not to maintain tliem at all, and 
 
 proteft that they will maintain thenialwaycs, becaufechcyfeem probable, and no 
 
 perfon can condemn them. ^ Hereupon follow many inc.onv.{ntence{, faith Caramoud^ wlca'u'rut'' 
 
 which arifefrom thefe mental reftriBions, fecrctcewpeafations, the libert) which [om^ ormntur (;:Y.- ■ 
 
 give to kjlla» m]u(l fudge orJVitnefs^ the opnitn which holds that the Charch cannot {laclUiiihM 
 
 judge of fecret things, and other like of inions : and jet all thefe inconvcmrices hinder '"^'^'''■'^■^' 
 
 mt but that thefe opinions, fo as they are taught at thkiday intht Scjioolf^ are at the '"'''^'' ^^ "''5'''* 
 
 leaft very frobable, and cannot be condemnedbjany,.^ -. .;,...,;,, \yj' ' t'ivl'!'.i-"m<!fi 
 
 - . ■ , , . :i),.. • .' J;i,ri'{ ■.■..■;•>,•,.;;■; (;, ex licntii occi- 
 
 dcndi iajiiflum Judicem ant tcjlem, qum nonnitUi concednat ; tnidia ex.illjepijiiqne,qiu <:i.... .'.. uuii'tti m jitdtc/ire 
 £cclefiiwt, multa ex ahis. ^ibx* curncn noit miMttbn* ,nconveiuciiiib)!iljfU^ jimint'ia Hitd m'mU Quibut hndie trii- 
 dunttir in SMii funt m mmmum fi)b.:h:hffnng,_& "unnhine diMin /"''Jrt'. Oii'sm' r.'v-'.'. i-';',! ■-, .' i 
 
 8. If it he reprcfented unto them, that a good part of thefe Novel opinions are 
 contrary to the Laws of the Church, and fome of them to the Civil Laws alfo, 
 they pretend that becaufe they be Novel, they are exempt from the cenfure of the 
 Laws more antient than they, and they could not be condemned or defended, whfn 
 
 5^70 they as yet were not at all. Thus C<?>-^wo«f/ talks of the opinion of ^»?«Vw, who 
 
 holds, that it is lavvfull to kill a Defamer : tor enquiring, " whether this BoFlrine « Anne '• ended 
 may be received without offending againfl the Laws Civil and Eccle/>a flick ? He ^"'^'!"^''' "^r 
 anfwcrs. That the DoByine of Amicus is Novel, and later than the Common Laws -^Ti^^jJ^l^^f.,^ 
 andconfetjiuently the Popes, Emperors and Kings, have not Jpeken for it nor againfl it. vin di- cano. 
 By this rule allncw opinions which introduce errours and abufes, (hall be under '•■ho? Refpm. 
 flielter from the Laws of the Church which went before them, though they be d:ohmK\do- 
 condemned therein : They may be taught without punifhment,and followed with ^'^""""jH^f ""■ 
 a good confciencc. j^, \^„igj p. 
 
 mofcm ; atque 
 adco nihil de ilia a Pontificlb'uix Ciejartbuf diit Rc^ibiu fiiijfe d'f^nfiium. Carim. f. 549. 
 
 9. f And JfaBifliop feeing the evil confequences which they caiife in his Dio- . ^ . . 
 
 cefs, would cenfure and forbid the Books which teach them, this Difciple of the 12:1, iTJcn'o 
 Jefuits will make no difficulty to fay, that it belongs not unto him, that if he niurdlm An- 
 attempc it he exceeds his power, he will give occafion to perfons who profefs this tnnii Dians 
 Science to complain of him, as doing a thing they cannot fuffer ; becaufe it is not f^f^';"-''"'^'^ , 
 lawfull for him to condemn Booh Which are read, approved and commended ^. '" ''''I''^' /' "''- 
 learned men. . emmc, legem 
 
 . , - aiiihnbmt-.iir- 
 
 TiiiiliofoU foil! clti'ntciyogabant fojjccne liber iUemurdkl? RefpndiiUu qual ft ilhi condcmntnt, bir. jam habcrcnt 
 do6li diquid qaod p it tenter tolei.-.r! mi potent. No« cmm Ubri damnm p [j'unt qiin doElii kgitnt ur, sppiobMtui, Uu- 
 djntiir. Caram.p. 89. Iii hmc fcdp.'ditin impcgit quidam prac:p::c Ami(lef. Scd quid f.K^cmui (Utt dicamiu homini 
 VKupaci doliiiniS, p-i^l- invidia igmranti condonas, p< 89. 
 
 Butjf after this the Biftiop yield not to their remohftrances and complaints, he 
 fliall r^ efcape their reproaches and injuries, and they will make him pafs in their 
 Schools and Books for an ignorant, for an envious and flupid perfon, and uncapablt 
 of being inftruUed, and who by confequence deferves not to befpoken to, nor to 
 have pains taken with him to teach him what he underftands not : and fo that with- 
 out regarding his cenfurcs and his prohibitions, they need not ceafc teaching and 
 publiftiing the fame opinions which he condemns. 
 
 10. The Pope can have no more power over them in.this, than the Bifliops, as 
 the Jefuits have teftificd many times, caufirrg the Books of F. Bamy, and F. Rabar- 
 deau, and others, to be reprinted with approbation of their Superiors, and of the 
 principal Divines of the Society, after they had been cenfured at Rome. 
 
 And indeed the reafon wherefore they pretend, that their Books and their No- g ^'*« entm 
 vel opinions cannot be condemned, after they have bad approbation by their Stipe- damnari pojfmt 
 riors, and other able men of their Society, is general, and includes the Pope as well 4^-','^*' *''*' 
 as the Bifliops : For they fay, s that it » not at all lavfull to cendmtt the Beo\s ipprobmurl ' 
 Vfhich are read, approved, and praifed by learned men. iMdnmur,' 
 
 a. I.^. I.g>.2.'i. i.a, 2. ^\ 2. &,5, V2 II. And
 
 1^5 A probable opinion cannot be condemned. 
 
 11. And fince the Authority of the Churches Law*d6 hotextentf to iieW<>pi- 
 ^^^^ ^^",j^!^'' nions, which are come after them, fince neither the Biftiops nor the Pope himfelf 
 bus titter parf^ may forbid them, it is neceffarily required thsc all the Church be aflembled in a 389; 
 fitaprobibilitMe body, to judge of them in a Council. And this alfo the Authors of this Probabi- ' 
 privm, quam ijjy pretend, laying, *> That none of their Proportions can ceafe to br probahle, if the 
 
 f. 'r'^/l''!..- contrary become not an article of Faith: whereupon they defie anv man whom- 
 culum fidei. foever, to find another means to condemn a probable opinion, than hj an exprefs 
 Ibid. p. 89, definition of the Church. For they hold, that a finglc C^afuift may introduce and 
 finge qitcm- authorize in the Church a probable opinion, and that the Pope and all the Bifliops 
 cupue cafum j-gnnot exclude it, when it is on^e received and tolerated : That the whole Church 
 urMnJmm ^^^ ^?^^^ ^^ fi'^"^^ ^"^ fi*^g'^ ^^Scnt of a <^Jaflis, mull make an Article of 1 aith 
 Bcclcfii. to condemn a Probability. 
 
 12. And yet after all this it is not known, whether the Authors of this Science 
 would fubmit to the definition of a Council. For according to their maxims, they 
 are not obliged to it, fince the whole Church together, no more than the Bifhops 
 and Pope apart, can do that which in it felf is impoflible. Now this is one of the 
 
 i Von mm maxims of thefe Dodors ^ ' That it u not /atvfu// to condemn opinions, anj more 
 dammd poffunt ^^^^ Bookj, which are appreveHand commended by learned perfons , or to fpeak yet 
 mqutel^doOis n^Ofe clearly, ^ As it t-s impojfihle that an opinion which hath the approbation of m.xny 
 appnbmm & "VoBors, fhotild not be probable, fo it is impoffible to reje^ it. And this impoilibility 
 Uudmtm. is univerfally acknowledged in all Philolophy, and this is the firft ard the grcatell 
 kcumimpoft. of all iropoffibilities, becaufe itarifes from the thing it felf, and from the proper 
 bikfit probabi- definition of a probable opmion .- For ' a probable opinion it, according as the ioQ, 
 (cntcniim & Doctors ot ms Science aehneit, that which many perJo»s renowned for their leam- 
 imfoffibiu cam ing do maintain ; fo that if it have the approbation of rainy DoAors, it is alfo im- 
 non e[]e proba- poffible to hinder it from being probable, and by confequencc lawful! and fafe in 
 hilem cut tnuki confcience ^ as it is impoffible to caufe, that they who have approved it, fhould no: 
 foibunt '^Ci- have approved it, or that they who were Doftors, and many in number, ftiould 
 ram. p. 3 9 J." "Ot be many Dodors : *" JJfemble if you ^ill, faith Caramouel, all the men of 
 lOphio proL'.v Europe, learned and unlearned, great and f mall, they cannot make nor truly judge 
 bilis eji qua a f^^f 20 is net 20 , or that excellent perfons, and the chief of the moj} famotu Vni- 
 *"" w* r ^4''""'' '^^''f'^^"* ■^°"^'^ **"* ^' excellent men -, which all the powers of the World cannot 
 lhid.p%T' ^^' "^' ^^^ vjhok Church together, to wit, that 20 fhould not be 20, or 
 m Co g'-'geMur Dodors be no Doftors. 
 
 univoji furo- 
 
 ptt'i, doHi, indoEl't, mjgn'h parvi, mn tamcx poterunt facere ant vert definire vigimi non ejfe viginti, ant v'ms eximios 
 
 &]nmm({(um Aadmlaritm lumma, nen cfe magnos. Ibid. 
 
 He explicates the fime thing in another manner, by a comparifon, which ferves 
 n J^i tmntfio- at once both to prove and clear his thoughts ; " For to Aeny, fnith he, that au opi- 
 pofniom a mul- ^-^^ yfhich is maintained by many learned men is probable, it to deny that a line hath 
 'fT'^'^'^u/f " length, n fuperficies bredth, and a body thickne/s : or this is indeed to deny a propo- 
 probalidutvr, fition, Vaherein the proper definition is attributed to its fubjeEl. This is as much as to 
 Ucncga: imee fay, that none whoever, not excepting God himfelf, can any more hinderthat 39K 
 loiigitndimm, which two or three Doftors have afTerted from beitig probable, than m^ a line 
 fupoficiei lati- y^jtiiout length, a fuperficies without bredth, and a body without depth ;- it being 
 mroTpofn'i' indeed in the power of God to deflroy the being, but not to change the nature of 
 dtatem : hic things ; and to caufe that which is, not to be, but not to be different from what 
 ncgat dcfinitio- it is, So that according to the principles of this new Divinity, it is no more in the 
 nem difiniia power of the Church, nor of God himfelf, to hinderthat an opinion approved by 
 co'npnae. Ca- ^^^ ^^ ^j^^.^^ Cafuifts Aiould be probable, and by confequence lawfull and fafe in 
 ram. p. J93. ^Qnfcience, thin to hinder that a man fliould be a reafonable creature. Becaufe that 
 as to be a man, and to bea reafonable creature, is one and the fame thing : fo to 
 be a probable thing, and to be approved by two or three Doctors, are not diffe- 
 o RelPondi Ci ^^'^^ things according to them. ° But yet if the Church do cenfure any one of thefe 
 p]m£ hbyfs Opinions approved by thefe DoAors, they will take this cenfure for a rule of policy. 
 
 £pfcopn» 'lie 
 
 interdixit ut mcrces, vuicrint Coxpiles & Relpub I'aircs ad quern pmiacat interdicere merces; ft eofdem interdixit ut 
 mciiat per acc.d>ns, nnUaio mfU'i.tm Diana i/itnlit, &fi'.ofitit ufmjwc, Ncmt enimisfiis domo tcmtur ttleraye tibfum 
 eiiam bmum, qnia jnif fit fcrnicwfm per acctdcns. Cai am. p. 8 9, 
 
 21.1.115. i.f.2.C.i.a.2.^.2.g).5. or
 
 The Jefnits Di'vinhy objequiom and mercenary. I c 7 
 
 or prudence, by which fometitnes good things are forbidden, bccaufc they may be 
 hurtfull by accident. This is Caramouel'a anfwer to one who advifcd with him coh* 
 cerning Books prohibited by a Biftiop. 
 
 But if the Church pretend to condemn them as wicked, they will oppofe them- 
 feives thereto, as to an unjuft and unfufferable enterprife, or rather wholly impoffi* _ . 
 20 blc» ^"'^ would fay aloud, p That it is mt in the fewer of anj one, tvhofscver it be^ ^o^"^ rt'*"* 
 to condemn opinions , no more then Book^ which are approved and commended tj hk jam hibent 
 lenmed men. doQt tUquid 
 
 . . m 'V*''^ fafktutr 
 
 toleme nm pojfent, ntn cnim dmnarl pajfunt llbii («« o[iin!oncs) qui i di/Clii U^mtnr, <«|>-?-o4a*«', laitdautur. Ibid. 
 
 And after all, when a Council affembled doth exprefly conderon thpm, they 
 will not perhaps fubmit themfelves to their judgement, fincc they cannot condemn 
 them more exprefly than the Council of Trent hath condemned the Lutheran 
 errours; and yet notwithftanding this condemnation, a DoAor of thcfe probabi- 
 lities abftains not from making a Lutheran to fay, that his Seftand bis Religion is j^;f'gT^^''^'_ 
 probable, without oppofing him therein. On the contrary he teftifies, that he is no dueic L-" 
 not far from his opinion, and that it is a confequence of the rules and principles of wa?!,™ quidcm 
 this probability, fending the Lutheran to thofe who hold the contrary, to receive £«'f/''"» # 
 from them an anfwer unto his reafons, as not finding therein any thing to anfwer, P>'>^''l>iliffimm, 
 and believing them tobefolid and invincible becaufc probable. For this is t^e flro]memf(fe 
 fecret and fcopeof this Science, to make all things probable, that we may do and fecmijfmm! 
 fay what wc will, joyning unto Probability a certainty and kind of infallibility, '£t tamenhoc 
 for enfuring this Science, and the confciences of thofe who follow it ^ in fuch manner, '^/» »om)bJiMte 
 that they are fecure from the fear of Gods Judgements,thc Authority of the Church, ^'^^^"'^I^J" 
 P and the cenfureofall the men in the World. futHrejfemlK 
 
 frobabUem 
 atqu! rqiie Chriliianam & fecutatn, Imo fccurhrcmomnm, quoniam m':ms probabilis (ententii f bcnigHibr, ttUm[e(»- 
 nor f|?. sic difcumt elUmiium Bx^fanomcnm, & dcberct a te, ItClor cmdiie, compefci. Carjm. p. 471. 
 
 ARTICLE III. 
 
 That the Divinity ef the ^rfuits is ohjequitui and mercenary. 
 
 IT will appear fufficiently that the Divinity ofthe Jefuits is wholly complacent 
 of it felf, in that it is proper to give content to the whole World j and they 
 can, following their principles, quiet all forts of confciences, in fatisfying the 
 defircs of all forts of perfons. And in this it is fervile and mercenary, becaufe 
 there is no fervitude more bafe, than to flatter the paffions of others ; and fo much 
 the more, becaufc this is not done but becaufe fuch are flaves to their own 
 proper luQs. 
 
 Tbis is clear by what I have produced out of their Books in the former Chapter, 
 nndit is a confequence fo evident and neceflary from their principles, thatlmighc 
 forbear to prove it more particularly, Notwithflanding it will not be unprofitable 
 herein yet to prodnce fome more examples, which may ferve to give greater light, 
 and greater clearncfs to the mofl fimple and incredulous. 
 
 Efcobar enquires, "J lyhat muB he /aid to a penitent, or other man, who demands q P^f' '<>«/«. 
 v.'hichoftrvo opinions is more prebahle ? He anfwers, that he to whom this perfon '""^ ^"f P""*/-. 
 40 nddrcfTes himfcif, ought to tell him that which heedeems more probable in ^'^'^'l^lVfinu^ 
 confcience, fuppofing he demands to know that which is mofl probable in it felf, ti» prababitiorf 
 and in the Theory. ' But if he dejires enlj to know what he ought ta do in the Efcab.mprooe- 
 t>--aElice, we may ndvife him to da that which is lefs probable^ andVce fiall oftentimes '"'° "*'^* 3- 
 do hi,m better fervice, by adviftng him tothat^hieh it moreeajie, and which he may ^*'^'^''''^"*'**' 
 do with lefs danger and inconvenience. i^odSftlnm 
 
 ex pmilica tb- 
 lllarnne fcijchjtur ; fatcH cnfu'en quod mjniu preiMlc judlcit, mo miHirem fe geret confilitrium f/tpe \d unfultm 
 <fusd f.uUhii O" cummmunpci tenia feu incommodo [.raflnri osteli, I'>!J, 
 
 ST. I. B. r. p. 2. C. 1. 0. 3. Greatcc
 
 tfS The Jefuits Di'vinity obfeqiiiom and mercetiavi. 
 
 Greater obfcquioufnefs cannot be defired, fince thisjjots b^yonjl the thought 
 of the man who demanded the bed advice, for inftead of con'nfel!ing him that | 
 which is abfolutely beft, according to his demand, this Author would have us 
 counfel him that which is lefs probable, provided it be moreeafie and agreeable to 
 bis humour. And to remove from his Direftor the fcruple that he might have 
 concerning a conduft fo indulgent and foft, he addes, that this counfel w'lW be better 
 than if he (hould give him the other : Mejiorem fe geret conJUimrlum. '. ' 
 
 A little after, having faid that the Confeflbr is obliged to follow, even againft 
 r §utd. ft con. |,is own fcnfc, the opinion of his penitrtJt, he enquires, ^ what Ihall the cin^ejfor j 
 fe^'xao falfti _ ^^^ .^j^^ believes thut thMfinion of his penitent u faife ? He anf^ers, that for alt this 
 paititentis de. ^i ought to complj with him, if he have anj approved Authors rvho hold that hif 
 bet fe accsm- opinion is frobable. 
 modare fi a . 
 
 fiobatis amhoribu* prebabUis fcpiuem. Ibid. nuin. ij. 
 
 He faithin the former cafe, that the Confeflbr ought to fliew hi mfelf indulgent 
 towards him who comes to enquire of him what is juft and reafonable, in grandng 
 him more than he demands ; and here he obliges him to comply v/ith another, m 
 giving way to himagainft his own opinion, and granting him that which willcsrry 
 him againft reafon and juftice. This is to pleafe all men in all things; not ro their 39 
 Salvation, as St. Paul, but to fatisfie their defires and their incereBs, againii the 
 rule of St. Paul, and the Gofpel, who teaches us, that this condefcention fJves none, 
 and is proper to deceive and dellroy as well thofe who offer it, as thofe who 
 accept it. 
 
 The fame Author fpeaking of a man who would not accept of the penance which 
 t ^id fi tiffif- i,jj ConfefTor had appointed him, askes 'what muft be done if he fay that he wsii 
 vL-Le^i pa- ^*y '° **° '^ '" Purgatory ? He anfwers, that the Confeffor is not to forbear to impofe 
 Has ftthire ? f^pon him fame flight penance, for the integrity of the Sacrament, and not for the ne- 
 Lcvem pcemien- ceffity of the penitent. Hisreafon is, " becaufe he we/l perceives that if he impofe oh 
 tiam adhitc im- j,i^ any greater, he will not receive it. So that whereas the wicked difpoficion of 
 ^mat ad Sacra- jjjjj penjtent, dcfervcs to be treated mote rigoroufly, he requires that he be treated 
 Turn ""'^"" with more indulgence, as if' that would reduce him into a better eftate, and remove 
 uPrecifM cm from him his pride arid obftinacy. 
 
 '.gnofcai gra- ... ^ , .^ , 
 
 . vcm non accf^latuium, Efcob. tr. 7. exam. 4. c. 7. n. 188, p. 8:9. 
 
 X ^lidmn' FiHiutitts propofcs a like inftance in the Sacrament of Penance, faying, » i; h4it 
 dim conf-.ffun mufi a Confeffor do when fame fault is Committed in conf effing, againB the very efjcnct 
 /m defectum of the Sacrament ? He diftinguiflieth firft of three forts of fins againft the fubltance 
 aliquem com- ^f Confeffion, ( thefe -are his words ) of which this is the third : y fyhen the 
 M''- Tctm'i P^'^^^^"^ f"^ want of forrow nece(farj to his Jins^ or of having made a full confeffion, is 
 tint fubflanti- "Of ^^11 difpofed, and the Confe^or knu'^s it well, and jet for fltame or fear dares mt 19 
 cm. ? Filliutius refufe him abfolntion. In this cafe he anfwers, that the Confeflbr who hath made 
 mor. qq. tom. thisfault, oughttoendeavourtomakc this penitent return toConfeflion*; and after 
 I. trad. 7 c. jjg jjjj.jj accufcdhimfelfof the fins which he hath committed fince his lai^ Con- 
 11.^ .3 9. p. fgijjQj,^ z fg demand of him in general, if he be ferry for all his fins pa/}, and if he 
 y Tenia q'li:". were not ready to confefs them a new if there were need, in the befi manner he coUld, 
 loenitrm non fit without troubling himfelt that he makes him commit another new Sacriledgein 
 mc dlSpofi^M confefling himfelf, as at firft, without difcovering all his fins, and in wilfull con- 
 lut^hutfiti" ccalingofapart; and yet when he hath drawn thefe words from his mouth, he 
 Tan,' & id "a wiils that he be conteut therewith, and that he give him abfolution: ^m habito, 
 confefj'mia ag- abfolvat. n.^jz. 
 nofcitm; fed ab 
 
 ■uencundiam aiit ttmoem non eU auftu negaie abfolmioBm, r. Gcneralker Intcnoget an de omnibu* pacedcnubM 
 Hole.xt, ^S^ ciii.intim potcjiji neccfifium effet demo f arum fit fd en confitendi. Ibid. 
 
 He pretends that he is not bound to give himfelf fo much trouble neither, nor his 
 a si fiiiitiiur penitent, * if he fears not that fome fcandal will arife theieupon, or fome other 
 
 gtive incom 
 
 Kodwa autfcMdAlum, non tenum. 
 
 a.l, IK. i.j^.2.C.i.a.3. inconvenience.
 
 ^ ~ : — — — — ■ ■ ■ - — — _ -j . ■ III! 
 
 The Jcjnils Di'vinity ohjeqnious ami merceuaiy', \e^ 
 
 inconvenience. For in that cafe he gives him an expedient yet .muchimore eafie, 
 that is, that hi.maj be conteMt that he h^tth regret fsr hufin, in faying in his mind, .?.««, -/J , c#.i- 
 or with his mouth, that he u [orrj, and fo he {hall leave his penitent in h/.< ^oodver- f'fori do!»re dt 
 fvafion. He pre-fuppofeth in expounding this difficulty, that this penitJnt is in nP^'f «"'■ 
 naughty difpofition, tjuiapcemtens non fit reSle dijpofittts e^Hoad dclcrem ant integri- '*"^"' "^ '"^''^' 
 $atem., and that the ContcfTor knows it, & id '» Cenfejfario agnafcithr-^ and y« ?"« 'i/'^a^T" 
 though no new thing have fince happened, befides the ablblution which he re- Jf'/^ ib,d. •. 
 ceived in this bid eftate, which is made ftili worfe by this Sacriledge, he thinks that 3' v 
 
 70 he is become well difpofcd, and chat the Confeflor may conceive that he i$, in a 
 good condition, and that he ought to let him reft therein, alTuting Uitnfdf that he 
 fliall be I'uftified, and that he (hall receive grace by thcConfeflioos Which he ihall 
 make in time to come-, qMta per fuOfe^uentcs Cottfejfiones juftific^Hnr, x^ 573. 
 though he continue to make them alwaycs in the fame minner^ retaitiing'tbofe fins 
 which he concealed wilfully the firft time. Hchadneed tohavCanertraordinary 
 ftrong Faith, that can believe that fuch a man is in a good cflate, and ihac it is law- 
 full thus to play with Sacraments, tonfciences, and Religion. , :ri:r :, 
 
 Amicus propofeth a cafe almoft alike -^^ Itis que^lamd, faith hcj,if-ji:'C>uififor, ^-^'*p'"'^ "". 
 who knows evidently that a penitent hath committed a fin, and hethwt'confeljed him~'.''%,.Jl\'"* l'*' 
 felf thereof^ ought to admonijh him of it ? He addes, to make himfelf to be better lit qugd pce/ii^ 
 underflood, ''that the difficulty it only when the Confeffer knows evidently, not only uni ■putdtuta 
 that the penitent hath committed this fin^ hut aljo that he hath not eonfejfed it. He '^""""'A'" • »^ 
 acknowledges frankly as a certain principle, thataConfelTorcaniiotabfoIve apeni. ''('^2'^»'"'^' 
 tent when he believes that he is in mortal fin : And after be anfwers in thcfe terms -, hjt Jm dc' 
 ^ In this occurrent the Confejftr may judge, that the penitent hath cencealed his fin taUftccAtomo' 
 for fome gtodor jufi reafon ; and for that he may abfolve him nithafafe confcienct. "'''' ^ Amicus 
 Thereafon he makes ufc of for a foundation to build thisanfweron, is, ' that'^^'^^-^^^'^-^'^' 
 prudent Confeformay judgt probably, that the fin in ejuefiion is of it felf, and indeed, '*°*?-"'33i' 
 
 80 or according to fome probable opinion of the penittnt, of fttch a nAture^ that he is not I'sllum diff!^ 
 obliged to tell it in Confejfton. .^^K i }\\.\.\->\\, cultoi e|iqH.l%- 
 
 i "■. ^ , ■ .: ) do Confeffario 
 
 run fohm cvideas e(l Fanitentm comm'ijijjit peccatim ; fid aim'illjtd hon fuijj'c coiffjfum. Ibid. acuta urn in tufn 
 propofiiD potefl confcffmim jiidicne quad penittns commi^um pcccatunnacuc,)! juita il'iquiex c^ufi;' ac p> oinde tntd 
 cenfckntta foterh lUum abfolvere. Ibid. c Vrobiibiliier prudcni Coafefj'tYim judiVarc potent tale titcMim tjp qitod 
 vclnfifa, vel fuxtt pnbibxUm opintsnim fcenitcniu >pff pmat nt'itijj't nixoi[( jjione Hxflicendum, ll)it. 
 
 This is not only fimply to oblige a ConfefForto yield an entire fubmifiiontoa 
 (inner, contrary to the nature of his charge, which requires that he fliould receive 
 it from him •, but alfo to yield unto him a blind fubmifiion and obedience, without 
 knowing even what bethinks : which is not only fhamcfnll and extravagant for a 
 Diredor and a Guide, who ought to conduft, and not fuffer himfelf to be con- 
 duced, and follow thofc who are under bis charge, without knowing whither they 
 go, nor what way they take ; but it is alfo unjuft in a Confeflor, who being a 
 Judge, and a Divin^. Judge, holding the place of Jefut Chrifi, cannot judge in that 
 manner without cognifance of the Laufe, but by Sacrilegious raftincfs and unjuftice, 
 concfuding chat an opinion which he knows not, is probable, and that an adion 
 which he hath all the reafon in the world co miftrun:, is innocent. 
 
 fiHifftius declares openly, that he defires to oblige men, and comply with their 
 humours, when he faith, that the ; cdefiafticks are not obliged under mortal fin, 
 to have any manner of attention in rehearfing their Office.- For reporting the opi- 
 nion of thofc who hold, ^ that no man is obligedunder mortal fin, to have Any in- * f^ff^um tt' 
 wa d atttntion ■ lanf^-er, faith he, this opinion is probable. He confeflcth indeed "'''.* ^'^ !""' ^ 
 that the contrary is more probable, but according to his principles it is fufficient ^nmhterl^m' 
 that this fame is probable, to follow it with a fafe confcience, in quitting the more Rtjpondeo ed^* 
 : probable. And the reafon which induceth him to approve this opinion is, s be' dico prim hut 
 jpo cafife it is very accommodant and conformable to mans frailty, and to the difficulty P'"""* "P^'*- 
 which men have commonly tofittle their f^irits a long time upon one thing. He is not *^^ FiUiut'liir 
 content at all that this opinion is indulgent to the foftnefs and ficklenefs of mqpL; t-m. i. qq. 
 
 nier. cr. i.\. 
 c, 8. n. i^;; r. '^tf f! ^w''^ /■'•'« ticcommodii.1 ejl homimm ffHiUhiiti 4r lii^cultttl ({mm hummu intelleifm 
 
 expC)itnii/i Mtcnde/tdo din kni ni. Ibid.
 
 i6o T^he Jejmts Di'vinity vbfcqniom and }}iercc)iary. 
 
 but he cannot forbear to declare, that it is even for thiscdufe chat he approves it, 
 and to teftifie that the Jefuits Divinity hath for its fcope to flatter and nourifti vices, 
 inftead of fighting with, and deftroying them. 
 
 Ctlot having undertaken to defend the Cafuifts of his Society, faith, ' that one of 
 the conveniences which may be received thereby is, that ic delivers men from fcru- j 
 pies which trouble them, that it difchargeth them oi reQicutions which they be- 
 lieve themfelves obliged to make, and gives them expedients to break marriages 
 ii^iWdiftfrftcaft" they have been lawfully contraded. '' A man^ faith he, agitated bj thv re- 
 perflexo vir a- morfes of his confcienct^ and ti/i torn with the -pfounds it hath given him, addrejfet 
 nim, Imcinm- himfelf to joh : He ackntwledges that he muft do that which hi fears more than 
 ilbnt confcita- ^^^l, ^ f,i ^jires it alfo, but can never obtain force to refolve upon it. f}e would 
 ^itJmMM^i. f'^'v* himfelf and his wealth both at once , but this is: imfoffible : The dtfre to 
 det faciendum fave his Soul freffeth him on one ftde., and that of freferving his Eflate, his HoHour, 
 quod mortegdi. his Family, freffes him on the other fide, what fhall bee me of his fvife, of his 
 VIM timet: vult children, of his whole Family great and honourable, for a private one ? i>ce here 
 qua ut ficiit ^vithout doubt a man in a fltinge eftacc, and a fick perfon reduced to extremity 4c 
 *cem'^^re& betwixt hfe and death .- He had need of fome extraordinary medicine to fuccour 
 fix omnia faha him. and above all with that fweetnefs which is ncceffiry for a fpirit that isalmoft 
 cHfic ; fed fieri in defpair. A learned Dodor may fee fome little ray of light, afcer he hath a long 
 mupmft. H'mc jj^^g pondered upon an aflfair fo diffituk and encumbered. Omnia ut doSut es 
 urget antm^fn ^^^j^^i^ ^;^j ^.^^^ conplii non incommodi afulget. But you (hall never meet with 
 rU^bimu>n!}l' day, nor entire clearncfs, untill you feek u amongft the Jefuirs, the principal of 
 mUia.'^'dtot whom are as the ftiining Stars and Sun of Divinity, who by their influences will 
 iiberi > ^id in a moment recover this defperate fpirit. Httnc tibi fcrupulfsm eximant Suarcz, 
 flcita, ui >KUr ^^^ Leffius^ aut Molina j ant omnes tres confulti cafum tuumexplicent, rationibus 
 rf»w«« ? cdM f^'ibiUant, fecuram faciant confcientiam tuam. After this there is no means, ac- 
 1. 8. c. ii5. p. cording to Celot, to hinder them from kiffing their Books, and lifting up their 
 717. cryes of Joy unto Heaven : Non erumpes in caelum f nen triumphabis gaudio ? Ab' 
 
 fiinehit client ille tutu ab ofculo libris falutaribus imfrimendo ? 
 
 But he confirms this goodly difcourfe'by an Hilbry worthy to be rehcirfed : 
 i ttimui reptr. ' /j^wH', faith he, a certain man Vfho carried a great fum of money by the order of his 
 turn aliquaado Confefor ; but faffing by the Shop of a Bool^feller his Friend, he fiaid there, and ^, 
 qtti fummam askfd if he had anj new Book? He was prefentedwith a Book, of Moral Divinity, 
 titgtMmpecic p^i„fi^ ^ y^ijiii y^fgyg . Tifljich turning over negligently, and without any defign, he 
 fiidiciorcii'ui!' ^^ accident met with his own proper cafe, and learned that he Vcas not at all obliged 
 endam dcfe^nt, to refiitution. whereupon discharging himfelf of his fcruple, and keeping hisCoyn, 
 atquc cxttii're he returned lighter hearted than he came. This man was condemned by hisCon- 
 :n mici^ib. f-gfj-Q^ (.q n^ake reftitution : He is refolved thereon .- He is upon the point of 
 feSrit i" *^°'"8 ^^' ^^ ^^^ already taken the money which wai necefTary thereto, and was in 
 \ui\ogmn nlm his way to carry it back to him to whom it appertained : A novel Cafuift of the 
 diqiitd mvi? Society hindred him. See the fruit ofthis obliging Divinity. 
 
 tbUtus efl re 
 
 e'strb.r.logia Mordh fcrif.to'. tf-iem ilk mglcWm <b- oir.nix a'.U cogir^ins cum cvolwt, it cafum forte fuum lit- 
 c'dit ) & rcjlitucndi obt'g.;t!0'hin f'Jid.im didiciC. Turn tnim veto iijcUi fi.upult fnc^m, ntenlo aua pOildtte, 
 tcviorem domnm /epunljc. Ihic. 
 
 And Celot pretends that this fruit was fo great, and thehappinefs fo rare for this 
 finner to have met this Book, which hindred him from making refiitution, that he 
 fears not to take it for a principal effcd of his eternal Predeflination , faying, 
 k Oifuquidem, k jf ^ ^^^^ ^f^^f ,^^ happened to him h accident, but this accident was no ether than 
 prowdentia, m '^^ providence of God, the proteStion of his Guardian Angel, and the effeEl ef the 
 Adgdo ciiflodm, eternal Predeflination of this man. ' God VDould, ftith he, that the golden chain of 
 in vi)9 Prade- his falvation fhould he formed not of thofe eleven hundred links of Gold of Vfhich 
 fiuitlonis effe- ,/,, p^^f^ (peak, ^"^ of this (ingle occur rent Vfhich he happened en in this Book.i 
 1 w«rMOT faht. ■'/ '^"' Author had not written, this Reader had not been faved. And addrefling 
 ?;VMtf04oi /aw himfelf to his adverfary by a jollity worthy of this Divinity, " / pray jou, 4( 
 
 mdi lib ttterrtQ, . 
 
 non ex iUis centum & wHr, fed ex hoc uao pcndere voIk'h Vcm. tSift fa'ibcrn hie, non [alvtrttur iUe. Ibid, 
 m Amtho te, Pttre Amh, tu qui dives es & nuUiiu eges, ne pa chrijti vifccf.x pnuptnbiti mvidt libmrn Hum, quern 
 tpfii tttc'M DettleDio, [Mignis Chrifli compuravit. Ibid. 
 
 ST, 1.115. 1. 1?. 2. C- 1. 9|, 3, faith
 
 The Jejitits Divinity obfequiou^s and mercenary. \6i 
 
 faith he, and conjure )om hj the bowels of J^eftu Chriji, being rich as you are and 
 needing nothing, tnvy not unto the poor a Book, ^hich Vfos prepared for them from 
 all eternity, by the love which God had to them, and which was pnrchafed for them 
 with the blood of Jefm Chrifi. 
 
 He teftifies that ihis perfon who went to make reftitution by the order of his 
 Confeffor, went to damn himfcif cccrnally, if he had not been diverted by this new 
 Cafuift of the Society •, that this was a trace altogether extraordinary, of the pro- 
 vidence of God, a particular protedion of his good Angel, and an cffeft of his Pre- 
 deiiination,that he fell upon thisCafuiil who recovered him into the' way of heaven 
 by withdrawing him from the obedience of his Confeffor, and the refoiucion he had 
 taken by his advice to make reftitution : that he had been a loft man, ifthejefuit 
 had not written, and caufed his Book to be imprinted ; nifi fcriberet hic,non falvx- 
 rttiir ille. That he had no Icfs obligation unto God, tor having caufed him to 
 meet this Book, than for having loved him from all eternity, and forgiving him his 
 Son feftts Ghriji •, becaufe indeed this Book is one mark of the eternal love of God 
 cowards him, and a particular gift thereof ^ and finally, that Jefus Chrifi had bought 
 this Book for him at the price of his blood, as a neceflary means unto his faivatjon • 
 ^em aterna Dei dileilio, fanguit Chrifi* comparavit. ' • 
 
 riiefe whimfies and extravagancies would fcem incredible, if they had not been 
 printed and rcprefented in the Authors own proper words ; and it is certain that if 
 OS ;:; d.fcoui-fc wtre reported, whofoever fliould bear it, being only found in his wits 
 v ;: V • dilroverig unto him the Author, he would quickly fay, and with jufl 
 ' aj, , hat i 'Is was neither the difcourfe of a Monk, nor a Chriftian, and that he 
 be ur.dcr extreme ignorance, or contempt of God, of Religion, and of the 
 ,;c ofChriU unity, who could utter fuch language, which tended only to eflablifli 
 ; j.rcinifm ad impiety. 
 
 Fdtlier Can/in in a Book which he intituled, Jn -Apology for the Religious of 
 the Society of fefus, having undertaken to excufe the unhappy Dodrine which 
 I . Hereun taught in their Collcdge of Clermont at Par& j He did not etnfider 
 faith he, that there are BoElriaes like unto thofe trees which do no hurt in one Cottntrj 
 ff»d Jpf'' tU "ithen they are transplanted into another ; and there are Difputation's 
 Wklchir majbe -.votildbe fou»d good inUily^ and in Spiiin,which when they come into 
 this Realm, look, Veith clear another face •, as alfo certain Maxims that are very good 
 »»Fr.ice, which cnnnot be relified in Spain. This proves very fufficiently that 
 w'.ich we iaid, chat th.- Dodtrine and Spirit of the Jefuits addiifts it felf entirely 
 cachehumoursof men, and depends on the difference of times and places. Forhc 
 .difovvns not the pernicious maxims of F. Hereau, but only his carriage of them : 
 fce bUmes him.not for having written contrary to the opinions of the Sofiety, when 
 fce taught, that we might attempt againft the lives of all men generally, without 
 excepting I'rinces, and caufe Children yet unborn, to dye in the wombs of their 
 Mothers, as we (hall make appear in its place j but only to have wanted difcrction 
 oiQ and to have offended againft that rule of the Society which F. Celot relates : 
 
 " trhtn there areopimens of any Author whatfoever, that are not well received in fome a «)«<» mn'to. 
 Province or Vniver fit J ^ and whf chef end the Spirits of the Catholickj, that thej be '^i^njufcmque 
 earefull not to teach them nor maintain them in thofe places. For when the DoSrine ^ff'<i^>'fi>it, m 
 «f Faith is not in ^ucfiion, nor the integrity of manners, fage and prudent charity wills "''^""^ P'«w«- 
 th^t ours comply ^ith the hamoHrs of thofe amengH whom they live. 'mia'ctth'^r'^^' 
 
 Are fcitn'vf, rat ibi non doceant ntqne dcfundm. uhi mm nccfidei dtliritu, vec tngrim integritas in dijirimeit tddiit, 
 oiui, frudeas cinraai txitit u; no^ri fi lUa accommodent cum qtubm verfuntur. R,e(j. Pfof. $chol«ft; [(&. 6 
 
 T!ie ftmeF. Caufin anfwering to that which was objeSed againft the Society^ 
 r!iac the fum of F. Bauny cenfured at Rome, and many other like Books of his 
 Fi-itcrnity , teaching pernicious maxims , were again after the cenfurc of the 
 l-Loly Chair , imprinted with permiffion of their Superiors , and approbation 
 e.ftbe principal of the Society, he fiith. That the Books of their Writers faU 
 fomciimes into the hands of fome eafie Fathers , who out of the high fore-ftalled 
 tftKlon the J have of the edacity of their Authors, fufer their Works to pafs with 
 ^cat facility, 
 
 a.i. UM.p, 2.C. i.a. 3. X , . Indeed
 
 J 62 The Jefuits Difimty obfequioii^ and mercenary. 
 
 Indeed tc were not reafonable to expeiS: that tbey who are fo gentle and com- 
 placent towards Stranger J, fhould be lefs towards their Brethren. For as for ju- 
 ftice, fidelity, and trutli towards our Neighbour, or the Publick, they are notac- 
 cuftomed to put themfelves to much trouble in what concerns them, and to cover 
 their interefts and lufls with the name of chanty and fwcetnefs, and a complacency 
 which is in the bottom altogether humane and intcrefted. 
 
 But he gives alfo more power unto Princes, over their Divines and their Books 405c 
 
 of the Society, than to the Authors of thefe Books, or their Superiors, others, 
 
 faith he, to Vehom oppojitioit is made, write either at Rome by the commandment of 
 
 the Pope, or in other Countries at the inflance of Foreign fevere Frincet, who carry 
 
 thittgs at their pleafnre, "^ith a high hand ; fo that it comes to pafs oftentimes, that 
 
 the} have no mere power over their Bookj, than over the winds or Stars. So the Books 
 
 of the Jefuits fall fometimes i-ato the hands ef certain of their eafie Fathers, who let 
 
 them pafseafily, and their Authors, V^hatfoever thej advance : other^hiles they fall 
 
 into the violent hands of Foreign Princes, who do what they pleafe with the fame 
 
 Books and Authors-, fo that the Superiors have no more po^er over them, than 
 
 ever the Winds or Stars. It muft needs be that the Spirit and Divinity of the Jefuits 
 
 is very manageable, very pliant, and very obfequious, that they may make of it what- 
 
 focver they will, or rather whatfoever the Princes and Grandees of the World * 
 
 would have. After this confefiion they have made themfelves, we may fay, that 
 
 they arc very near theeftatewhich the Jews were in, when the Prophet objeftcd 
 
 o Pr««pf po- unto them ; ° The Prince demands what he pleafes, and the Judge fpeedily grants it 
 
 f Hilt, & Judex l,i)0., and the mighty man doth only declare his defire, and they trouble and intanglt 
 
 inreddendoefi, ^^^^^^-^^^^^ heartninghim in wicked defigns by falfe reafons, inftead of oppo- 
 
 ?) '"T'^fir fiflgi orredrefSng and regulating them by the Law of God, and maxims of the 
 
 (ftrium atima OOipei. . . , ,c n . . « 
 
 fitte, & contur- This IS to acknowledge and declare himfelt a Have in an abjea manner, to vio- 
 bsvey.unt eAin. /^^^ powers and grangers, as this Jefuit talks, to fay as he doth, fpeaktng for the 
 lAkhtx7.s.S' j;yhok Society, that they carry things with a high hand, as they lift, againft them ^qa 
 and their Divines; and thisflavery is yet in this more ftiamefbll, andlefe excufa- 
 ble, becaufe it is voluntary : fince many times they flay not till they be fought ouc 
 and urged, but they prefenf themfelves, and offer their pens and their Divinity, 
 which by rendring every thing probable, is capable to maintain and overturn 
 whatfoever they pleafe -, and they muft engage themfelves in a ftrangc manner, and 
 enter into an extraordinary vaffallage, fince they declare, that after they have fo 
 addided themfelves to the Grandees of the World, and have devoted unto them 
 tbelr Spirits and Learning, that their Superiors have no morepo^er over their Books, 
 which they compofe, and which they caufe to be printed, than over the winds and 
 Stars, who receive their motions not from Celeftial intelligences, but from Ter- 
 rdftoal and Temporal powers. It is eafie to judge by this what their fidelity may 
 \xe, and what reafon there is to confide in their Difcourfe and Divinity fo fickle 
 andvoluntary, not only for private perfons, but alfo for Princes, fince being thus 
 for all, they are for n6ne, and abandoning truth fo eafily, they will yet more eafily 
 foefnkemen, according as their in^erets (hall require them. 
 
 :i.iltiitv^-'^... ■. 
 
 zifl'io 
 
 ^^^-; ^,i;«f.i.^.j.c.i:sr.5: ARTICLE
 
 The Jeju'ils Dt'vinity full of contradiB ions. 
 
 165 
 
 4070 
 
 ARTICLE IV. 
 
 that the ^efuits Divinitj is ftthjeB tt ceniradiBms^ 
 and change in fipinions. 
 
 Hey that are not at all informed of the maxims of the Jefuits, wonder when 
 they hear fay that they are fo little conllanc and faithful! in their words, 
 -> and in their adions : others who have fome knowledge of their opinions 
 report, that ordinarily thecaufeof this proceeds from the Dodrine of equivocal 
 tions, of which they make profcflion. But thofc who know them better, give 
 thereof a re.tfon more clear and more eafie, drawn irom the principles of their 
 Divinity: Forthereis no need to have rccourfe to equivocations to deceive if we 
 believe we may lye with a good confcience ; and it feems foolifli to rack ones wits 
 to find a word with double fenfe, to cover and difguife his thought, if he be per- 
 fA'adcd that itislawfull to fpeak and do quite contrary to what he thinks, and to 
 quit his own opinion to follow that of another, when he linds ic more favourable 
 for him ; keeping ftill the liberty to refume his own, and to follow it when he ftiall 
 hsvc occafion for it, and fo to pafs fr»m the one to the other, giving unto the fame 
 difficulties contrary advices and refolves,following.his own humour, or complyino 
 with theirs who demand his counfcl. 
 
 Thefeare the certain maxims of the Jcfuits Divinity, as I have made appear 
 
 above •, after which it ought not be thought ftrange, that they arc (o inconiiant in 
 
 41S0 all their wayes, that they believe they may affirm and deny, approve and condemn 
 
 the fame things, and that wc fee nothing but difguLfes and contradidions in their 
 
 words and carriages. 
 
 One of their moft ordinary contradiftions, is to acknowledge Truths in their 
 general Propofitions, and to deftroy them in the particulars and praftice. 
 
 This may be feen clearly in F. Baunj in many places of his Books, as in his 
 Sansme c. 3. p. 49, where fpeaking of Penance, he agrees, that if we Uok^for 
 heaven and etern.tl life, without firfi doing penance for our fins^ it is mortal fin. 
 And in the 43. ch. and 69. p. he declares, that pardon of fin, and correSion, are 
 two things infeparable •, and that the one is not given, but after theother : iVe« 
 datur v(md nifi corrcH-o. And in the 3 8. ch. p. 589. fpeaking of a ConfefTor, and 
 of the cognifance he ought to have of the difpofition of a penitent : Jn trKth, 
 filth he, M he holds the place of a fudge in the Sacrament, as faith the Council in 
 the 1 4 fcffion and 9. ch. he cannot^ nor opight pafs fcmenpe, but on what he hath a full 
 and perfeil cognifance of. And in the tollowing page he cites the C. Omnit utri- 
 tife^iie fex-M, where the ConfefTor is fpoken of in thefe terras.- '■Be ought eart- iVcbtt dii'wcn- 
 ftillj.inform himfelf of the Cfrcumftance; which reffeEl the finner^ at^ell at which lennqu'rere t^ 
 refpeU his fin, that he ma^jf judge prudently "dahaf counfel he ought te give him, snd P^"""^^ '^''■- 
 "^hat remedy he ought to prefcribe hitp-^ making ufe offMndry experiments to cure """^''"'"'"^ 
 hu dijea/e. , ^ty^ ,, , prudauer intet. 
 
 biitt ti prtibae conflium^ &mjufmodi tcmtijtm nS'i'iere, diverfs/xpcrimcntis littnda tid fmaitdum aurotum, ' 
 
 1.090 And in his Pratique, book i. chap. 14. pag. 121. fpeaking of the principal 
 things whereof a Bifhop ought to inform himfelfin making a Vifitation in his Dio- 
 cefs, he obferves this fifne, which is taken out of the fccond Council oi Remes 
 under Charlemain, ttr.d ho ^]- ih^he I<5.ch. That they fliould obftrve, ^ how the b ^ulnt 
 Cosfeffors judged of the fins of the peHitents, and w^at time of penattce they pri- modo c»n^ten. 
 fcrihdthem. tium pcccata di- 
 
 The other Jefuits acknowledg'j with him the fame maxims, as the fandamefltal /'"''""f > ^ 
 rules of Penance : but after they have acknowledged them in geneta!, they over- ""''"'* ''*»'' 
 turn and violate them in their conduft; they even condemn thofe that would ob- ^l«"f " 
 ferve them, and eilablifh others quitecontrary, without'fear of falling not only into 
 manifeft contradidions, but alfo into a vifible contempt ofthofe TrBfh* turhich thiy 
 have acknowledged, and of rendring themfelves by this carriage unexoifablc before 
 €odandraen. 
 
 i, i.liS.t.r.2.C.x.2.4. X2 So
 
 I 6a. T^he Jefuits Di'viiiity full of comradiSiiotJs, 
 
 So F.iJ4»»7 faith in the 46. ch. of his Stmme, p. 717. That mt^iithjl fi.ndifig 
 grent dnd frequent relaffcs., aftnmr who rt forts to the feet of a Priefi to fut an it} A to 
 his fins faft, dignus eft ablolutione totics quotics, dcfcrves to have his p^rAor.^ 
 quandocunque nulla noteturcmendatio, nht» he n not ohfcrved to have amcrJcd 
 hiilifeMaU, Never troubling himitif to agree this with (he rule which hcefiab- 
 liflied before, Non dtttttr venia nifi correHo, Nefardomfithout an:endmem. for 
 heconfents not only that a man defervts pardon tor his fin, and that abfolution is 
 to be given him though he be not amended, ^uandocunt^ne nulla, mtaur cmeKdatio ; 
 but he pretends alfo thacit ought to be given him as often as he demands it in this 410; 
 eftatc, toties qucties, though it be believed that he will not correft himl'clf in the • ' 
 time to come, though he promife it : Bfcatife, as he faith, fach rejolutions are pre- 
 /nmed to come no farther than from the teeth outvrar'di. 
 
 And in the 40. ch. 650. p. he faith, That if a»j e»e of i^mrance and Jimpllcitj . 
 hfive accused hiwjelf of his faults only ingrofs^ retthout determining any one in f/ir~ 
 ticuUr^ it VniH not be needfuUto drar* out 0] his mouth the repttitivn of fuch faults. 
 As if he had a defign to recant what he had fid above, That a Confeffor -who holds 
 the place ef a fudge in this Sacrament., as the Council f^eakj in the 14. fejf. and 19. 
 shap. cannot pafsfentence hut of what he hath an entire aftdfull csgnijarce. 
 
 In the 5.ch. 68. p. It fufficeth not., faith he, to difcharge our duty, to fa] to* 
 Confejfor th^twe have fioln in mtableijuanitj Jt:fficierit to offend TKortatly, if veedo 
 not rate and fpecifie the fum'' becaufe he ought to know the condition of his penitent, 
 Tvhich cannot eafilj he done, unlifs he unfold unto him the value of his theft. And yec 
 -in the 39. ch. 616. p. he is not afraid to maintnin the contrary in thefe terms : 
 Jt it not neceffarj irt Confefion to relate the (aid circurrftance, the qunntity of the 
 theft, as whether one ftole five, or fifty Crowns, jt X>fill Juffice in rigour to fay ?» 
 hisConfeffor, that in matter of fiealth he hath finned morta/lj, taking from another 
 thefumme Vehich maketh and confiituteth that ftn. 
 
 In the 3. ch. 46. p. he faith. That he who receiveth the Supper, or hears a Ser- 
 mon without applying his heart thereto, ought net to he efieemed an Hugenot. But in 
 the 20, ch. 3 36. p. he faith. That he who without intention of idolizing it, doth hend 
 his knee before an idol, /ball yet be held for an Idolater. As if to receive the Supper 
 amongflHugenots, were not as well anadlion of an Hugenot, as to kneel before an 
 Idol is an aftion of an Idolater, 
 
 In the fame 20. ch. p. 332. he fpeaks thus : Since true devotion is inward, and 41 1, 
 «ot in the demeanour, or witheut, and in the countenance and other txteriour ge- 
 fiures and that this pretended devotion, dcfiitute of that which is wit hit, is hut a vizor 
 and idol of devotion, the cafe is refolved, that involuntary difiraBion and Vrandrivg 
 (f the mind in praying hj obligation, as do Priefis, Beacons, and Subdeacons, and 
 Beneficiaries, there it fin ; and fo they he obliged to begin the Office again, which they 
 have f aid withfo much indevttion. For the will of the Church is, that by this ailion 
 Vchich it commands them, they fhould praifeand pray to their Creator. And can thej 
 do that, having nothing lefs "^hillt they pray than God before their eyes .' They ought 
 then for tofatisfie their duty, begin their Office again, and if they fail to doit, thej 
 ought to make refiitution to the Church "therein their Benefice is, or to the poor, the 
 benefit they have received according t» the rate of their emijfions. 
 
 And on the contrary he faith. That the Church feemeth to him.; in the precept of 
 ' reciting the Hours, to cxaSl of the Priefis and thefe Veho are obliged thereto, only t» 
 honour and praife God : chaunting Pfalms and finging, though \\fith voluntary di- 
 flraUiony wherein they continue, provided that they fing tunahly and yicith reverence. 
 Ofwhichherendersthisreafoninthe fameplace: fortheeutward aElion by which 
 "we attend on God, is of the kifd and appertains unto the vertue of Religion .- There~ 
 fore as they whowithout intention of Idolatry how their knee before an Idol, are not- 
 r*ithfianding guilty of idolatry ; fo we mufi believe that they pray, who recite the 
 Office though without intention, but not without that decency and outV^ard comp^furi aj^i 
 Tfhich fuch an oBion requires. 
 
 And a few lines after he reafons thus, and draws this pra(?^ique conclufioh: 
 
 It follows that the Cenfeffior cannot blame the penitent of a mortal fault, for applying 
 
 his mind to frivolous things, whilfi that his tongue founded in the Church with others 
 
 the praife t of God, if outwardly he did not king that wot incompatible with ihis atten- 
 
 S. I. »5. 1.1*. 2. C.I. a. 4. f'c»-
 
 The Jefuits Di'viuity full of cotitradioiioNs. i 6 cl 
 
 Uon. 2. He fhall mt oblige him to repetition of any thing he had faid, hecattfe pro- 
 nouncing it in fuch manner, he hath accomflipied the precept ; neither u he for all 
 that obliged to mukj refiitution of the fruits received from hit Bentftce, if it be fo that ' 
 he have any. 
 
 And yec he hath not only faid the contrary before, but he returns again to it in 
 thei3.cb. 1 63. p. The faid Beneficiaries pjall be obliged to make refiitution of the 
 fruits thej have received of -their Benefices, when they fay their Hours but imperfeEll) 
 yteithvolnntarj diflrttclions which endure the tp hole Office^ or the greater parr thereof . 
 Of which he renders this reafon : Eecaufe not to rchearfe his Hours at all, and t» 
 io it indecently, rvithout refpeB, attention and reverence, is all one before God, becaufc 
 he is eijually contemned and difhonouredin both. 
 
 Jt would be hard to find in two Authors, who dad different defigns to contradid 
 and refute one another, opinions fo oppofite, and contradidions fo vifible lor 
 thefe oppofe one another in their principles, in their conclufions, and in their rea- 
 
 fons, which ferve for proofs, faying quite contrary things, drawing quite contrary 
 conclufions, and propping them with reafons quite contrary ; as is vifible in the 
 .pafTage I now rehearfcd, which need not be any further cleared. 
 ■ And that which is yet more aflonifliing, is that they make thefc fo ftrangc 
 
 - changes almoft in a momtnt; and they may be met with fometimes iji the fame 
 page, and fometimes within two or three lines, as may appear in fome of ihe places 
 which I have cited. But 1 cannot pafs by one important and manifcft contra- 
 didion of the fame Author, which is found in his Praftique in the 3. book, 44. ch. 
 727. p. Vor after he had faid in the precedent page, that the Ordinary may and 
 .ought admoni^the ReBors to execute their charges t hemf elves -, Vphereunto if thej 
 were not obedient, they might be deprived. He addes in approbation of this carriage : 
 Jnd indeed the contrary cuflom fcems to me onlf an inveterate trreur, \thich through 
 length of time becomes greater and more abuftve ; quia ditttsitnitM temporis nt» 
 mirtuit, fed augct feccatum. 
 
 And yet in the fame Book, 43. ch. 715, & 716. pages, after that he had faid, 
 that the Redors are obliged to refide on their Cures, he enquires whether cuflorn 
 
 . may difpcnfe with their Refidencc ? In this afair, faith he, one difficulty is moved 
 
 >' to Vi>ity Tvhether cuftom not to refide on Cures, can fhelter at ffell from the fm, 04 the 
 punifhment appointed by the Council againfi thofe rvho fail, which it, that they fiould 
 have no benefit by fuch Cures ! He anfwers, that Layman and Navarre hold the 
 affirmative, and he confirms it by this reafon : Beeaufe according to the common 
 axiom, that which the Pope may grant by difpenfation or fpecial priviledge to any 
 perfvn, cufiom gives to all a discharge thereof ^ and that mthout fear, efpecially rvhen 
 
 it is {or a long time obftrved in the Church. Citing for this opinion a fentence 
 taken from the Conft. in 6. c. i. Confuetudo vim habet legis ; Cufiom hath the 
 force of a Law. 
 
 It appears dearly that in one place he faith, that the ufe of not refiding upon Cures, 
 is no other thing than an inveterate errour ; and in the other place, that cufiom of 
 y.ct refiding gives a difcharge to all. 
 
 In one place he faith, that length of time renders the errour of Non-refidenct 
 greater and more abufive ; in the other, that a cufiom of Non-refidenci, frees all 
 from the forfeiture cf their Revenue, efpecially if this cuffom be of long continuance 
 in the Church. 
 
 Ic feemithit this liberty ofm^intaining and publifhing contrarieties, is granted 
 the Jefuits by their Superiors, with permillion to print thefe Books wherein fuch 
 contrarieties are found. Therefore it is Icfs flrange, that their Superiors pretend to 
 have this light as well as private perfons, and make ufe of it without fcruplein 
 occurrents wherein they judge it advantageous to the good of their affairs, as it 
 did appear by the anfwer of F, Cotton to the Gentlemen of the Parliament of Pari* 
 upon the mMer o{ Santarel's Book, which is well enough known in P^jrw tndin 
 France. Vor thofe Gentlemen objeding to him, that Vitelefehi General' of the 
 Society had approved the Book, he anfwercd together with three other Jefuits that 
 accompanied him as their Provincial : That the General ctuld not do cther^ife, 
 beeaufe thej at Rome would have him do fo. The Gentlemen of the Parliament 
 demanded of him, if he were of the fame judgement, and approved fuch pro- 
 IL. i.B. i.}^.2.C. I a.4. cecdingi?
 
 66 The Jefuits Di'vinity full of comradiSiio'iis. 
 
 ccedings? HeconfefTed thit zs (or Santard's Book, he did not approve ic at all; 41 
 but as to the adion ot the General, if he had been at Rome he would have done cs ' 
 he did. Whichgaveoneof theCommifiionersoccafiontofay tothcm-, Touhave 
 then one confcience for Rome, and another for Paris : and to the Gentlemen his 
 Colleagues to fay, God defend ui fromfuch Confeffors. 
 
 Two or three months after, the Gentlemen of the Parliament having propofed 
 unto them certain Articles, extraded out of the Book of Santarei, that they mighc 
 condemn them, and others contrary to them, that t'ley might approve them -, they 
 did both without much trouble. And yet they hr.velince put this Book ofSunta- 
 rel, with thofe of the Englip/ Jefuits, againft the fafcty of Kings, and authority of 
 Bifhops, and againftthe Difcipline of the Church, into the C acalogueof the Books 
 of their Society, though they had declared and protefted publickly, that tbefe Books 
 did not proceed from their Society, and that they were falfly attributed unto them. 
 And lately alfo F. le Maine in his Apology fpeaks thus of thefe very Books : ff^e 
 have declared along time flnce^ that ve kno"^ not thefe Juthort, which we believe not 
 to he of our Society ^ and alfo at this day rve may frotefl in fncerity, that they are at 
 unknown totu as they yvere before. 
 
 He is not afraid to give the lye to his General Vitelcfchi, and other Divines of 
 , his Society, who have approved the Bookof the Jefuit AUgambe, which afcribes ah 
 thefe Books to the very Authors Jefuits, to whom they have been alwayes attribu- 
 ted. But Father le Maine ^ who knew them not at Paris, would have known them 
 at Rome it m^y be, if he had been there : and this fame fincerity which made him 
 proteft that he knew them not in fr^Wf, would have made him in Flanders 01 in 
 Italy have declared quite contrary, by the rule of the Society, which wills that they 
 comply with the times, {Places and humours of ail the World. 
 
 This frianner of aAing and fpeakitlg is ordinary enough amongft the Jefuits, 
 
 and' they* are already fo accuftomed to contradiftions, that they fear no more the 
 
 reproach which is cart upon them continually for defending vice and errour ; but 
 
 they afe rather resdy to glory therfem, and fhortly to make.publick profcfiion 
 
 thereof; fince Bicajiilltis pretends, inftead of blaming Diana for contradiding 
 
 htmfelf frequently in his anfwers, he doth r«ther praife and thank him, as for fome 
 
 fignal ferVice which he Would do the publique, in obliging the World, and comply- 
 
 tEctehicAMtr j^g. ^jf}, ^]^^ neceffities and defires of thofe who confult with him. ' Tou fee, 
 
 ,..J'^;*,»fl ' faith he, f^4f thU Author is contrary to himfelf, which happens unto him not once 
 
 id timen, quod ^^'jf '■> ^"'* "fi dtfervfs 'not to be repr'oved for it, but rather to be thankjd. Thts man 
 
 \Ui mn fmel tv^ tdbfiuri for the fubliejHC good, having camfleated himfelf with great reading, 
 
 to>it(git,nmre- cdniplyinrto the nectary, and even unto the defire of thofe who confult with him ; ^ij 
 
 f"'^^"'(^'"'^' ^. follows fopjetimes one opinion, and fometirries another, when both are fupported by fome 
 
 03C ^kwim in. f''''>bam Veafon,ot the' authority of learned men. 
 
 Vcmpevir p:oconimi>iibom,Ukormi, ejr cownuAi iitUltw fawns, flHrima. UUione divts & cofiofm pro occwrenti 
 cinfulralionum &■ qiitihAiuM netcjfilaicaii: et'tom dtfiderio,]am huh, jam iUi patti adharet, qutniopars wraque p e- 
 b:ib<tt ra'ionc, f^ )c!<iBt>'umvifitr)imiikBnU3ie nhiiir,i)-m prtxi HiriHfvif operari tutum eft. Vdnk autirn mhis in 
 >n:dium m»fo ye ad hunt ipfum [iaem quid in tua, quid m alit occafonc nfptndcrit qnanntibui. ■^lid quafe utilim prti 
 p axi. Hac obiur xfi^^'^Vi^ ot'/'''c<£'w .julDem iicfcio qniys mvidos, qui htec & fi qua fitt jimiliaeruditt viro nan 
 vatnUi'i olljiwc. jJ^«^Uijsdc,Sa<;r, ^((S^h. tr. 4. djf. 10. dub. j.n. no. 
 
 ■ We (ib1rei'v*Vvei?y t<^e!l;that /JiWl^Ils into many contradiftions, by following 
 
 and teaching divers probable opinions which were contrary- and that he was in- 
 
 ^Uc^d'btfeuntobyaSpirit of Complacency, and the defire which he had ro comply 
 
 vit,h ih neceffitj^ profit and even the defire of the perfons Vfho confulted with him. 
 
 Sd tB itliy his own cprifcIGon there is gj-eat alliance, and neceflary confequence bc- 
 
 fv^iittf t^^obability, Coritradidion, and a Spirit of Compliance and Complacenq', 
 
 tvtiiirb to fatisfie the defires and interefts of men, hath invented the Science of Pro- 
 
 ba'^llity^V^^^d thatth^.iriay make nfe of it more freely, and more agreeably unto 
 
 t'h(?,'^t'f;^f.^.^^ peop?e if tlie. World, thus trouble not themfclves though they fall 
 
 into cbiitr^didions, Whim they foHbw all forts of opinions. 
 
 d ^ec fine ad. Jp another place ipeaki fig again o^Dianayhe faith, •* That he cannot read Vnith' 
 
 D,Tnrii?'<r i'^i^'^^^'^*'"^* ^^^^-«/< '^^ learning and his obfequioufnefs contend for the prize, in 
 
 trudtiio c'tm bov'gfUue <de.p, iWAtu ccttut, ditmcajM rffoliM. inictite fUxta d^ binigne, ^ plitris ai zar'iiu, im» ct'mm 
 
 tpppfiias Itnttaiiai ulttoVJUe'sfcquiruy ^ adinktit. Dicift. de poeait. traft. 8. fiifp. j. dub, 8, num. J 51. 
 
 • ICi.je. I.19.2.C.I.2.4. kit
 
 The Jejnits Divinity full of contradiBicm. = \ ' TFt 
 
 his refolves which he givts in Cafts of Confcience, with as great beMtgnitj and ac- 
 cammodatieH^ as learning ; admitting as frehahle many different, and many timet 
 contrary tfinions. 
 
 Tambourin fcems to defign to lay the fird foundations of this Science, and to 
 difpofc mens minds to receive it, when fpeaking of himfelf, and confefling that be 
 happens often to fall into concradiftions, yet tie will not have ' tu fay, norfo much ^ ^"^'*'. "' *'5 
 M-fuff/eH: that he u contrary to himfelf, when rve fee him ap}ftd'v» 4» opmirvpkUh TlYll"'^'^^' ■ 
 in another place he hath not received; hecaufe he hath not done it, but ia that either of r^iTmmid!^ 
 them feemed probable mto him. ■atnh me inter^ 
 
 dnm aliquam 
 fmemiAm apfirtbare qitam alias non fum mfUsnt. id en'm turn foimn facio qxanth utraquifententia frobii¥ilit 
 « mt yidicmitr, quod noil eji mhi »dverf0i,[(d docere ptiHsfemeiUita 'tllasfttjft ad UbitunLtHto eMpi. Tarabor. 1. 1, 
 Dccal. c»p. ?. (eft. 7. /■ 
 
 To authorize Ufury, and give it a free courfe in the World, the Jefuit«haw6l 
 found no means more (hort and eafie, than to take from it that name which is|6 
 odious, and to fay to them who excrcife it, that they fhould not call it Ufury aay 
 ) more. Tambourin here makes ufe of the fame expedient to eftablifli the Science of 
 Contradidions -, he will not have ns to call them Contradidions, oor that we 
 Ihould fay that he contradiSs himfelf, when he affirms contrary things, and which 
 deilroy one aaother. 
 
 ijiin •■-"--I '-'--•■ ■ , • .'^-■'.■rFPri ^;■- ry,Wui 
 
 2. 1, ». x: % 2.^.t. 9. A. G H A r; 
 
 jKOfiliW - ! -i, ito'l YKfn Til
 
 aetm 
 
 ;58 T^^ Jefuits Di'vinity authori'z.etb e'vil cHJioms. 
 
 CHAP. 11. 
 Of Evil Cuftoms. 
 
 That the jefuits *ll»i» thfffe which cerrftftion hath introduced into aU [arts 
 of conditions, and make ufe of them to excttfe fins and vices. 
 
 T 
 
 a 
 
 H E mifchiefs and diforders which come from evil Examples and Cuftoms 
 
 cannot be expreffed j and we may fay, chat thefe arc the mod ordinary 
 
 means, and the moft forcible and puiffanc armcs which are imployed at 
 
 this day to deftroy Chriftian Truth and Piety, and to authorize Corruption and 
 
 Loofenefs, which abounds fo much amongft all forrj of conditions. 
 
 We made it appear juft now in the former Chapter, thyt F, BauMj excafes by 
 cuftom, and delivers from all fear and fcruple the Parifh Pricfts who are Non- 
 refidenr. ThcuBom, faith he, in his Pradique 43. ch. 716. p. 3. hook, gives 
 a difchargtfrom aU, and this without fear ; tffuiallj when it hath been long ohftrved ^ 
 ifi the church. 
 
 Tamhttrin takts this lukftom C/ifiro-Palao, That in tenjearsCtiftom-pyefcribes 
 Againji Latv, or againfi another cufiom legaSj introduced: fo^that if they have not 
 hetn obfcrved during that timt^- they oblige no more : and whether they were not ob- 'i■^^ 
 fervedby right or wrong, on a good or bad account, they may be frefcribed againfi by 
 this number of years. After this we need not wonder if the Jefuits trouble them- 
 felves bucl-c:le ibouE the Laws of the Church, fince there are none happily againfi 
 which rhey h;ive not prefcribed on a good or bad account. 
 
 DicnjviHy.'. by the fame principle faith, that the Judges f>n in adminijlring fujtice 
 en Feftivai 0. -jes^ unlefs the cufiom have prefcribed to the contrary. 
 _ Onmotem' Ejcobitt upon this queftion, ■ How much fooner may we begin than the hour er- , 
 forlpotefi a/ttt- dained for faying A^atinesf faith frankly according to his opinion, and of the 
 *m» Mnimi' principal Do<?ots of the Society whom he had read and examined, that we may 
 »»w? Efcobar ^v,thoQr fuonlfc hcgin Matines at three or four of the clock afternoon, for the day 
 c^c 9.".*5"j. followini;, ;>ecuufc it is the cultom of many at this day. ^The ufage o/Romc, 
 p.Vfii. & 661, faich he, and the ordinary cufiom of the Church u favourable unto them. But he 
 huJM Roma, ought to have confidered, that there are cuftoms which are abufes, and not ufages, 
 nm, commimif. ^^j ^jj^^ [jjg chuj-ch approves not all that, it tollcrates, and that it is to wrong ic 
 WW ^/f-'f * '^ attribute a cuftom unto it which it hath fo oftentimes condemned, and which it 
 tur. '^'"^''' doth yet daily condemn by the fame mouth of thofe who follow ic, in the moft part 
 of the Hymnes which they fay at Matines and Lauds, wherein the times to fay thefe 
 two parts of the Office is exprcfiy marked and determined. 
 <®«j a^icm He goes yet further, faying, that '^ he who faith Matines an hour or two before 42 
 bo'^pr'ma :m noon, fins mortally •, becaufc this is not the cuftom. For according to his maxim, 
 fecundu srlu if it were once introduced into pradicc, it were no more fin, no not venial, no more 
 meridiem red- jjjjn to fay them after noon. Sec here his words : ^ But if the cufiom aUe^v it^ 
 tmt, mortnU fj^^fi„gj ^^. ^g f^i^ ^t half three . or at three of the clock after noon , with- 
 
 r«.-. Ibid. ««t ^f"'''' /"• 
 
 /«cf «X f«/t»-»f, fc«w milk Mt [ecuiida cum cUmidia fofi meridiim foitrit Mttutmnm mitwi (int veniali pcccata. Ibid. 
 
 Matines may be faid without fcruple, according to thij Cafuift, at four of the 
 clock, becaufe fuch is the cuftom ^ and might alfo be faid at half hour after two, 
 if fuch were the cuftom. After the rate then that this cuftom goes on advancing 
 and gaining time, we may follow it without feat or fcruple of fin, and fay Matines 
 for the next day before dinner, as well as after dinner : we fliould thence have this 
 commodity, to have our minds more free to fay them, and all the reft of the day 
 ^ for whatever we pleafed to do, without fpeaking of many other reafons which may 
 
 ferve for inducement to fo laudable a devotion. 
 
 The Jefuits alfo make ufe of cuftom to authorize Duels, and pretend that it is 
 
 mt only lawfull to accept, but alfo to offer thciH. And onfC of the CafuiUs of the 
 
 ^.i.'m.u\.\2.€.-i. Society,
 
 J he Jcjiiits Di'vinity aitthori'x.eth evil nijioms. i6 g 
 
 20 
 
 Society, who taught publickly at Caen of late years, after he had endeavoured to 
 jullifie this brutal tnadnefs by many reafons, which we (hall reprcfenc in their 
 place, concludes in this manner : ' Theft rvho approve not thefe an/if en, know not ^ m„i ig^ re. 
 the manner of living, and the ordinary cu^om of thofe who are in the World, for it is [pm/a non fro- 
 lawfull for a mun to maintain his Honour hj this Vraj. om , ignari 
 
 fuit tommmis 
 confiictudinis & inte. Licet trim bomini hic r.ttme hoitdrem fiiitm ritttui. 
 
 There is no cuflom more wicked, nor more general amongft people of bafe 
 condition, than to fwear, blafpheme, and to break out into curfcsand imprcca- 
 tions againd cattel, men, and every thing that gives them trouble. Baanj con- 
 fldering this curfed cullom, faith according to his ordinary lenicy ; F'-r mj part Bauny Sum. 
 ] believe thAt it may he ftid reith try.th, that it is their cholcr by "^hichfuch people e. 15.^.7 J. 
 fn^er themfelves to be tranjported ; it is no fault , neither mortal nor venial, to 
 curfe Dogs, Hawks, and other fuch things as are Veithout reafun. 
 
 The abufe which Merchants ought moft to fear and avoid in their Traffick, and 
 which yet is very common at this day, is falftiood and deceit, whether it be in 
 falfifying and altering Merchandizes, or in felling them dearer than they are 
 worth, or felling them by falfe weights and falfe meafures. But Layman following 
 this cudom faith, ^ That we mu/f not aliv ayes condemn the injufiice of the Mer~ ( Mncatorcs 
 chants, \\>hen they mingle in their Merchandizes things ef different kinds, as Rye /^.■""" '"i"(^'- 
 amengft ivheat, fVater with Wine, and Pitch amongB wax ; provided that this do 'Jj^ n(r^m\i 
 not dumnifie them that buj it, and that the Merchandize be good emngh of the mem fub^an. 
 price it co/ts,andproper enough for common tifage. t'mm nlknam, 
 
 put.i i/'uico fc 
 cile, vine tKjunm, ficem cttte tdmifceant, modo inde emptoribitt nuUum damnum inferatUYy & tncrecs propomone pmli 
 ijite vmdkiir fiHis idonafa ad conjiutum ufitm. Laytnan 1. 5. tr. 4. c, 1 7, n. i j. 
 
 And he confirms his opinion by that of Zf/7/«^ md Lopez, faying, " that Le^ us gyidd'u Le(Ruf 
 and Lopez afTure us, that if the mixture of the matter, which of it felf is of lefs n. 8 ^ cum Lo- 
 value, be done Vcith fach artifice and indufiry, that the A'ferchandize is not lefs good 1'^^ '"'•''. c'^*'i>t 
 vor proper for mansufe, than it would be without this mixture, it may be fold at the''' f^,- !"" '^'" 
 ordinary price, and take more than it is worth ; becaufe this gain belongs to the addrefs r Adenosis d 
 and induftry of the Mer chant f and is no wrong to thefe that buy it. at fiao c^- in- 
 
 diijtiii fiit lit 
 nterccs non fn mimu banu & idonea fd ufum, quam fine tuli admixtione, poffe tunc confitete pretio divcudi^ & lucrum 
 majM rcpoiiari ; quippe quod indn(iria (JJ'e cenfctur, & |i«e damna empioum perppnur. Ibid. 
 
 The ordinary vice of women, and principally of thofe of Quality, is luxury 
 and vanity. They cannot have a fairer pretence for to nourifli, nor a better excufe 
 to juftifie themfelves in the exccfs they commit therein, and the fcandals which fall 
 out thereupon, thantofay that it is the cufioro, and that they do nothing but what 
 is commonly done in the World by women of their condition. Baunj approves 
 thisreafon, and makes ufe of it in his j"«»?wf, ch. 46. p. 717, & 718. where he 
 propofes this quellion .- If maids and Women, who exceed modefiy and duty, and 
 as we may fay neceffty of decency in their habits, becaufe they feek_ out therein curio- 
 fities not fuitable to their efiates, may be thought capable ef abfolution, when they 
 l^now thatfomc take thence occafon of (inning ? 
 
 Heacknowledgetbthat many condemn this infupportable vanity, and maintain 
 that maids and women who are fo difpofed, and will fo continue, are uncapable of 
 abfolution -, but he declares againfl: their judgement , and concludes in thefc 
 terms: Never thelefs we mufi fay, I. that the Woman Who trims and adorns her 
 10 f'^f '" p/«''*A ^'^ Husband, ought not to be blamed, though fhe doth it as he faith 
 through vanity and curiofity, and againft modefiy, knowing well that jome draw 
 from thence occafon of Jin. 
 
 He faith moreover, that neither is flje more to be blamed, if (he trim her felf in 
 this fort with fcandal, when fhe dith it to fatisfie the cufiom of the Countrey, and not 
 to be fingular, unlike and inferieur to thofe of their own fex. He would then that 
 the pretence ofpleafing her Husband, and a diforderly and (hamefull cuftpm, fhcuid 
 give liberty to a woman to break out into all forts of luxury and vanity, withocc 
 £.1. i:. i,l?.2.C.2. Y being
 
 The Jefnits Divinity aiithori'x>eth e-7jil cu^iowx. 
 
 being blameable-, and dist cuftomhatli powerto cbanpe die nature oUliir.g5, to 
 caufethatit ihail be iawfulko oranfgrefs the bounds of modefly, that vanity /hiH 
 be no longer vanity, that Suxurj'ftiall uot be longer luxury-, and ibi&t kaidaJ fball 
 be no Jonger fcandai. 
 
 He continues fpcaking in tbis manner t 2. I faj, rJjo^h this faid Veomaft had 
 knfft^ledgt of the bad effeUf which txr diligence ia trimming her fclf wou/d catife ia 
 the hdj and fofd of thofe who hehold htr adertud r»ith rich and precioia clothes, 
 fisvnthtlefs jhe fins wt in making ttfe thereof. The reafon is, Becatife tofre-vfr.t 
 the offence of anutber^ this wotnatt is not botmd to deprive her Jdf cf -what the Law of 
 the Comtrej^ and »ature .it felf permits. That is to fay, that as cunom makes 
 luxury and vanity lawfull for her, fo it makes fcandal alfo law:uli for her-, and that 
 the abufes which happens very frequently in this point, by the conupMon of tbe 
 World, are juft and true Laws, and proper to regulate all things in a Country. 
 
 I might fpeak here of Ufury and Sytnony, which are two vices fo comtiioij at 
 tKsday, that the Jefuits cover them snucheaficr thanothcis, bccaufcthatcuPo.ti 
 hath made them publick. But I referr thefe diforders to be rtprefenrcd ia the 
 j^cs proper forthcfe roatters^that I may avoii repetitions. 
 
 C£»l9i£<Pfa«C2; 
 
 CHAP, 
 
 /
 
 The Jejuits retain men in the occafions of fin. . 171 
 
 C H A P. HI. 
 
 Of the Occafions of Sin. 
 
 7 hat the ^efaits retain men in them^ and that according to their maxims 
 there can be ns next occafions of Sin, 
 
 ONE of the mod important, and nioO: necelTary counftis which cJn be 
 given toi perfon who would avoid fin, is that he fly the occafions-, and 
 if we obferve' it, we fliall find that the moil ordinary taufc why the 
 molt part of thofe who have fomo good defire and care for their faiv'tion, aitjin 
 not to a true and fohd convferfion, or fall bsck after a while, is becaufe they have 
 not received this advice, or have not been fnithfull in the obfcrvation of it. 
 
 This is fuch, that the Jefuits acknowledge well indeed the importance and re- 
 ce/lity thereof, but they abolifh it in their praftice. They acknowledge in general 
 with all Divines, that they who would receive the Grace of God, or preferve in 
 when they have received It, are obliged to depart from the next occafions of fin, 
 which would indubitably deflroy them. But when queflion is made about pro- 
 ceeding to particulars, they grant and accommodate things in fuch manner, that 
 \l6o according to their advice and guidance there are not any next occafions of fin, and 
 there cannot even beany at all-, or if happily againfl: their proper rules they be 
 tonftrained to acknowledge fome, inflesd of withdrawing men from them, they "■ 
 
 nourifti them therein, by furnifiiing them with (lore of reafcns and pretexts to 
 
 (continue therein with a fafeconfcience, fo that according to them there never will 
 be found any who fhall be obliged to quit or avoid them. 
 It is by this conduft that Sancius^ handling this point, fpeskech in thefe terms.' 
 " 7 hAvef-dd formerly, that no per/on u olfligedto avoid the next o-JcaCcnsof /?;;, wheft j jyiClim e!l 
 there(>j feme great lofs Vci/l hefall him : in thif cafe it cj-.nmt be fcid, that he wills f'pta quodnul. 
 this eccafiov, but permits it o»lf\, hecanfe s^hath; withdraws not from this occafion ''<* tcnexHr oc. 
 is not timt he rvould abfolisttly abide in it , bt{t bccaiife hi Vfeuld decline the damage '' 'fi'"''". P'oxi- ' 
 Vfhich this Wnthdrarvine would briȣ on him. . "!'^ 2'^"^ ... 
 
 ■ , ; , . , detnmano ; n^o 
 
 tunc dieetifrvetteerc'^fen.fw, vd fe'rnittnc, cup: ■son abigcre occffiomin mg vrintur quia vUh p:nitiu h cd pcrmaiierei 
 fed qu'uvtlUJU^^rtcmrcre ctimitflm quod al/jitiii ccCipuniobvsniret. Sancius in Sclctt. diffi lo. n. lo. 
 
 Thefe words are general, »«»« is obliged, nullpts tenetur; and they comprehend 
 all forts of perfons, even Ettlcfiafticks and Religious, with whom this jefuit dif- 
 penfes in the Law of the Gofpel, which obligcth them not only to lofe all the 
 things in the World, rather than fuffer the lofs of their fouls -, but alfo to cut off 
 their armes and feet, and to pluck out their eyes if they offend them, that is to fay 
 if they be pccafion-i of fin, 
 [.270. The lofs for which this Jefuit prctetids, that none is obliged to efchew the next 
 occafien offn, how great foever it be, cannpt be of things fo dear as eyes, nor fo 
 necefTary.as h^nds and feet: For this caufe if our Lord will have eyes pulldour, 
 and fe^t and hands cut off, by flronger reafon doth he oblige to fuffer all other 
 lofs to avoid offence, and co withdraw from the occafions and danger of being loft 
 by offendifig God. 
 
 Tambonrin faith almoft the fame thing, grid attempts to-Juflifie it by the fame 
 reafon, maintaining that if any one cannot quit the occafion of fin without csufing 
 of fcandal, or without fuffering fome damage fpiritual or temporal, he is not ob- 
 liged thereto, becaufe then it may be judged morally, that this is noi: to fcek an 
 occafion voluntarily, but tp fuffer it. Hedetermines not at all this damage fpiri- 
 tual or tcmpOTgl, teftifyipg that of what fort foever it be, fmall or great, it is fuffi- 
 cient to retain a man in the next occafions of fin with a good confcience. 
 
 If the reafon of thefe Authors had been good, to wit, that he who to avoid lofs, 
 
 continues in the next occafion of fin, neither wills nor loves this occafion of fin, 
 
 2;. i.liS. I. j^.2, €. ?. Y2 but
 
 ) 
 
 17 2 The Jeptits retain tnen hi the occafions of fin. 
 
 but fnffers ir, becaufc he loves it not for it felf alone, but for the benefit that comes 
 to him therein, or for the evil which he would avoid, we muft fay that we cannot 
 be guilty in any occafion of fin, and that we (hall never be obliged to avoid it, but 
 when it is affefted and fought out for its own fake .• which hardly ever happens, 
 men not breaking out unto evil, but for the benefits which are annexed unto them 42I 
 in deed, or in appearance, or to deliver themfelvcs from other evils which they 
 fenr more. 
 
 We cannot find a more proper example to clear up this, than that which SaHcitti 
 b indenec tenc hrHfifclf prefents us with in thcfe following words : ^ Hence it comes, faith he, that 
 b'ltur damo rji- a man is not obliged to cw[e his Concubine to depart out of hit houfe, if her company 
 are toncubi- ^^ ^^f-y advantageotts unto him, in regard of his gain by Traffict^. Which he con- 
 nam^ficomu- (jfj^g^ faying the fecond time, ' That he is not obUged to pat her avay , if in 
 un''"fd Ur"^ putting her a^'ay he hfe any great benefit, and that it fuffces him to refolve not 
 crandum hna to Jin any more. 
 
 tcmfordin, mc- , . . ■ l ■ r ■ n- , rr 
 
 diaiifothtienc. Ib.d. cConcii'oinam(]tccreninterttob'i)xiu4,ji ex ejeuioae mttgnum cmoliimentumnsn ijjtl acaf- 
 
 tuni*!' Sui'icmt w>,: f, tponcie djnccpi im piccjre. Ibid. 
 
 This is to juflifie one vice by another, and to make ufe of covetoufnefs and in- 
 terefl to nouile a man up in fornication. But befides this rcafon he producech yet 
 d imo (i CoHCit- another, which is, ■* Jf the Concubine be very nfefu/l to the fornicator, to cherijh 
 bina wmis mi- hir/i, and to kfcp him in good humour, fo that without her he lives in melanchollj, 
 lis effet ad ob- ^nd hdth great diflaji of the food which is prepared for him, and cannot eafilj find 
 ledimintiim ^„gf},iy Maid-fervant who may be proper for him, he cannot be obliged in this cafe 
 'damd''ficknfe to P^t a'dcay his Concubine, becaufc his fatisfaElion in thefe circumfiances are more 
 iUanims ag,e worth than any temporal good. 
 
 cgertt vitam . i jj • j,r-- 
 
 <J» alite ep-Mx t.tdio migno afficertnt concubitinuiii & tin famuU adidnmu diffiale tnvtnintm-, Cjicere iUum not 
 trit concuhinsmi obhgMdut : quix obUiiamintHm, diQU circumjiamus conjideriiciim, eji m.ijoris tenimaiionis quam 
 qvodcHitiue bonum liinponle- 
 
 We then may fay boldly, that if temporal good and profit, pleafure and diver- 
 tifementfuffice todifpenfe withan Whoremaller to keep his Concubine, there will 
 never be any obliged thereunto, becatfe there will never beany who can wantfuch .^^ 
 pretences, which neverthelefs appear fo jnft unto this Jefuit, that he doth not only "' 
 fuffer this Whoreraafterto keep his Concubine for thefe reafons, but he maintains 
 tOh q'lod fM alfo, that * for thefe fame reafons if the Concubine die, or withdraw her felf, it will 
 tilt cuique de be lawfuUfor him to take another Afaidfervant, Vfhat fear foever he have of falling 
 novi admiittic i„fg j;„ ^,7/, (,iy^ if he cannot find fome other who is as capable to afftfl him in hit 
 fmminm .id (in ^jjr^-.^j ^„^ conveniencies. For if this reafon difpenfe with him for mot putting her 
 ^^umumunquc ^'^^^7 ^^o"* ^^ ^'^^^ already taken, it "ipill alfogive him 4 right to take her whom, 
 meiuit labemi he hath not as yet. 
 
 ftriciilum , {i . . 
 
 dim run i wmht paris qiialiutis illis in rcbiu qua fihi funt mtxime Utiles. Si nmfM to banc e/mfm jm rettftum 
 
 exfilleie non toHftiingm,;, codmjurc de no 10 admitiere lUim em ctncffum. Ibid, 
 
 There remains nothing more now to this fort of Dirines, but to pretend that it is 
 lawfuU for them to find out and dired themfelves fome Concubine to fome di- 
 ftrefled Whoremafler, who cannot live without one, or to exhort him that hath 
 one not to forfake her, for fear leaft he ftiould be Kill'd with melancholly. 
 
 Baunj is not more fevere in this point than Sanciut, maintaining, ^ Thatabfo- 
 lj;a^'"'Tr /'^ lution may be given a woman who entertains at her houfe a man with whom fhe of ends 
 piffefammm frequently, ifjhe cannot handfomly fend him away, or If fhe have Any reafon to retain 
 qine domi fue him, prouided fhe refolve firmly to /inno more with him. 
 virum exc'ip't 
 
 cum quofxpe pucatt ft turn non potefi honejle inde ejictre, cum caufim aliquam lubit mm retiaendi, dummodofimutr 
 propmatfe cum to ampiut mn pcccitmam, Baany Theo!. mor. part. i. traft. 4. de poenic. <\. 14. p. 94. 
 
 g ^a cum c/? The principle of this conclofion is, that 6 in expojing her felf for fo j$tfi a reafon 43 ^ 
 
 jujta c*ufa expo y danver of finning, fhe doth not direUly nor exprefiy will the occafion of fin 1 but 
 noidtfepucaa iJ'<6' -> '-^ ' . 
 
 . fe)iculo,p(e>fte/i! n'cototif^.o'ion vultrxpnffe & aflu, necpcccatitmcx et conjequtm, fed commtdiim funm, nempepn- 
 
 vatktm damni i/ifam.i, hmore, pecmis ; quo bono non ffHtrtm (t tccajionem perd'tttea omittcrtt m v'nmt. Ibid.
 
 The Jejuits retaiii men in the occajions of fin. 172 
 
 the commoditj, thAt is to faj^ the confervation of her repute, of her homtir, or her 
 wealth, irherein/he mould have Jnjfered lofs if Jhe had qmtted or avoided the occafion 
 of Jiitt This is doubtlefstd have great care of her falvation, and to love God very 
 :Hrcil above all things, to expofe her felf voluntarily to evident danger of offending 
 him for any the leaft tenaporal intereft. This reafon oiBauny is the fame which 
 J'rfwj/^ exprefleth in other terms i which tenifies, that thcfe are not the opinions 
 of fome p:\rticular perfons, but that have overfpread, the Society it fcif, and that 
 tbey are fixed to its fpirit and condud. 
 
 Bnt^^wwjdifcovers another principle of this Dodrine, which is, that '' it uhOccajhr.es 
 tiotanext occa/io», nortvhicb ought to be avoided, but or.lj vrhen it ii mortal /in, or p'oxima fmn id 
 vhen it is of/uch Mature as caufeth men fall commonlj into fin -, fo that the Confefor f '!'•''» 1""-'' f* 
 may judge prudently by his experience pafi, and the prefent cirmmflances and dijpo- ^^vi'I/''""'^'^*/"" 
 ftions,th.-it the perfon who addrejfes himfelfttnto him can hardly at all, or rartlj bi i^uodtx'gcncre 
 faund in this occafion, "Without offending God mortally. po & muira. 
 
 .... tlltaie, ut fre- 
 
 quenter htm't':! fmitit conditionu ad mo, talc iadncit, &■ experimcnto con'hrtnlem effeltum it tHis htthtrc ut jlmimum, 
 Und: Ci7.i/(|/ii i«J co/iundnc fudemci- potcfl nutfl^am <«t rata tail eCctftone pvnhcmem ufunim [ok morlili culpa, 
 babica r,iti),ic tam loci, qn.iin ic^npom a- alixdtm chciitnlinutaium qii£ a J pcccacurn inducunc. Ibid. 
 
 And a little after he faith, that ' if the occafion of fm be not evil in it felf, nor . 
 unto all forts of pcrfons, but only for fome one particular perfon, it ought not be put \ccafi, p^ccandi 
 into the number of aUions that are evil in their own nature, and forbidden unto all, non tx fe, tec 
 fo that they fhould never be permitted to do them. ommbut fit ma^ 
 
 U , fid buic 
 tistiim, non pote\i m cUffcm corum opernm rediglqua ex nxttira fua, & it quocurique ^xnt., feMir funt niila & nttrt' 
 quam ddinntendj, Ibsd. 
 
 He will have it then that there is no next occafion of fin, and that it is not to 
 be avoided, if it be not a mortal fin it felf, or at Icaft ifitbenotevil in it felf, and 
 for all forts of perfons, and if it do not induce men naturally unto fin, fo thatic 
 makes them fall therein alwayes, or airaoft alwaycs when they meet therewith. 
 Sothat the places, the treatments, the company, the con verfe which induce men to 
 lewdnefs and debauchery, cannot be next occafions to fin according to this Di- 
 vinity : and tbof; who are in wicked places, without giving therafelves over unto 
 evil, fhall not be engaged in the next occafions to fin, and fhall hare done nothing t Sao fuppo- 
 which is forbidden them fcy the rules of purity, and the Laws of God. So that j?/», dko p,m» 
 when he faith in the fame place, ^ that ordinarily they are not to be abfolvedwho are '"fg«i'"'ftr al>- 
 in the next occafion of fin ; he would fay nothing clfe, but that he is not to be ab- f^'y""^!"" "'"' 
 folvedwho isadually in fin, or in fome pradice which is commonly irikpirahle l^calZe pe7- 
 froni it, and from which be never parts without fin. candipioxima. 
 
 Buthe will not have this rule tote fo general, that it fhould have no exceptions, 
 whereof he makes out one in thefe terms : ' I fay ordinarily, becaufe there are that \ Dlxi reguUa- 
 hold, that it is lawfullfer all thefe -who will endeavour after the falvation of fouls, to ^" > <?"'" ^^ 
 expofe' themfelves unto the danger of fin. And he alleadges for example thofe who ""'".""'''*. f"^- 
 ivould go into naughty places to treat debauched women, that they might there \f"l}/extZere 
 poflefs them with fome horrour of their fin -, pretending that this is lawfull unto all pcrkilo peccts- 
 indifferently, cHiijtie licere, licerefingulis. Albeit they expofe themfelves to evudhcumdeelie- 
 dent danger, and that there is all the probability in the world, that they will f^nna faiute.eaqu! 
 themfelves with thofe women, having already many times proved by experience, P''"'""^^"^:' '' 
 that they cannot defend themfelves from the force of their temptations, and that ^'^^[a^c /|„*,.e 
 they fuffer themfelves to be drawn unto Cm. finguiis lupamr 
 
 ingredi ad odL 
 um fCicM hgencrandum mentriclbu4,etli metui (it, ac iiero ctiam ven^militudg nonptrvxios peccaturis,eoquodmiil^ 
 fm ftepc funt cxpcrti biimdis multcTCiiUrum fermoiuiKt ic lUeabru flccli foliios ad libidmem. Ibid. 
 
 We find not in theCofpel thjs marvellous charity, which caufethus to expofe 
 our falvation for that of anothers, and which induces us to be damned With them. 
 The Apoftlss and Martyrs were ignorant thereof, having given the Kfe of their 
 bodies to fave men , but not that of their fouls -, becaufe they had learned of 
 feftts Chrifl, that it was to no parpofe to gain the whole World to loofeamans 
 £. I.J5. i.p.2. C.3. foal.
 
 74 TV^t- JeJHits retain men in the occafionf of Jin. 
 
 foul, and that it is a ridiculous way to go about to withdraw debauched perfons 
 from fm, by committing fin with them. 
 
 BauHy fpeaks of the fame point in French, as in Latine, and he is firm in the 
 fime opinions, becaufe they could not be more enlarged. For in his Summe, c.46. 
 . p. 7 1 1 . after he had demanded, Jfthey who in their Trafficl^ , Commerce, difcmrfe^ 
 reforts,\vereobU<!^edto fee, tofpeak,, and treat with CMaids and fVomen^ '^hofefi'iht 
 and treatments do catife them frequently to fall into fm, were caf.ible in this perpetual 
 danger of being in grace, and receiving the Sacrament f He anfwers with Baia 
 they may, fo that the cwfe which draws and induces them at fuch times into evil be 
 not ef it felf a mortal fin, non ert de fe peccatum mortiferum ; and therefore 
 cannot be held ta be of the quality of a next occafton difpcfing unto evil, fuch as 
 the penitent ought then necejfarily avoid, to pojjefe and receive grace in the Sa- 
 crament. 
 
 It mud be confidered, that it is prefuppofed th^t the danger is perpetual, that it 
 catifes often to fall into fm, that this fin is of that fort which is committed by men 
 with maids and women-, and yet Bauny, who himfdf afTerts and advances thefe 
 things, maintains at the fame time, that we are not to hold a, danger of this nature to be 
 in the quality of a next occafion difpofing unto evil. 
 
 This fame F.'in the 717. page, demand?, n-hat mufl be done with Men and 
 Maid-fervants, Cpufins of both fexes. Makers and their Aiaid-fervants-,"^ho mu- 
 ttidlly draw and affifi one another in fin, or take from the houfe wherein they art 
 motives thereunto, from the opportunities they have therein ? To which he anfwers, 
 that if they offend but rarely together, as once or t^ice in a month, they may be 
 abfolved. 
 
 It wei'ceafie to relate many like cafes which the Jefuits refolve in the fiime 
 manner ; but I omit them for fear of being too long, to come to a point more im- 
 portant, which difcovers the principles whereupon they found their anfwers, and 
 the conditions they require unto a next occafion of firi. See here the Principles 
 which B.iuny relates in this manner. 
 
 I ,. The occafion is the next, when it is of it felf of a vicious nature, as are all mortal 43 
 fins. In his Summe, 46. cb. 709. p. It is not fuch, faith Baia, whom Baunj 
 ailedges for his warrant, quando non eft de fe peccatum mortiferum, when it is not of 
 it felf a mortal fin-, p. 7 1 1 . 
 
 2. In the fccoHd place, though a thing be evil and vicious in it felf, and fervefor 
 a next, and as it were certain occafion of fin ^ yet accjj^ding to Bauny, it is not 
 fuchin effed:, that is to fay, it is not the next occafion to fin, when it is not fought, 
 and the Veill is not bent thereupon : 7 1 o. p. Which he expounds more clearly, when 
 he faith a little after, that albeit the precept of flying theoccafions of fin is nega- 
 tive , and that by confequence it obligeth aiwayes , this is only with this con- 
 dition, not to affeH and ffek^ humereufly, and without nccejfity that which induces 
 unto /» ; 712. p. ■ 
 
 , 3, In-the third place, he maintains, that athing is no next occafion tofinumo 
 a mun, if ir be not fo forcible that it raviflieth him in fome fort, and caufcthhim 
 alme/i every time it prcfents it felf, to fall into /in; fi nonadfit afi/duitas peccanS. 
 Which Bauny tranflatesand explicates in this manner : Jf the /aid occafion do not 
 force, as I may fay, the finntr to faK at every feafon, aiwayes, and at all times -^ 
 
 ■4. In the fourth place, although a perfon be engaged in fome place, company, 
 cxercifc, which caufcch him often to offend God, they fay he is not fof that obli- 
 ged to Ic^ve it, if he be retained by any temporal confider^tion, as that of wealth, 
 of honour, and even of pleafure it felf; fi adfit aliqna mtabiliscaufanon fe fepa- 4J< 
 ran^, faith Bain, and which Bauny tranflates better than he thought for, when he 
 rendredit inchefe terms: Provided he have fome fpeciom caufe which obligeth him 
 to continue in the f aid occafion ; 710. p. It matters not, whether this caufe be j'ufl 
 or pot before Godj Id it be Jpecious before men. For fpeaiing of this fpecious caufe 
 xvt^ch mwy oblige m$n to continue in t>ie neareft, and as it were certain occafion; 
 of, offending God; he «j!(pounds it thus : As when they cannot difpence thereVfith 
 withfiftt giving the world matter to'^talk, of, or that it Would be an inconvenience to 
 thm-y 712. p. 
 
 £. I. 2S. l.i^. 2,C.3. 5. In
 
 The Jcjhits retain men in the occjjions of Jin. lyc 
 
 5. In the fifth piace, they affure us that a man may with a fafe confcience abide 
 inche moll; certain, moft ordinary, and moft violent occafions of Rn, wlicirijny 
 tempor,il interell or commodity eng^geth him therein, provided lie form u'iihin 
 himfclf a refolution no: to off.;nd God in that eitate; Dumm^do firmiter fri.pnat 
 mri fcccare-^ p. 712. frovided that heisdifplcafed^vithwhatu ptifi, and purbcfis 
 r.ot to f.ilt thereinto (•.gain for the future ; 715. p. though he have often made the 
 like rcfoiutions and proreftations which have beenvam and without tffeft •, ^«/?«- 
 docuticjsie nulla nitttur tmendatio^ as Sancim fpeaks '\x\Bannj^ V-l^l- ^^d though 
 even in deed there he no appearance, that he who made thefe promifes and thefe rc- 
 foiutions, wi/l do \^hat he promifcs, and hold to what he refvhes, as Etitny faith 
 after "Diana, p. 716. and thottgh many times it may be prefumed that f tic h re- 
 folntions Come no farther than from the lip outward, as faith the fame Baunj^ 
 
 717- P- ,, • , ' ' 
 
 60 ^'4Kri/« agrees very well witii Baunj in ail thefe points, or rather Banny with 
 
 Sancim, from whom he feems to hive taken the greatefl pare of what he hath 
 faid about thefe next occafions of fin, as hsving found none more large upon 
 this mitter, as appears clear enough in what we have related of this' matter 
 from him. 
 
 X^7»»'»» sifo eflabliflieth the fame principles, and requires the fame conditions 
 in the occafions of fin. And after he h :th declared, that by the command of God 
 we are obliged to fly the next occafions, he adjoyns thefe reftndions and excep- 
 tions : '" Vnlefs, (aith he, the evident danger, and next occafion of finning mortally, m txcipe nrji 
 cannot be removedW-ithout fome notable damage to body, goods, or reputation. For in "*"*'»»"'" ^"'- 
 this cafe God counjels indeed to fufer this lofs^ to fecure the falvation of our feuls^'^rf^'^'^lJZ'"!^'' 
 ht he commands it net. ' fncLt'fue 
 
 tnodo corporir, frnx, ant fortunxmrn, toUi noit fofu, tunc confl'ium qiiidm eft mmorem lUam juHufam mitjori bent 
 f.cunii'.ti an.ma pojl'tjal)ere,jcd nee frteap'.iim. Layman 1. j. tiad. 6. cap. 4. num. 9. 
 
 Whence he draws this conclufion for the refolving of this very cafe , which n^me abfol. 
 F. Baunj had already propounded as above: ^ That they aretobe abfolvedwho rvill^^'^^^ funt qti 
 mt quit a charge, an implojmcnt, a traffcl^, or an houfe Vcherein they are in the "^-'"j "^g"''''- 
 jjfArr and imminent danger of /inning, becaufe they cannot do it without difficulty. ^ml\cal'i'^ 
 Kisreifonis, becaufe the next cccafionof jin being not j.n, neither doth it impofe any pericu!ism pro. ■ 
 n-ceffttf of franing, and takes not away liberty. That is to lay, that if a man be not /'''"?w immmet, 
 70 in dinger to lofe his wits and liberty, he is not obliged to avoid and fly from occa- ''■'f"'^*^" na- 
 fions of fin, how powerfull or evident foevcr they be. So tl/at it is folly that is to '''"'' I't'^fne 
 hi feared in thefe occafions, rather than fin, which alfo cannot be committed when ^nUue^non Ir. 
 wit and liberty is loft. So that it is clear, that by this Divinity there can be no next fi,nt ; qnj oc' 
 cccafionof fin had, wherein we may not engage and abide with a good confcience ("f" pcccandi 
 and withoutfearof fin; for how violent foever it be, if it leave only wit and li- ''^fipcecjtum 
 berty, t!i»feDpflorshold that it is no fin to continue therein, becaufe we are not '"'*' i/'' ''"^'!' 
 obliged to foriake it •, and if it takes away wit and liberty, wc cannot fin though we fm m^Jimi 
 continue therein, becaufe fin fuppofes liberty, libcrtattm me 
 
 i?/«Wwhoboaftstobethemouthunt0 34. of the mofl: antienf and prudent of /'*f- IWd. 
 the Society, (peaking of the next occafions of fin, faith, ° Thathecalls that thenext „ p,oxlmam iu 
 occafion of fin, whereupon it arrives rarely that a man abjiains frem fin, the circum- tarn occafioncm 
 fiances confdcred. And as if he apprehended that he fti9uld be accounted too "ppcUo, qm 
 icrupulousand too fevere, if he would hereby withdraw perfons from venial fin C'rchtnllamiis 
 he gives this advertifement : P But jet the fm which arifes herefrom mufi be a mortal i?"'i^'''^' '"'*"' 
 cm. For a venial fin is accounted as nothing by this Jefuit, and by the moft p^srtof ^ffi-f, ^"ya'" 
 the reft of them. - ^f,^ £,{^-_ 
 
 cratt. 7. ex, 4i 
 cap. 8. r.uni. 2i(^. p.J^6. p Certe peccilnm ex hitjufmaal eccafione cxurgens debet iffe mo.tale. 
 
 5 So •) Furthermore, faith he, the occafion ought to be fuch, that it happen never or <\ Vrxterea talis 
 fcldom that he fins not when it pre/ents it felf. So that to put Or hold ones Ic'f in:o ^'^^" # «"- 
 fuch an occaHon, is not fo much to be expofcd to the danger of finning as to cift ''"' ^"•' '"^'*" 
 himfelf into fin it felf, fince he is eng.^ged into a neccffity of falling thereinto J^^J/alill! 
 which he hardly ever avoids. Which agrees very well with what Bauny f&kh, tw. 
 £. 1 i£j. I. j*>.2.^, 3. , that
 
 176 The Jefuits retain men in the occdfiom of jin. 
 
 that chac is the next occafion of fin, which is of it fcif and of its own nature 
 vicious, as all mortal fin is ; and with that which Lajmandiih alfo on the fame 
 fubjeft, that we are not obliged to quit a Society, or Occupation, which is the 
 
 F ^tndootea. caofe that wc do frequently oflFend (jod, ' when the occafion of fin u not fin of it 
 
 (to pecciDidi III felf^ or when it impofeth no necejfitj, nor taketh (Wti] liberty. 
 
 fe peccftum nan. 
 
 (H, Tuque aeceffiiatm infert, out aitimi Ubertaiem Mftrt. 
 
 ac. ^, JK." 1. 5^; 2: C. 3- AN
 
 ^11 
 
 An ABRIDGEMENT of the DoBrine of the 
 J E S V I TSy about the next occafions of Sin. 
 
 x] \ Ccording to the Divinity of thefe Jefuits, a thing is not the next occafion , ^«<„j, ^.-^ 
 XJL tofin, unlefsitbevicious, andafinofitfelf. afT^ptccaudi' 
 
 tx ft fectatum 
 HOHcp. Layman, ^and ette rteflfas de joy & dc [a. nature vicieufe, comme ftroh tout feche mortel. Bauny. 
 
 2. Though it be fuch, none are obliged to forfake or fly it ; it is fufficienc that , . si u pre. 
 it be not fought of humour, and with a formed defign to offend God. ccpte de fair 
 
 Ics occufions du 
 ft(he oblige, dit Bauny, cc n'tft que fiiu condition de n'^ffe&et & rechirchcr de gayeic dc caur & fans ncccffiti ce qui 
 pone au peche, inteiligcndnm eft prttceptitm he qnis iiUro ac voluntarie fe in peccandi fcriculnm conjiciatf ant in co 
 perfiftat. Layman. 
 
 3. To continue therein in quiet and fafety of confcience, it is fufficient to be ^ ^^^^^^ ^,. 
 engaged by fome temporal intereft of wealth, honour, pleafure, and ones own y'aitqMi''qTe ' 
 fatisfadion. caiife fpeaeufc, 
 
 commc feroit de 
 nepoiivoir s'en dijpenfer fans buUer Jujet au monde de purler, ou qn'tux mimes en reemffent qitelque Ivcomwediie. Bauny. 
 HuUu lenetur occaftonem proximam vitare cum magna dttrimtnto. undc nee tencbitur domo ejicere concubmam, fi con- 
 cutiinatio ft nimh utilk ad lucrandum bom temporalia media ncggtiatione. Sancius. imo fi Coniubina nimis utilU (ffu 
 gdoiikilamentumcottcitbinarii, ejicere iUamnon erit coniubinarimobligMdm. Sancius. 
 
 4. Refolving to continue and to engage therein upon fo good motives, it is 
 fufEcientfo fay with ones felf, that he will not offend God, and that he form this J;^^ g" ^"*^ 
 refolution, though he knows by his own experience that he cannot contain himfelf. obnoxiui, fitx 
 
 «\eCiion.e mtg. 
 num emoliimentum non e£et acqui[ituriu. Sufficern emm proponcre deinceps non peccare. Sancius. Dimmtdt frmiter 
 proponat nou pcccitrt ; qunndQCumque nuUn mcetur emendatit. Sancius cjfe/'iir Bauny. 
 
 5. How ftrange an irapreffion foever the places, company, and perfons who ^. jo^,,, ^^^^.^ 
 give occafions of fin, do bring upon the Spirit of a man, holding him continually, y/op^aa^/t ex' 
 and canfing him almoft alwaycs to fall into fin, provided this occafion force not, fe peccatum 
 nor bring to the point of neceflity ; fo it do not abfolutely deprive of wit and *'"' 'ft "'1'" 
 liberty, there is no obligation to fly it, or withdraw from it, though we have often "^"f'^"""' '«■:' 
 fallen under it in time part, and believe not we fhall be able to defend our felves in ube]tattmau.* 
 
 time to come. /w. Layman.' 
 
 si eUe violcnte. 
 
 fallen under it in time part, and believe not we fhall be able to defend our felves in 'te'c'tem^ail 
 
 time to come. fen. Layma 
 
 si eUe violcnte, 
 four ainfi dire, le pecheur a tomber i toutes heures,toiU Us jours & en tout temps. Bauny. Tal-t dibct eft tccoRt quti 
 nunquum vel rare non dilinqua'tnr. Efcobar. 
 
 He that would or can hold to thefe principles, and guide hirafelf by thefe 
 00 maxims, (hall alwayes find with eafe reafons and pretences with a fafe confcience 
 to continue in all companies, occupations and pradices, even the moft dangerous 
 and wicked that are, which offend God continually, without being obliged by any 
 pcrfon to forfake them. And it is fuflnciently manifefl, that according to thefe 
 principles it will be hard, and even morally impoifible to meet with any next oc- 
 cafions of fin, there being none at all more evident, thanthofc which thcfc Dodlor^ 
 cxcufc and juftifie. 
 
 s.i.»:?;j0:2;c.?: Z the
 
 178 OftheAccejjariesofftn. 
 
 I 
 
 THE LAST CHAPTER. 
 
 Of the Acceffaries of Sin. 
 
 T cannot be doubted, but that the help which finners have one of another in 
 the execution of their wicked dcfigns , is one of the outward panciples 
 _ of fin. 
 
 There are few crimes which are committed without the afliftance of others, and 
 which can proceed without a Servant, a Friend, a Merchant, or lome pei fon whd 
 favours and furnifliethwith money for their execution. Though the Holy Scrip- 
 tures, and all the raoft common rules of Morality, do condemn all thefe voluntsirj^ 
 inftruracnts of fin, the Divinity of the Jefuits ncverthelefs forbears not to excufe . 
 '. them. I will only rchenrfe Ibmeof the principal decifions of Tambounn^ be- 
 caufc he is the 1 . ! 1 Author that I know of, who hath written on this, and who hac^» 
 taken care to colled almoft all that is corrupt in their N' or^lity. 
 
 I. For Servants, he excufeth thofe of Ufurcrs, Difhoneif, and DudliHs, who 44'i 
 • Si ]Hjfit hnl ferve them in the execution of their fins. * // <? Servant, faich he, hy the corrrtK.wi 
 ufuram fecit' g^ his Majier, V^bo if an Vfnrer, tellt the money, carries it, receives it, Bcoks it- 
 'de^rtit"'ml-'' *f l>y command of hu A 1 after, vhom he kpovs to be going to commit adultery, he 
 pint, nfertt in faddks his horfe, atttnds at the gate, makes the bed, makes ready meat, [e. ves at the 
 I'bwili ejufdem table of his whore, accompanies her andcendn^s her to the place where his M after 
 fiffn qumfcit ^^ to commit this jin, if he opens her the door^ if he reverence this proftitstte, if he 
 ire Ad acUlce- Zftters and Meffafts ^hich contain Civilities only, if he carry Prefents to her 
 
 cquum,mfum *^''^ <* ColUttun, and pe^Jcrm all other fervices rvhich a Servant commonly dcthfor 
 
 mere cmitetur, his Mufter^ he it not only to be ixcufed becattfe of his fervile condition, bat 
 
 mrcque :xpe- alfo becatife of the fear of loft ; if for example he. fear that his Mafler wi/l be 
 Gtt ante fores, angry, or turn him out tf his honfe. He t-s to he excufed, if he go to tell the woman 
 ^clbT'c^'ncliat' '"'"^ ^^"^ ^" -^-^^ftcr goes to commit adultery, that he will be found at heme at faeh 
 m'mipctqiie ' <«« hour : or to his (JU afters enemy, that at fuch an hour he ftiall ftnd him atfiich a 
 cmcubitie, em- place : If by the command of his Aiafter, he follows a Damfel to fee or enquire 
 dmqHemcteiil' ythere fhe lives ; if by his command, he not only open the door , but Jbew kr where his ja^ 
 f octet dHeendo j^^^^^ ^ . ^y he aid hu Mafttr to get hp by the tt'«W«tt', to enter into the place where 
 domnumtx- ^^ ^ *" ^ommf '*'«' /*"• W hereforc takes he fuch pains to particularize fuch infa- 
 tuMeji,i»au. tnousadions, if It bc not for fear leaft a Servant fliould make any fcrupic upon any 
 arnqneaperiat one of theft circumltanrcs, and that the Maftcmot being well ferved, fhould fall 
 tidem ingrefn flj^fj ^f executing his defign, or for fear this poor Servant ftiould put hjmfeif by 
 lurnh'^'mmi' ''" ff rupic in danger of being frown'd upon by his Mafter, for having hindred him 
 ret deem], fide, from committing this crime. 
 
 ferat fcripta & 
 
 intemmitlolm HrimtntU pknt ; ft defend mnHfcuU & efCHlntt-piKptque alii officii qna tUtufamulM aque pra- 
 Jtaret. num. li. tJet tx fdnfumditit* mtisne, fed metu detrimenti. y. G. i»rvM afpicuiuf eculis, dmo expeflatur, 
 exciifiiiur : ft refem adu'.nra vtl iiumico tali hora ad dtmnm beri vel ad diSum locum accedat ; fi jufn heti infequatur 
 piitll^m vifuriu vetreqhijiturM ubi ea haiiittt ; (tjuffit ejufdtm nott apenat meio \anum, fed dtceat itbi her m fit : ft dt-_ 
 mmm adjuvct ad afcendendum per fsnejlram 5«» u^ridiatiet in locum Hbi peectuitrm fit. num. 1 9. 
 
 But if you be not fatisfied with the excufe of this Servant , this Father will furnift 
 him with another, founded on the direftion of his intention , which may ferve biia 
 Xiwrf/fMrffif-ashefaithhimfelf, '' tadifcharge manjperfonsofftn, at leaft of mortal fin -^ Which 
 ut^flumm,- ^ ^^'" i'ff^e ''^fef pi'opi>'tMded,the fervant pleafcthnot himftlfinthefinofhis Mafter, 
 tifcrt, mt:U,'ut ind that be do him the fervices whereof ^e have fpoken, for feme good end , as for the 
 it ca'fii proponi- juft reward which he expels. It is not very neccflary to advertife fcrvants to have 
 tttr,nanp!t(eat this good intention • and if ir be capable to excufe them , it is f^ue that 
 tk pcccatum,& t[,gy ^ggj f^gf nothing on this part , if this anfwer will ferve them : that their Ma- 
 rrlTaaoT'" 'f^*" fi"* P'cafc t^e™ not , but fo far as they receive fome profit aiid bcnelit there^ 
 
 ali/jiiem bomim by. 
 
 jiHcnif tiutt to 
 
 qwd cxhibem ilia officii fni taufa. Tambuc. I. ; . Dccak cap, 1 , fc£t«4< 0. 3»^ 
 
 Cl.W. I,JP.2.C.4. V. " ?°^
 
 of the Accejjaries of fin. \ 8p 
 
 But what this Father makes ufe of to cxcufe a fcrvant , he alfo allowes as Jawful 
 50 to 3 friend. •= Ifmjfriind, faith he, willhAVemecarrjprefe»ts,tohegivc»on the cSimkumeus 
 account of difhomp Lovt , unto his Cottcubine ^ to whom he fends them, /majc/irrj ^'''""'^.'f'- 
 them without fin , if I have an efieem for the love ef this man , and that 1 would not ^"^. ""'"'■'f'"'' 
 loft it , becanft in this cafe 1 have 4 j»fi catife of fearing a confidtrable Ufe. %'icttlmru' 
 
 "cit tifmi, 
 
 qua ipft mittit ad fum cmubtnm, poQiim fintpeicnto diftrre fttibi magmjic ejifmjUi micltia, ac zm umiat 
 
 amlntre^ qitiiinnc sotMit mom'Mi jujUs metu4 *ccedn. Ibid. n. i3, 19, zo. 
 
 The friendfliip of an Adulterer is very confiderable in the judgement of this Di- 
 vine and this Jefuit , and preferrable to that of God himfclf , being he wills that 
 againllthecommandofGodafriendmay contribute to his crime, for fear onely 
 ofputtinghimfelf in danger of lofing his favours, he may by the fame motiTe car- 
 ry on the behalf of this friend prefents to a Murderer, or to an Irapoftor, to ftir 
 them up by falfe witneffes to diftionour or kill whom he pleafeth ^ and it will not 
 be eafie, according to this dcteftable Doftrine to condemn him, that gives his friend 
 a Sword to kill himfelf, if he intreat him -, if it be not that perhaps the life of the 
 Body is more precious , and more confiderable than that of the Soul, and that it is 
 more lawful to co-operate to this then to that , or to contribute to an adulterie then 
 to an homicide. 
 
 As for the Merchants, they may according to this Author co-operate as ranch as 
 their vocation , or rather their Luft and Intereft will permit them , to the fins of 
 Idolatry, Whoredom, unlawful gains, and of all forts of debaucherie. '^ ff'f d p a 
 4.0 may, faith he, fell an Jnpdel a Lamb which wt know he will ufe in Sacrifice to an Idol-^ vmdele emtm 
 we may fell a woman Painty \fhich we kfa'^fhe will ufe to draw young men to uachaji injiiteliyqitcm 
 Love; we may fell Dice and Cards to them we k.no^ will abufe them t» unlaVpful f^'^ff^j fore ad 
 gaeming-^ Cookj may -provide meatto bteatenonFafidays , whether they believe that ^V^'^'J'"' 
 they who demand it, are lawfully exempt from fafiing,or Hot : we may fell er hire a fyrf, ql^"'r^"' 
 Boufe to women ef bad lives, and to publiejue Vfurers , and even according to emiuttAtur- 
 S^nchti,without any caufe that may excufe thisaHion. They that fell vilfualsto f^mmofemiUk 
 
 thofcthat would breaks their fafi, if they fear upon their refujalto lofe their cuflom, P"''"'^.'J'*ve- 
 are excufed ; becaufe it isfeldom that thefe perfont Are induced to faii by your rtfufal, "^i^f""" ' 
 to fell mne to thofe who drink drunkytith deliberate purfofe. There *rt that require losTit qui ;« 
 
 Aleas & uxUi 
 
 a more confiderable eaufe than that of having the price of their ivine ■, tt wit that their tudt iUicito/knt 
 Cufiomers will be diminijhsd very much by this refufal. * If Jon fell to thofe whom ''^^ «t«/«rj : 
 you know will fell again fraudulently , by mingling fVater with the fVine, or diminifl- '^fPI>'*es pofant 
 ing the meafure , you may do it lawfully when it would be trouble te fell it to others , er J'J^i^'"'^ "^" 
 (0 when you Jhouldfufer dammage thereby. We may do all things.faith this Father, and tnm'quJndoJiu. 
 others alfo more criminal, and more detcftable,which he mentions afterwards,whcn t/twf anadfe 
 we have any reafon, and fomc of them even without any reafon. And the flrongcfl '^'*««fw« « 
 reafon , or rather the onely reafon which he alledges is Intereft , which is the moft ^p'^"'" "'"' 
 general principle of the Jefuits , as it is the fubjed and moft uoiverfal retainer of all qulndtmlnc ' 
 humane paffions , which they have undertaken to excufc and flatter. ;„ none/cuft- 
 
 '^i-t, ^A.Poteli 
 quit vendere^vel etitm locare domiim meremcibmvelufmtritpHblieo: mm id pot i[l fieri tx Smchix I. i.iad.c 8 n 
 ao. ctiam auUx excufmecaufa, a. 5 j. <^i vtndunt efcnlenta [oUturis jejunium excH/tntur fi iment 'dimmioitem 
 tmptofum, citmrayo extutdenegatitne jqitmofint vticnturi. n. jff. Advtndendum vmHmjcienter feintbrhml , «z«/kw 
 major cm aliquant prater ipfum vini mtrum pntium.expofluttnt Caflr0pal. St, Santhc'^, timarcm ne multum 'fie dimi- 
 ■mumiir mpiorcs, Tambur. 1 f.Decal.c. i.fcA. 4. n. 35, 34, jj,}^, c Sivendat tit quos ftk per fnuideit 
 tH'fcendo aquam vino, vel dcmendo de menfura, tdiit tjj'e reyendtlmoi, tunc licite poterit quuidt turn nifi its ytitderis diffii, 
 culler, vcl cumtuodAmntaltisvendcre cogereris , out fi aliis fine tvo dmite aqut poffes , curtx ch/tritate noit debcM 
 Saach. caltrop. DUm, Heroll. num. 37. 
 
 After the Merchants, we rauft not forget the artificers^ who may ferve very 1 
 the fins of other men. * in a great andpreffing necefity, faith Tamboorin, fh 
 
 ' much 
 
 - ^ ., jj ^ „.^, ,fuch 04 i tirgmtfimt 
 
 is the great poverty of an Artificer, he Jins not in building the Temple of an Jdol, er in ^"'fi^,"'^ "*/*» 
 felling an Idol it felf. Joyn hereunto, that he fins not in providing alfo a facrifjce, "'/^^'f/^'^**- , 
 and felling a Lamb to be facrificed to an Idol, as he faid before : That is to fay, that fiTu^uatm^ 
 he may provide for an Idolater, everything thaf is necelTary for bigi to facrifice vulretm ftbri, 
 
 cando,vtndt\ 
 ^tidolum, templHtn, fuJhtp.TMn. mm. jh
 
 i8o Of the Acrejfaries of fin. 
 
 unto the Devil ; fo that there remains nothing, but to cut the throat of the facriffce, 
 and to burn it ; farther,he may reach him the knife to cut its throat, and help him, 
 and hold the Torch whilefthepucsriretoit •, by the fam.= reafon, thatafervant 
 may according to this Jefnit, hold the Ladder and Foot of hisM^fler , when he gets 
 up at a Window to commit Adultery , for the onely gain which he gets in helping 
 him, and which he loles I: he fill him. j 
 
 After il sit may be judged what thefe ''rtifnnsmny do to ferve other fins, if it 
 be lawful tor them, to furnifli wirh rhc objed a fclt'of the greareft fin, which is the 
 Idol and Temple where it is adored, • ithoutfe ring the turfe, that the Scriptare 446 
 pronounuth againfl: thofe who do thefe things, as well as thofe thit pur their truft in 
 them : to wit, that they {hall become like nnto their rvorks : fimiles itUs ^ant ^nifa- 
 ciurtt M. 
 It is not to be wondred at any more , if they fay as this very Author in favour of 
 gPi)ij;«{« other fins ; » iha.t thofe who Paint filthy things , andtho[e ComeiiiaHS vphoreprefent 
 
 turp"i,lu{lmm ^^^^ ^ though thej be morally affared that many Vei/l tal^e occaftot) from thence to fin ; 
 
 UnM^eTmlibtu Jetif they have need of the gainwhich this exercife brings them ^ tbej may cominueit 
 
 mo-raLta jcitm Vptthagoodccitfcience. 
 
 multos ftcca- 
 
 tms,ficiliH'f<>i>t'i*^('"t( "■'^ vi^ifii} "oi reciifarem licere. T«mbur. 1. j. c. 1. fed. 4. n. 18. 
 
 It is always gain and intereft thatrulcs in the School of the Jefuits , which prc- 
 (idcs in all their decilions , which concern m Miners , and makes them favourable to 
 all the mofl corrupt and infamous proftflions. 
 
 Finally for fe.ir left Sin.ersfbould want perfonsto lend them money , to furnifli 
 fi Poterc ah ihem in their dt bauches,they pcimit them to borrow of the Ufurers. ^ If you require 
 hfurano pccu- ^^ borrov money of an Vfurer, thiughyoH have m occafionfor it, but to expend on jour 
 fi'mummn' ^^"> '' « probable that this is lawful for jou. 
 
 indigent, fed 
 
 tm fUHmm pojiultt ut lUicite expendat, licere fiobabik dicimus. Ibid. num. 44. 
 
 He faid before that we may without any reafon , let out our Houfc to an Ufiirer*^ , 
 toexerafe Ufury therein^ and here he faith^that the crime for which we would 
 imploy the money we borrow of him, is a good reafon for him to exerofe his Ufury. 
 Wno can after this ever want a reafon to do whatfocver he would, and ior comirit- 
 tingthegrcattftexceffesi fince after this Divinity one crime may fcrve for reafon 
 to commit an other. 
 
 «.i:j»:mp:2:c.45 
 
 The end of the Firfi Boo^
 
 i85 
 
 3 
 
 THE 
 
 SECOND BOOK 
 
 of the Inward and Oatward 
 
 Remedies of SIN. 
 
 THE FIRST PART. 
 
 Of the Inward Remedies of Sin. 
 
 WE have hitherto obferved how the ohfeqttiou^ Divinity of the 
 Jefnites favoureth^andnouripeth alltheCaufesofsin 5 W;c- 
 ther theji he inrvard, as Luji, Ignorance^ and 0/ Habit j ; or outvoardy 
 osillCHJloms^theOccafionsofconttMittitigit, and the Maxims of the 
 World J and of corrupted Reafon^ rohich authorize and JHUifie it. We 
 come nove to behold how, they oppofi, and {as far as may be) overthrow 
 all the Remedies thereof-^ whether they be inward, which deftroy it in 
 the SvkI ivhsn it hath committed it, and which hinder from commit- 
 tir.git \ astheCraceof JefusChriji, Penitence, the Sacraments, and 
 good Works '■) or outward, which of themjelves maks only a Dijcovery 
 thereof, as the holy Scripture, and the Commandments of God, and the 
 Church, which may dljo hinder us from committing them outwardly, 
 by retraining and binding Concupijcence in fome fort by the threat- 
 nin^s and punijhments appointed by God againji Sinners. According 
 tothis Divilion this Bool^fiallhave two Parts 5 theone pallbe of the 
 inward Remedies, and the other of the outward. 
 
 CHAPTER I. OftheGraceofJeftfsChrifi. 
 
 ARTICLE I. 
 
 That the Jefuits dejiroy the Grace ofjefus Chrifi by their Divinity. 
 
 Shall be fo much the fhorter in this Chapter, as the Subjeft there- 
 of is more large and boundlef?, it being moft true, that the Do- 
 ftrinc of Chriftian Manners depends on the Grace of Jcfus Chrift, 
 and refers unto it as its Principle, as S. /4«/fi« faith , that the 
 whole Scripture is nothing but Charity, and relates thereto as 
 its end. 
 I will not enter upon the Difputes which they have raifcd above thcfe fixty 
 
 Eoine2. Jl2>a>b2, J^art i,Ct)ap.i»artic.i. A a years
 
 1 86 The Graceofjejm Chrifl 
 
 years upon this Subjcft, troubling the Church with their liurigueF, and by their 
 paflion in maintaining the Novelties which they acknowledge and boaft they 
 have invented. My mind and my defign too do equally eftranfjc me from it. I 
 (hall only, as I pafs by them, touch upon fome points which do more vilibly te- 2od 
 ftifii, that their Divinity and their Carriage arc entirely oppofite to the Grace of 
 Jcfus Chrift and the Gofpel. 
 
 The Grace of God is given us, cicher to do good, or to defend us from fin, 
 and withdraw us from it when wc are fallen thereinto. 
 
 1. Tnfijiht againft the Love of God, is to fight againft the Grace of God, 
 which caiifcih us to do good ; for that good is not done but voluntarily and by 
 love, nor by the love of the world, nor of our fclvc^, which is always vicious j 
 but by that of God , which is the fpring of all the good which wc receive 
 and i!o. 
 
 Father Ant. Sirmond^ Molina^ and other Jcfuits maintain ; fbme. That wc 
 fatisfie the love we owe unto God, by iovina; him three or four times in our life : 
 and oihcrs, That we may pafs over our whole life without any thought cf lo- 
 ving him, andbefaved after all this ; as 1 fhill make appear in handling the 
 comma' d of loving God. 
 
 2. This is to finht with the Grace of God that withdraws us from fin, to teach 
 that he who is fallen into hn, is not obliged to ask grace of God, or to fcok out 
 means to rife a?ain from it with fpced, nor even to accept them when prcfcnted 
 
 . . and ctfsrcd. Yet this is affcrted by Amicus^ Efcobar, and Cetot: and (i J this laft 
 confdiionis* rxpcundint: himfclf more dearly then the reft, proceeds fo far as to fay, that 2cb 
 pttEceptoport- when God himfelffirft fecks him out that hath offended him, and endeavours to 
 quam facisfe- draw and caufe him to return unto him, by preventing and ftirring him up by 
 cit, inpecca- infpirations and good motions which he bellows on him, he may refufc thera 
 turn letale without rendringhimfcif guilty of asy fin, though he believe that his eternal 
 eff fi Mnfd- Salvation depends on thefe good thoughts and good apprchenfions which he fo 
 em\x ftimulos infoicntly re jefts. 
 adSacramen- 
 
 tum pcEnitentia: extra ordinemurgentis (quod confilium eft) neglcftu retunditSt hebetat > eoqueinfcatu 
 dcceditevita : ignis fempiterni prjeda fiec, non quod omida confeflTione peccatum coniraxerit, fed quod 
 alterius peccati reum mere invenerit. In refundendis communibus illis confiliorum moribus, id tantum 
 Chriftiano perit meriri, quod opere CGnfuItoacquifiviffet, & folo minor apud Deum, quod major efTc noluic. 
 Fateor fane in hujuftnodi acceptatione ufuque confilii falutis cardinem non raro yerfari quo tempore dicas 
 oportet graviflTimo fe obftringere pcccato, ego nullum pracife agnofco. Celot.l. 9. c. 7, Self. 7. p,8i6. 
 
 9. This is alfo to fiiiht asiainft or dcftroy that very Grace which withdraws us 
 from hn, to pretend that a finner may re-enter into a ftate of Grace, and difpofc 
 himlelf to receive it by theSacrament of PcnanCf(vvhich is particularly inftiiuted 
 to that end) by means of difpofitions and aftions altogether natural, which come 
 not from Grace, which only can prepare her (elf a feat andfubjcft, and difpofc 
 theheartofmanto rccciveit. And forallthat the principal Divines of the So^ 
 cicty are of tM? opinion, as Efccbar teacheth us, who prctcnc?s to be but the In- 
 tcrpre'er^as we (hall fee in the Chapter of Penitence. 
 
 4. Thi'^ 15 finally all at once tocombat both thefe forts of Graces, whereof one 
 
 caufethu? to dogood, and the other withdraweth us from evil; and to op- 200; 
 
 pofe them in a manner injurious unto Jefus Chrift, who is the Author of all 
 
 Grace, and to the Law ot the New Teftamenr, which God hath made choice of 
 
 I Ante legem to give bis Grace abundantly unto men, to pretend that Chriftians under this 
 
 gratia; & ante- new La w are Icfs obliged to love God, and to be forty for their fins with all their 
 
 quam iiidgna ^cart and above all things, than the Jews under the old Law, as (1) Molina and 
 
 dia'in crinftl- ^^^ '^'"'' '** ^'^''^ ' ^^ though we owed lefs unto God then the Jews, fincc wc re- 
 
 tuerenturSa. "ive more from him, and that wc were difpenfcd with for loving him as much 
 
 cramenta qux 
 
 Ettriros jufcificarent, iilifqueviSacramentorum conferretur charitas fupernaturalis, ficut fine Sacramentis 
 coritertur contritis ; fane longefrequentius fub letali culpa tenebantur homines Deum ex charitate nacurali 
 diligere quam Ciiriftiani in nova lege, dum ex charitate fupernaturalidiligere teneantur. JHelinatom.6. it 
 ]ufl. ffy jure tr. ■;. difp. 59. p. ^166. 2 Hoc autem prsrceptum contritionis lege Evangclica commutatum c(e 
 in pra'ceptum cnnfcffionis. Amicus torn. 8. dif. 9 felf. 3, n, (i-p- 9^« 
 
 SLtm,2, Jlffcrft 2. J^art i. C[)ap.i. artic.i. as
 
 dejircyed hy the Jefnits. 187 
 
 as they, bccaule he loves us more than them ; or thcU thcexci;fs ot li^ mercies 
 towards U5, and the cxccllenr means which he hath eivci, u.^ t) convert ii:',oiij;hc. 
 to make us lefs fenlible of the iins we commit againft him, and to cuile in us Icfs 
 difpkafure againft them. 
 
 1 note only thele four points as I pafs, to make it a| p:ar how the J. fait? Divi- 
 nity overthrows the foundations of the Cjrate of Jtfu; Chril^jHcdufc 1 (hall (peak 
 thereof more largely afterwards when 1 ccmc to handle thclc points in pariict-:- 
 lar ; and I ui!l infill at prcfcnr cnly upon forac paffagcs wl>ich are moie formal 
 and proper tor this matter. 
 
 Amicuf comprifcth in one folc paffagc all that can be faid againft the Grace of 
 
 Jcfus Chrift in not acknowledging the wounds and wcakncffc? which original 
 
 iin hath brought on us, without which this Grace is unprotitablc and fupcrflu- 
 
 ous. For comparing our Nature, fuch as it is now corrupted with lin, with the 
 
 fame as it would have been if God had created it without grace, in iis purely . ' 
 
 natural condition. He fpeaks inthefc terms: (1) T/'«/'';»er/(7/ 2Vj/«re are mcm? ' ^""""^^"J* 
 
 the fan.e that they tv,mld have bcin then, bee jnfe that origi?ial fin, which is ricw f^jf^^^j j^nc 
 
 in fallen Narure^and had not been in pure and fimplc Nature, hath not at all d'tmi- tjuia per pec- 
 
 nijhed the natural ^oivers of man, but hath only taken from them the fupernatural catutnorigi- 
 
 towirs ofgrace^ by meatis rvhireef nature might more eafily haje exercifed thofe bomjl "*'^ quod na- 
 
 act'ijns vrhich mould have been natural unto them^thiugh in that (Jfjtt(^wbsre hefiip- '"'^ *^ mna- 
 
 pofcth ihat it had been pure, that is to fay, without grace and without Un) it had turam addic, 
 
 mt had greater facility to exercife thefe fame natural ad ion j^ vnhichit hath at ■pre- nihil virium 
 
 fent tvith original fin ; becauje original fin hath net dimhiifl.'cd the partners of Nature, naturaiium 
 
 Of hath been faid already ; but they remain found and entire from fin, and it hath 1"°'*'"™ ^ ^ 
 
 - J i- »T • I- ■ -n I ■ I n it 1 I J mhomine, fed 
 
 not tntroducid into Nature any inclination unto ill^ rvhtch manjhemd not have had in ^^-^lyxm fubla- 
 
 the ejiate of pure Nature. ta; funt vires 
 
 fupernatura- 
 les gratiaj, quibus natura facilius exerculffet fuos aftus honeftos natm ales, quos tamen non facilius exercuif- 
 fet tunc fine peccatooriginali,quatnilIos exerceat nunc cumeodem peccato original) ; quiapeccatnmcrigi- 
 nalenecdiminuic vires naturales, ut diftumefc, ciiinili>E integra? manferinc etiampofc peccatum, necponai: 
 in natura pofitivatn aliquam inclinationem ad malum, quaia homo non habuiffet in pura natura. ^m/cw torn. 6, 
 rf;$. J. /eS.6.n. 255.;). 3j. 
 
 It is clear, that if nature be not hurt by fin, as this Jefuit faith, it hath no need 
 of thcGraccof JcfusChritljfinceas JefusChirft himfelf faith, they that are not 
 lick have no need of rhe Phyfitian, nor of his Grace; and the prayers of the 
 Saints and of the whole Church, which demand of God inccflantly by Jefus 
 I Chrift to deliver them from their evils and infirmities, would be falfe and un- 
 profitable; and fo they ftiould be no more prayers, but crys and mockeries, and 
 and deriding? of God. i 
 
 i4'WJcw doth not abfolutely deny that wc have inclinations unto evil, and in 
 this he tcftifies himielf to be a man; but in denying that this inclination comes 
 from- original fin. hcneither fpeaks as a Monknor a Chriftian, If it come not 
 from original fin, but from the foundation of nature, as he pretends, in as mi:ch 
 as he faith, thht It had been in the eftatc of nature, if it had been created without 
 lin : Feccatumeriginale non pifuit innatura aliquam pifitiiaw inclinationem ad ft'.a'- 
 lum^ quam homo mn habuiffet in pura natura ; jt muft come from God who is the 
 Authorof Nature - and by confequencc God ftiould be the Author of evil and 
 of fin, and this inclination unto evil ftiould have been in Jefus Chrift, becaiife he 
 tookour nature with all its natural properties : for whatfoever is not contrary 
 to God as Creator, neither is it contrary to him as Redeemer . and nothing cf 
 that which comes immediately from the hand of God alone is unworthy of Icfiis 
 Chrift. 
 
 Soihis Jefuit dcftroys with one dafti of his Pen Original fin, the Inrarnation 
 andGraccof Jcfus Chrift. But he doth it no lefs openly when he faith a little 
 before, that (^i'\ man created in the ejiate of pure nature, that is to fay, fimply with- „ .^ 
 out fin, had been able to fjtitfie (imply and inrigeur of Jufiice pr lenial fins, by i'o,^j°o"|, " ^ , 
 
 ... r ■ • i-i /- • , ... "aiuracondi- 
 
 tuscondignc pro fuisvenialibus fans facere. Amicusibid,„, rjo.f. 52. 
 
 Ei5iii.2. SJa»H2.J?trf i.Ctjap.i. artic.i. Aaz cnt
 
 1 88 The Graceofjefm Lhrifi. 
 
 I Etquidem onc3LSto^x\i\.W3\\oyc, {i)andthat hehad done ittnore ferftHly thenmrv. To jooS 
 perfeams make his comparifon hold, he muft prefuppofc that a man may at prcfcnt fatisfie 
 qu nunc, ^^jjjy ^^^ .^ risourof jufticc for venial fins without grace, as he faith he might 
 have done in the cftate of pure nature, in which he had had no grace, or clfc he 
 ought to pretend that in thiseftatc of pure nature a man might have been able to 
 (atisfie God more perfeftly without the help of grace, then he can at prcfent 
 with grace ; which is not only falfc and erroneous, but alfo extravagant, 
 a Potuilkt fjg diflionours it alfo when he faith, that (2) God might give grace and glory nn. -v 
 cratiam & glo- '^ ""'"J ^^'^"^fi "f '^•'^ hom^ aUions of natttral vertues^ though they had not of them. 
 riam homini- fehes any relation to grace or glory, rvhich are of a Jupernatttral order. That is to 
 bus dependen-fay, that God could fave men by aftions purely natural : and fo that man could 
 terabaftioni- jjjjyjphimfclf from fin and mifcry, without having need of JefusChrift, and 
 
 virtutu°mM?u-^''^'-^5"-°"^^^^'"" ^'^ '^'^^"'"^""^ death were fuperfluous and cxaftcd from 
 ralium, qui him without any necelTity. And as S.Pj«/ faith, that if Juftification might 
 nuliam ex fe have been by the Law, Jefus Chrift had dyed in vain ; we may alfo fay, that if 
 connexionein (nap might be juftifi:d and made happy without Jefus Chrift, and have grace 
 or,r!fL^ni!!r:,«"<^ ^lory by his own powers, and by natural aftions and vcrtucs. JefusChrift 
 ordinis fuper- "ath dyed in vam. 
 naturalis. Amicm dt Incar. di^, 1 3. n. 6. p. 201. 
 
 He declares yet more openly^his thoughts upon this Point in theTreatifc which 
 hemadeof Merit, where fpeaking of the Pagan' morally honeft anions, he main- , 
 tains that they were plcafing unto God, and true difpofitions unto faith; (i)T/&e °^ 
 1 Nam cftdif- difficulty is greater ^ faith he, when thefe anions art done by a Pagan^ xvhe hath nei. 
 ficultas de hu- ther adual nar habtittal faith • yet vee t»tt]i anjiver, according to what I have faid 
 bus faftis J^"^'' ^''■^''^J'j '^'^' '^^/^ alliens done by a Gentile are f leafing unto Ged^ in that they are re- 
 gentili fine ul- '""'^ dijpofttions unto faith. He is not content to fay that thefe natural aftlons 
 la fide cam a- of Heathens are remote difpofitions unto faith, but he affirms that they may alfo 
 ftuali quam tw the next difpofitions unto Juftification. (2) Not only good a^ionj which pra~ 
 hflominns'i'' "^'^ ^'^°"* ^^**^^ '"' habitual faith are pleafng unto God ; but thefe alfo which dif- 
 ta ea qua fu- P"!'^) '*"'^ /erw for near or remote di^ifitions for receiving the fame faith, and con- 
 
 pradiximus je^Kcnf/)' 0/ ;«/?i^in^^race, as the aftions of Pagans of which he fpeaks. 
 diceodum eft 
 
 cjufmodi opera a gentili fafti placere Deo tanquam difpofitiones remotas ad fidem. Amicus torn. ^.dijf. 
 35. feU. 4. n, 107. 2 Non enim folutn Deo placenc opera bona qux ex fide five aftuali, five habitueli 
 procedunt j fed etiam qux proxime vel remote ad eandem ftdem difponunc, eaq; inediante, ad juflificatio- 
 nem. Ibid. . 
 
 . He expounds himfelf yet more clearly on that paflage of S.P'^k/: (^:f) Without 
 impofTibHeeft-^^"^" « <«/) 'j!/{/)/e <» pUafeGod. For feeing that he evidently condemns his 
 placereDeo. opTnion, he eludes it by expounding it in this manner; (4) We muft extend thefe 
 Hebr. 11. v. 6. wards ofS. Paul unta thjt complacency which is founded on perfeS merit, which we 
 4 Cxterum call commonly of condignity : or elfe when he faith ^ that no aUion can pleafe God 
 Paulus '<^ '"- Tviibout faith, he underjiandeth not only that faith which is the principle of this 
 complacentis "^ion, but alfo of that which is its term or effeQ. 
 
 affeftu qui - ^ , . . 
 
 fundatur in metico de condigno : vel cum negat fine fide aliquid placere Deo, intelligit de fide, non tantum 
 
 per modum principii, fed etiam per modum termini. Ibid. 
 
 And becaufc thefe exprefTions, per modum princifVt, 6" per modum termini are 
 not common, he expounds them in the fequel, applying them unto his fubjcft ; 
 I Bonaau-(0 Though good work/ which go before faith cannot pleafe God, as arifmg from 
 tem opera fi- faith which M yet is not in him that doth them-, yet they pUafe him as the next di§oft- 
 dem pratce- tions^ or the remote at leaji for obtaining faith. He then openly declares that the 
 dentia, licet floral and natural aftions of Heathens and of Infidels may be the next difpofiii- 
 c«c Deo tan- °^^ """^^ ^*"^ ^^^ Juftification ; that is to fay, that a finner may be juftified 
 quam proce- or difpofcd unto Juftification by aftions purely natural. Efcobar faith it alfo 
 dentia ex fi- 
 de, quam nondum in fubjeAo fupponunc ; placenttamen ei ut difpofitiones proxims, vel raltemremotx j 
 ad fidem confequendam. Ibid. 
 
 Com.2. IBocife 2. jsart i. Ct)ap.i. artici. openly 
 
 2010C
 
 dcflroyed by the Jefuits. I 89 
 
 openly when he puts that amongft probable opinions which hold.', (2) Thjt u 2 Suffidtut 
 it fufficimt for Baptifm that attrition he natural and cmcdved by the paxverj aj na- n^t'Talis fic, 
 ture ; that is to fay.that wc may be (avcd without aftual grace, and that contrary tura^cop"ema. 
 to the formal words of thcGofpcljivewiji come untoJeJHsChriJi without thcFjtherj Efcobar. tom.i. 
 drarving us. According to thcfe Authors fuchaftions arc plcalingiints L>od^ lib.n.Piobkm, 
 though they proceed not from faith as their principle, bccaiifc they end in faith ®°' 
 as their effcft, and it fufficeth that good works be joyncd unio faith »n one of jj^^^^j^'^il^'^^j 
 thefe two forts, to make good thispaflage of S. Pau/^ ('3 J "Ihat it is impffibU pijcercDeo. 
 tu pleaje God mlthout faith. Hebr. 1 1 . v. 6, 
 
 The Pelagians and Semipclagians have never faid more, and they have not 
 declared it fo openly, being content that the natural motions of the Will (hould 
 be only remote di(pofitions, or conditions for obtaining faith, though moral and 
 natural works had not alfo the fame priviledge s which notwithftanding this Jc- 
 fuitdoth attribute unto them, and even the quality of the next difpofiiions alfo. 
 Which is to grant the Pelagians more then they even demanded, and to make 
 the Grace of Jefus Chrift unprofitable and fuperfluous, overturning the J-cri- 
 ptures, and declaring that mans nature is found and without fin, and to have no 
 need of Phyfitian nor Redeemer, fince it may by it fclf and by its natural aftlons 
 have the Grace and the Faith by which men are favcd. 
 
 Though the Jefuits difhonour Jefus Chrift fufficiently in fighting in this man- 
 ner againft hi? Grace by which he faves men, they diflionour him yet incompara- 
 bly more in himfelf and in his pcrfon, in taking from him all the qualities which 
 conftitutehim a Saviour, and attributing unto him others quite contrary, fo as to 
 make him capable of (in, as we (hall fee prefently. 
 
 ARTICLE II. 
 
 that "jefui Chriji Might have fwnedy Might have been jHbje& u»to 
 vices ^ Might have fallen into err our and foil/ ^ according to the 
 Jejhits Divinity. 
 
 JEfus Chrift being God and Man both together by an ineffable Union of the 
 Divine Nature with the humane in the per(bn of the Word ; a« man he is rea. 
 fonable ; as God he is Reafon it felf, and by his perfonal propriety he is uncrea- 
 ted and eternal Wifdom ; and fo we can find nothing more unworthy and re- 
 mote from him then folly, by reafon of the particular oppofition it hath to hu- 
 mane and divine nature, and to the per(bn of the eternal Word, which make 
 JefusChrift God and Man./^wic«5 forbears nottofay,thattheSonof God might 
 have taken the nature of man in an eftatc of folly, or have fufFcred it to fall into 
 folly after he had aflumed it. 
 
 He propounds the queftion: (i) Whtther the Sm of God could havetak^enon i AnVer- 
 him the nature of man without mt^ or have fufftred it after he had takfti it to faS ""°i potuerit 
 into folly ? He at firft reports (bmc rea(bns to prove the opinion which hold?,that Jlfjn"™^ "_' 
 this cannot be done ; but afterwards he declares his own judgment, which is, mentem alTu- 
 (2) ^hat the opinion rohich holds it pcjfible is not only probabUy but altogether true niere,vel inea 
 according unto him. And he builds upon this Reafon, (3) That the fVord might ^i^^'^Jpta a- 
 take httmane nature deflitute of aUeutxvard fenfe. In which cafe it would alfo "^^"'^'^"'j P^"""! 
 be deprived qf all ufe of reafon, which as he proves by Arijiotle depends on Pkan- ^^^ tom^s.di^. 
 tafic, and on outward and inward fen(cf. 2^. fell. 4. n. 
 
 i2S.p.-i6i. 
 
 2 Affirmanstamenparsnonmodoprobwbilior, fed omnino vera eft mihi. Ibid.n.in). 3. Quia Verbuni 
 poffetairumcrenaturamhumanamfpoliatam omnifenfucxrerno. Ibid.n.i^o. 
 
 This Reafon is not very worthy of ajefuitwho (hould be concerned in the 
 Grandcursof Jefus Chrift, as in thofe of his own Society who have taken their 
 name from his. But this is not much tohonour Jefus Chi ift, to take fcnfc from 
 him that they may alfo take reafon from him, and to deba(c him below the 
 beafts, that fo they might fet him below the moft inferior of nien,who had no 
 2[o:r,2. JlSooti 2. J2>art i. Cljap.i. Slrtic.a. more
 
 i^o 
 
 The SanSiity of Jefu-s Chr/Ji 
 
 , 
 
 more rca(bn than was neccffiry to make him not to be a beaft. 
 I Ergo non ^"^' building upon this Principle, he concludes in the proccfs cf liis Difcourfc, 
 eft cur ex hoc (0 7/;jf there is nuth'ing this way thjt can binder the IVmd from tahjrig the nutttre 
 capitercpug- of a fool^ or ciftcr he bath taken our naturt to Jujfer it to JuH into foUj^ ,ti be cannot 
 net Vcrbum a- ^jj/j tal^e a nature deprived of aJl outivardjenjes : but alfo fujfcr it tu f^U into this fri- 
 r^mafilimerc" "'"'"" '-/'^'' '■'f ''■'"^' "iP^'^f^ "-He i' not content only to fay, that the eternal Word 
 auc amentiam' ™°ht fiiffer under folly ; but he faith alfo, that he mi^ht have afft ned it vokin- 
 ifinatura jam tarily, as he aflTumed humane nature. That i% that this propofition, the impieiy 
 affuniptaad- and blaflihemy whcrrof if horrible only to be thought, might have been true : 
 iTiittere: ficut Qq^^ jj ^ f-^^^^] j^i^j jj^^j. ^^j^j, ^ ^^^1^^^^^ f-QjIy vj,hj(;h is accounted the worft of 
 nonfolumpo- ,1 ' j ■" 
 
 tefl aduinere "^ 
 naturam omni H: ought to have confidered, that folly is a difordcr ef the body and the Soul, 
 
 ftnfu externo and of the htahcft part of the Soul, which is Reafon, and that all diforder is in- 
 privacam, fed conlilicnt with the Wifdom of God, as well as fin is inconliftcnt with it, becaufc 
 "'""^ " ""' ic is a voluntary difordcr and a trucfolly according to Scripture : and it the rea- 
 fon of Jefus Chrift hadbecn diforderly, it ismanifeft that his Will mi^^hc have 
 befn fo too ; and that as his IViJl could net be fo by fin, which is the folly of the 
 Will, neither could his reafcn be fo by folly, which if, as we may fay, the fin of 
 the Undei ftanding, as feme Philofophers f fteem. 
 
 Errour is yet a greater evil than folly, becaufe folly takes away rcafon, but cr- 201^ 
 Tvour i= ihe au^c itis ill ufcd. Now it were better to be wholly deprived of any i 
 thinp;, then toabufc it ;. as it were better not to have wit, then to abufc it in de- 
 ceiving ; not to have ftrength, then to abufe it in committing violences and mur- 
 biurn quinpo- (hers ; and yet /^wicw forbears not to maintain with others, that Jcfus Chrift 
 ri^'^'ft^'^^j" ^^^ capable of erring, and that he might crre in deed. 
 
 ficuc potuit^™ for the explication of this opinion, he diftinguifheth two forts of crrours, 
 Verbum alTu- whereof one rcfpefts the thinp;s we arc obliged to know, and which he calls 
 mere naturam Error prav£ difpfitimis , bccaufc it includes a wick?d difpohtion, from whence it 
 '" '"'" proceeds as from its caufc : the other refpcfts fuch things as we are hot obliged to 
 know, which confiftsin a fimplc f)rivation of knowledge ; error fimplicis negatio. 
 
 etiam talem 
 fenfuuni pri- 
 vationem in 
 affumpta jam 
 natura admit- 
 tere. ibid. 
 
 II. I JO, 
 
 2 De fecun. 
 da non eft du 
 
 irrationalem 
 incapaccm 
 
 tix • in & ra- "'•''• H;rairh(2) eftbis fn:md fort of error, that there is no doubt but it might be 
 tionalem otn- iff Jefm Cbrijl, Fur m the Word misjn have tah^n the nature of a beafi incapable of 
 ni fciencia fpo- all fort of rational wi(dom and knoTvUd£€y fo it might in like manner have tjken a 
 liatam, tam a- jrcafnabh nature deflitutc rf all mfdom and l>noK>ledge, M tvell aUual Of habitual, 
 hablruali.^w- ^^ '^ ""^^ Content only to maintain a prof efition fo flrangc and impious ; but 
 cus torn 6 diff. he would alfo have it pafs as undubitable, as W it were not lawful only to doubt 
 oi\t^?ion e/i dfbiur.i. But behold his blindncfs ! we need only confider what he 
 ftich ot the other fpecies of crrbur^ which confifts in being ignorant of that 
 which is our duty, or to have an appr'chenfion of it contrary unco truth. He 
 dares not abfolntely afSrm , that this fort of errour might have been in Jefus 2015 
 Chrift ; he contents himfclf to relate the opinion of Vafquez and fome others 
 (3) IFho hold, (n'nhhe^ih tthis frnt of errour might have been abfolutely in Jefiis 
 (^ briji^ and ihlsnpinion is that w/ Vafquez, 
 
 Certainly he duth great wrong to doubt of this fort of errour, after he had 
 faid, that we may not doubt of the other. For if it be certain, as he pretends, 
 that the eternal Word mif^ht have taken a reafbnable nature deftitute of all kind 
 potentia abfo- of knowledge and wifdom aftual and habitual, it follows manifeftly that he 
 lura talem er- rnight have taken it deftitute of all that knowledge of things which every rcafon- 
 able nature is oblif^ed to know, as of the knowledge of God and of the firft prin- 
 ci,'!e of Reafon ; fince this fort of errour is necelTarily contained in the other. 
 
 Which follows alio clearly from the other opinion of the fame Jefuit, that 
 Jc us Chrift might have taken on him the ifeture of a fool. For folly is not only 
 an i^nornnce of principal duties, but of all truths alfo, according to the very de- 
 fiiiitipf) of the Philofophcrs who fay, that it is a general blindnefs of mind in all 
 things,. fWfHt/V ad omnia ctecitof. So that if Jefus Chrift might have been a fool 
 in hiimrine nature, lae might have been generally ignorant of all the duties of hu- 
 
 /rra le and reafonablc N.iture, and of all the principle? of Reafon. And Amicm 
 (htwi himfclf as weak a Logician asCHriftian, in doubting of this laft Article, 
 '2Lr-ni.2. )!5ffiH 2 JB.irf i. C|3ap.i.aritc-2. after 
 
 2i^.feil.i, n. 
 114. i-.ss?. 
 
 5 Tanturn 
 de prima eft 
 controverfia. 
 Prima fenten- 
 tia afficmans 
 potuifll'e de 
 
 rorem efTe in 
 Chrii^o— eft 
 Vafijuez dif- 
 put. 60. &c. 
 Ibid.
 
 dejiroyed by ths Jefititf. I 9 1 
 
 after he had faid, that wc might not doubt of that general MaximCj whercunto 
 it is infcparably and vifibly annexed. 
 
 Oneof thcRcafonsof the Jcluits who reach that JcfuEChrift was capable of 
 that errour which hath rcfpcft unto his duty, which they call an Errour ot a de- 
 praved difpolition, error prata dijpofnionis , and which is not only a (implc igno- 
 rance and limple privation of light, but an oppolitiontoihe truth, and an ap- 
 prchcnfion contrary to its Rules and Laws ; is. That Jefus Chrift might accord- , poruit 
 ing to them have tak'in the nature of an A0,a5 they cxprefs it in thcfe very words : Verbuin aflii- 
 (i) The H^ord might have taken ttpcnhimihe fotiijl) andhlock^jh dijpifukti of '.hen.u mere ftolidi- 
 tare of an A^ ; and by cnnfeqHeni he might have taken the errour of humane nature, tattm nature 
 Which can iervc for no oiher thing then to make this opinion more incredible. & (rroreir^na- 
 ivhcther we regard the impiety of thefc Itrangc word? : Poiwt Vtrbum effumcn turs humans. 
 Jiolici'ltatemnatHr<eaftnin£- orwc regard the confcqucncc which is ridic rou5:/4wr'fM<;A. n. 
 Ergo & errorem »atur<e humari£. For the blockifh difpofiiion of an Afs is not "^• 
 an ignorance cf his duty, bccaufc it hinders not an Afs to know and perceive all 
 that which he ought to know and perceive according to his nature, and much Icfs 
 is it an apprchenfiou oppofed unto truth, which the nature of an Afs if uncapable 
 to know. And fo though it were true that Jefu; Chrift might have been united to 
 the nature of an Afs,tt would not have followed, that he might have been united 
 to a rcafonablc nature ingaged in errour, and in errour contrary to his duty. 
 
 The Ceccnd Reafon oiVafquez related by Amicus^ is, (2) That it is no more 2 Non ma- 
 repugnant to the divine fVord to erre or tojpeal^a thing falfe in it je-fby the naturt € ^ repugnac 
 K?h:ch he hath affumed, then to be tormented and dye in the fame nature. I will ^^^^m^^m' 
 not ftay to examine thif Reafoning, nor to tell what the difference is betwixt dy- pram errare Ss 
 ing and erring orfpeakingfa!(hood, to make appear that the one is unworthy falfum tnate- 
 and impoffiblc in regard of Jcfiis Chrift, and not the other. I ftiall do no other rialiterdicete, 
 thing but briefly represent, according to my defign, what thefe Jefuits fay. ^"^"^ ji? *^'" 
 
 Vafquez faith, that as Jefus Chrift might fufFer and dye, fo he might likewifc n^turj crucia- 
 crre and fpcak falfe, even in the things he was obliged to know, and which ap- ri & mori, Igi- 
 pcrta'ned,as/^>Kicw expounds himfclf, to his condition and duty. This is to tarft votuitin 
 fay plainly enough, that Jefus Chrift might fin, not only in his humane nature, "=""" ^f"' ™/- 
 but in his God-head it fclf. For though a man may fonietimes crre and fpeak ^"r7 poffct 
 falfe through ignorancCj this ignorance cxcufes him not in things which he is ob- per eandem 
 ligcdtoknow, finceitis of thefc that thcGofpcl faiih, that the fervant who errare &fa!- 
 knows not his Mafters will (hall not go without punifhment, though he ftiall not futn matenali- 
 bc fb rigoroufly puniftied as he who hath known and neglcftcd to do ir. Now ^" , '"^"^.'^ 
 thefc Jefuits fayjthat Jefus Chrift might have erred and fpoke falfely in the things 
 which appertained to his duty, and which he was obliged to know, and by con- 
 fcqucnceacccrcing toihcmhc might have finned and dtferved chaftifcment ac- 
 cording to I he Scrip turc. 
 
 But though it were fo, that Jefus Chrift as man and in his humanity might 
 crre and fpcak falfe without fin in fomc thirg which he was not obliged to 
 know, this could not be faid of his God-head which knows all things, and which 
 ought to know all things ; and fo could not be exempt from fin, if it erred or 
 fpcke falfe by the humanity of Jefus Chrift, fince all thcword^ thoughts, and 
 aftjons of this humanity arc truly and proierly the aftions of the Divinity and 
 of the Word who produces them by it as by its inftrumcnt, according to the 
 Fathers. Sothat if the humanity of Jefus Chrift could erre , it would be the 
 Word that fticuld erre, and fhould be the Author of this errour and falftiood, 
 and fhould truly fin fpcaking againft his light and lying voluntarily : whxh the ? Major eft 
 Jefuits would not be much troubled to confent to according to their Principles, difficukas de 
 though it be a thing horrible to imagine only. tiofi"3 talTtia- 
 
 For in elf-S they maintain ih^t Jefus Chrift is capable of fin, as well as ctrour, jy^ ^ 3^^^, 
 asalfb that he might have been fubjcftunto vice. Amicus faith well, that the contraftis ; an 
 Word could not have afTumcd an humane nature that was in an cftatc of aftual 'H' perfeve- 
 or habitual fin; but he adds (3 J That there is more difficulty in vph at concerns \^^^V°^^^^^^^ 
 the viciuM habitudes which this nature might have contraUed before it n'Oi united to fy^pj^ > y^,-^; 
 the Word ; to xvit^ to kpnw whether they might yet continue in it afitr its union with f^H, 2. «, 42. 
 
 KdT'i, Ii5c3& 2, jaart i. Cljap.i. Slrtic.a. the
 
 1 5? 2 The Impeccability of Jefu^s Cbrift 
 
 1 Affirmat theJFord. And to clear iip this difficulty, he faith rhat, (l) Vi(q\uz affirms that lOii 
 valquez rf/jf. ^ij'g^ ^^^ fj^jf though be be nf the fame npinhm with hmj\ tf concernin.i the h./hltttal 
 quamvisnobif'-^''"'^'"^'"''^'^'"'''""y ^'g^* have contraded before thjt it rvdf united unto the 
 cum fenciac Word • yet he believes^ that the Word in affHrnin^ this humane nature^ might alfo 
 quoad pecca- h ive affumed the vitioui habits which had been found thenin 
 turn liabituale j>,jj | ^^^ j,qj jJ^^^ j^ ^;^,o^,]J ^g Icfs di(honour to Jefus Chrift, to ho'd him ca- 
 
 a![1 „„„,j* pableofviiioiis habits, then of aftual or habitual fm'. For v'ltious habits are 
 aum, quoaa ' , /- . c r / r i ••!_ -l 
 
 habitus vcro thelpringsot lin, and cnnlequently contain in tncm a greater cornipticn then 
 
 vitiofos, putat the llns 'hemrdves, and the lins are comprifed in them, as in their fpring and 
 
 cos alYumi po- nrinciiile ; fo that he who is capable of the one,' is neceirarily and infallibly ca- 
 
 Ibid. fe{l. 2.' Thus ihcjcfnirs do formally attribute fin unto Jefus Chri ft .• alfo they de- 
 n. 42. clarc him cipablc thereof, when they dctnand, whether the humaniiy of Jefus 
 
 2 Dico I. Chrilt, being become a finner, Jefus Chrift cou'd have fati^ficd for that lin, ei- 
 potuilletycr- ,h;r in the fame humanity, or by laying that down, and afluming fbme other. 
 hutnanitateaf-'^'^^F'''^r'^""'^"^?'^"^y of thefc queftions is fo ftrangc and injuiious to Jefus 
 luinpta con- Chrilt, that it c fiends the faith and ears of the faithful. Amicus fills not to 
 digne fatisfa- aiifwcr them as fcricufly as if they were very important, and of great edification, 
 cere pro pec- ^2) Ihold^ d'lthhcy thjt the fVord taking another humane nature, might in riguur . 
 cato prions^ ^^^ ju/rtie f.-tijfe f.r the fmof the humanity be firji t(iol{^ and after laid down, 
 Verbodimif- '^"d a little lower, he faith that, In this cafe Jejui Chrijl could have fatisfedin ^q 
 fa? Amicu4 rigour nf -juiUce for the fm of hi j humanity, 
 
 torn. 6. di^. 6. ^pj 35 if thefequcftioiis were much for the advantage and glory of Jefus 
 /I'J?. 5.n. 157. Qhriftj before heftcakshis appreheniion upon them, he protcfts 1^3) 7 htft he 
 fu potuiiTct proceeds to h.wiletbe queliion in both the fenfes which he fuppofed ^ but that he 
 Chridus con- '^"'h it, that the vertue and efficacy of the fatisfaBim of Jefttf Ch^H^ "tay appear 
 d\gntiptoiptc- with more ^leadour. He believes then, that to make the fatisfaftion of Jefus 
 cacofuashu- Ch^ift nnore apparent, he ought to make him a (Inner ; and that to give more 
 t?sfacac' ^' ^P'c"dour to his vertue, he ousht to en '.age him in crimes of his own, as if it 
 3 Inijtroqjhid not been fufficicntly great and illuftrious by his infinite innocence 
 fenfu propofi- and purity. 
 
 tahypoihefis I will not fpcakat all of the blafphemous and impious fuppofitions which 
 cf u?v?s& ^^'^y '"^'^ °" *^'' ^^'^h^y when they fay, (^) Ihat if by way of an impfftble 
 efficacia Chri- fi*ppoftion it were granted^ that '^ejws Chrifi might have ftain bimfelf^ this murther 
 {[[ I'atisfadio- ^« -^ this crime would have been of the fame order with the fatisfaliion of Jefuf 
 niseluceac. chiji. There is no need that I infift on thcfe fo abominable imaginations and 
 Ibia.n. 1J5, cxprcllions, fince that which they affirm ofhimabfulutely is nolefs. 
 Chtifliabipfo To prove that Jefus Chrili might have finned effcftually, they fay, that he 
 Chrirtofibi niieht have had of himfeifand in himfelf an obligation to undergo 'the punifh- 
 perimpoiribile ment of fin. (5) .S'pwe ?«w Dofl or/, faith Amicus, anfwerthat the obligation to 
 illata, tuiffet punilhment. not only temporal but eternal, is not inconfifient with the nature affumed ,, 
 
 faftionechri- ObIii:ation unto pun'ffiment is a propriety and ncccffary conftqucnt of fin, 
 fti. 7i/rf. n.i 7. and the obligatiun to eternal pain, the propriety and ncceffary confequent of 
 5 Refpoi- mortal fin. For it is impoflible, that he who fin« mortally, fliould not be ob- 
 dencdoftiah- lij^cd to eternal puriffimcnt ; and it is alfo impoflible, that he fhould be obliged 
 nofi^repup'na^e -° '^''•^'^"'^' puniftiment, who hath not finned mortally: both the one and the 
 innaturaaf- Other being equally contrary to Juftice, and by ftrongtr rcafon to the Juftice of 
 fumprarema- God. Whence it comes, that they who fay, that an obligation to eternal pu- 
 nere reatum nifhment miaht befal the hummity of Jefus Chrift, fuppofe of neccfllty that this 
 fum'*'rnpora°' '"'"'"^"''y hath finned mortally, and that it may even be aftually engaged in 
 lis, fedetiam mortal finwhilft united to the Word in Jefus Chrift, it being impoflible, that 
 acternx. Ibid, he to whom fin is remitted, ftiould be lyabic to eternal punifhment, and that 
 dijf 24 fe^.2. God can punifti him eternally to whom he is reconciled, and to whom he owes 
 "■ 5^ eternal life, as he owes it to all the juft, and much more to the Man-God who is 
 
 hi? eternal Son. 
 
 This opinion is maintained by fome Cafuifts, as faith Amiciu, but it fcems to 
 
 him very rude, and cfpecially to 5«drcz, taking it generally, and in its whole 
 2Lc;ii.2. JBcDft 2 i|>art i. Cfjap.i. 9lrtic.2. extent.
 
 dejiroyed by the Jefuits. t p^ 
 
 extent. For this caufc, that he might Iwcetcn and moderate it, he makes a di- 
 IHnftion betwixt pain temporal and eternal, Taying, that Jefus Chriit mifjht 
 well be lyablc to temporal puniflitnent, but not unto eternal ; [i) BtcauJcyCliib i Rerpondet 
 he, eternal pitnijhment is mn^arily remitted with the fin and tin guilt, VVhencc it Suarez f/'/.??. 
 follows, that if Jefu' Chriit'werc obliged to eternal piinifhmcnr, he ftiould hi.^^.^'r''^ 
 aftually in mortal fin by theafltrtion of 5«<irf z himfclf, who for this rcafon dbncedendo' 
 diirftnotfay, thacthcHumanity of JefusChrift could be obliged unto eternal de reatu pce- 
 piinifhmenf. nittmpora- 
 
 But hcratlcaft conftrained even by this fame reafon to affi m, that Jefu? Jl^' "^8^"'^° , 
 Chrift might (in vcnially, iincc they hold, that he might be lyablconhis own ^""1" qS^"* 
 account unto temporal punilhmcnr, and that the obligation to temporal fiiniOi nlampanas- 
 mcnt cannot come but from venial liii, as the obligation unto eternal [ainifliment tcmanecenk- 
 cannot come but from mortal lin. ^'° t"'l"L\r 
 
 Which agrees well with that which Amicus faith, that Jefus Chiift might ab- '^^^IU„ 
 folutely fin (2) by a] hjfcal and next -poTVcmf finning, n'hnh tPculdn.'t be incam- 2 Dico 4. 
 fatible roith the union which the hnmsnity of JejM Cbriji had witlj the IVord tphen- potent ia phy- 
 ofhe vjiitf Partaker J if the repHgnanee came not from the decree of God. And if you '"•* projtima 
 would know what he means by a phyfical power of finning, potentia phjfica pec- ^^^^ '• 
 cj«iii, he expoundeth it himfclf, faying, that u is (3) that irhich proceeds from tct defc&n ' 
 the internal principles tehich an fimply necejfary unto aHion ; that is to lay, unto divini decreet, 
 finning. So that according to his opinion, jcfus Ghrift had in himfejf a power "°n repugna- 
 of finning, and the internal ptinciples ncccffary tofin , and if thefe principles "^^ "^'°"5"' 
 had hot their effcft in him ; that is to fay, if jcfus Ghrift did hot aftually aj°aj[j y/rbo 
 fin, it was not bccaufc there was any thing in him that was repugnant thereunto ; participarx in 
 nnn repugnant ratione unionit & fanUitatis a Verba participate in humanitate. hununitate 
 But this came to pafs purely and fimply froin the Will and protcftion of God, ^'?^'^'-^''"'^'" 
 and from his Decree which he had made not to permit Jefus Ghrift to fall into ' ' "n^^'con- 
 fin : ft non repugnaret defeUu divini dtcreti, ftituitur ck 
 
 principiis in- 
 trinfecis ad operandum fimpf iciter neeelTariis. Ibid, 
 
 In this manner Afo/iVw, ,f«<irpz, and fomc others expound the Impeccability 
 of Jcfus Chrift, as Amicm faith, (4) maintaining that the Impeccability of the htt- 4 <^ido- 
 maniiy of Jefm Chrifl is the fame fvith that of thefe mho are confirmed in grjce, '^f 1}^ ™psi:ca- 
 wbicb is not phyfical. but moral. 1 hat is to fay, that ]:Cm ChrilV was nOt pro- °'''"f^"i ^u- 
 erlyimpeccable, but by the grace and mercy of God, as the Saints might have (tjfujffjean- 
 icen in thir world as well as he, and arc alfo how in Heaven by the fame mercy, dem cum im- 
 And by confequencc that jefus Chrift was of himfclf capable to fin even a^ they, peccab litate 
 
 arid that he had finned cfTiftually without the extraordinary fuccours and gra- ''"^fP habcnt 
 _.i.jr_/^--j connrmati in 
 
 ces he received from God . gracia,qu2E non 
 
 It is from this fame Princiolc that Amicus faith with Vafqtiez and many otherf eft ph'yfica.fed 
 whoin he nameth not, that it were no inconvenience to affirm, that this propo- moralis. ibid. 
 fitionistruc ; The Word was capable of fin. For makinghimfelf this objefti-" 7o•^ 352- 
 on ; (5) It cannot be [aid without contradidien^ that the Word by the very commu- -.l-^-y^ ■*' 
 nication of the properties efthe two natures which are in Jefus Chrill, pould be naiu- bu^, etiam per 
 rally capable to fm. Notv this may be faid^ if a phyfical and natural pcrver tofin may commtinicati- 
 fubfifi in the bum jnity which the IVurd kath affumed. He anftvers to this obje- oncm idioma- 
 ftion, (6) by denying the major , betaufe there are many, and amongfi them Vafquez,'""! denomi- 
 who hald^thatit ism abfurdityto fay, that the pyord by the niittual communication ^^^^^^^^^^^ 
 efthe two natures , is capable of (inning. nominare'tur 
 
 autem per 
 cotiimunicationem idiomatum phyfice peccibile ab ipfa potentia phyfica peccandi, fi ea poJTet cum huma- 
 nitate unita Verbo manerc. Ergo, &c. /iW.n. 102. 6 Relpondeo i. negaiido majorem. Mu/ri enira, in- 
 ter quosVafouczi; 5*. 61. cap. kit, non reputanc abfur^um Verbum per communicationem idiomatum dene- 
 minari peccabile. Ibid. n. 10$. » 
 
 And by confequencc we mieht fay according to this Divini'y, what is horrible 
 and dreadful only to think, that the Word had or might have been mifchicvous 
 and wicked, and that the Devil misht have had him under his power as his 
 
 Com. 2 HScwb 2.^m iCtjap. !• Slrtjc.2 B b C3ptj\^; 
 
 t
 
 194 Pf Repentance. 
 
 Captive and Slave, because the Devil is the Prince and Maftcr of iinncrs accord- 
 ing to Scripture. 
 
 There have been Hereticks that have maintained that Jcfiis Chrift was not 
 God ; and other?, that he was a man of the fame naAirc as wc i but there wjs 
 never any that acknowledging that he was God and Man both at once, imagined 
 ■ that he was capable of linning, and falling under thepowcr of the Devil, as the 
 Jcfuits affirm and teftific,by attributing to him a next and natural power of fin- 
 ning, of being in crrour, and even of that which proceeds trcm a wicked difpoh- 
 tiomnd dcord]nmon, error frav^dijpiifuinms : to retain and keep wicked ha- 
 bits; of being fubj eft unto vices, of being obliged to temporal puniftiments, 
 and even of eternal for his own fins, as wc have now fcen in their own proper 
 word". 
 
 1. If Jcfus Chrift might have finned, hecould not have been the Saviour of 2025 
 men, nor delivered them from fin, bccaufe hereunto it was nccefTary that he 
 fhould be hirnfclf uncapable of fin, according to the Doftrine of the Church and 
 
 of the holy Fathers. 
 
 2. Iffin might have been in Jcfus Chrift, then fin is nomoi'cfinj becaufc fin 
 being no othcrwife fin then as it isagainft the will o'God;, if Jcfus Chrift, who is 
 the Sonof God, andGod as well as hi? Faihcr, co ild fin, fin would be volunta- 
 ry unto him, npt only according to his humanity which did or fliould commit 
 it ; but alfo in regard of his Divinity and divine pcrfon who fliould permit it, 
 or take it unto him voluntarily in the Humanity which (hould be pcrfonally 
 united unto him, as well as the other qualities and aftions of this humanity 
 which are proper to him, and appertain unto him in fome fort more than unto 
 the humanity it felf, 
 
 3 . But if God could will fin, or be partaker thereof by afluming it, or per- 
 mitting it voluntarily in a nature which ftiould be united unto him j God (hould 
 be no more God, bccaufe he fhould be no longer the fupream Truth, which is 
 more inconfiftent with fin, which is nothing cl(c but crrour, injufticc, and ma- 
 lice, then light is with darknefs, 
 
 4. This is not the way to withdraw men from fin, to attribute it unto Jcfiis 
 Chrift. But to move them unto horror and detcftation of fo ftrangc an opinion, 
 it is fufficient to confider, that it tends to dcftroy both the Incarnation ef Jefus 
 Ckrift, and even his Divinity it felf. For as in dying voluntarily in his huma- aoj^c 
 fiity, hf did put fi no death, and dcftroycd the Empire of the Devil, who was 
 
 the Author of hi? death, bccaufe he fuffered this death unjuftly, being innocent, 
 and having no fin at all ; this opinion on the contrary attributing fin unto him, 
 makes him dye at once both in his Humanity and Divinity, and (ubjcfts him to 
 the power of the Devil to favour and revive fin. 
 
 CHAPTERH. 
 
 I 
 
 Of Repentance. 
 
 REpcntance is a rcmorfc and forrow for offending God ; and herein it is the 
 proper and natural Remedy of Sin 5 fincc as it is committed by pleafijrc, 
 fo it muft be blotted out by forrow. This forrow is a vertue which appertains 
 roPicIigion ; and it is alfo one part of the Sacrament of Penance (b neccflary 
 and foconfidcrabk, that it hath given even its name thereunto. Wc fcparatc 
 not here thefc two confiderations ; and that wcraay treat more largely of Pe- 
 nance, wc will confider it as a Sacrament : and bccaufe that in this quality, bc- 
 fidcs grief for fin, it contains alfo Confclfion, Abfolution, and Satisfaftion, wc 
 will treat here of every one of thefc by way of prcocupation of what fliould have! 
 been faid in the Chapter of the Sacraments, diftributing them into fo many 
 Articles. 
 
 ARTICLE 
 
 £otu.2.1l5a6 2. j^art i.Cbap.2.artic.2.
 
 Of Sorrow for Sifr. ip^ 
 
 ARTICLE I. Of Sorrow for Slo. 
 
 That according to the Jefuits vre maf be jufhjjed bji the Sdcrament of 
 Penance by a. natural forrow^ and even without any true forrovp 
 for jift. 
 
 1'^Hc firft ftep of a Soul that return? unto God, is the knowledge and rcmorfc jj^^ ^^ pjtrcm 
 it iuili tor offending God : (i) / «i// anle avd go unto my Jaiher^ and jj) meuni, & r.i- 
 witi'ljlm ; tatber, I have finned a'^uinli Heaven and b(fore thy face, (aiih this cam ei: I'aicr, 
 child atter he had dcpii ted from rbe obedience and f nid,?nce of his father, vvhtrn P'^'^f^' '" '^°^' 
 he began to rtfclve himfcU to return unto him. The Jcfuits confcnt well untu j^, /_„£ ,. ,8. 
 this GatholickTrnih ; they do truly affirm, that we cannot abfolutely obtain 2 Qiixro.n 
 pardon of fini vviihont acknowledging with forrow that we have committed requiratur 
 
 them ; but when ihey would expound whatiorrovv this ought to be, fheyfpcak "''" 'ntentio 
 
 ,-.•/- L J n • ■ cc 11. rr i r ad contritio- 
 
 01 It muicn manncrasdcltroysit inericdt. l*or they arc not content to 'ayjj^g^, j-^^ ,_ 
 
 that the Icaft degree of furrow is fufficient to blot out a!lthe lins in the worli ; tml}.6.caf. 9. 
 but they do alfo maintain, that thi? forrow ought notof neceffity to be fuperna- n. 2?i. 
 tural ; and ferns proceed fo far as to (ay, that without any true forrow for 3 Dico j. 
 offending God, we may be reconciled unto him, by being only grieved that we ^f^^J^^^Jj^. 
 havenot the forrow which'wc ought to have. dum intentio-' 
 
 FJi['i««i/«' demands, (2) Jf there be any particular degree of forrow necijfjry un- nis. Ibid.2'i4' 
 to cuntritim > And he anfwereth, (3) That there it no certain particular decree 4 Turn quia 
 which is necejfary. His reafon is : ^^4) Becaufe that the Scriptures and holy Fa. ^^^^^^^ ^ 
 thers allow remijjion of 0ns to him that is truly converted unto God^ reithout limiting converfioni in 
 the degree. Whence it foUoivs^ that we ought not to limit it, Dcum promit- 
 
 God wills and demands oft in Scripture, that for obtaining pardon of hn«, wc tunt remilTio- 
 fhould be converted unto him with all our hearts. Whence the holy Fathers "^'P P^ccati 
 have taken occafion to fay, that wc ought not to limit or bound the grief of a tJo^"^n'"nt^" 
 linner who is converted, fince it ought to be with all the affcftion of hi; heart, onjs ; ergo ne- 
 and that it cannot be too great nor equal the demerit and indignity of fin. And quenoslimi- 
 this Jefuit on the contrary f«ith, it muft not be limited, bccaufc it cannot be too tare debemus. 
 little, and that it i? always great enough to blot out fin. Sec the conformity of ^'^''"' """'• ^ . 
 his fpirit with that of the holy Fathers and Scripture. (_"-, '„ izL' 
 
 It fcems that he would correft his crrour in the anfwer which he makes a 5 An con- 
 little after to this queflion : (5) IFhctber the forrhW of contrition ought in ^p^t^rre tritiodebear 
 to furpafi all other forrow? For hcanfwers, (6) Tessas to ap^retiation at /? /y^. c"eintemior ? 
 But he doth ofily hide hi? errour under the obfcurity of his word?, as will appear ^^^ ^ dico"' 
 by the explication he gives himfelf to this word Appretiation, Foi he faith that, debere cfle in- 
 C7) This appretiation or ei^imation proceeds not from any high decree of charity or tennorem, ra!> 
 love. That is to fay, that this forrow needs not be great in it felf, nor arifc from '^"^ quoad ap- 
 any great charity 5 but it is faid to be great by reafon the caufe of it is gr"t} ?/j^"""^j'^"'' 
 fince it is God, or which is the fame thing, bccaufc of the excellency of the Motive ^ ' qjco 2. 
 thereof; propter excellentiammotivi, or in more clear terms ; bccaufc God who ejufmod lap- 
 is the Objcft and Motive thereof is great, though it be in it felf very weak and pretiatio five 
 fmall, as is alfo the Charity from whence it proceeds. cKiffunatio 
 
 And when he faith, that the forrow for offending God ought to be appretia. '^""int'^ntlopc 
 tm// greater than all other grief which we can have for any temporal lofs, he in- gradual! clni- 
 tends to fay no other thing then that it ought to be greater in the thought and ritatisvel di- 
 cfteetn of the finner, in fuch manner that he judge and acknowledge that God is leftionis, Bid. 
 greater than ajl other things, and that by confequcncc the lofs of God is more 
 confiderable than all other lofle! 5 though indeed this forrow be much Icfs and 
 more feeble in his heart than that which he hath for ether loflcs and cvils.Whencc 
 he draws this confequcncc which clears up his thoughts yet more, 8 Quare p o 
 
 (8) This is the reafon why he may have more trouble and grief of mind for the terit dolcre 
 liflsf his father or of his fon^ then for having offended God. For this hinders ^^pjrentiTauc 
 not but that he may believe, that God dcferves to be more loved than a ^\\i //,.«. 25a, 
 
 Bb 2 father
 
 1^5 Of Sorrow for Sin. 
 
 . father or a fon ; and by confequcncc to be mere rcfentcd when he h left by lin, 
 nima grat'ireft though in cffcft he have more affeftlon for his father or tor his fon, and he be 
 fufficiens ad more moved by ihc lo{s of them than by offending God : and yet in ihis difpoli- 
 remitr.onem tion, according to thi? Jcfuitj he ceafes not to be in a good eitacc, and to obtain 203 
 omnium pec- the pardon of hi? lin"-, how great and in how great number foevcr they be, pro- 
 m^nimam^a'? ^''^^'^ he have the leaft difpkafurc that he hath committed them : (r) Bicauk^ 
 tiam fu'fficfens faith he, ibt leaji grace is juff.c'um for thi remiffion «/ uHfut^ and tin kjji coTilritieu 
 minima con- is a fu^chnt dijpofition for the leaji ;^race. 
 
 tritio tanquam He demands alfo concerning the forrow which is neccffary to obtain pardon 
 difpofitio. ^f |-|^ j,, ,i^i. Sacrament of Penance ; (2) Whether this imruw ought te b« ttm and 
 hic^d^ord*/-" '"' ; o>" " be fufficicnt we are perfwadcd that it h^thougb it /?.■ mt at uU> His An- 
 beateffe verus twc;r i-, 7 hat it is pnhuhie thjt it is fnfficieNt that wc bdieve it to be juch. That 
 & realis ? Re- is to fay, that to obtain pardon of God in Fcnancc, it is not neccffary to have a 
 fpondeopro- ^^j,. fonow tor ofTcndin^ him, fo that we believe wc have this farrow. 
 IoremeKift!°" £i<-"^""-alfo demands in the famemattcr, (.3) //' « ^^ needful that frrowbe 
 matum fuffi- fupirn^tttral > And he anfwcrs. That it jnfficis to be natural, jo we believe it to be 
 cere. Tr.-j . de fnp;rnatHra!. As if a Creditor were oblitred to difcharge his Debtorj when he 
 Confej). cap. 6. i,/j vhen him Brafs money for Gold, provided he imagined that he gave him 
 " '5° good Gold. 
 
 ceiTariu^fic ' He fpcaks yet more clearly upon this Point a little after, faying, (4J 7 hat 
 dolor fupcr- if a nun he touched with remvrje j^r his /r?;, k canje God, to funijh him Jvr it^ hath 
 naturalis? Suf- brcu ht on him jome temporal evil, this riniorfe is jttfficient ; but if it have m rejfeCl 
 ficit naturalis, ^^^^^^ q^^^ j^ j^ „^j j-j^^i.j^„f_ |j jj ^Icar that this grief is altogcthernatural, and ^^ 
 pernatu^ralis' C'lmmon to good atid bad, or rather proper unto them that love the wor]d,who ^ 
 exiflimccur. arc ib much niore t uchcd with regret and diipleafure when God takes from 
 Efcobartr.-]. them thcir temporal goods, as they love them more: whereas good men have 
 exam.^. n. 59. [jf ,ig ^j- ,,,0 rcfcntment t hereof, becaufe they love them nor, if their vertue be fo- \ 
 ^^V' <\Ao ^'"^ ; as appears by the Example of fob and many others. So that this grief 
 letic de'pecca- com'es properly from the love of the world, and the adherence wc have to the 
 to propcerea goods of this world : and yet according to the opinion oi timtado the Jefiiit 
 quod Deus in reported by It cafcjr, it is fuf!i:icnt to blot out fins, though it be it fclf a difordcr 
 pcenamillius 3,^ a fin 
 malum tern 
 poraleimmifit, fufficic; fi autemdoleat fineulIorefpefluadDeum, ronfuflficit. /A/i. c,7.n. 91./. 81^. 
 
 5 (^'1 pec- But if any objtft unto him what /^m/fW doth to himfclf; (^) That he who 
 citum dctctia- detijieth fui hccaufe ofptnijhmint^ ddh indeed dctcji the fumfljtntnt more than the 
 CUT propter ^^^ ^^^ ^uniflimetit being the motive and reafon that incites him to dettjl the f/i : 
 aftudeteftatur^'^''^" '5 to love himfelf more than God, and to prefer his own intereft before 
 poenara quara the honour of God, iincc he is touched more by the lofs which he inakes, or the 
 culpam, cum tcmpural punilhment that he fuffers, than the fin which difpleafeth and difhorro- 
 dereftfndr"° '^^''^ Ccd ; He will anfwer without doubt as the fame AmicHs^ (6) 7h.t he 
 culpam. Ami- '^'"""" ''^{'"ff ''■'•'' ''-''■' ''^ '■' not good and hmefl ; and he will ferve hitwfclf of this 
 cut torn 8. di^>. reafon .• Ihat rve arc not always obliged to dete^ aUuady the fault mjtre than the pH- 
 ^■fefl \.n. 5 njlinmit From whciiCc he will Conclude, as he hath done alrcidy, (7) 7bat 2022* 
 ■ r ^^^2}^^' if J m nhetottchediviihremnrjeforhiifnijbecaujeGodjtopttnijhhimfor it, hath 
 non elTe hone' brouQ^ht ij?i him fmc temporal evil, this remorfe juffices to blot out hiS (in, if it be 
 flum, quij non ""-, ^^ t'"= ^^^^^ Amicus pretends, that we arc not always obliged to do other- 
 te :em ir fom- wife ; and this forrow be good, honelt, and regular. 
 
 per a^u plus y hi ; hcing fo, wc mult fay, that the world is at this day filled with perfons of 
 pam fmai^" great vfrtue and true Penitents ; Iincc amonpft fb frequent and common miferies, 
 pcenam. I hid. there arc hardly any that are not afflifted with lofs oftheir goods, thcir happinefs 
 7 Si quisdo- and their repofc, and who will not eafily confefs, that their fins are the caufc, 
 leJtdc pecca- So that according tothcRulcofthefcJcfuit?, the moft covetous, moflambitiouj, 
 "^ P""^?^^'^^ and mort voluptuous will be the greateft Penitents, becaufe they arc more touch- 
 poenam'^illi'us ^^ *^'''^ rer,ret than others for the lofi of thcir goods, and for having deferved it 
 mjlum tempo- by their fms. 
 
 rale iiiimifit, E/c.i/;jr might Well have fcen thefe confequcnces from his and his Mafter H«r- 
 Tufficit. tadi's opinion, (incc they are fo evident, but they have not ftarded him, for wiih- 
 
 2Loin.2.1l5cDti2.}0arti.Ct)ap.2. SlrtiM. out
 
 Of Sonoiv for Sin. f 9J 
 
 cut thnding upon th:m at all, he iniifts only upon one Fvolc oiSuarez^ whom lie 
 affirms to beet" the contrary opinion, and 1 3 rcjcft his; (i)BiCJufiit would fil- i quia alias 
 lore ib:nc< that the firmer nih^ht dijfi'Jc himfiif to receive the Su'-ramc/it and the bene- fcqucrctur 
 p{ of the Sacrament bj the fotvers of natiirt (irjj. But he con'tfl'.s he makes no fjicat ''*^«'"''r°'f-'J' 
 account ot this reafon. For he anfwerf only in faying with Uurtudu^ (2) 'ibai ^"re^^d Sacra* 
 if the firmer grie'jc fn bis fn vfithout any regard of Crd^ it is ?2:it fnfficicnt. Thai mcnium & il- 
 ls to fay, provided (he (inner have (bme thought of God, and reiiard him in fomt lum affcftuin, 
 manner as the Author of hi? punilhrncnt which he is apprchcniiv:(jf ; that srict ^'^ ^°'.'5 f"*'"- 
 he hath for offending him will thcreupun immediately become fupcrnstural. ^*^J'" 
 and afuuicjenidirporuion toblotcuthislin . aSi aun-m 
 
 But iJ i+iis be truij nor only perfcns that are moft addifted to the world .^ but <!oIeat fine u!- 
 alfo Dtvilf^ and damned Spirits will always be in a difpofition to be converted lorcipcflu a.i 
 For in their greatcft pains, as they are troubled to endure them, fo are they alfo ?^-^™' r?'j 
 for having offended God ; not bccaufe their fin isdifpleafing unto God, but be- 
 caufe it i? the caufc of their torments. So that knowing that it i> God who tor- 
 ments them, but that it is fin on!y that makes way for him to torment them ; 
 they hitc not fin othcrwifc then as they hate Cod, and ihcy have the fame aver- ^ 
 iionfor them both, as being the intirc and total caufe of their punifli'^cnf} ^^okir hie vc-" 
 which i^ the principal motive of their grief. Such is the difplcafiire of thofc ot rus debeat effc 
 whom Efcobar fp<*aks, who arc troubled that they have offended God bccaufe ol Aipcrnaruralisi 
 the puniffiments he fends them for their fins; and yet he pretends that this dif.^"*''^''"^"^.- 
 plcafiire is fufficicnt to juftjfic a finncr in the Sacrament of Penance. ^^ ' nauralis 
 
 fi//i«ti«^ alfo demands particularly, (3) If this true forrvre ought alfo to i' cramenti. f;/- 
 fupcrnaturalj or mhether indeed it he enough that it be natural^ that the Sacrament Hut. tnor. qq. 
 may be effeCiual ? He relates after his ufc tw?o contrary opinions, of which the *' '• f- t-cS. 
 oncfaith, that this forrow ought of fieccflity to b,c fupernatural ; and the other "-'SS- P- '^S- 
 m lintain?, that it fuffices that it be natural. He concludes for the latter, faying, j^-^^ 
 (4) That it appears to him mori probable. One of his reafbns is, that if it were probabilioretn 
 ntccffary to hive fupernatural forrow for the obtaining pardon of fin, it Would videri fecun- 
 fo fall our, that many confefljohs at this day would be void, for want of this *^*"^ fententi- 
 forrow, and which for that caufe ought to be repeated : which would be trou. ^'"' "'*•'*• 
 blefbni to Confeflbrs, and the Penitents arc not to be obliged hereunto, if the quiainilii 
 obligation be not indubitable and evident. non conftat de 
 
 But though a pct-fon Wc:re aflured that his grief is purely natural, yet he hold^ oWigatione e- 
 that the Sacrament would not ceafe to be valid, though it were ofelefs and ineffe- *"lcnter, non 
 Ltual to him : (5) For this griefs faith he. Is not that which Jejus Chriji kjth "-©"wLan^'ad^ 
 jiitatcd Of a neciffury difiufuion to receive the fruit of tht Sacrament^ according to thi iterandas con- 
 Council of Trent, though it be fufficient for the effcnce of the ,S acrament : Becaufe (dfiones. TbiJ. 
 Je'lK Chrifi rpvuldnct fo rigorouflj oblige us te reiterate the Conf-Jfiun^ tvhen that i^ionmim 
 which is effemiil Unto tht judgrnent which the J^riej} is obliged to exercife may ^'''um'^^'j^ 
 found therein. Of it is found in ejfeU when the Confffion is entire and the /crrcjiPquem Chrirtus 
 trntj though it be only natural. . " inftituit ut re- 
 
 ;■ « • ■ jr .. celTariamdif- 
 
 pofitiotiein ad fru'ftnni, ex Tridcntinb. Ert tameti fufflJffei^t ad valorem Sacrafflenti, guia Chriftus noluit ob* 
 iigareuc tamrigi'detcneremurad-iterationem.qiiandoadriint nccefiaria effentialia jiidicio : adfunt autetn 
 omnia cum eft integer &vcrus dole*. .Ibid. ti. 1 $4. p. 186. < 
 
 So the SacraiTleiif of Penance flialJ not be only altogether humane, being com- 
 pofcd of parts all natural, as are confcflion atid forrow: but we may alfo 
 fulfil the Corarrtand which Jefus Chrift hath given us to receive the Sacrament 
 of Penance by anions mcerly humane, yea, and unprofitable, fince they make 
 thtJ Sacrament Without cffcft, and difordcred fitKC they prophancit; for it is 
 ceMain, that he who knows his forrow for his fins is only natural, as this Jcfuit 
 fuppofc?, and who confcflcth tbcra by a motion meerly humane and natural, 
 trarif^reflcs thcinftitutionof jcfusChrift, as the fame Jefuit himfelf acknow- 
 ledges, and fins in pirophanitig the Sacrament, and rcndring it unprofitable, ib 
 that he (ball be acquitted of the bbligationof receiving the Sacrament by a vo- 
 luntary impenitence, and by tht prophanation of the Sacrament of lenance. 
 And by confequeilci the Commandments of Jefus Chrift as frcll as of the Church 
 iEoai,2, )i5©fe2.jacirti.C|)fip.?. artic.i. my
 
 I9S 
 
 Of SorrotP for Sin. 
 
 may be accomplifhcd by Sacrilcdgcs according to the Jcfuits, which they boldly 
 affirm, as wcfliall fee moreatlar-ge in its place ; but it is not foe all that lefs 
 horrible and incredible. 
 
 After he hath reduced forrcw for fin to an imaginary or meet natural being, 
 I An requi- he demand?, ( i ) Wlnther it be mccffary that this Jorruw be extended to all the fins 
 ritnr uc dolot ti,jt are confejfd ? He anfwers prelcntly, according to the common opinion, that 
 fit de omnibus g^ jgf 35 ^j|j 35 confcffion, ought to be extended to all fins, But he adds to tcm- 
 fcffis? Ibid.n. pcr this Anfwer, that if the Penitent be forrowful only for fome part of his lin?, 
 ijg. and do this purpofely, or by an ignorance that i;* criminal and entirely uncxcufa- 
 
 Refpondeo blc, and that knowing his own indifpofition, he forbears not to pcrfift therein 
 I. requiri uc fit voluntarily, the confcfllon will be null, (3) But if he he not guilty of this iqno- : 
 de °'""^^^/ ranee or inadvertence ^ or that he he not fallen into it but bj fomc venial faulty or tven 
 ienotantia vel mortal^ bnt common and ordinary, the confefJinnjljA be valid. 
 inadvertentia If we confider Bjkwjj dircourfcs, hcwillfeem at firft to rcjeft this Doftrine. 
 fit inculpabi- For in his Treatife of Confcffion in hisSum, C/u/). 42./'^^?. 674, Attcr he had 
 
 ,036 
 
 ''■» ^'^^ '^"?*' faid in the entrance, (x) Ihatbythe word Contritinu we underlhnd one of the 
 vemantcr . , '-.^^'^ 1 • 1 • i ■ /■ • /• -r • • 
 
 bilis 
 tantum, aut e 
 
 tiatn mortali- 
 ter, fed com- 
 niuni modo, 
 erit valida. 
 Ibfi.n 157. 
 
 ijfentijf parts of the Sacrament, tvhich in the propriety of its fignifcatim contains tvaa 
 thinsTf^ remnrfe fur fm, and a purpofe to amend^ he declares in the following pagf, 
 That to the end this remorfe may hi JHch as it ought to be to make it an all of contri^ . 
 tion ; and by confequcnce an eflencial part of the Sacrament, as he faid at firft, 
 // (h.mld incline him to the hatred offn^ not for anjjhamc he hath for committing it^ 
 (<M the PhiUfophers did heretofore) for this motive is temporal, and unprofitalU to 
 eternal life, at may he feen in An:iochus, 2 Maccab chap. 9. nor yet far having 
 loll his goods, for to be thus touched with rejentments of what it fall, is one fort 
 of avarice, and veryjhamcfitl avarice ; not for having deferved by finning the flmtes 
 of Hell, this forrowis fervile, and though it be good, though it be religious and 
 holy, it takes its original from felf-love which edifies tb^ City of Babylon, and nut of 
 God, asS. Auguftine»; 4. of the City of God, chap, 28, and therefore not compatt- 
 bliwith this adion whereof we now jpeak^. Which he confirms in his Chap. 45. 
 pag. 193. ffy'tng, that attrition re^tSs properly his otuninterejl, and the partictt~ 
 hr good of him that aUs it. 
 
 It may fccm that he could not fpcak more ftrongly, nor more clearly againft 203; 
 the Maxims of his Fraternity ; but he will quickly return to them, and he hath 
 itftificd already little conftancy in this very paffagc, wherein he falls into a con- 
 tradiftion which manifcftly deftroys that which he fcems to cflablifii, and efta- 
 blillicth that which he feemeth to dcftroy. 
 
 For he dcclareth, 7hat the grief we have for deftrving by fin the fains of Hell, 
 is not only fervUe, but doth alfo »*l{e its original from fetf-lovt which edifies the 
 City fl/Babylon, fo that it comes not from God ; as alfo it regards him not at all, 
 becaufe it re^'rds froferly frivaie interefl^ and that of him who ads it. Whence it 
 follows evidently, that God hath not infticuied it as an clTcntial part of the 
 Sacrament of Penance, it being impolliblc that that which comes not from God 
 at all, and which rcfpefts not God at all, (hould be inftituted by God to fervc 
 fo compofea Sacrament : that what edifies the City of the Devil, (hould be pro- 
 per to cdifie the City of God, "as the Sacraments do ; and that what takes its 
 rife from fclF-love, (hould give and produce the love of God and his grace, as 
 the Sacraments produce it, according to all Catholicks, Which is (b dear, that 
 this Jefiiit himfclf hath concluded. That this forrow is not comfatible with this 
 aUlov whereof wcfpeak^ • that is to fay, with comrition or forroWy which is an efjen- 
 tial part of the Sacrament, according to his own words. 
 
 But all this hinders not but that he (aith at the fame time in the fame place, 
 that thi'! (brt of grief which he fo much dcbafcs and rejeds as an inftrument of 
 the City of the Devil, is good, religious, and holy, without coming from God 
 who is the Spring of all Holincfs, all Goodnefs, and of all Religioir ; that it may jg. 
 be 2.ood, holy. And religiouf, taking its rife from fclf-Iovc, which ij the fpring of ' 
 all fin and vices ; and finally that it can be good^ holy, and religious, edifying not 
 the City of God, but Babylon, which is the City of the Devil, in which there is 
 nothing but confufion, corruption, and impiety. But this is not yet enough for 
 
 this
 
 Of Sorro.v for Sin. i <^9 
 
 this good Jcfuic, he will make a more ample reparation to the fear ot the pains 
 
 of Hell, afccr he hath fo txiuch dishonoured it. He declares in the fame Chapter 
 
 pa^. 687. Ibcit the grief iphich b Jib fiir its ajjcH tbe dijWved fains af hi His juff.- 
 
 cientwitb the Sacrdntint for ami7is ]u\iifica<ion. He is not Content to make it 
 
 holy: but he makes it fanftifying and jiillifying, and even in the Sacrament ;, 
 
 which appertains not tominy the moll cxcelicn: and moft perteft work?. So 
 
 that according to his Divinity, the tearof H.ll, and the forrow which proceeds 
 
 from ir, is one of the moft marvcllou? and moft prodigious things in Chriftiani- 
 
 ty, containing in it To m-,ny contrary qualities, whereof fomedebafc it to- the 
 
 Ciiyof the Devil and to Hell, and the other elevate it unto Heaven, and give it 
 
 one of the tirftrank^in the City of God, which is the Church ; fomc make it 
 
 prophanc, and othcr.^ make it religious ; fomc make it impure and contagious^ 
 
 and the others divine and fanftifying. 
 
 He proceeds yet farther on in favour of this forroro which he hath rcprcfcntcd 
 in fo munftrous a manner, faying, that even thofc who have it not, may receive 
 grace in the Sacrament of penance, provided only that they dcfire ir, ard that 
 they arc pricved that ihey have it not. Fourthly, faith he in the fame Chap- 
 ter, pag. 685. 1o fettle a Soul in peace, rehi) afpehends that he hath not the can» 
 trition vcbich ii mc-JJarj to the exj^iation of bit fins, he muji he told ib.it be may fup- 
 vly that by his wiU to have it, or by the remorfc be hath for not fofftffing JHch m he 
 defires to have, and fach m he fhottld have-, perfe£ily to fatisfie God, 
 
 He hath taken this Maxime from Emanuel Sa, who faith, (l^ Jbjt the forr>,vi> fiJ^m^dUurt 
 Vfhich ive have for not having forrorv enough, is juffieicfit with the Sacrament ; as Sacramento 
 alfo diflik^ of fin with a refolmion to aveid it for time to come^ though this djlike come dolere quod 
 from the fear of punijhment. nonfatisdo- 
 
 fiy'coi'jr follows him alfo in this Point, as he affirms, hca^ks, (2) If^heiher^^*^'-'^^"^^^^ 
 forroxv for not having forrow enough he fufficient rvith the Sacrament ? He anfwcrs, peccato" cum^ 
 (3) Sa folloifingNiyiii:re,aJfures fii that it is fnfficient. propofitoca- 
 
 Whcnce it follows, 1 hat the fear of the pains of Hell, and the grief which it vendi, etiamfi 
 produccth, is fo priviledged and fo powerful a mongft tHfc Jcfuits, that though difpliceat ob 
 it arife from a corrupt fountain of fclf-lovc and the confufion of the Devils City, l^^^^Sa^Je^a 
 yet it cannot only purifie the grcateft iinners, and conduft them to the City of c(,„Jr/t;'i). n.5. 
 God and to Heaven; but that the wiftiing only and dcfire to have it, though 2 Numfuf- 
 Indecd it be not had, hath thcfanie efficacy, and produces the fame effcft ; not ficiens cum 
 in a feeble and uncertain manner, but in the Sacrament of Penance, wherein -.^^""jf^'o 
 thcvertueof the blood of JefiisChrift operates with an advantage which is not j^f^ quod non 
 to be found in the mol\ holy exercifcs and beft works. fatis doJeas ? 
 
 He who grieves for his fins for fear of damnation, if he love not God, at the ? 5aexNa- 
 Icart he fears him ; but he that hath not this grief neither, teftifies that he hath J^""""**^""^ 
 neither love nor fear for him • and yet he will have it, that in this eftatc he may effe.'^'f/wW 
 be reconciled unto God: that is, that he may return unto God without any gocd n. 7. exam. 4, 
 motion, and come to him without making only the firftftep,fince the fear of Gcd «. 122.;'. 819. 
 is the beginning of wifdom and of a good life. 
 
 Bauny in the fame place relates another opinion of fome Cafurfts in thefc 
 terms; (4) If a man being at tbe point of death, endeavours ti> do tvb.it he can ■, 4 ,Q^od fi 
 and having in his mind only an ah of attrition prefait, he faith unto God theje j'o'l'^rt^""^!^' 
 R'ords : Lord^ have mercy on me, tpitb dtfign topacifie bim^ hejfjall be ]upfied, God natur facere 
 himfelf fupplying the wmH ofabfolution. quod in fe eft. 
 
 This is the true thought of Libertines and debauched perfbns, who arc accu- ^ "'h'l alii;d 
 flomed to fay when they 3rc preffcd to be converted, and to think on death, that occurracquam 
 they need only one good Peccavi to obtain pardon for all their fins. It is true ^js quo jn-jt ,- 
 that Bi3K»;; faith, that he approves not this opinion, Beaufe It is founded only on Domine wife- 
 the mercy of God, and not on any good or folid reafon. But it is enough to vent it into ^^'f wf'. cum 
 the world, that he propofcth it as being maintained by fomeCafuift^; fince ^"^° P'^^?*^" 
 that he thereby teftifies that it is probable, and may therefore be followed with jy(^,p"^[j',.y^ 
 a fafc confcicncc, according to the Principles of the Divinity of his Society. fupplente Deo 
 
 Father Anthony Sirmond hath been yet more bold. For he makes no bones to abfolutionis 
 fay, that attrition alone, when more cannot be done, fufficcth to deface all fins,"^^^'"tc™' 
 atoaui. mm 2, J^art 1. Ct;ap.2 artic.i. be
 
 20O ^f Sorrovp for Sin, 
 
 be it at the point of death, or when the Sacrament is to be received or admini- 
 itrcd. 7t>ert are, faith he, rv/jfl refer this to the extremitj nf life -^ Hcfpcak? of the 
 obligation to cxcrcifc the love of God ; ivhereunto is oppofed the jmali appearance 
 thit fo great a Commandment (hould he given M not to obey hut fo Lite. Neithir 
 . am I of opinion to beperfwaded, that upon ever^ reception or adminijiration of the Sa^ 
 cramenty that VPe ought ofnecr^ty excite in our felves that holy flame of love^ to con. 
 fume therein the fins of vphich rve are guilty '^ attrition is thereto fttffx'tent tpith fme 
 jirong endeavour after contrition^ or xcith confe^on when there is c 'Uvenience for it. 
 
 We itiLift not difpute after thi?, whether attrition be fufficicnt to receive the 
 Graccof the Sacrament of Penance. This Jcfuit gives no place for this difficul- 
 ty, pretending that attrition aloncis fufficicnt to reftore a man unto grace, pro- 
 .vided only, That he endeavour after contrhinn^ or that he confijl himftlf when ht 
 hath convenience. So that for him who hath not this convenience being in mor- 
 tal fin, he maintains that attrition is fijfficient, and that hemay himfclf ail alone 
 b!or out his fin«, be it at the point of death, or when he comes to receive fome 
 Sacrament. And that he may leave no caufe to doubt of his opinion, nor of the 
 vertue he afcribcs to attrition, he faith, Thjt it atone is fufficicnt to take an>iy fm. 
 Forheeftablifheth, asit were, two uTays to return from lin to grace ; attrition 
 alone with endeavour for contrition, and attrition with confcflion j giving, as 
 it were, the choice unto the finner of which he pleafe. He will have it then thatat- 2.0, 
 trition alone without the help of contrition, will fufficc to takeaway fin. He 
 believes indeed that confcflion is good with attririon ; but it is to him that hath 
 convenience for it, Hcaffi-ms alfo, that a ftrong endeavour after contrition is 
 commendable ; but he is not of opinion to believe that we ought of necefjity excite in 
 our felves this holy flime of love^ to confume therein the fm whereof we are guilty. 
 fle confcffes that this is the beft expedient, the moft fafc and perfeft ; but he pre- 
 tends that wc may difpcnfc with it, and that attrition is fufficient thereto. 
 
 It is remarkable that he (peaks of attrition in the felf fame fcnfe as Father 
 Bauny, though it be not entirely in the felf fame tcrms.For he fpcaks of attrition 
 which arifeth from felt-love, and which is without any love of God,as his words 
 evidently teftifie : I am not of opinion to believe that we ought of necefjit)/ excite in 
 our felves this holy flame of love, to confun^t therein the fin whereof we are guilty.Hs 
 excludes then the obligation and ncceffityof exciting in us the love of God to 
 deftroy mortal fin. So that when he faith, that attrition is fufficicnt, he intends 
 that attrition which is without the love of God : the attrition and regret for 
 cffendingGod, which takes it rifirfrom love of ones felf, and not of God, as 
 Eauny faith. 
 
 Dicj/W/«j extends alfo the cffcft of this attrition yet farther. For he faith, 
 that this alone is fufficicnt to caufe that one may fuffer Martyrdom ; that death 
 and torments undergone, not througtt a Principle of Charity and Love of God j 
 but only through fear, are capable to juftifie and make cverlaftingly happy the 
 greateft finiicrs. There is not then any remedy more univerfal than attrition, 
 by the opinion of thefe Fathers ; fince, as we have now made appear, it hath fo 
 many different efftrfts, Martyrdom it (clfnot being excepted, which wc hitherto 204 
 believed to have been an cfFeft of love, and that not of any fort neither, but 
 flrong and powerful ; majorem charitatem. Wc muft not otaly (ay of this 
 fear altogether earthly and fervile, what the Scripture faith indeed of ihe moft 
 noble; Initium fapientiie timer : Fear iJ the beginning of wifdom : but We ought 
 alio to add ^ Confummatio fipientix timor : Fear is the compleating of fvifdom- 
 lince it caufcth us to produce the moft Heroick aft of Chriftian Religion, and 
 condufts us even into Glory ; ad conferendam gratiam & gloriam : and contrary 
 to what the Ap^ file faith ; When my body is in the midft of flames, if at the fame 
 time my heart be not inflamed with this heavenly fire of divine love, all thefc 
 torments are unto me unprofitable : Sitradidero corpus meum ita ut ardeam^cha- 
 ritatem auiem nan habeam, mihi nihil prodefl : If I give my body ta be burnt, and 
 have not charity, it profits me nothing. This Jcfuit would have it that death 
 which, the Philofophcrs call terribilium terribi/iffimum^ (iifficcth with attrition on « 
 !y ; that is to fay, by the motive of fear alone, and without any mixture of love, 
 2Loni.2. 1K®{5 a. jpart i. C(jap.».artic.2. ic
 
 Of ConfclJton of Sins. aoi 
 
 it is capable to purf;c away all bkmifbcf, and tobcftow glory on the moft crimi- 
 nal pcrfon of the whole world ; ad conjenndamgratiam^ glor'ium. 
 
 THE SUM 
 
 Of the Do&rine of the "jefiitj related in this Chapter^ concerning the 
 forroTP which is necejjary to blot out fas in the Sacrament of 
 Penance. 
 
 THcy hold that the Icaft degree of (brrow is fufficlent for jr. Non requi- 
 
 That it were better thi? grief were fupcmatural ; but if it be not, it is '""^ certu* 
 enough that we believe it is 5 when we know that it js only natural, wc c ale rot [^" "f 7?' 
 for all that to be (rffidcntly difpofed to receive the Sacrament of Pen-ince, and „„, 
 • to fulfil the command for receiving ir, though we receive no fruit thereby. Minima gra- 
 
 That thouj.h it I c true that we have no real remorfe for fins, if we only think tia eft fuffici- 
 wehave, we may obtain rardcn and receive crace by corftlling inthiscllare;^'^^'' ^^™'''"'' 
 7 hat for greater a (Turancc we ought always put forth a (irong endeavour to ex- fomni • & ad 
 cite this contiition ; but if wc cannot bring our heart unto fbrrovv' by any other mininum gra- 
 way nor by other motive than that < f theapprchcnficnof thcpain.'of HclljOr the tiam fufficic 
 lofs of temporal goods 5 the one or the other of thefe motives, thcuth they re- tp''"nia attri- 
 fpcft only our own intcreftjand come not at all from God,hut take their original difpofj^fo"* 
 from felf-love which edifies the City of Babylon, is fufficient to difpofe us for ab- Filliutiifs.' 
 folutionand jnftification. Sufficic do- 
 
 That if after we have done what we can, we fee we have laboured in v^n, and lornaturalis, 
 that we cannot draw from our hearts that fincerc and nrcefliry dillikcof our '^"'^''"^''■("" 
 fin', we mult be forry that we cannot have ir, and fay at Icaft with cur mouths, cxiftirnetur 
 ifwc cannot fay it with our hearts • Lord,/ have finncfi^have mercy on me ■ Ptccavi Fitliu. (^ Ef- 
 Dnmine^m'ifcrere ruei; that this fuffices for a right reccivin?, of the SacranrcntSjOrw*- 
 even for to dye well without Sacraments, if we have not convenience to receive ^" ''"^ ^^1. 
 them, that God will do the reft, and fupply the want of Prieft and of abfolution. ve'rusfeTeVliT 
 And finally, that this very fear fufSceth to conduft a Soul right into Heaven by an vero fuffici'- 
 the way of Martyrdom. atcxifiimatus. 
 
 See here the Maxims of the Jefuitf, according to which thcreis no need nei- ^5'^^°"^^*' ^ 
 therof the Grace of God, nor of the Spirit of God which is charity, nor of true I^!™ 'j^ P''°|'*" 
 forrow for offending, nor even of the Sacrament of Penance it fclf to have re- r^m exiftima- 
 million of fins. tumfufficere. 
 
 FilliKt. 
 Vattrition eft fuffifante four confommer lepeche. Sirinond. Si quisdoleat de peccato propcerea quod Deus in 
 pcenam illius malum temporale immidt, fufficit. Efcob. Eftre touche de rejjeniiwent dupeche pour avoir per- 
 du fes biens, c'eft une e^ece d' avarice fy avarice tres-honteufe. Pour avoir en pechant merite les flammes d'en- 
 fer, c^efl craintefervile qui prend fon origine de V amour propre, qui edifie la cite de Babylone i^ non de Dicu, cent' 
 meicmoigne S.Auguftinau i\.Uv. delaCite deDieu chap. 23. Bauny. Et touiefoif il ne laiffe pas de dire en 
 fuitt'e que cette meme douleur, laqueBe a pour fin objet formel lapeine meritee de I'enfer, fuffit au Sacrement popr 
 la juflification de Vhomme. Dolor fufficiens eft cum Sacramento, dolere quod non fatis doleas. Sa jV Efcob. 
 Pourloger lapaix dans une amequi apprehende de n' avoir pas la contrition neceffaire a I'expiation de fes pecheK, '' 
 luy faut dire qu'elle ypeut fuppleer par la volonte deF avoir, ((y le regret dene lapas-poffeder telle qu'dle en a defr, 
 Bauny. Qui in arciculo mortis conaturfacere quod in fe eft, & nihil aliud fibi occurricquJm aftus atctitio- 
 nis quo dieit : Dominc miferere mei, cura animo placandi Deum, hie juftificabitur, Deo fupplepte abfolutio- 
 nis neceftitatem. Opinion rapportee par Bauny : il cite ViBoria <(y Leffius. V attrition avec cjfort pohr la contri- 
 tion, ou avec la confeffion qui en a la commodiie, eft fuffifante pour confommer le peche dont nous firions coupablei 
 f»it avant la reception oh collation de) Sacretnens, foit a I'extremite de la vie, Le P. A. Sirinond. 
 
 Cc ARTICLE 
 
 Konuz. Jififoofe 2. jaart i. Ci;ap.2,S[rtic.2.
 
 202 Of Confejfeon of Sins. 
 
 ARTICLE II. Of Confeffion and Accufation of Sins. 2o^c 
 That the Jejkits do deSiroj the integrity thereof. 
 
 T 
 
 ^Hc (inner in Confeffion is as a fick Patient, who prcfent? himfclf to the 
 Pricft as to his Phyiitian, and difcovcrs unco him his ficknefs, that he may 
 appoint him the remedies which he (hall judge neccffary for the hcalins; and Sal- 
 vation of his Soul. For this caufc he ought to be faithful, and make him fee the 
 bottom of his heart, not contenting himftlf only to tell him his iins piece- meal, 
 and to fpecific a? much as he can their number and their circumftances ; but a'fo 
 by noting out to him the paffions unto which he h fubjeft^ and the evil habits 
 which have been the fouiccsof thefediforders. The Divinity of the Jcfuits di- 
 vert? men from acquitting thcmfclves fincercly in this duty, and from fulfilling . 
 the integrity of confeffion in all points. 
 
 1. ^.-JK/i)! faith, That if any one of ignorance and fimplicitj confef! hit fault f cnly 
 in grcfl^ without diterminatcly exj^r effing any one in farticular^ thcn's no 7iced to 
 draw from hit mouth the rtfetition of tbofe faults^ if it cannot convenierttly be done, I 
 becaufe [jhe C'onfeffor~\ is frejfed with Penitents that give him not leijure for it, \ 
 In his Sum J Chap. ^fi. pag. 650. 
 I Interdum Laym :n propofcs ihc fame cafe ; and though at firft he propounds that this 
 tamen fi appa- blockilli pcrfon, who through ignorance accufcih himfclf only of his lins in gene- j 
 rear magna ^.^j^ j^ obliged to confefs himfelf anew, \\ he comes to know the obligation he hath ' 
 ta°"confe(ra-'"'°'^^'^'^''*^'hcm in particular ; yet he maintains afterwards, (ij That if the 204; 
 rius concentus Cmfeffoi' fee that he is a man wry ignorant^ he may content himfelf to cattfe him 
 elTcpotefte- tell tbofe fins which he hath committed fince his lajl conje/fion, and to receive ef him 
 narratione the imperfeS and seneral knowledge of the time pafiy ejpecially if he have many other 
 
 ''mxim con' PeniteL. 
 
 feflione com- The ConfefTor then, as often as he finds himfclf preffed with Penitents, muft 
 mifforum, prefcntly become a Prophet, to difcover of himfelf the fins which arc not dc- 
 prxcedentium clared to him but in general, and to prefcribc the true remedies by a light cxtra- 
 '"'^^""■"?^!^''" ordinary, and which comes immediately from God ; or clfehemuft deal with 
 ne^prlferdm his Penitent at adventure, as a Phyfitian that being not at leifurc to confiderhis 
 fi aliorura pee- lick Patient, difpatchcshim in hafte, and appoints him the firft thing that comes 
 nitenrium CO- in his mind ; without having taken fb much pains as to inform himfelf of the 
 piaadfic. i-y-particularitiesof his ficknefs, becaufe he hath many other Patients tovifit, who 
 To" V ' " ^^'" "^"^ fuffcr him to ftay with this, and look to him more nearly ; and in the 
 ''mean time he would perfwadc him that he is cured, and that he may return to 
 ♦ his ordinary employments. 
 
 Biuny propofcs a fecond cafe like to the former. He demands, ffhat is fit to 
 be faid to them who in their yotitb have done many aSions vicious in their own na- 
 ture^ which notwithjhnding they believed not to be Juch ? He anfwcrs. That they 
 are not obliged to jay one word of them when they apprehend and kflow their nature 
 and conditions • and much lef to repeat their paji Confefftons. Hc fccms to have a 
 defign tooppole himfclf to the word of the Prophet, who bcfccches God not to 
 remember the linsof his youth and of his ignorance, acknowledging them to be 2048c 
 true fin?, and that hc ought to ask pardon for them of God, though hc had com- 
 mitted them by ignorance : and this Jcdiit on the contrary wills that they be 
 not confcft, nor pardon asked for them from God, as if they were innocent 
 aftions. 
 ^ . D/ca/fi//«f propofcs one cafe very like this: (2) When a penitent in Confeffion 
 
 feffus ftjit pec. '^^'^^^''^^ ""^ of his fms being mortal as venial through ignorance, and the Confejfor by 
 catum quod '% ignorance believes it to be fuch ; whether after the certain kpowledge of this (in^ 
 nee ipfe nee 
 
 Confeffariusfciebant elTeniortale, vcl certe de co dubitabant. Poftea— novit effc mortale, nontenctur 
 iterum confireri — quia adfunt omnia nccelTaria ad fubflantiam Sacramenti, ad cujus valorem non requiritur 
 quod Confenarius manifefte noverit peccatum effc mortale. DJC(iS>7/«i 0,353. 6" 354. rf. 12. d.io.tr.S. 
 de Fcenit. 
 
 Eotn.2. Booh 2. gart i. Cljap.j. attic.z. ht
 
 Of Cohfefpon of Sins. 20^ 
 
 he be Mined to cofiftfi it ar.ctv f He rcfolves this cafe without fear, ind faith, 
 ^i) That he is tut vUligcd, bccaufi it it not nec(jfjrjf tbjt the Cuhjtjjhr kiiitv the (j«J- t Ex quo fit 
 lity of the f:n, xviither it be mnrtal or 'jcival. \ ^norance amongit Jcfuiti! is a tnoli "f port rricdi - 
 advanta^ious thing. If you know not that an aftion is not a fin, though in fro- ^"^^^^J^ ^f^^' 
 ccfsof timcyoudoJfarntoknowit, you arcnot at all obliged to corkfcfs your ^^^^^^^1^1^ 
 fcif of it ; andknowing tiiat ic isa I n, you know not of what nature it 1% moi- licet forrafle 
 tal or venial, you arc in no wife obliged to declare it to a l-'rieft. conjiciat tore 
 
 It is in favLur of this iijiiorancc fo advanragiou? and fo rrofifabic, (2^ ^hai ""^ ".'>'^"" P«r 
 
 It 1 una f, t 1,1., '■., I I Proliximmam 
 
 he frees Ptmtenti Jrom (xan.jnmgtheir cotijaenas^at the ItJJt joixaaly^ '''''■'"''.^*' aliouodaliud 
 it ma) rveU fjS o»>,faith he, that by txatnining juur [elf mare exaUlj, ytu may dij. ptccatum oc- 
 covtr jime n. rv fws, yon are not thtreunin olliojd for allthjt. It Wei c even to be currat. Dicnjl. 
 wifhtfor lenitent?, that they had bad mcmoric?, that they might before God "• ^'^9- ^- 10. 
 tc difchargcd of their fins w itht iit the Sacrament of Ccnftlfion. K you fay to pj^j'/' ' ^ 
 this Jcfuit, that the Penitent may reiicvc his memory by fetiing down h.s iins in j q^„^ 3, ; 
 wriiin?, he will anrwt.r ycu, thit he is not obliged thereunto. If youadd,tcmnon renc- 
 that hav'.ngofcncaufeto diftrufthi? memory, he may go rrequcntly toConfefli- atur quis fcri- 
 un,hc will give you the famif anfwcr: and fo it may oftentimes a mc 10 paf-jthat j^^^^j'^.j^^f' 
 a Ptnirrnt of thio fort covered with fins, may caft himfelf at the tcct of a Prieii a< beat memori- 
 an innocent, without accufing himfelf ot any crime, though he have indeed a am, jam alibi 
 Soula!to,'-cthcr polluted therewith, becaufe he hath been fo happy as to have a diximus, prx- 
 wrrtchcd memory. _ mm^ll' ^yj 
 
 Fifew takes the thing yet higher , and propofcs the qucftion more gene- ,'An'vero 
 rally. He a=ks, (3) Whaherxchen ignorance is not jhfolntely voluntiry, thou? h qui lubricam 
 it be criminj/^ the Confeffion continue to be valid ^ thottgh it he out of form .^ H s liabetmfmo- 
 anfwcr is, 1 hat it is probable. And he adds, that if the omilfioh come only from '"'^"' teneatuf 
 this, that we a-c not prepared nor examined before we prcfent our Selves to ^^^^^".'' 
 Confcffion, it is mt mceffary to repeat what we have omitted ■ and the Covfiffion is puto'non te- 
 valid notnith^Anding, neri Now 
 
 It is true that he faiih after, that the contrary opinion i the fafcr ; but he for- oblrgatur quis 
 hears not for all that to prop up this as much as he can by authorities 8t reafons, "fenduni 
 that he may rPake it mere probable, and to give mors liberty and more repofe „Qj,(-ypj„j.j^j_ 
 to the confcicnccs of thofc that will follow him. He makes ufc of two confidcra- naria & c6m- 
 blc rcafon', munia, unde 
 
 The fii (I i=, Ihat othermfe many Confeftons mufi he refufed. That is to fay, inferunt quod 
 
 tl at we arc not to trouble our felves to remedy a mifchief, becaufc it is too great, Himraieper'- 
 
 and that if it were not fo univcrfjl, it were good to oppofc it, by obliging thofe culumoblivio- 
 
 who had forgot their fins to confcfs them the firft time - but that this is not nis, ficutnon 
 
 now neccffary • though the forgetfulncfs or ignorance which i? the caufe of this t<"«tur flatim 
 
 cmiUion of fins, and which caufcth them to commit this fin, be malicious and ^°™^"} "^ 
 
 • • II- ■ r III- 1- . 11 i . 1 ^ . . tnemoriaex- 
 
 cnmmal : licet igmranttajit culf abuts mortaliter. In regard that this abufc is be- cidant pecca- 
 
 comefo common, that the greater part of thofc who confcfs thcmftlve", doing ta, itantcilla 
 it without great refcntmei^t and without much preparation forget frequently one ^'^'''''^''e. idem 
 partof their fins ; and fo there would be too much trouble to the Confeflbrs Vj*'*''^o'5* 
 and Penitents to repeat their Confcflions fo ill made. This is that which ht p^^//' ' * 
 faith clearly in his fccond reafon, with which be concludes in thefe terms. Where' 
 fare if we rvere to fnVote the contrary opinion inpraCiice, which obliges to repeat an 
 impcrfefi: Confcffion, this wottldmake the burden of Confejjion too heavy. 
 
 2. They teach, that it is not always nccefTary to declare the circumflances 
 which change the kind of the fin. Vicajiilluf brings for Example of this Do- 
 ftrinc a calumny. (4) /t feems to me, faith he, that he who hath hart his neigh- 4 Utfum 
 hour notorioufly in his reputation by publijhing falfities, and againjl all manner of^^' '*''' ^'^^' 
 juliice, is not obliged to accufe himfelf to have phblified lyes; tut it is fnfficicnt <o gr^i't" r^'nfn- 
 accufe himself to have unjujily takfn away his reputation. fie dicendo- 
 
 . " falfum aliquid 
 
 quod illius famatn denigraret, teneatur Gircumrtantiam mendacii explicate, vel fufficiat dicere, fe injufte in- 
 fatnaffe alterum ? Videri poteft hoc ulcimum fufficere. Dicaft, n, 172. d. ^.d, 9. trall.^ de Pxnit. 
 
 2Do;r.2. JI5cD&2.jaart i.Cl)ap.2 arttc-2- Cc 2 ?, Th?
 
 a o 4 Of Con ft jj/oa of S ms . 
 
 \ Quamvis 3' (') They hold alfo, that wc arc not oblitjtd to relate in Confcflion the 205 1 
 nonexplicatis circumftanccs which aggravate the fin, though they atjrcc that for this reafbn 
 circumftantiis a Confeflbr cannot make a faithful jcidgmcnt of the picuntis of {he crime, and 
 aggravancibus, ([,jj ihcfe kinds of circiimftances make the mol] deep and danj^crcus Wounds in 
 Con^fTarius ^^^'Soul. BawwyTpeaks thusin his Sum, Chap. 39 pae. 616. It U net neceffary 
 judicaredeea in ConfeffioMtoretatethe faid circumflance : it is jnff:ciait in rhz^our to fay unte the 
 gravitate aut Confe^oY, that in the matter of theft he hath finned mortally ; tjl'^n^^ fuch a ftim at 
 levitate. Et makfs and conjlitutes thii fm. Sfcobar is alfo of the fame opinion, be declares that 
 ced^'^ aH-' '"■ •''^Ifothc opinion of the moft famous Cafuifts of the Society, of whom he prc« 
 quando pec- tends to be only the Tranfcriber, (2) h is altogtther certain^ faith he, that in 
 cata mortalia cnnfffjion thofe circttmllames are ncccffarily to he expre^ed rehich change the kind of 
 ob circum- the fm -^ bscaufe they joyn there to a nexv moral rpick.ednef. Hcaskf^, If the jame thing 
 ftantus nota- ^^^ ^^ affirmed if them which aggravate and augment it notably > He anfw£rs,TAiJt 
 vantes. era- f^^^^ is the opinion of Suarez.. But he holds the contrary with rJJqHi:z. His 
 viusfauciare rcafon is, bccaufe wc arc not oblis^cd by the Precept of Confeflion but only to 
 animum&pe- declare all mortal fins ; which may be done without difcovciing ihcfc circum- 2052 
 riculofiora fie- ftances, though they make the fin notably greater. * So that according to him, 
 mm 212 d whatfocvcr theft a man have committed, it fuffices unto a good confcdlon 
 d. a. trail. 8. thereof to fay : f 3 j / h.ive fmned fo often in the matter of theft , without exfriffing 
 de Poenitent. the quantity of the theft. 1 might here infift a little upon this, to rcprcfent how 
 
 2 Certum this Maximc deftroys the integrity and fincerity of confcflion, and at the fame 
 plane circum- ^j^g cheriftieth theft, not obliging him who hath ftoln ten thoufand Crowns to 
 tantes fpedem ^""'^ ^''"'^'^ °''^"^'^'^ than he who hath ftoln ten. But he that propound;! 
 neceffario ex- this deftroys it himfclf, teaching the quite contrary, and proving it by a folid 
 primendas, reafon inChap. 5. of his Sum, pag. 68. where he faith, That it juff.ceth not the 
 cum addanc penitent to acquit himfelf of his duty, to [ay to his ConfeJJor^ that he hath fioln in a 
 novam ^^^^^~ notable quantity to offend morjally, if he do not rate and jpecifie unto him the fum^ 
 Roeo an idem ^^eaufe he ought to h^norv the ejiate ef his Penitent j which he cannot tajily do^ if he 
 afferendum fit unfold not to him the quintity of the theft. 
 
 At circumftan- 
 
 tiis notabilitcr aggravantibus ? Affirmat Suarez gf^irt. torn. 4, </. 22. /?fl. 3. Negativas tamen fententijE 
 
 cum Vafquez 5 part. torn. 4. q.pi- d. 3. num. 3. Efcobar in pnxmio examin,2. num. ■^^. fag, 12, cjrij, 
 
 3 Commifi furtum mortale toties, non exprimendo furti quantitatem. Ibid, 
 
 But if any would objeft unto this good Father this fo manifcft contradiftloHj 
 he will believe that he is difcharged thereof by faying that both the opinions arc 
 probable, becaufe there arc Authors for the one and for the other,- and aswc 
 may follow both, fo we may teach both. 
 
 4. They hold alfo, That it is not ntcejfary to the validity of the Sacrament^ that 
 the Penitent in his cenfeffion count the numbir of vicious dt fires, thoughts, anddijho- 
 ntfl affeUions which ht hath had and reiterated fince the time that he was addiSed ■ 
 thereunto. Chap. 40. pag. 667. And fearing more to offend the fenfe and 2Q01 
 imagination than the confcience of thofe who have any fear of God, he addcth in 
 Latine, Sufficit dicere., toto menfe, v, c. amavi Miriam ; etiamft poffit numerus ex~ 
 frimi. It fufficeth to (ay, for a whole month, for example, I loved Mary ; though 
 thcnumbcr might be exprcffed. Which is fo ftrange, that he dares not abfb- 
 lutdy anfwcr for this opinion, confejjing that the praUice hereof is dangerous. 
 But he refers himfelf to Lfffius and Salas who approve it, faith he, as probable^ 
 and by conCcquence he declares that it may be followed in praftice , feeing 
 he believes that wc may follow every probable opinion in our praftice ; and (b 
 wc may do that in confcience which he dare neither warrant, nor fo much as ex- 
 prefsin French, for fear of offending chaft minds and cars. 
 Ouamvis T-^w^amw is of the fame opinion. (4^ Though it be very probable, Ca'ithhe, 
 probabilifli- *^'"" '^'^ aggravating circumjiances, becaufe thj change notably the judgment of a 
 
 mum fit Confejfar, ought to be unfolded, it ceajes not for aU that to be probable that we eught 
 
 circumftantias 
 
 notabiliteraggravantes, quia mutant notabiliter judicium Confeffarii, effe in confeflione aperiendas ; ta- 
 men probabile etiam eft fidelibus banc nee eflTKatemminime imponendam,^ Tambur, n, iti. fiH. i3. 
 
 cap. I. lib. 2. meth, confejf. 
 
 2tom.2. II5C0K 2. l^art i. Cljap.j.Slrtic.a. "'*
 
 Of Confejfion of Sins. 205 
 
 «,)/ imfoje this ?iec(fity uponihe faitbjul. And ic is by mciins of this liberry of 
 followinj? the lefs probabJc opinion% that he faith, (1) '^Ihat /?. vehn dmics the j Negans 
 /Articles of the Failh^ or doubts of them volitntanlj, is not obliged tojpccifc the Arti- vel deliberate 
 cU which be denies or doubts of '^ but that it is jnfficitnt to acciife himjelf ^2) ';/ ''"^""P^ j'^. 
 beingfdllenintoHatfie : that neither is be obliged to aifcnver whether it wm Z-e/prt*"^"'''** *^' 
 40 orfince his Eaptifm j but it fuf.ceth to fay, that he is fjUen in'o Herefie, (}) A confiterur ft 
 Bla^hemer, fo the fame Father j^oes on, is mt obliged to ttnjold the natttre oj bis dicat Rpro- 
 hla^hetny, it is jnfftcient that he make ktiovPn the number ; and it is not needful is lapfinn in lisc- 
 exprtfirphetheritbeagainJlGi/d, the Virgin, or the Saints, Neither is he obliged '^^^^■'^^'^J^^' 
 to unfold the cujiomarinejiof it, hitv inveterate foevcr it he, articuios 'in 
 
 .He mho takes pleafure in the fns rchich he hath committed , and (^4) rrhcrepf hi qujhiis contra 
 isconftjfed^ faith Emanuel Sa, is nut obliged to jpecifie theje fiai, tt is enough /or.ftdcm fenfic. 
 bim to accufe himfc/f to have had complacence in his ancient crimes. And this de- ^"''^"' "" ^f'"' 
 cilion WAsfoundlb wicked, that by the report oi Tambour in, in the Edition pub- '"'^ w'dgns 
 ^ lijhsdat Rome of this Jejuits H'.irks, this paffage teas cut off, ^<:f) Tm have rrrong- ;„ hirefim, 
 " - ed yoftr fingular bmefjSor ; I fee nothing that can oblige yn« to dec/are this circun.- nonTcne^ur 
 (lance rchich offends only againji gratitude dire£fly ; fo J believe, faith Tambourin. dcclararc art 
 (6^Hi that fins mortally by deftring to abufe a woman whom he kpiws to be marriid, n^u "" ( 
 or to have made a vnw of Virginity ; who entertains himfclfwith filthy thoughts, and ^° ^^ • quare 
 tak^s pleafure in theje dijhoneli entertainments, is not obliged to declare that this wo. fatis dl tateri 
 man who hath been the obje& of his fin, was married or a Nun ; it fi-fficeth that he fe in hsrcfiin 
 accufe bimfelfto have fmned again(l Chaliity, Thcfc arc Uicajhllus words." 1am |}^'^^ ^^v'*^!); 
 bourin is of the fame judgment.* nee explicandum an cum nupta vel Moniali. "'"' sa tis eft * 
 (j) The fame is to be faid if this man be married. Hurt ado affurcs us probably f, inconfenfio- 
 cnough, that he is not obliged to difcover this circumftance. ne aperiatur 
 
 Humerus blaf- 
 phemiarum, nee eyplicarc opus eft fuiffe contra Dcura, vel be"atam Virgincm , vel Sandos. Ideinn.ij, 
 feU.i.cMp.-i. lib.2. meth. confe^onii. 5 Qui ex inveterata confuetudine jurat, excufatur communiter a con- 
 fuerudine confitcnda. Ibid. num. i^, feff ^.lib.i. 4 Sa verbo ConfeflTio, num. 1 6, qui declaratus eft de 
 peccatisprjBteritis alias confelTis, id folum oportet confiteatur, non autem cxprirnere quaenatn fucrinc ilia 
 peccaca. Verum id fuic in editione Romana deletum. Idem num. %. cap. ■2,. lib. 10, fartk decahgi. 5 Inju- 
 ria? contra infignem tuumbenefaftorem, cum folum fint contra gratitudinem non apparet unde ha;c folil 
 
 afferredebeat diverfitacem fpecificam quiE (ic ex obi gationegravi fubdendaconfefTariis Idemn. 15 fell. 
 Z. cap, 6. lib. 2.meth.confejf. 6 Qui deleftaturfimplici aftude copula xumea quanividecauc frit efie con- 
 jugatam, etiamfi pofitiva quadam repulfa non regeret rationem conjugate, fed circa illam abflraftive fe ha- 
 
 beac folam tunc malitiam contra caftitatcm contrahit, nonvi-romalitiam adulterii.n»i:(i/f.n 6;o.d.2-d.q. 
 
 trail. S. de Pcenit. 7 Conjugatus fi morose deleftetur, non obftringi in confelfione explicate feede coniu- 
 gatum affirmat Hurtado haec Hurtado fatis probabiliter. Tamb. n. 4. fell. i. cap. j. lib. i.meth.confejf. 
 
 If from fimple complaifance, and thought only you pafi on to execution, and 
 you do commit Inceft ; ($) you are not bound to declare in what degree, mjtre veullm 
 whether it be wich a Mother or a Coufin German. confobrina 
 
 The fame is to be faid (9J of a Whore ; when fhe hath had commerce with non eft fpecia- 
 a Pricft. Profcft, or Novice Jefult. t™ ex neceffi- 
 
 fro) He that hath prepared poyfon to rid him of his enemy, or who hath "^J^P*^^*!^'' 
 drawn upon him with a deiign to kill him, is not obliged to fay : 1 have killed .gy^^.^. c.n. 
 or poyfoncd my enemy ; but it is fufficient that he fay, I have prepared poyfon /. 2 meth. con- 
 for him, I have drawn upon him to kill him. Secunda fententia probubiliorne-feff. 
 gat ejfe neceffarium explicare effe£ium fecutum. (11 J A fan who robs his father, 9 Foemina 
 and bath takgn from him a confiderable fum,is not obliged to declan whom he rob^d ; c*^m"sacerdo- 
 itis fufficient in general to accufe himfelf to h JVC taken the goods of another. As ilte.Diacono 
 thi« Wretch had offended againft Jufticc only, and had not finned againft the Subdiacono, 
 refpcft which all Laws oblige him to render unto him from whom after God he ^^^ ProfefTo, 
 holds all. (1 2) It is not neceffary at all, amongft the Jefuits, to know the quality *^' ''?|'^"'^f. 
 or the greatael? of the finncr, though it be even ncceffary to underftand the quality jociet. Jefu, 
 or the greatnefs of the fin whereof he accufeth himfclf. If a Prelate, if a Superior fufficit fi dicat 
 
 fc cum eo qui 
 voto obnoxius erat, peccaffe. tdem n. 9 1 . fell. 5. c. 7. /. 2 . meth. confeff. i o Dic/ifl. n.t^.d. i. d.6.tr, Z. 
 de Penit. 11 Hinc eft ut ctiam quandotam gravis eH materia, ut peccec erga pattern peccato furti, non te- 
 neatur id explicate in confeffione, fed fatis eft fi fe accufec de furto gravi. Idem n. 564. d. 8. d. 9. fr. 8. de 
 Pxnit. 12 Abfolute afterendum eft non debcre earn circumftantiam explicari,W.«.378.i/.8,</.9.(f.8.</ep«Mf-
 
 2o6 OfConfejfionofSins. 
 
 of a Monartcry, fin againft Chaftity. they arc not obliged to make knowti their 
 
 dienirics. la Govemour of a Province, or a Mainftratc cftablidicd for liindring 
 
 robbcrief, favour them,takc part with them, or is the chief himfelf th.u pillages 
 
 and robs the people ; If a man who hath the charge to prcfcrvc f ublick goodf, 
 
 commit the cr'mcs which he himfelf cughc to rcprcG ; none of thcfc pciTons 
 
 outht to declare the, obligation which is on them to hinder and punidi thcfc 
 
 crime?, it i« fuiBcient that they accufe thcmfelvcs when they find thcmfclvcs 
 
 f^niltyof committing them in their own perfons. DicajTilus reafon is plcafa^^ 
 
 I Licet Gu-(0 '^'V/<»,2;Jy?'''''e5 faith he, or anj other perfon intru(}e-l for the pubH-^ fafetjf, it 
 
 btrnator con- indttrt ohliged hy vertue ofhh Charge to hinder the evil rvhich other j might con.tKU ; 
 
 ffituatur ad Lut not that k hie h hem J) Jo hi mj elf', qu£ doUrinj mihi placet. That i' to fay, 
 
 hoc ut i^mpe- f^at he who is elbbliftitd to fee the Laws of the Church or of a Prince obfcrvcd, 
 
 nmenut'ii)°-"^"''''"P^"'^ ^^'~'^' ^^-^ '^'^^^^^ them, m-iy himfelf without being wanting to 
 
 ptdi.irfi>a,iic liif Commifl'ion, or raiher by vertuc of his Commillion, violate the very fame 
 
 ucfifcalis de- Laws. (2) Diana ajfitrej fu that a Ptieji tfho hath (mitten jme Laick^^ Jn m tn 
 
 bet ex munere /^,^ hu bloody or \U him, ii nm obliged to declare his quality of a Prie{i. Dian£ 205" 
 
 bonumpubli- Bur fee here an Example which furpafl'th all the reft, and which tends .to 
 cum, non ta- hide from a ConfcGor the m-jft enormciis Sacrilcd^e% without fparing the re- 
 men fiia, fed fpeft which all the faithful, and cfpe ciillv IVicfts, ou^hc to have to the body and 
 aiiorum,&cu- ^]^,od of Jcfus Chrift. (5) If a Prieii rvhitji be carries the holj Sacrarr.ent^ cahr>t. 
 • ^^rn^^niatc and defame his neifjhhtur, or roh him, and takf from hitfi his c^eods, it is not 
 refutes, non neci£ary that he declare this circumjiance in ConfejJi:m. And fee here his rcafbn ; 
 ramen feip- I fee not herein, (aith he, any qreat irreverence ; and in the mean time it had been 
 ium ; quia hi great and criminal, if he had done the fime thing in the Chamber of a King, or 
 homines con- ■ y pj-jf^^ce, the King looking on, and certainly knowing his crimes. 
 ordine ad alios £'/i<i/?.'i«< js not more rclpraivc to this divine Sacrament, (4_) i»e jrrfjc- 
 incfficiocon- rence avdthe fm ef him fvhjapproachethtfnfForthilj to tht'Eucharijl, a^e fo much 
 lincndos, non greater, faith Vafcjucz, m his jnul is charged with more enormous and greater nttm- 
 inordjne ad her ef mortal (ins ; and neverthehfithe fame Vafcjuez teaches, that he is not obliged 
 delifta imoe '" ^^'^^^'^^ ^" Confjjim the number of theft crimes. And this Dodrine pleaftth me, 
 dicnda. Qu* adds Dicaftillus ; tor it is enough to ace ttft himfelf that he did participate of the 
 doftrina tnihi Ettcharijl^ being in the ejiate of mortal fm. 
 ^hctt. Ibid. 
 
 n-gSi. 2 U-rumSacerdos velfacrisinitiatuspercutiensah'quemLaicutn, debeat explicare earn circutn- 
 Jfanri.'m, qnando faltetn efl percufiTio cum effufione fanguinis. Negat Diana p, 2. t. 7. r. 8. etiamfi ad 
 mortem fit percufiio...... Diana? adhsereo. Idem r, ^S 2. ibid. 5 Si SacerdosportansfanftamEuchariftiam, 
 
 intamaret, furarctur, tam gravetn irreverentiam non video. Tambur.n. ^2 fdf.i- c. 7./, 2. meth. confeff. 
 4 Obfervant Valqucz & communiterDoftorcs eo gravius effe peccatum fufcipiendi indigne, quo quis 
 pluribus & maioribus peccatis eft irretitus. Non tamen putat Vafquez effe necclTario explicandum in confef- 
 fioneanrummultis velcum paucioribus quis accefferit. QuiEdoftrina mihr placet. Sufficitenim fieSpli- 
 cec le in flatu peccaii mortalis acceiriffe. Dicajl. n 37. rf. 2. d. 9. trail. 4. de Euch. 
 
 For whst concern? evil habits and rclapfes Into the fame fins, Baunj inquircth, 
 whether frequent and ordinary relapfes be circumfiances tpbereof the C'onfejfor ought 20<8o 
 to be intlrudid by the Penitent in bis Confefton ? And after he had related the opi- 
 nion of thofe who hold, that the Penitent is obliged to tell thefe circumftancc-, 
 andihat in fuch cafe it is expedient to defer the alfoltttion ', he anfwers, that ne- 
 ver hclefs according to his apprehenfion, the contrary opinion, at being more confor- 
 tnal/e to reafrn^and favourable to the Penitent, ous^ht to be held and foUorved in thepra. 
 c?icf, Chap.59 pag 621,622 The rcalbns upon which he foundeth his refolutjon 
 arc confi'lerable. The firft is, that this is more agreeable to reafon : as if humane 
 reafon, efpecially in an eftate wherein it is corrupted by fin, were the Rule of a 
 Chrillian who ought to live by faith. The fecond ; that it is more favourable 
 to the Penitent alfn : That is, that it is more favourable for entertaining his pride 
 and hi' vanity, as he expounds it himfelf fuflSciently. Afterwards he brings for 
 his third reafon ; Hhat a Penitent cannot inform his Confejfor concerning his lapfes 
 proceeding from an invitirate habit, mthout manife^ing unto him his paji offencet 
 ffith (Iiame fir Ins n>ial^n,f, and pronounces definitively, concluding in thefc 
 tcrro^ ; Therefore he is not bound, 
 
 '•...--.- a^om.2.Jl5a)!i2.j^art i.Ct)ap.j.artic.2. But
 
 Of Confejpon of Sins. 
 
 But one pare of Repentance conlilting in ihc confulion whicha Penitent rcfcnt ■ 
 cth for having offL-nded God ; this is not to be too favourable to him who haili 
 a true delign to do Penance, and to be converted, but to difpenfc a? much as is 
 pofliblc with repentance, by delivering him fiom the pain and coniulion which 
 he mi^ht have had in discovering his wcakncdc? to his Confcffor. 
 
 He faith the fame thing in his Moral Divinity, favc that writing in Lntine, hs 
 
 550 talks alfo more freely and boldly. For he is not content to fay, that although 
 frequent reiapfcinto the fame fins is a very notable ciicumllance s the Penitent 
 is ncverthclcfs not obliged to declare it, whether it come from an evil habir, or 
 from the next occafions in which he is engaged ; but he maintains alfo (i) ihjt 
 a Cnnfiffor h ith wt jo much at a ri^ht to interrogate the Pontent touching the cttjhw ^^^ ^^ "andr- 
 of finning^ if he be not oh/iged thereto by fame important reaj.tt^ which halfenj Jel- cumlijntia re- 
 kom ; that he hath not a right neither to J ut the Penitent to conjufwn^ when he kjti xvj cidiva fir con- 
 he is accHliorncd to commit jome fin • but that he ought forthwith to abjolve him ij fitenda .■' Te- 
 he put forth form uli of forrowfor his fins paji, rviih a refolution to amend. ""' '^^''''I'J,'^^"" 
 
 So that if a Confcffor demand of fome perfon who accufeth himfelf of feme dinrm pcccaci 
 great fin,ifhe have formerly committed it; whether he have fallen ihci into often, confittrifi ^ 
 and whether his rclapfes come from the next occafion?, or from the habit he hath confcflarioin- 
 of this fin ; the Penitent according to Bjuny may elude all ihefe interrogations- 'ffogatur.Ta- 
 jf he had not rather lye according to fomc others, or (ay openly that he is not ob- Henriquez,&c, 
 liged to anfwer to thcfe Articles, and if his Confcffor prefs him very fore thereto, maxime fi 
 
 loo he may fjy that he is grounded on a prcbable opinion ; and his Confcffor fhall fi£fc oritur e« 
 
 be obliged to reft fiti^ticd therewith , and to give him abfoluticn readily, ac- P'''^^™* P"' 
 
 cording to the words of this Cafuift 5 debet turn jiatim ahjohire. flow horrible nj quj^ p^(e°" 
 
 is this Divinity ! nitcns ctnetur 
 
 And which is altogether admirable in the Doftrine of thcfe Fathers, in the rcfcrare.Con- 
 
 vcry fame time that they fay that the Penitent is not obliged to arifwcr unto'"'''|'ni.<locet 
 
 thcfe Articles ; (i) Non tenetur ei dicere ilJam circumliantiam, and that the ( on- , a^'"?.,-" 
 
 teiior cannot conltrain him thereto ; & tunc non put eft cogcre iilum LunfijJ^rm ; „ num. 6. Et 
 
 he affures us that the Confcffor who is of contrary judgment to that of hi,' hac opinio 
 
 Penitent, may examine him on thcfe very Articles. KtjpindeturpKJTc Confcjfarium pnore videtur 
 
 interrogare de its circumftantiis. The one then may interrogate, and the other '"« probabili- 
 
 iTiay refufe to anfwer •, the one hath a right to take cognizar.ce of thefc Article?, ^^ pra*xi"^quia 
 
 and the other hatha right to refufe it him; the one in asking performes hi^ confcffarius 
 
 office, and the other in being unwilling to anfwer, doth nothing asainft his duty : jus non habet 
 
 In a word, they arc both in equal fafcty of confcicnce ; the Penitent in difobcy- interrogandi 
 
 ing hi? Confeff-<r, whoholds theplaceof a P'ather unto him and of God himfelf ; 5'^""^^"'^''^. 
 J L /- r /r • \ a.- iS- r-i. j l • l- r- ' deconluetudi* 
 
 and the Contcflor in neglecting tits Charge, and betraying nis own ccmcienccto ne peccandi 
 
 follow that of a finncr whom he fees to be both in errour and obif iiiacy. nifi ejus rei' 
 
 gravem cau- 
 fain habeat, raro accidie. Deindenoneft in ejus jure afficere poenitcntem dedecorc cognira ejus peccandi 
 confuetudine •, fed debet cum ftatim abfolvere, fi dolorem de peccatis concipit cum propofito fucuri 
 emendationis. BaunyTheel.mor.f. i. trail, ^.depxnit, q. i^.pag. 137. 2 DicaftiUm n. 194. d.^. d.^.tri 
 8. de pxnir. 
 
 The end and principal care of thefe Fathers, as it appears by their difcourfe, is 
 to cxcufc the enitcnt as much as they can from punilhment and fhamc ; that i% 
 to hinder him from repenting truly, which conliifs particularly in the punifhmcnc 
 and confufion which he receive from his fin, for repairing the pleafure which he 
 hath had, and the didionoiir which he hath done to God in committing it. 
 
 It is alio for this end, and npon this dcfign that Vicaflillm furnifheth his Pe- 
 nitents with this njw Method, to make Confcffion by dividing one and the fame 
 fin into many partf, and to accufe himfelf thereof at fcvcral times. (3 J He that 9 Qj" fecic 
 hath madeavoK>to obferve the Commandments nf the Decalogue \ may ni the fame ,■ fj|'juj^ 
 Confi^on ftny apart ^ that he hath fallen into fornication ; and a while after ^ not to decalogi prx- 
 have observed a vovp which he made in a matter of confcquence. By this way the ve- ceptum,potelf 
 
 ry greiat confufion which the Penitent might have by the enormity of his crime, feparatim m 
 io Ai^i.^in,.j a J J "^eadem con- 
 
 IS dimmifhcd. femone dicere 
 
 fe fornicatum fuiffe, & fubinde in decurfu fateri fe fregiffc votuto in re gravt. Dicafl, n. 1 7 1 . </. 2. </. 9. tr<j//. 
 9,depoinit, 
 
 2Lom.2.ll5oDb2*jaart i.Cl)ap.2tarttCt2; 5. There
 
 2c8 Of Confeffion of Sins. 
 
 5. There if another cafe in which, according to thcfc people, a Penitent may 
 al(o retain and conceal his fins, to wit, If he can reafontbly affrehcnd that telling 
 all to his Confejjor rvhhout concealing any things hit friends , or himfelf may at any 
 time be concerned in their goods ^ their bodies, or their honour ^ J heUtve that in this 
 fj/e, raithBj«?;jin his Sum,Chap. 4. pag. 655, It would he hrvfitl for him to 
 fiippnfi .ind conceal th: offlnce, rahich being lipnwn of his Confefjor, might caufe unto 
 theFcnitent fuch cffcd as he imagines ought to fnlloO' the conjeffion thereof. And 
 a little after he gives the fame liberty t< him rvho fears ih.it by declarinn his f,nj, 
 his Cvnftjforrvill be made tnttfe him hardly^ to hate him therefore^ to be offended at 
 /':w, orMfc him to remove from the f lace rvhete he dwells, or deprive him of fame cort^ 
 reniaice he receives by bun. 
 
 ThV nixn fhews hiaifelf hrrealfo very favnurable to the Penitent ; he is not 
 
 contented to excufc him from the fhatnc which h^might have had in difcovcrin^ 
 
 all hi> faults and hi' wcaknrflT-'S ; he rvnuldnn that for this he or any of his friends 
 
 rhight.ofie daj, that is, at all be concerned in their goods, bodies, or honour. And if2od2 
 
 he can have but J'omereafon to fear that this may fallout, or that hisCont'cfTor 
 
 after (he knowledge that he hath given him of his confcience and of his fin«, will 
 
 ii[e him ill, and hate him, or be offended rrith him, that if to fay, will life him with 
 
 more ffveriry, or ordain hiin to do fomcthine that may be di{j>leafing to him, 
 
 thoijj^h it be tor the Salvation of his Soul, or will remove him from the place nhere 
 
 h'e dwilleth, bicatifc perhaps it is the next occafion of fin unto him, cr will deprive 
 
 him tf j'imc commodity ihjt he may receive from him ; in all thcfe cafes, and foralJ 
 
 ihcQ reifonSjff ilial be Lawful ftr ^/»?,3Ccoi-din£;to the opinion of Bauny,to fuppreji 
 
 and conceal the offence which known lothe Confiffm; might cuufe unto the penitent the 
 
 iJftUs wl/nh he imagines ought to fdlow fern his ccnjijjion thereof, if hechiilc not 
 
 rather tofatifiethe ilutyof his confeflion, and at the fame time avoid all the in- 
 
 i Si dicat convenience: u hich may arrive upon the knowledge of his fin which he gives un- 
 
 ingenereaut to the Prieft, by makins; ufe of Dic4/fi//w's expedient, (ij And tell his fins in 
 
 fpccte non general n'ithctet pariicn'arizingthcir kind, addin(r th.it he remembers not of what 
 
 compkta ta- /,,„^ /,jj /;„j ^^y ^^^ j ji [^j^ j^ q^ without any ive, making ufc of the 
 
 cendo iHara rs n. ■ r id/-. r^ -^ ■ ■ t 1 1 1 1 ■ j r 
 
 circumflanci- L^''"-tfifi* or mental Kclerva non. For it is true that he ktjows not the kind of 
 
 am, ficergo his fm to declare it muohim upon this prefcnt occafion, and he will not declare it, 
 pofTitdicere and iic believes that he hath a right not to do if, becaufc he would not that the 
 fe fcciffe pec- Confeflbr fliould know hi? eftate and his bad difpofition, to avoid correftion, 206y 
 tale & fortafTe P*"2ixe, and the confiifion he might have fuftaincd thereby.So that the pride and 
 dicerein tali vanity of this man, give him a right to a twofold prophanation of the Sacrament 
 scnere, fed of Pcrance, in concealing his has voluntarily, and in covering this criminal 
 >-.o:i recordari fijence and difguifement with an aff;fted and artificial lye. 
 quod vcrum' '*■ '3 ^^i^- 'o ps'"ce've that it fufficcth to imagine that fome one of thcfc cfTcfts 
 cftinte.'lipen- may arife from confeflion, to have liberty to conceal fins from a ConfcfTorj or 
 dodcnoticia not to difcover them but very generally, the grcateft finncrs, and pcrfbns raoft 
 qux pofllr tunc addifted to the world, will always find fomc one of thcfc reafons and pretences, 
 confi^c'-'^V^ to fjcak noething but what they pleafe in confcfllon, and to fupprefs their moft 
 ineaoc"cafio. "O-ib'c crimes. 
 
 ne. Dicali.n. My dcfi::n obliges me only to reprefcnt thcfe exceflcs 5 but if 1 had undertaken 
 180. d. II. d. to refiire them, and to malie thefe good Fathers fee their extravagancies, I fhould 
 9 traff.8. de not defirc to make life of Other rcafon or authority againft them, and efpcciaily 
 '"' ' againft Bjm.-jj than his own. For fpeaking of the ConfcfTor, and of the Cogni- 
 zance which he ought to have of his Charge, and of the confcience of his Peni- 
 tents, in Chap. 38. pag. 5 ^g. Of a truth, faith he, as he holds theplace of a Judge 
 in this Sacrament, as faith the Council in the 14, Seffion and 9. Ci^on, he neither 
 can nor ought pafi fcntence but upon that whereof be hath a full and entire cegni- 
 zjn:e. And a little after making ufe alfo of the Authority of the Council, he 
 adds : In the Canon omnis utriufque fexm, he is called a fhyfntan of Souls : if he 
 kni'iv not their wounds, how can-he heal them^ and after the manner of a Fhyfitian^ 
 pour oyl into the wounds of the wounded ? more mcdicorum fuperinfundere vulfieribltt 
 fjHciati. Whence he draws this confequcnce of the Council antl with the Coun- 20540 
 cil it fclf : lie ought therefore, faith the Council cited in the Chapter WC laft mcn- 
 
 ' Cbm.2.15(Dh2.}3art i.Ctjap.2.arric.2. tioned,
 
 of Confcjpon of Sins. 209 
 
 tiuned, nmnh utnujque fexufj di'.igently enquire after the circun.ftumes of (Viryfn 
 andftnner, rvhereby he ma) underjiand fs)hat cmnjel togivc^ and wb.it remedy to /i/r, 
 f roving divtrs experiment! to heal the fuk^; diligcnter inquiitre,& pecc.itiris circum'" 
 {lamias & peccaei, quibm intcUigat quale debeat ei prsberc cmfUiHrnfiy cnjufniodi re- 
 medium adhibere diverfu expcrimentii utendo ad fanandum tf.grotum. And Jli ilic (e. 
 quel from the c\prcfs Authority and Rcafonlngof the Council, he^coiicludes his 
 difcourfe by way of an Interrogation. In the ignorance of fo niajiy ihfnmties of tht 
 Soul^and remedies to be app/jedfor healing it^ who can reafonablj/froi?;tfe bimfelfihe 
 kappinefs to be able to relieve the ftck^? 
 
 If according to Bauny, the Confeffor in qttality of ajudge^ wbofe place he holds 
 in the Sacrament of?enance^ neither can ncr ought p^f Jentenct but cti what he hath 
 full and entire cognizance of. If in the quality of a ph\fman of Soith, he cannot 
 reajonably promife himfelfto relieve his Patient, that is his Penitent, nor to heal his 
 vpounds, if be kriorv them not^ if he \novp not his dijpofition, his infirmities, and the 
 circumiiances of bis fins and of the eflate wherin he u.\t muft needs be that when the 
 fame Bj««7 hath faid, Ihat it is fttfficient t» confifi (ins in grofi, without dctcrmi- 
 ning any one inparticnlar, that it fufficeth in rigour tomuk,e the Confeffor tmdcrfiat-.d 
 that one hath finmdmortaUy in the matter of theft^ without declaring how much 
 hath been ftoln : Ihat it is not needful to tell the number of vicious thoughts and 
 dilhonefi aftdionSy though he could do it if he lift ; That a Ptnittnt may in Con. 
 fefjion conceal his fns and his relapfes which proceed from an inveterate habit ^ for 
 fear of manifcjiinz his pall ujfences^ with Jhamefer his weak^nejjes : jh.it he mayfup- 
 pnji and filcnce the offence, which known by the Conffffor, would caufe the effiQs 
 which he imagines might follow the confejjicn thereof. Since, I fay, Batiny hath faid 
 all thcfc things, it muft needs be that according to the Principles which he hath 
 cftabliflied, or rather according to thofe of the Council which he hath allcdpcd, 
 he cannot pretend that the finner confefling himfclf in this fort, ciii hope frcmi 
 the Confeffor a remedy or relief for his wounds, or remKTion for hi« lins ; and 
 by confcquencc we muft fay, that he plays with confcflion and confciencc, and 
 that he teachcs*finners and worldlings to commit Sacrikdgcs inftead of Confcffi- 
 ons, and to deride the Confeffor and God himfclf, whofe place he holds. 
 
 Efcobar is not content to fay, as Bauny, that fins may be concealed in confcrtlon, 
 he maintains alfb that it is no great fin to lye unto a Confeffor when he exa.-nines j Mentirl 
 the Penitent ; (ec how he fpeaks ; (i) Is it a mortal fin to lye in covftfjion? He in confeflionc 
 anfwers ; Ifthefminqueflion be ohly avenial fm, the lye is but venial. He doth ^^ P^ccaf""' 
 indeed fay, that there are fomc who makea diftinaion, bcl'eving that if f-^^^j^ivmfe^' 
 finner accufe himfclf but of one only venial fin which he hath not committed, he peccato vcnia- 
 fins mortally, (i) Becaufe for that time there being no matter for abfolution, it \\ veniale eft. 
 would be given in vain, and the Sacrament would be null. But he adds, that there £/"*"''"■. 7- 
 arc who receive not this diftinftion : and the rcafbn he brings for it, is : C^)^''' \"'/°'^' 
 Becaufe eviry lyewhiih is made in the matter of a venial fm is a flight things an&^ ^ Ouia tunc 
 hurts little ornot at aUthe judgment of the Confefjer. daretur abfo- 
 
 lutio finema- 
 terij, & Sacramentum nullum effet. 3 Qwz omne mendacium de veniali eft res levis, & parum Isdit Con- 
 felToris judicium, ibid, 
 
 y He tcftifies that it would be trorc difficult to exempt him from mortal fin, • 
 who fiiould lye in a mortal fin ; ncverthelefs he gives an expedient, and he re- 
 lates fome cafe in which he thinks it may be done. Heasks, (4) IfitbeneccfTa-eJr ^^ ^*'"" 
 ry ihat a general conjefjion bi entire ? He anfwers in thcfe terms ; It vs not ncccjjary \]^ integrita- 
 fo to be in regard of the fins which have been confeffcd before. A perfon, for txam- tcm requirati' 
 pU, faith unto a Confeffor^ that he hath a defign to ma^e a general cnnfffion • it is Quoad pecca- 
 not needful for this purpofe to tell all his mortal (Ins ; for though he lye, this concerns I' ^''^' confef- 
 not at all the Judgment the Confeffor is to make thereof ^ becaufe it is not of his ru"°Didt'"quis 
 JurifdiShfi. Confcffario fc 
 
 velle cunt ipfo 
 confeflTionem generalem gerere ; non ideo tenetur omnia mortalia exprlmere. Quia quamvis mcntiatur 
 parumtamen refertadCcnfelTarii judicium, cum ad ejus forum non percineat. Ibid, p it i. B.118. 
 
 iimuz, Ji5oofe2. i^art i. Ct)ap.2,attic.3» D d Dicafliiiitt
 
 2 I o Of Coufeffion of Sins. 
 
 Dicafiilltts Cccms more nimble and fubtlc on this occafionihan Sjcohar. For 
 allowing the fame liberty to Penitents, not to declare other than venial fin?, or 
 fomc part of the mortal fins they have committed, he maintains that confcflion 
 ought always of neceflity to be entire : fee here how he intends it : Confeflion 
 at that time, though imperfcft and maimed, ceafethnot to have all rcquifite 
 integrity, which exafts nothing but a declaration of the fins which may be dif. 
 covered to the Pricft who hears them, and not of thofe which you conceal from 
 him upon fbmc ground. So that a Penitent who accufing himfclf of fomc fins 
 omits the reft, either becaufe they have been confeft already, or becaufc he rc- 
 mtmbcrs them no longer, that he may tell them to the Confcflbr, or becaufc the 20670 
 
 1 Objicies cognizance of them is rcfcrved to thcBifliop, (\) ceafes not to make an entire 
 debere elTe confeffion • not indeed oi to an integrity which they call material ■ hut as to a formal 
 integram de inte;irity, which alone ii neceffary for the Sacrament, That is to fay, provided I 
 jure divino. perfwade my felf that I have fomc rcafon to hide my fins from the Pricft, it is 
 Refpondetur fyj^cient for me to make a good confeflion, to declare (bmeunto him : and who 
 confcffionls '^ ^^ ^^^^ ^^^ ^'^^ imagine that he hath fomc rcafon > Sec the Spirit of the So- 
 debere cfle cicty, to allow Ccd the names, and to give men the things : it is by this means 
 integritacem that they agree Religion and the World, the obligations of Chriilianity with 
 formalem.non ^]^^ ]„fjj qj: ^^^ Jq tj^^y fumifli means to obey the orders of Jefus Chrift, and 
 nempefohjm at the fame time to flatter the conciipifccnce of finncrs, and to entertain them in 
 debere dici the greatcft crimes, by difcharging them of that finccre confeflion which ought to 
 omnia qui be their true remedy. 
 
 poffunt expli- 
 
 C4ri coram Icgitimojudiccabfquecaufaqux id excufet. D/c4^. n. 115. rf. 7. rf. p.rr. 4. deconfeff. 
 
 FilliutiHt had before Efcobar taught that which he faith of lyes made in con- 
 
 2 Mentiri fc'Tion about venial fin. (2) Jo Ije^Cn'nh he, in a thing rvhich is no nece^urjmat- 
 circa materi- *cr of confeffion^ Of are venial fins, in denying that which is done^ is only a venial fin, 
 am non necef- Emanuel Sa is of the fame opinion, and he maintains that the cafe is the fame in 
 fariam.ut funt mortal fins which have been confeffed already. (3) To lye in-^onfeffion, faith 
 ^.^^^^^^ ]'\^'^' he y in matter of venial fms^ or of mortal which have been already confeffed^ is but a 
 quod faftum vtnial ftn, though the dcfign were at firfl to confjl them. 
 
 eft, fie non eft 
 
 mortale. FilU^t-t 1. mor. qq. tr, ^.cap.^, num. ij2. pag, 180. 5 Mentiri in confefTione de peccatis vc- 
 rialibus, aut de alias confenTis mortalibus, veniale tantum peccatum eft, etiamfi illc antea propofuiffet apud 
 fe vere confieti. Saverb. Confejio.num. 12. pag. 88. 
 
 I might here relate alfo other expedients which the Jefuitsgive to furprifeand 
 deceive a Confcffor ; but I (hall do it more commodioufly in an cxprefs Chap- 206S0 
 ter fpcaking of Penitents, and the advice neceffary unto them for their confefling 
 . rt. ihimfclves aright. I will conclude this Article by a rcfolution which Efcobar 
 debere repeti civcs to a difficulty which he propounds. (4) I have already taught you, Hiith 
 confenTionem he, thjt the confeffion which was null and invalid ought to he repeated j is it alfo to 
 quando fuit /,g repeated whm it is made upon jome other principal defign^ then to obtain pardon 
 invalida. An „f j;„j _? Hjj Anfweris, No, provided that remiffion of fws be propounded at the 
 quod fafta '^'''^ *** ''■'^ /eji principal, and herein is no mortal fm, btcaufe there is always an inten- 
 luerit alio fine Hon to receive the Sacrament^ and all that which is neceffary to makf it valid, 
 principaliter 
 
 quam ob remifTionem peccatorum ? j Non dummodo, remiftio intendatur faltem ut finis minus principa- 
 lis, & in eo non peccetur mortalicer : quia ineocafueftintentio recipiendi Sacramentum, 8e omnia ad ejus 
 valorem requifita. E[cob. 7 , ex. 4 . mm. 119. pag. 8 1 8^ 
 
 He believes then that it is but a fmall fin to prefer fome humane and temporal 
 confideration to Salvation and pardon of fins • that it is not to prophanc the Sa- 
 crament to refer it principally to a temporal end ; that this is not to dilhonour 
 God much, to teftifie the little refpeft which is had for his grace and friendfiiip, 
 even then when it is demanded, by preferring fomc temporal thing before it, 
 which is refpcftcd as principal dcfign, propounded and defired to be received by 
 means of the Sacrament of Penance much rather than his amity and reconcilia- 
 tion with him, which hemakesa fhcwtodcfire after he had (b defpifcd it, pre- 
 Eom.2. IBcoh 2 ^art i. C!;ap.2. artic.2. tending
 
 Of Abfolntiofi. 211 
 
 tcm^i'i^ to repair thi contempt by another contcmpr, and to return into favour 
 by a motion (o little linccrc, and lb injurious to his infinite grcatnefs elevated 
 ab 've all Creatures. If a Malcfaftor guilty of high Trcafon, fliould preleiit 
 hirnfclf before a King in this manner, confclling that he was more moved vsith 
 fomc petty intercft, than with his crime ; and fo much as not fpeaking to him, 
 nor demanding of him his grace, but only after he hath teftiiicd his pailion for 
 this particular intcreft, he would be judged of all the world unworthy to obtain 
 the grace which he demands, and worthy to be chafed from the Kings prcfence, 
 and punifhed for this infolcncc as much or more than for any other fault. Yet 
 they would have thi*^ treatment, which is unworthy of man, to be worthy of 
 God, and that God fliould be content witha kind of honour which a man would 
 hold for an injury. 
 
 ARTICLE I n. Of Abfolution. 
 
 V»>' 
 
 3 T^l, •- 1 
 
 that the Jefitits make it depend on the Opinion and the Will of thi 
 Penttent^ rather than the Di^ofition and Judgatent of the Confejjor. ' 
 
 ABfolutionis a Judgment which the Prieft pronounccth on Gods behalf in 
 favour of the Penitent, by which hc'forgives him his fins after the cogni- 
 zance which he hath received from himfcif, of the remedies which he hath apply- 
 ed, and h ■ g )od cfFefts and holy difpofitions which they have produced in him 
 to eftiblifh him in the Grace of God. 
 
 The Divinity of the Jcfuirsruincs thispart of thcSacramehtof Pcnancc,as vt^cll 
 as the other, taking from the I'rieft the authority and (Jualiry of a Judge and 
 Superior, and fu' jifts him to the Penitent, in fiich manner, that he muft follow 
 him in the Judgment that he ought to make of his ns and of his cftate, and of 
 his difpofition to receive abfolution, and obliging him to bear hin)rclf according 
 rowhat he fays and wills, and to five him absolution as oft as he demands it, 
 thous'h the Confcffir judge him unworthy and intirely uncapablc thereof. 
 
 From thefcMaxims it is ihztBauny in his Sum, Chap. 45. pag, 702. faith, 
 that the Confcffor before he abfolve the Penitent, fliall examine him if he have 
 no more to fay ; if he be forry with all his heart for offending Cod ; i! he pur- 
 pofc tofervc him well and faithfully for the time toccme, by avoiding all mor- 
 tal fin, which beifig faid thus univerfally and in common, is fufficicnt for recei- 
 ving Sacramental abfolution. 
 
 Nay, wc may becxcafed from examining him in this manner. Dkaffillus 
 cad-th the ConftlTir of this trouble, (ij Jt is notalrpaysnectjfary, faith he, to i Pcenitert- 
 put theft qutiiims to him e^ecijlljiftheybeperfonswell inJfruSed^ and who come^^^^^'^^'^^ 
 freely and n>ithi<ut conlhalnt to the Tribunal of Confeffiun. ftationein fe ~ 
 
 So all the difpofition requific for receiving abfolution, is reduced to words, propofitum 
 and thofe alfo univerfal, and to refolutions made in general , upon which the nonpeccand?, 
 Confefforfliall be obliged torelyeand to believe all thofe who (hall offer him "^'^^n''""' 
 fuch difcourfe, and m^kc him fuch promifes, bccaufe ihcy are their own accufcrs,* '"ar 'a^h" 
 defenders, and witnf ffes ; cum ijfi fnt fni accuj'atores^ dtjcTifores^ 6^ tijhs 5 though fcmper ab illo 
 oftentimes it b^e fttppojed that Juch refolutions come but from the teeth otttrvards ; as inrerrogare, 
 the fame FarherBi»K«y hath written a little after, pag. -717. luaxlinequan- 
 
 Emanuel Sa faith the fame thing, and more alfo ; (z) IVe may abfolve^ faith ^.° P^'''°".* f^* 
 he, him rvhn refolves to abfiain from fuj, though he himfelf believe that he i^^'' »'" ftruftsE fu'nt' fe 
 hold his refolution^ thoufh hc be affuredly pcrfwadedof it ; certcfibi ferjuadeat, acceduntad 
 (;?) faith Timbourm. How then can the Confcffor believe that the Penitent \> confefTionem 
 well difpofed, and that he hath a true refolution to corrcft himfcif, which isfolid """^™0''o 
 and capable to produce its (ffft, fince the Penitent himfelf believes it not, and i^'n^a % Panlt. 
 rather perfwaded of the contrary, even with certainty > And this being fo, how 2 Abfolvi ' 
 can he be abfolvcd in this eftatc ? poteft qui 
 
 ii- » •/•.,■ .. - proponic ab- 
 
 Itinere a peccato, etiamfi credar fe propofito non (tatarum. Saverb. Aifohtia. mm. 12. tap. t, 2 Tamb 
 
 num.'j^^.cap.i.lib.i.meth.csnfejf. 
 
 2L0,(l,2, 3l5a)Sa.F.uti.Cbap.2.artJc.3. Dd 2 Neither
 
 212 Of Abjoluihn. 
 
 Neither do they require any greater alTurancc on the part of rhcContcflbr 
 
 _. „ than of the (i) Penitent, and they wouU have abfoliitii ncivcn tothclinncr, 
 
 i62.d. 21. d.' ^^^ inveterate and habituate foever he be in his fiti : non objimu crmjuetitdine^ 
 
 6.tr,i rfePiE. though he knows certainly that the Penitent will relapfc thereinto; etiatnfi certo 
 
 nit. feint ium /apfwum. 
 
 2 Itemab- Emanitd Saiffvrssus i\Co, (2) That he may he abfulved tvho for fame jufl and 
 
 o VI pote t TtafunMe caufe tviU not qnit the ocafionof fin^ provided he make a ^rm rejulution 
 nabili 8c iula ""* '" Z'" ^^y """'^ ; though be have already rehffed thertinin mjny times. 
 caufanonvult I>ic<»(?;i'«f goes yet farther. For without taking a pretence from any joft or 
 amittere pec- reafonablecaufe, he faith generally, thata finner may be abfojvcd who h;ith 2072c 
 candi occafio- faijjp frequently intofin^ without obliging him roquit the occafion, and wiih- 
 proponat fir- °"' "'' ' *King up ot himfcit any refolution to do it. 
 
 miter non £^Wl^w»e/ 5<» fpeaksof a perfon that isrefolved to continue in the orcj/lonof 
 
 peccare, cti- fin, not by neceflity and againft his jvill, but voluntarily, becaufc he hath L\.x\e. 
 amfi aliquotics gcound which feems juft unto him, and which he will not for?n, a? it he feared 
 llid^^^^' to receive thereby fomc prejudice IB his goods or honour. Hi; believes that in 
 
 2 Qui fepius this eftate he may receive abfolution, provided only he take up a refolution to 
 quidcra inea fin no more ; that is,thathc fay only fimply, that he will not fin any more, as 
 occafione lap- he faith himfelf a little after ; {^yihut he may he abjehed il-at lajih,ihat he if firrj 
 fBS&nonde- y^^. h^ p„j^ j„i{ de^.rtthto abji in fmm them, though notwithftanding all thefe 
 nem jam vero ictbluticns he frequently fall therein, bccaufe he continue! n er that occafion 
 extr'aordina- which he will not lorfake,and that fo he cannot rromifc himfe'f reafonably more 
 rio propofito from this laft proteftation than from the precedent, and he feeth clearly by many 
 &doloreta- experiences, that his re olutions arc without foundation, and have only an ap- 
 confcffionem P^^^rance, by which they h^ve often deceived him ; and yet this Jefuit pretends 
 & polfit abfol- that he and his Confcflor alfo may rruft therein, and cftablifli thereon the foun- 
 vi, licetnon dationofhis Salvation,^withriutoffLnHing agairft the Piults of the Wifdomand 
 
 proponat de- Prudence of the Spirit (!4^/5od, which oueht to guide an aftion Co Important, 
 ferere ocean- _-..- ._ 
 
 onem. 
 
 s'^fec ^'**"y fpcak? in the fame manner, atlfc more clearly and more freely of thole 
 
 dici fatis eiTe who are engaged in the occtfion? ofM.n, and in the wicked habits which make 
 
 tunc quod them fall and relapfe many times into the fame fins. He inquires in his Sum, 20750 
 
 poflTit fperari Chap. 46. pag. 717. If notppithiiandine, aW that they bjve faidandpromifed in 
 
 cmendatio jj-,,,^ j p^^ ^g jjj^j^ Confejfor., they cannot forbear to breal{ out into (xcefi and greater 
 
 defere're Died. ''^^''0' ^»'^« vcy /"»»* faults m before., they ought t^be admitted to the S.icrament^ 
 
 n.m.d. 19. apd may be abfo/ied ^ He faith firfi, that there are feme whohold, that abfolution 
 
 d. 6. tr, 8. de ought to be deferred for fome rime : but in the procefs he makes this queftion : 
 
 ^*'"'- . He who fli juld do the contrary, (hould he fin > To which he anfwc-s clearly in 
 
 ^J^n^,?;Ai *^° word; : Tb.it is not my opinion. And at laft he concludes in this manner ; 
 
 pOCelt QUI dl- .-, I I „ - r ■ I — ^- . , . I r r I ■ -w 
 
 cit fe dolere '"'" *"^ Penuent purpofing vpuh true affetiiun, and rejerting to the feet of the Prteji 
 de peccatis & '" put an end unta his fns, digntu t/f abjolmior.e toties quotics^ defervei to receive par~ 
 vellc ab.'linere don^ quaniumcuuqHe nulla notetur emendatioy thouoh he amend not. He is not con- 
 Ibid.ju.i-i. p. tent (q f^y^ ^hat abfolution may be eiven to this man, he pretends that it may 
 
 A Adhuc notbcrcfiifed him, fine; he defervesit, <^i^n«< f(? ; and that though he relapfe 
 poftiulJiusc- every day into the fame crimes, in calling himfelf only at the feet of the Prieft, 
 mendacionis and faying to him, that he hath a defirc to be reformed, he fliall defcrvc to re- 
 cxperimen- ceive abfolution every day and, more frequently, if he defirc it, totie/ ^wwiex, 
 vduntate tol- ^''°"S^ ^"^ relapfe immediately, without ever being amended ; quantumcunqut 
 lendi occafio- '*"''''' ^^'e'*"" emendjtio. 
 
 nem poteft This decifion is one of the moft common of the Society. DicafliHus teaches it 
 
 abfol»i.D«c<iff. clearly, and faith, (4) Jbat after it is exferimented that he amends not at aS, and 
 
 "• |5*' g' 9* after it is known that thePenitent hath no n>il! to quit the cccafioni, abfolution may be jg^ .q 
 
 Pxnk. ' g^'oenhim. (5^ And when there is fome reajonable cattfe rvhy thePenitent jhauld net 
 
 5 <:^ando /^/'4ra»e himfelf from the occafwn of fin, though the Penitent have relapfed into it 
 )u(\x & ratio- very frequently., he is not to be obliged to avoid it, nor to be deprived of abfolution - 
 nabiles caufa; 
 
 non toliendi prsediftam occafionem fubfiftunt, etiamfi fxpius reincida; ptEnitens, non cogendus eft illam 
 toilere occafioneiH, nee privandus abfolutione, etiamfi fepiflime rccidivusj quin potiHS hortandus ut fa»pc 
 veniat ad confcflTionem. Jbid. n. st6.4. 29. d. 10. 
 
 Com. 2. lieteDft.2 i^art i. CJjap.*, artic.?. • fkougb
 
 Of Abfolntion. iXo, 
 
 thjU'tJ hit relapies he v.ry frequent: hiottuht on the contrary be exhorted to come fre. 
 cuently to Confep'Tt. Jambourin who takes up this fancy alfo, renders this rrafon 
 capble without douht to convince every rcafonable Spirit, (i) Abjoltttion i quia fi 
 may he given him th^ firii time ■ therefore , concludes he, it may he given hint aljo the potuit prima 
 fecmd time. And fo infinite timc«, toties quntief, fay other. p'ourit'& fe- 
 
 Ifthefc pcoolc be well difpofcd to receive abfolution, or defcrvc it, • know ^°j^j j"^ Tamb. 
 not whereto find any one unworthyof it, and who may bcrefufed ir,becaufeal) g. lo.fe^.^.c. 
 rhofc who demand it after Confcflion, would, or at Icaft fay to their Confcffurs, 5. lib 3. meth. 
 that they have a will to mend. confeff. 
 
 See here without doubt a great cafe for finners. But if they break out with fo f J^f, enamfi 
 much more iibcrcy, giving thcjnfcjve- up unto fin, a<; they fee there is facility ot peccavenc rpe . 
 rcmrdy, whit muftbcdonc> Miy ib'bluti n be rcf if:d them, or for fomi tim.- obtinendse ab- 
 defcrrcd? Dicafiillus [mh. No, (2) and that it may be given them, though the, tolvowi. 
 fjll imn fin throurh hopes of obtaining jhfnlutinn. de ?' *^^* 
 
 Another Maxime aho?ethfr cotnmrn in the Jefuifs Schools, is, that a Confef ^^ e.' jepixntt. 
 Cor h obliged fo give abfb'ution to a Penitent who demand* it of him ucon fomc ^ A^'olvi 
 probability that he is fi.ffic'entlv prepared to receive itj though the G jnttff.r poteft qui con- 
 be perfwadcd of rhc contrary, (z) Bt may bt abnlved. (aith ba, tvbu joilows a tranam opmi- 
 frobablenptnionjhmj^h contrary t,i that "f hif ConJ JJor. ris ooinirn tn 
 
 L<i^»ji« fpcaks alfo more clearly, more abfblutely, and more univerfally in f^quitur juj 
 thcfc terms : (4) If a Penitent folhtp in his praSice with pmplicity an npinin?. probabiletn 
 vhi'h fomeVvdorj hold to be frnhabh ind fife, and his Confijfor, tvhethef ordi- ^■^ yf>. abft' 
 nary or d< he,ate, believe that this ofinion cinfidercd in it /■ // and in the Theory huih '"'"' " ' S" 
 no prchahilit^, n trnthliandinz this perl'tpafion he is nhliotd tn give him jbfoluthm. ^'^\ pcenitens 
 
 And bccaufc he fer? the conft>fion that ir would m^ke to pur rhe Malefjft ■ jn pray, bo- 
 into the place of (he Judge, he rep. efents himfelf this inconvenitnce which tot- ra fide lequa- 
 lows upon his Principles, and make' this obj ;ftion himfelf (5) ^he ( onfffsr tur errentiatn 
 is the Venittnts Sufirior ; ann by confeqttence the ptntt.nt is obliged to quit hij 'ft- ^"^ *noft ri- 
 niufi to filiiiip wfhit his Cmfjfor ordains. He anfwers in this fort: (ft) 1 aaltvtr ^^^^^ ranquam ' 
 that he is n t abjo utcly his Superior, and that he hath not a right V' command htm m probahiiis & 
 all thii'.'t ; but only in what hath reference to the fins n>h,r xrith be charter himfetj tuta detendi- 
 at the Tribunal of P nance. To fpeak this in more clear terms, the Conlcflor ""■» Confeffa- 
 ou ht indeed to pronounce the Scntrncc of Abfolution on the Penitent ; but he ordinarius feu 
 is to take it from rhe mouth of the fame Penitent, like a Cryer that publiflic h deltgatus.ean- 
 the Oecree of fomc Court. Bccaufc the Penitent who appears before the Trl demfpecula- 
 bunal of ^enanc: as the Malcfiiftor, is alfo rhe witncfs Jn his own affair, and hi' f"^^ improba- 
 own chief Ji"^ge : that it belongs to htm to inquire after hi« fins, to examine j^l^^j'^j^'j^"^"* 
 them, and to jut^geofihcir grcatnefsand of the puniftiment which they dcfctvc . fua perfuafio- 
 that having d^nc this, there remains nothine for him to do but toprefent him- nc, tenetur 
 (elf b;fo. c the Prictt, and to caft himfelf down at his feet to confcfs himfel*, and abfolutioncm 
 thataccufin? himfelf for hi- fin-, he hath nothing clfc to do but to prefent umo ^o"'""''*- ^oy 
 him hisprocefs already made up win his Judgment, to the end that be may fol- ^^. ' fg^]^^ 
 low ?t, as it is already concluded and decreed. n. 10. fag. 7. 
 
 $ Confcfla- 
 rius eft ucfinitentis fuperior ; ergo pcenitens depofita propria opinione, Confeflarii prscipientis opinioncm 
 amplefti t .netvr. /.W. 6 RcfpondeononelTefuperiorcai fimpliciter, neque lUjpraecipicndi habere in om- 
 nibus, fed folum in ordine ad peccaca qux ad tribunal poenitencix def eruntur. Ibid. 
 
 I fee very well that rheConftflor is not abfblutcly nor in all things fuperior to 
 the en'irent, a' this Jcfuit fairh,bur only in what rcfpefts the fins which he hath 
 confeff -1. But in what confifts this fuperiority if the Pen'tenr having difcover- 
 edhislault , heouphtnot to refer it to thelight of theConfeffjr to judge of 
 thequiiry of his fins, the convenient remedies, and the time nccfffiry to heal 
 them, and of his difpol'tion to rcc;ivc abfolution >For if in every of thcfc points, 
 and particularly in that which prcfuppofeth and contains them all which is ab- 
 folutit n, the Confcffor ought to fubmit to the opinion and wijl of the Penitent, 
 he is no more hi'^ Superior in what refpcfts even thofe fins of which the Penitent 
 hath accufed himfelf. It h the Penitent who is true Superior, and the Confcffor 
 holds the place of an Inferior on his part, fince he is bound to obey him and follow 
 
 Eom« 2.JlBa!fe 2,j^m i.Cljap.z, artic.3.- his
 
 214 ' Pf Abfolution. 
 
 his opinion againfthisown. Which comes all to one with what 1 have already 
 obfcrvcd, that upon ihis fuppolition that the Confcffor pronounceth Sentence ot" 
 Abfolution, takingitfrom the mouth of the Penitent, as a publick Cryer doth 
 from the mouth of a Chief Jufticc of fomc Court ; and by confcqucncc the 2077 
 Confeffor is not the Judge but the Cryer, and abfolution is only a fimple decla- 
 ration. 
 
 1 Sanche^ The opinion of Layman were probable, if it might be faid, that a Judge were 
 t.i.inDecai. obliged to refer himfclf to the judgment of the Malefaftorj fending him back 
 l^''"'^^''^''*abrolved whcnhc plcafes, though according to the Laws he de(ervcd death } or, 
 Theot mor'. * Phyfitian that of his Patient, treating him as a found man becaufe he delircs ir, 
 feh 2.prob.29. and becaufe he is not fenlible of his di(eafe, though the Phyfitian believe he is in 
 
 2 EKdiftis danger of death. For this is inefflft that which L.iV''<»« pretends, when he 
 deducitur faith, that a Confeffor who is truly a Judge and a Phyfitian, if obliged to give 
 femperpof^ abfolution to a Penitent, becaufe he demands it, thoujih the Confeffor be per- 
 & dcbere con- '"waded that he h not in an eftat e to receive it : ( 1 ) nun ohjiante jua perjuajirm 
 tra propriam tenetur abfoluaimem conferre. Sanchez, obliges him even unto this under the pain 
 opinionem ofmortalfin. vTfi;-:;;: 
 
 abfol'v*^"^^'" ^'"^'"^ ^*"h the fame, thing in other terms : (?) IffnUow, faith he, from 
 quando ille ''I'bat I have jaid^ that a Conftffor may airvap^and that he it even obliged to abj.tlve 
 probabili opi- the Penitent againji hif 'civn proper opiniofi, tohen the PimtititfoLunwg the Maxin.es 
 nione du- of :i probable epinion, believes that he may do that xfhicb the Confffir believts hi may 
 a'^'^^I ^•'*' ""' according to hit. Hc relates for it this rcafon a little after : (3 J For ith, r- 
 tuinclre quod "'''* ^* would oblige the Tenitent bji too great rigour to confefi his fms aljo to j,me 
 Confcflarius other. And to confirm his Anfwer, he gives this example C4) of a phjfnian nho 2078, 
 juxtafuam o- according to him may foUi.Vf the opinion of others^ and give to a Patient a medicine^ 
 pinionem pu- r^hich he believes may hurt in his particular cafe. 
 
 t^ra.Amkm He could not have chofcn a more proper example to make the excefs of this 
 tom.'idijf 15. Doftrinc appear. For who will believe that it is lawful for a ! hyfitian tocauft 
 feH.2. n 90. his Patient to dye, by giving him for a remedy that which hc believes to be poy- 
 /). 212. fon, thsthe may render this obfervance to other Phyfitians that are not of his 
 
 5 Alioquin opinion, or even to content the fick who dcfircs and demands this remedy which 
 nere' p^ni° the I'hyfitian believe,* is not proper for him, and may caufe his death; like as 
 tenrera ob- this Jcfuit pretends that a G'jnteffor may and ought to give abfolution to his 
 ftririgerec ad Penitent, becaufe hc demands it, snd believes he hath reafon to demand it, 
 iterum fiia tbouf^h the Confeffor be perfwaded that he is not in an cftate to receive if, and 
 confiYfri^ Ib!j '^^' ^ cannot give it him but to his condemnation. But if this opinion which 
 4 Deduci- '^^'5 Pc"'fcnt hath contrary to that of his Confeffor be prejudicial to a third 
 tut a pofTe party, wherein for example the making reftitution is in debate, may the Confef- 
 tnedicum for abfolve him, permitting iiim to aft according to this opinion > Efcobar aftet 
 n\Z"m& '^^ ^^^ made a Problem of thisQ^'cftion, ranks himfclf on their fide who fay, 
 turtdarei- ' that the Confeffor is obliged to abfolve his Penitent, and judges even that the 
 grdtomedici- contrary opinion is hardly at aU probable. 
 
 nath'quatn ip. I'anibnur'm a faithful Scholar of the great Matters of the School of the Society, . 
 fepriyatafua niakc^ufc alfoof the Example of a Phyfi'ian and a Judge; but in a different 
 babilitcrpu^ "13 finer, and quite oppofitc to /^wrVl*^, and more proper to evidence the excefs 
 tatillinoci- of their DoSrine. (5) The Co?jfe[for^fanhhe,n!ay and ottgl t tofoBoivthe proba. 
 turam. Ibid, hie opinion of his PcTiitcnt^ againfl his own jadnmentj although it he more probable,.., ■' 
 
 ^j'k* ^^'-' ' ^"'^ though in the »'orld a Judge and a Phyfitian be obliged to follotv the mere pro, 
 felTariiis fe^^* ^''^'^ <*/''"*''"} " is not fa with aConftffir- becaufe it is fufficient far him that his 
 opinion-m Penitent have the dijpofitions which are for receiving grace^ which he may have fol- 
 probibilem lowing a probable opinion ; and by confequent a Confeffir is obliged to give him abjo. 
 poenitentis lutio'2 bv conforming himfelf to his opinion on pain of mortal (in. After this the 
 
 contra propn- Confeffor will take heed not to be wanting therein, and the Penitent needs fear 
 am fenrcntiam . . & > 
 
 fiveprobabi- ""fh'ng. 
 
 Icm, five probabiliorem Et quamvis in rebus humanisfipc judex, five medicus dcbcret opinionem pro- 
 
 .bjbiliorem fequii tatnen ConfeflTarJo'.... fatij crit fi poenitens refte ad prxdiftam jufJiftcationem difpo- 
 fuusapparcat, id quod fatijhabetur fequcndo opinionem probabil em. Tambour, n. 1. fell. i.e. 9. /.j. metb. 
 '""feff. Debetid fubiiiprt.ili.n.2. Obligatur fubmorcali conformare fe opinion! probabili. Ibid. 
 
 2roin.2.Jl5CDb2.'§art i.C!)ap,2.artic.3. But
 
 Of AbfoUttion. 2 1 5 
 
 But to oblige him under fo great a pain, of what fore ought the Penitents pro- 
 bable opinion to be? See the Rule this Jcfuitprcfcribes him :(i) Tbjt iheCon- , opinio 
 fejfor may be obliged te follow it ^ it mM[i be frobable^ either lecauji of the reajnnj on dehtteiicfto- 
 trhich it is built, or bccjufe of the authority ofthofe rvho follow it. If the opinion 0/ babilis in fc fi- 
 the Fenitent have ?ione of theje probabilities, but only feem probable to the l^tnitent, ''^ fallen per 
 tht Confeffor /hall takg heed that he neither do nor rejolve any thing rajhlj, that be o.- trinfecas five 
 amine it diligently, to fee if he can find any Author who hath approved it, and if he per autorita- 
 fnd any, that he conform thereto, and give him fpccdy abfolution. He cannot here- tern extrinfe- 
 
 in ufe more precaution, fo fearful the Tefuit is, kit his Penitent fhould be font "'" ^"^°" 
 . , . L I /- 1 • ruin— fi ergo 
 
 back Without ablolution. • opinio preni- 
 
 /4wicwpropofesa]fo a difficulty about Abfolution. (2) It is doubted rehe. tcntisnullam 
 iher a Confeffor who knows evidently that his own Penitent hith committed a /in which es his proba' 
 he hath net confejfed, ought to advertife him of this fn ? He anfwcrs and conclude?, biiitarem ha- 
 7hjt in this adventure the ConfeJJor may judge that the Penitent h.th fumejuji reafm ^mMx ptt" 
 to conceal his fin, and for this he may abfolve him with a fafe confcience. • nicenti appa- 
 
 Fi//f«/»» propofes the fame cafe: (3) // the Confeffor, faith he, be en/ire/; reacprobabi. 
 affured that his Penitent hath forgotten jome fin, he is obliged jj^eaking generally tu hi. d'iligcnif\t 
 examine him thereof to makf bis judgment entire and prrfeS. He faith not that this Confellarius 
 is for the benefit and Salvation of the Penitent, that he might make him confef ^^ fcntentia- 
 his crime, and make him capable to receive pardon, but becaufe of the integrity an forte fit' 
 of the judgment, that it may have all its parts ; that is to fay, that he may have probabilis fal- 
 an examination and anfwcr of the finner upon which judgment may be made ; ""J extrin- 
 becaufe all judgment ought to be compofcd of the hearing of the guilty and fen- au'tofj^tjfe" 
 tenccof the Judge, who cannot pronounce fcntence before examination. He ai,(-ujus auco- 
 requires not then that he fhould examine, but to obferve the form? of judgment, ris, & fi inve- 
 what anfwcr foever the finner make : (4) Co that if he deny his fault, and will nerit effe ta- 
 damnhimfelf he declares that the Confcflor is bound to abfolve him, and make '"' '"' '^ 
 (hew to believe him : That if he cannot abfolutely believe him, (5) becauje be ^^^^ ' 
 is affured that he lyes -, he maintains that notmthjianding this affuraace, if he kpows 2 Si dubi- 
 thefrn of the Penitent only by fome fecret tvay, he is obliged, having examined him tas an Confcf- 
 frudently, to judge according to what i) [aid and proved in this 'inward iujiice tf •j'r'us qui evi- 
 {'onftfjion. That is to fay, that he is obliged to abfolve him, though he ice that quod^pcenl-'' 
 in abfolvinghim, he accumulates to the highcft his fault and his Jye by a Sacri- tens peccatum 
 ledge. Strange abfolution, which doth more cfFcftually condemn ! Cruel and commiferit, 
 dreadful charity, which cafts a Soul into Hell for fear of cfftndingagainlt carnal 'Hudqucnon 
 prudence and the intcrcffed complacency of wicked Gonfeffors ! The fame pro- jlu°"'^ir'* 
 poles another cafe. He luppofes an Uiurer to have many times promiled his jeta]jpg(,(,gfg 
 Confeffor to make reftitution, and hath always deceived him. He falls fickj'and moncre. /Imi- 
 fceing himfelf in danger of death, he makes again the fame promifcf, but with cuitom.Z.dijp. 
 out fctting upon the duty of reftitution, though he have means, and may do it ar ^S-f^^-^i- 
 that very fame hour. He asks what ought the Confeffor do in this extremity?" ciVe^um*' 
 And he anfwers, (ft) Ihat the man being at the point of death, though it were bet- in cafu propo- 
 ter not to abfolve him if he do not firji make rejUtution according to his ability : y, t fito poflet 
 the Confiffor is not obliged hereunto, provide^ that he probably believes that his heirs f-onfeflfarius 
 wiU do it. It is by this Maximc then men arc abfolved dally, and all forts of per- p^^pj" nscom- 
 fbns deceived at the point of death and during life in fiich manner as aftonifhcs niiiTum pecca* 
 and offends all honeft perfons. For to what ufe to a dead Ufurer is the reftltu. turn tacuent 
 tion made by his Heirs, if he had no will to do it himfelf ? and how can it be faid '"f^a a'iqu' ex 
 that he had a will to do it, if he would not do it when he might calily, and it ""'^' afP^o- 
 was only his own fault ? Qertainly as the Confclfion which his Heirs fiiould jcientia pot°-' 
 make for him would be unprofitable to him, if he were not willing to confcfs him- ric ilium ab- ' 
 
 folvere,- Ibid. 
 
 5 Si conftetConfcfroripoenitentemoblivifci alicujus peccati, per fe loqucndo, tenetur interrogareob 
 integritatem ipfius judicii. Filliut. torn. i. qq. trnr. trail. 7. c<tp. 12. mim. 7,60. fag. 210. 4 Quod fi in- 
 lerrogatus neget, regulariter tenetur illi credere. Ibid. 5 Quod fi evid^ ill! fit poenicentem mentiri, fi 
 tantutn Id fciac via fecreta, port prudentem interrogationem tenetur judicarefccundumafta& probata in 
 illoforo. Ibid. 6 Si effcc inarticulo mortis, etfi prxftacnon abfolverenifi reftituac cum pofTic, tamen ad id 
 non tenetur Confeffarius, modofit illi probabile hxredes id failutos. Filliut, t. 2. qq, mor.tr. ^^.cap.S, 
 B«m. ijS. pag. 549. 
 
 2Lom. 2.1150)15 2.^m i.CtJap,2, Strtic.?.- fclf
 
 2i6 Of Ahjobttin. 
 
 felf before death, when he might : fo the rcftitution made by them would be un- 
 profitable for him, if he hid no willto do it himfcif, when he mipht wichouc 
 difficulty. And the Corifcffor that relycth on what the Heirs will do, though 
 it be uncertain whether they will do it or nor, feeing he contents himfelt with a 
 fimplc probability ; modo fit illi probjbile hxndes id jaUuros^ and diftrufts not 
 the will of the dying mah, though it be clear 8c vifible,teftifies evidently that he 
 cares no more for thcconfcicnce and tbe Salvation of the (inner, than for the ho- 
 lincfs of the Sacrament, and that he fubjcfts and abandons both to the compla- 
 cence of men, and the intcrcfts which engaged him thereunto. 
 
 5a«c/>ez; having put the qucftion, whether abfolution ought to be given to 
 pcrfons who by their negligence and fault knew not the Myftciies and things ne- 
 1 Quod fi ccflTary to Salvation, firft relates the opinion ot vizor in thcfc terms ." fi) IVhcn 
 femel&ite- thej have been adverfifedcnce or imce, and they h.ive been able to learn that which 
 funt &• fTfccre '^^-^ kriow not-, and by conjequcvt cjnnot be exempt from fiJult^ he holds that abjolu- 
 potucre ac '^"^ cannot be denied them neverthelefi, provided they repent of their paji negligence, 
 fiioinde cn]f 3 and tak^ a firm refolution to cauj'ethemfelves to be therein inliruRed. But he after 
 non liberen- gjycs his advice, and concludes yet more favourably and more generally, faying ; 2o| 
 tur, aitabio- j^^^ I believe that inthe praBiccrve mjy feldom or never deny abfolution becaufe of 
 hue deregan- ^^""'"''"ce of the Dodrine ofChrijiianity.This would alfo be without all rcafon and 
 dam non elTc, againft all manner of Jufticc, if the Confeffor rtiould be fo rafl) as to refufe ab- 
 dummodo foliit ion, fince that, Tawiowrw faith, afner j4zcr andVafejuez, (3) If the Peni- 
 prsterits ne- ^^„, y^ ^ blockith pcrfon. not knoreinn that he vpof hereunto ohliaed. his ignorance it 
 ^^„;.«.,f c without fault. 
 
 firmiter pro- And to make it appear that theanfwcr of thcfc Fathers is univerfal, and that 
 ponuntforeurthey except no My fterics how ncccffary focvcr they may be unto Salvation, (4) 
 difcant. San- Tjmbourin teftifies unto us, that Ss extends it unto the Myftcries that atx publick- 
 TiTi.'^ii 'y c'^'^rcifcd in the Church, and which St. Thomas hath affurcd us ought to be 
 /rtj 92,' ' * believed cxplicitcly. And 5ii«cJ&e«, propofcs unto us the cafe of a man who at 
 2 Et qui- the point of death is entirely ignorant of the things which appertain to Religion 
 dem in praxi and Faith ; and noting out to aConfeflbr what he ought to do, and how he ought 
 exiftitnonun- ^q ^^^^^ himfclf towards him, he faith, (5) Ihat it is enough that the C'onfejfor 
 rifTime dene- P"'"?"/^ "''"' ^'"^ ''■'^ things which he is to believe formally , as means abfolutely neceffa- 
 gandam abfo- U *" S'tlvation^ fuch as are the Myfieries of the Trinity, and that of the Incarnation^ 
 lucionem ob tn the end that they may believe them aSuaSy, at the Itaji in this manner. That is to 
 doftrina;Chri- fay^that it is fufficicnt for him to make him fay that he belicvcs,without knowing jQg 
 
 - '^,"]f '^"r?j J cither what thcfc Myfteries are, or what 't is the Confeffor faith to him • and the 
 rantiain, tota. _ ,-' _^ i • . /■ r, ,■ 1 r ) ■ 
 
 ? Tel ex rcaion why he ought not lay more unto him is, (6) Bicattje the Jick^ is not tn an 
 
 rudibus — & cflate to endure to be put to more trouble in endeavouring to inflrud him, Sanchez 
 fupponuntur fpeaks of a man that is at the point of death ; and when he faith, that it is to no 
 no adv t"^"^ ^"'^ ^° importune and put him to trouble in inftrufting him in what is ncccffary 
 ad tale onus. ^° '^'^ Salvation, he Would not fay, that we were to fear to incrcafc his fickncfs, 
 T/iwi. n.^/fi?. or to fhorten his life, becaufe that is dcfperate and in extremity; but only to 
 i.f<«p.5.//i.9. diftjuiet him, and that weoughtto let him dye pleafimtly, and fall more plea. 
 meth. confejj. fantly into Hell, preferring in fiich manpcr his convenience and eafe to the Salva- ; 
 nmmfit'sa' * "on of his Soul, and chufing rather to fuffer it to be cxpofed to eternal pains, 
 verbo, fides, than to give him a flieht trouble of a quarter of an hour. Such is the prudence 
 qui fic habet and charity of thcfc Divines, 
 ncceffe elTc 
 
 explicite credere fideimyfteria quae publice in Ecclefia cclebrantur, fentiunt multi cum S. Thoma, alii ex- 
 cufari multos ignorantia. num. 4. 5 Satis eft fi ei proponantur k Confeffario ea rayfteria qua tenetur ex- 
 plicite credere neceffitate medii feu finis, ut funt myftcria Trinitatis & Incamationis, ut vel fic aftum ca ex- 
 piicitecredendi eliciat. Ibid, num.i^. pag.oa. 6 Ineo enitn ftatu non ita volet jeger, ut procurando 
 cumaddifcere, defatigandus fit. Ibid. 
 
 ARTICLE 
 
 2Lom,2. JlSojb 2. J^art i. Cfjap.i.artics.
 
 Of Satisfiiciion. 1 1 7 
 
 A R T I C L E I V. Of Satisfaftiori. 
 that the Divinity of the Jejiiitt deSiroj/s this part of Penance. 
 
 I Prjccipi- 
 
 1F the Jcfuits be very indulgent to the pride of men, as wc have already feen, tur itnponen- 
 in doing all they can tofparc them in the fhamc and confufion they have i d-idi^errapa:- 
 difcovcring their fins by Confcffion, they arc nolcfs to their lazinefs and cffcmi- gra^vicace^ma- 
 nacy, in difchargingthcm of the penalty they ought to undergo in Penance, joriaut minori 
 which is impofcd on them to make reparacion for their faults, by fupplyiRg them intra candctn 
 with divers expedients, cither to elude or not accomplifh them afier they are im fpeciem. mm. 
 pofcd on them, or to rcfufe them when they are impofed. '^^ Rcfte fol 
 
 (i) Dicj(i/jyw advances this Propofition as a general Principle ; that it is not yj^ hanc^bje- 
 neccffary that Penance (hould be proportioned to the crime, and that it may be ftioncm Vaf- 
 greater or Icfs according to the qualities of the fin'. If you oppofe to him the qucz refpon- 
 Councils and the Fathers, (2) Hi will affirm after Vafquez, that they W'^'f^ £ °i'f^',^e" 
 
 have 4 proportion held therein.^ unci that it TVOf the ufe of their times ■ btcaufe Chri- -^^^^^ j.^j._ 
 
 flian charity then ruled the hearts of the faithful^ they affigmd different pajalties ac yente cliarita- 
 
 cording to tke different qualities of crimes^ follopping the fervour and piety cf thuJ€ te Ex qui- 
 
 jirimitive times. If you reafon agaioft him, that the ConfcflT r havinpj the qua- ^^ ^^tis con- 
 lity of a Judge, ought to proceed by the ways of Jufticc, which puts feme kind f„\\"°Sacrr * 
 of equality betwixt the fault ind the punirtiment ; (3) He n>iJl agree with you menci, fed fe- 
 that it if fo in humane Tribunals^ hut he tvill pretend that it is not the jlme cmos fcrvo- 
 thingin the judgment tvhicb the Priell excrcifes in the Tribunal of Fenance^ »7.)ic/; rem illorum 
 tfilhout this proportion ceafeth not to be jufi and true. Tn'oti'"'^' ^" 
 
 It is not then of ignorance that this Jefuitoppofcs foopcniy the Oracles of the j^j^j^jj ^{j-g. 
 
 Holy Ghoft,and the decifions of the Church. The firft Preacher cf Repentance narc illoruin 
 
 made a Precept for it, which hath not been prefcribcd againft by following Ages; Canonum & 
 
 Ci) Brina forth then fntit worthy of repentance ; and a Tcfuit in thefe laft times P°^""^"''*- 
 ^7.1 11 11 L J r 11 A "^ II 1 J ,rumautores. 
 
 which WC may well call the dregs ot all Ages, comes to tell u^, that wc need not py^^a „^ , ^ 
 
 bring forth fruit worthy of repentance, S. P<»«/ (aith, (5) 1 hn he preached tu ^i^^^^^f^^^'^ 
 Jews and Gentiles that tbeyjhauld turn unto God, and bring forth fruit worth] oj depxnir. 
 repentance- and a Jefuit tells us at this day, that this is not neccflfiry. The. sEtquidein 
 Council of Trf«< ordain, (6) T hat Conf (furs fhouldimpofe penances agreeable and ^■^^.^■^^ quain.' 
 according to the quality of their crimes ; and a Jefuit afTures u'^, that this is not the yjs nc'queac 
 fcalon ; that this prafticc had been good in the primitive times of the Church. elTe jufta & 
 After this excefs there is no bar can flop the fpirit of a Jefuit any longer, when he deliflo pro- 
 takes in hand to flatter finncrs, Scripture it felf and the Church affcmbled have fg^'^"""^" 
 not force enough for this, and notwithftanding all their Ordinances, a Penance, jg^j damne- 
 bc it what it will, always fufficcs to obtain pardon for the greateft crime?. tur ad allquam 
 
 ' AmicHU demands, f 7) Whether he oh whom it hath been impofed for penance^ to ptEnam, nifi 
 hear two or three Maffes^ may fatisfie his obligation by hearing them all at once upon cognofcatur 
 different Altars. He anfwers with Sanchez, that this is lawful, and that thi? f pfentiaabfo" 
 opinion is probable ; (8) Btcaufe the Ccnftffor hath not commanded any thing hut lutionis & rc- 
 to hear two or three Maffes. He never troubles himfclf about the intention of the miflionisreifc 
 Confeffor, which in this cafe he cannot reafonably doubt of ; he neither obliges prsCentantis 
 the Penitent to inform himfclf of it ; perhaps out of difcretion and for the ho- ^ defereptis 
 nourof the Confeffor , for fear that learning it of his own mouth, and being njf^^cfre '' ° 
 notdifpofed to obey him, fincc he can without that difchargc himfclf of his Pc- poteft rcmit- 
 
 tcndo quic- 
 quid illud fuerit, in quo non eft fervanda proportio qualis effe debet inter culpam & pcenam, uc judicium 
 fit verum & juflum. D/ca/J. n. li^i.d. 9. d. 9. tr.2.de pocnit. 4 Facite ergo fruftus dignos pcEnitcntia'. 
 Mat.'i. Luc,%. 5 Judasis & Gentibus annuntiabam, ut pcenitentiam agerent & convcrterentur ad Deum.digna 
 poenitentisE opera facientes. AH. 26. (f Pro qualitate criminum conveniences hvifaftiones. Trid. c.S.feJf. 
 14. Condignampro modocuIpxpoEnitentianj. c. 8./qff.24, 7 An qui pro p<Enitentia debet duasaut tres 
 MitTas audire, fatisfaciat fi oanes in diverfis altaribus eodcm tempore fimul audiat ? 8 Affirmat Sanchez in 
 Summal.i.c. i4.infinc. Quasfententiaprobabilis eft, quia praeceptum ConfefToris ncn eh nifi de duabuj 
 aut tribus Miilis audiendis. Amicus t.S.di^, 16. dub,i^,n.ii2.f,2']2. 
 
 EOFlUz, 1150Db2. I^art i. Chap.a artic.4. E c nance,
 
 2l8 Of SjtisfdBion. 
 
 nance, according to the probable o^Jinion of Amicm and Sar.chiz^ !:c rni^^hr i:ol- 
 
 ofFcnd yet more by a manifeft difobcdicnce ; he chufcs r.ither that the Penitent 
 
 fliould diffcmblc and not acknowledge to undcrftand the inrcniion of his Con- 
 
 feffor, that he might without fcandal elude his Commmdmirnc, • . »>^ 
 
 Thcfamejefuite in the fame place faith, that Penance given for jfatisfiii.l-ioii 
 
 I Dico X. of fins may be difcharged, by an aftion which is initfelf a mortal fin (i) 
 
 aftusfatisfafti- fhe rvork^of Sacramental /"eHawcf, faith he, when it is done with ^in'tckgd intent 
 
 onis sacra- ^^^ ^^^^ ^^ commit a mortnl fw^ ceajes not to be good enough to difchargc the com- 
 
 pravo finecti- '"''"'^*/^ Confejfor about jatisfaUion for fmr confcflcd, provided the ffibjfance and 
 
 am peccati body of it be performed. Dicajiil'us is of the fame judgment, being he faith that 
 
 mortalis clici- penance enjoyned may not only be performed by accompliOiing it in an eftatc ^oSSc 
 
 tus, valet ad of mortal fin, (2) rvithout committing the Icafl fm^ evenVtnial-^ but a!fo for an 
 
 prxcepcum 3 end which is Criminal ; which is to fay, that it maybe fati;ficd bya fin and by 
 
 Confeflario a Sacriledgc. It would be a ftrangc difcourfe amonpft men if it (hould be 
 
 injunftumde faid that fatisfaftion may be done to a man for injuries done him. by afting 
 
 fatisfaciendo new ones againft him, and that old debts might be paid by running farther 
 
 confefri"mo- '" ^^^^ ^° ^^^ ^^"^^ pcrfon. But this which fecms extravagant towards men, 
 
 do per talem appcars reafonable to the Jefuires towards God -, and they believe that be v;ill 
 
 aftum implea- take that for good money, which paffcs for falfe and ridiculous in the world. 
 
 tur fubftantia 
 
 ipfa fatisfaftionis. Ibid. n. %^.f. 262. 2 Verum puto non elTe peccatum mortale — imoabfolote nullum 
 pcccatumexiftimocffe. Dicafi.tt. 150. d. 10. d. 14. ir. 8. defwnir. Tandem concedunt commiinicer 
 Doftores per pcenicenciam in peccato mortal! impletani, adimc ex finemortali fatisfieri praccpto Confefla- 
 rii. Efficitur enim opus quoad Aibdantiam quod Confeffarius prxcipit, &_ eo ipfo eil Sacramtntalis 
 pars. Ibid. n. 154. 
 
 V>auny after he had concluded according to many Doftors, that he veho re. 
 fujed atthe Sacrament to aicept a Penance^ at lea\l a fight om^ itnpojed on him 
 for hi( faults ^tfaj not in an eflate to he abfolved -^Aiter he had reprefented the tea. 
 fons of thcfc DoftorSjOf whom there are fome who hold this Doftrinc fo affured, 
 that they fay, that it is a point of Faith that a perfon in this cftate is incapable 
 of Abfolution; he faith, to fweeten this apparent rigour, that he nho if of a 
 contrary opinion, may yet give it him ; though the other opinion were a point of 
 Faith. In effeft he obliges lis not to follow it, and it being fufticicnt that the 
 other according to him is probable , and that fonie Doftor holds it S yea, 
 though no body hath yet propofed ir, a Learned and Pious Confeflbr, as all 
 thofe of the Society are, may render it probable enough by holding and pra- 
 ftifing it. 
 
 It is true that after all this Father .S<»««)i declares, that nevcrthelefj he dares 
 not counfel the pradice of it. Not but that he believes that may be prafti- 20890 
 ftd, and that he would not be backward to advifc it, fince he approves it 
 openly when he faith, that he who wcrcofan opinion contrary to the firft 
 which he hath related, might give abfblution to a perfon that would not accept 
 of any Penance; and that which he dares not advife, he makes othecCafuifts 
 to fay, whom he cites, who believe it probable, of which he relates the reafon, 
 and fortifies it the beft he can, fpeaking for them in thcfe terms : fincc all tnay^ 
 , f'y thcy^ delay to fatisfie for their fins till another life ^ they are not obliged to pre- 
 vent that timey as they jhould be if to avoid fmtbey ought to accept that which the 
 Confeffiir appoints them for fatisfaliion unto one part of their faults. But if of 
 complaifance and not to difputc againft their ConfcfTor, they will fubmit them- 
 felves freely to that which he ordain', they may afterwards do nothing at all, 
 5 Pceniten- according to that which Tj»i^««r»n faith ; C3) 7hat it is probable that a flight 
 tia Sacramen- Fenance, for great fins, obliges not the Penitent at all to accomp/ijh it. That is to 
 talis fi Icvis fay^ that a Penitent of the Jefuitesmay cither openly rcjeft all that his Con- 
 pecca^i's eravi- ^^^"'" ^^"'^ '■° '^™' '"'^ impofeth on him by way of remedy and fatisfaftion 
 bus impofita, for his fins, or hc may make himfelf fport with it in private, ncglefting to do 
 non obligat ex it after he hath promifcd it. 
 probabili 
 opinione. Tamb. n. i. Sell. $. c. j. I. g. i. p. decahgi. 
 
 2i;onj.2. llSooft 2 i^art i. CJjap.?. S[rtic.4. Efcdar
 
 Of SatisfaSiion. 219 
 
 Sfcobar is of the Time opinion, though he temper ir a little. He fpeaks ( f a 
 Penitent that reltifeih the Penance which the Ccnfrflor would civc him, and 
 hemakis this queftion in favour of the Penitent : (i) H-'hjt fJra'J he rln if h,- fay \ Quid fi 
 he will litbmit ti the pains of Purgiiory> He anfwcrs in aiving this advice toa affirmet fe vcl- 
 Confcffar : (2)Thjt heJhouU not forbear to impofe fame (light Fenar.cc tojulve the '^ Purgatorii 
 integrity of the Sacrament. That is ro fay, to keep the outward Form and P"^"^* '"'""^ - 
 Ceremony; fo that he make thereto forac fatisfaftion though incff^ftual, and adhucpcenl- 
 which may be rejefted by the Penitent ; and ncvcrt-helcfs he wills that care be tentiam impo- 
 taken to obferve this ru'c, above all when it is perceived that the Penitent is not "^^ ad Sacra- 
 in humour to do Penance. Pr£cipuc cum agmfcat gravem nan accfpiaturnm ; "^^"f' "1^^^''' 
 C5) Or tvhcn the Cotifijjor knows that he hath not rime what n-as appointed him ,^^^i ' j"itm 
 and which he hath accepted of^ bccanfe itfeemed unto him too painful. 4 n. 188. p. 
 
 8.'4. 9 Si 
 ConfefTarius ex circutnftantiis confefllonis advercat poenitentem fscpc alioquin aeceptatam pcenitcntiain gra- 
 vem nonimpleviffe, poffealiquando vel levem fatis, vel minus gravem quaraaliotjuinopOrtercc, injungcrc^ 
 Dicaflil. n. 17. </. 2. d, 14. tra^. 8. de fatnitent. 
 
 Tambourinh not fo rigorous ; he would not have any at allimpofcd on 
 him, how fliijht focver it may be ; on the contrary he gives this advice to the 
 ConfefTor: (^^') That he Jhould fend away withnttt Abfolution him who refufcththe 4 Opinio 
 Tenincc which is appointed him, defiring to fubmit himjelfto the pains cf Pur^a- ''"* fiocet 
 tory ■ for being it was the opinion of jo great men, it is not credible, faith heyn^,"tenerrac- 
 ihat the Council of Trent did intend to condemn an opinion fdlerved by fo /^rf j/ ceptare poeni- 
 Perfonages reported by St.Atuhony Sanftarcl.lt is not probable,faith this Jcfuite, tentiam, etiam 
 that the Council of Trent would condemn fo crcat Authors ; but thcfc great V°^ Tndenti- 
 Authorsfind probabiliry enough in their Divinity to condemn the Council of pribabilir"'^ 
 Trent, by authorizing thar which it cxprefly forbid. quia ^^^ vjjg, 
 
 tur Trldenti- 
 numdamnarevoluineopinionecn quamdoftiflTmi viri fequebantur, citati a Patre Antonio SancSarel. Ex 
 qua opinione feqaicur quod fi effet poenitens aliquis qui noIJet acceptarc, paratus in Purg.itorio folverc, non 
 efTethocprsEcisecenfendusindifpofitus, nee propter hoc folum eflet fine abfolutione dimittendus, quia 
 fequitur opinionera quam tanci viri fequuntur. Tambour, n. 7. Seil. i.e. 2. /. 4. weth. covfeff. 
 
 So that the ConfefTor inftead of removing from this hardhcd and infcnfible 
 man, his difobediencc and prefumption which he hath when he ftould be in 
 the greateft Humiliation and Obedience, flitU be obliged en the contrary to 
 cherifh and confirm him in this piidc and impenitence. 
 
 If this imagination of this Jefu'tc be rcafonab'e, wcmuft fay that the Saints 
 who governed the Church heretofore, underftood nothing in the Adminiftra- 
 tion of the Sacrament of Penance, fince by a reafon quite contrary to his, they • 
 diminifliednot the Penance and fatisfaftion of Penitents, til! they found them 
 extraordinarily touched with the fenfc of their fins, and ready to do all that 
 they ordained for their expiation, and even when they were already en- 
 gaged and advanced in the exercifcs of Penance, and refolvcd to go on to their 
 uttermoft extent. 
 
 The rule of thefc Saints was to diminifh fometimcs the rigour of Penance 
 on them who believed that they could not be too rigorous towards them : and 
 the rule of thefc Jefuites is on the contrary, to give fome flight Penance to thofc 
 who refufe to receive one that comes any thing near to what they dcfcrve for 
 their crimes. 
 
 This is indeed to favour the impenitence and obftinacy of finncrs, fincc ac- 
 cording to VicafiiUus, bccauft of the evil difpofition wherein they are found, 
 the ConfefTor is obliged to require of them a very flight fatisfaftion, and fj) . Expecfit 
 that it is even expedient for the more enormous crimes to impcfe a finance much bC' quando grati- 
 
 ras peccato- 
 rum ell magna, leviorem adhuc poenitentiam imponere quam facultas alias poenitentium eSigcrer, utad 
 frequentandamconfeffionemalliciantur, vel ab ea frequentanda non deterreantur, id totum cedit in utili- 
 tatem poenitentium, quibus ionge utiiius eft frequentius confiteri, quam alia opera poenalia excrccre ; itno 
 moderanda eft multum pcenicentia, quando prudcnter timetur fore ut ejus difficultace dccc rriti, vc! ptorfas 
 omittanr, vel deferant inccptam. Vicaft. n. 49. d.^, d. 14. trail. 8. de Paenit, 
 
 £0111.2. JI5a)h2.jaart I. Cf)ap»2 artic.4. Ea brp
 
 2 20 Cf SatisfaBion 
 
 Icrpfchat they might do accordinn^to their efiaie and condilion^ thjt by this jtpeetrnji 
 I Ego ex- andbi:nig7iity they might more frequently aitc7id the Sacratnent of Pcnj7ice^ or at the 
 perimento I- ^^^^^ not rvithdraw tbcwfilves fromit^ and aU this for their benefit : bcctttfe it is in- 
 que lenitate comparably more frofitalle for them to confefi frequently^ than tn acoi/ipliffj painful 
 conciliari ani- and lai>oricUf fatisjaUions. (i) As for me, faith this JchuTyl have found by expe- 
 mos pccniten- rience that a jzveet treatment caufes the "Jtihwials to le freqmntcd^ and this mttlil- 
 tium, &allici plication of Confijjjons is more profitable for fwmrs, than bttrdtnjom [atisfaBions 
 am confefTio- ^hich the Penitents do not execute for the moji part. For by little end little bj the 
 nis.in qua fre- mHltiplied force of the grace of the Sacranunt of Cimffjian, they retire from fm^ 
 quentanda ef- rvherein tvithout this they rpottld have altvays continued. 
 
 ficacius inveni f [^jj ^^^ vvichout doubt is very fwcet, but it is alfo very danpcrou?, in flat- 
 pcenltentlbus*' tering iinner? it cafily deceives ihem, and by indixing them to confcfs frcqucnt- 
 rccidivis,quam ly, it cxpofcs them evidently to commit as many Sacriledges ?.s they make Con- 
 onerando illos fc(fion?,with a contempt of Penarce which ihty therein betray, and in tlie difpo- 
 poenitcnciis fjtion and rcfolution which they take not to make any faiisfaAicn liiito Cod, or 
 ex^oarte^non ^°^ ^° accept any but very Qight for the grcateft crimes which they have com- 20?3c 
 implent. At mitted. 
 
 paulatim re- This fhews that it is not without reafon and dcfign, that the Jcfuits have 
 petiraSacra- changed thcnameof the Sacrament of Penance into that of Confcillon, being 
 menti gratia, afj^r they have dcftroyed inward Penitence, which isafincerc and ropernatDral 
 sunt undeali-' foTOW for fin, as I have clfcwhere made apparent, they alfo entirely aboi:fh ex- 
 as nunquam tcrior penance, which i? ratisfaftion as they declare here', and reduce all* the Sa- 
 videbanture- cram;nt fo far a; concerns the Penitent, to confclhon and declaration of fins 
 merfuri. Ibid. Qf,ly, 
 
 "■ '^' They declare alfo with fufficicnt evidence, wherefore they labour with fo great 
 
 care to fwceten and multiply Confefiion?, in faying, that their Tribunals arc 
 
 more frequented, that is to fay, that their Authority and Empire which they 
 
 afluime over confcicnccs, cftabli(hes and extends it felf by this fwect way contrary 
 
 to the Law? of the Church and of Repentance, and opens them an cafieway to . 
 
 ufurp upon the Jurisdiftion of Biftiops, without fpeaking of other advantages and 
 
 profits may thereby arifc unto them. 
 
 aSiirratio- E/co^jr is fo little inclined to condemn the wicked difpofiticn of an impeni- 
 
 vfs panite" fcnt finner, that on the contrary he approves and julVifies it, in demanding, (2) 
 
 tia fait ? Non ^^bat is to be done if the penance be too great and unreafonabte ? P'or he anfwers, 
 
 tenetur im- That the Penitent is not obliged to accomplilh it^ becauje the Confeffor cou/dnot ablige 
 
 plere.quia nee ;[,j^ thereto 1 and it was not the intent of the Penitent neither to oblige htmfelf in that 
 Confeffarius ,- . 
 r« jort. 
 
 potuic, nee ^^ pretends that the finner may fet bounds to the power of a Confeffor as he 
 
 pcenicens in- pleafeth, and to make void his opinions, and render them un juft by his fancy on- 2054<! 
 
 tcndic fcfe il« ly^ caufing all his penances to pafs for unreafonablc and cxceffivc, which arc im- 
 
 hgixu Ibid, pofcd by him againft his liking and humor; which is the moft clear and mod 
 
 *■ '^'* dangerous of all in juftices. For if it be unjuft that a man (hould be Judge in his 
 
 own proper caufe, how much more unjuft is it that a guilty and criminal pcrfen 
 
 fhould be fo, and that his judgment fhould be preferred before that of a learned, 
 
 juft, prudent, and difintereffed pcrfon, fuch as a Confeffor is fuppofed and ought 
 
 to be, who is not only 2 humane Judge, but a Divine, holding the place of God 
 
 himfclf, and cxcrcifing the power of Jefus Chrift ? Who fees not then that to 
 
 prefer the judgment of a Criminal in his own caufe before that of fuch a Judge, 
 
 iisnotto defpifeamanjbut JcfusCV-rifthimfelf, and the power of God, and to 
 
 juftifie a contempt which is unfupportable by the meaneft Judge amongft men, 
 
 5,Anpo(rit and will pafs for extravagant in the judgment of all > 
 
 peralium im- They arc not content to give unto Penitents alfo the liberty to do what they 
 
 tiaT Poffe'^a". ^^''^ '" ^^^ Sacrament of Penance, and to receive for juft, or rejpft for unjuft, as 
 
 feric Suarius, they pleafe, the judgment of the Confeffor, and the penance which he impofcs ; 
 
 incdo jufta but they will alfo that even after they have accepted and have acknowledged that 
 
 adfic caufa. jj jj juft and neceffary, it is lawful for him not to perform it, and to transferit on 
 
 ^^" tr. 7. jQ others. For Efcobar puts the queftion, (3J Whether may my penance he ac~ 
 
 Sa'e.' complifhed by another ? And he anfwers, 7'hat this is the opinion cf Sinrcz, prs' 
 
 2[:om.2. Bttih 2 3^cirt I. Ci;?.p.3. Slvttc^. ^'^''^
 
 0/- SatisfaBion. 1 1 \ 
 
 vidcdthiTi be (nme julircujon for it. Asif fpccJocs rcrforrand pretence.' on t/tc/'c 
 
 occafsonf, wherein ic is cafic to deceive others after we arc deceived oin (elver, 
 
 would ever be wanting. This is alfo to relieve thofc who comm'r ihe rrcatcit 
 
 crimes •, thit is, the rich and delicite pcrfons and carnal, who Would hive Con- 
 
 feffjrs to fearchout for them agreeable pciianccf, and which hurt anci trouble 
 
 thelcaft that maj' be the rcpofe and cafe of their body, (i) Vnr thcfe fi'r'fus i Sfcetiam 
 
 are very delicate^ faith Dicaftilliis, and catinot rcjolve to aiflici their Mia by. //;iv«-^'1''^ ^ ^^■'^'^' 
 
 j}critiiS of a fevere penance : when fore it is to good ^ur^r.je to ordalri tinio tbfin ahnj (V^ifVTc ron''^* 
 
 and Mafaforafu!/ fitisfjUlon. ^ ^' fiiltum fueric 
 
 And fora yet j;.caur difchargcofthcPcnitenrj they wHl that the Conftnor rfivitibus alio- 
 givc Penance to him by way ofcuuiifci, withoiuabfbliitcly cblisinp; 'he Penitent fl""i"iiTiisde- 
 to accompiifh it. (z) Ouzkt pemnce^ faith Efcobar, be in^pofcdivhb an ol!i;i,i. u"^''/'"' ""'* 
 tin to accimplifl} it ? He anfwers, 7 hat Sii:ii:cZ helds that penance is «/»i''^J -Sjcr,^- nium (LibeinVii 
 m.ntjl, ibjitgh it he impofed by tviy of cnunjcl. And that the fame Author pre- alias corporis 
 po(c^ alfo another accammodation which is very eafic, and which no man can affliftationes. 
 rtfufc, to wit, to sive for penance fomcthing formerly commanded ; fo th'at ]c ?""-^ j " " ^ 
 nance for litis may be accotJtplilhed by doine: that which we (liould have dt ii • g' j/p'Jl,i^ 
 however, though we had not finned, and which the moft innocent are obliged 2 tftiie hti- 
 unto. ponenda poe- . 
 
 Finally, the laft fwectning of penance is to advertiic the Penitent only to do "J"^":"^'^ ^"'^ ^ 
 fome fatisfaftinn for his tins, without determining anything in particular, ^nd 5^^^^^^!^°"^^ ' 
 leaving him to his choice to do what he will. (3) Is it larvjuL for a Conj£jf,jr,^ff^^-^(.fj^g^, 
 fa'nh ECcohir, to leave it ivholly to the liberty of the PeuitetJt to do tvhat penance he takm, fi yer 
 ph'feth ? He anfwers with Suurcz^bat it is not always w, ciffary to impoje upon h'm tnodum confi- 
 any particular n>or\^ and principally to Jpiritnal pcrfons -^ hut it is (w^cifwf <o pj '" ""PP'"^"^ 
 I impafe on y'K fir penance all that which you Jhjll do of g-)od or fuffer of bad this jj,j^_ q^j ^j' 
 day or this wiek^. die opus alio- 
 
 tjui pr^ceptum 
 polTe aliquando in poenitentiain iniungi, Ibid. 3 An pofTit ConfelTarius pffinicentiam omnino libere fa- 
 ciendatn arbicrio poenitentis imponere ? Ex Suarii fencentia affirmar non fetnper requiri ut aliquod opus in 
 pccnitcntiam imponatur, pricfercim fpiritualibus perfonis; fedlufjicere fi dicat : Impono cibi pro pctniten- 
 tia quicguid hodie vcl hac hebdomada boni feceris, vel inali pallus fueris . 
 
 It is hard not to be a Penitent in this manner, and not to do penance for the 
 greatcft fin?, unlcfs we will renounce the common life ot Cht iftians, and refolvc 
 to trample under feet all the Command? of God and the Church, fo as to do no 
 j;ood in a whole day or week. And though it (hould happen that we could do 
 no good, yet could we not be exempted from receiving foine difpleafure and 
 fuffcringfomc evil. So that following this Method, it is impolfible for thofc 
 very men who would do no penarcc^ to be impenitent. 
 
 Fillititiiii contains in one fingle queftion all thofe of his Fraternity wc now re- 
 lated, and alfo thofe whicH may be made in this matter, and he refolves them in 
 two words in favour of impenitent finncrs. His queftion is concerning the pre- Quxio de 
 cept of Sati.-faaion : (4) Whether it be true that there is any fuck precept > And pnccptofatis- 
 the better to make the difficulty to be underftood,and the anfwer which he ought faciendi,an ta- 
 tomake,hefaithfirft, C5J hmujl be obferved that thif it a quefUon wbichrija '^ praceptum 
 upon an obliriaii'in that comes from a natural find nst a poftive precept. Of that which "^'"'"' 
 the Cunfejfir impofeth in the Sacrament of Penance ■ for of that we flja/l ^eak, when fponfione no'- 
 we treat of Satis faUion't tandum, qua?. 
 
 ri obligatio- 
 nem ex vi pra:cepti naturalis, Srnonexvi poficivi a Confeffario impofiti in Sacrainenco panitentias De 
 hoc enim cum de fatisfaftione. FiUim. 1. 1. mor. qq. tr. 6. cap, p.n. 213. pag. 1 59. 
 
 He declares that he intends not to fpcak of the command which a ConfcflTor 
 may give his Penitent in impofing penance. For neither hcnor his Brethren 
 make any great account of that, as we but now made appear; but he inquires 
 only whether there be any natural command or obligation tofatii-fie God ; that 
 is to (ay , which arifes from the duty of a reafonable creature that hath offcndtd 
 God, and dcfpifcd his Commandment?, and that refpcS and love which hs 
 owes him. 
 
 Eom. 2.}16-wh2.3i?art i.Cl;ap.2, S(rtic.4; After
 
 232 Of SatisfaSIi:)/!. 
 
 I Dico I. After this he anfwcrs clearly and without any fear, that (i) vi hh jnrigment 
 Bon vtderi there it no fuch precept rvhich obliges to fjtisfie fur temporal pain in this life- his 
 le prJEceptum '"c^^" 's, becaufe there is neither reafon nor convincing authority from whence this 
 de fatisfaci- precept may be colkUed. 
 cndo in hac 
 vita pro poena temporali j quia tale prjcccptum nee colligitur ratione neceffaria, nee autoritate. Ibid. 
 
 But if it be objeftcd unto hicn^ that God remitting fin and eternal punifii- 
 
 ment, will at the leaftthatfome temporal fatiffaftion be made to his juftice. 
 
 .,.«.,„:,►:„ ^* He anfwers, that (2) Cod punithina fins in furoatory, tvben fjtisfaSion is not 
 us puniac m , . ,■,,- ^ t ^ ° ■ 1 . ■'^,,- ,• r ■ r n- 1 
 
 Purgatorio rn^ae m this Itje , the fwner may withoM in]MJUce rejer Jatujaaion unto the 
 
 peccata quan- other life, 
 
 diuin hac vica 
 
 non eft fatisfaftum, pocerit peccator fine injuftitia differre fatisfaftionem in alteram vitam. Hid. 
 
 And ifyouprcfs him farther by the obligation that is en a finner towards 
 
 God, "and by the acknowledgments he owes him for pardoning his fin"!, or by 
 
 the law of Charity wherein he is bound to God and to himfelf; he will fay 2 Op 8 
 
 3 Lex cha- that (3) this law of Charity vebich is due to eur felves or God, is not violated 
 
 ritatisproptiae/;e,,gf„. for though thefinncr defer fatisfadion until the next life, he lofes not by 
 
 vel divinx this neither blifs nor the love of God 1 and thouah he retard the enjoyment thereof. 
 non violatur , 1 , ,- Jir-j, 1 -i*" 
 
 quia licet dif-i^* ^"^ H' '"'*"« by this delay may be ref aired. 
 ferae in alte- 
 ram vitam, non propterea perdit beatitudinemj necdivinum amoremj & licet aliquantulum retardet, ta- 
 men eft damnum reparabile. Ibid. 
 
 So that none arc obliged to do Penance in this world, and Jefus Chrift ought 
 
 not to threaten them who do it not with a deathlike unto theirs, who were 
 
 overwhelmed and prcfled to death by the fall of a Tower, becaufe it is lawful 
 
 to defer it till after death ; and Co they who will not do it here being not guilty, 
 
 ~n they have no caufe to fear any thing becaufe of this from God who doth not 
 
 I punilh the innocent. 
 
 I ftay not here to examine the reafons of this Jcfuite, that I may not be too 
 Ij. tcdious.I fay only that the principle which he cftablilheth tlizt,( ^')according to his 
 
 non videri da- ]^dgment there is no natural precept vchich obliges us in this life to make \atisfa- 
 tum efTetale Uionfor temporal f dins, without doubt takes away all footing for all doubts 
 prsceptum de and difficulties which might arifeonthis fubjeft; but withal it entirely abo- 
 fatisfaciendo ij(}^£j|, fatisfaftion and Penance by takirg away the obligation to do it in this 
 poena \'emuo° ^'^^ i which is that 1 have affirmed to be amongftth»fc points of the Jcfuits Di- 
 rali. vinity which I have undertaken to difcover. 
 
 I adde that by deftroying Penance, he ruines at the fame time the whole 
 Gofpei which began by Preaching Penance, and contains in cffeft no other 
 thing, fince the whole life of a Chriftianis nothing clfe but a continual Pe- 
 nance, according to the Council of Irent, and all the Fathers. 
 
 So we fee that all the places of the Scripture and of the Fathers which fpcak 2ogg 
 of Penance are addreffed to the living ; and it would be very hard to find any 
 dircftcd to the dead, and which commands or counfels them to do Penance for 
 their fins ; the Scripture and the Church having always taught until this time 
 that it is impofliblc, becaufe it is impollible to faft after death, to weep, to wear 
 Sackcloth and A(lies,and to do other like hxercife, in which the Scripture it felf 
 and the Church it felf have eftabliflied the Penance and fatisfaftion which we owe 
 unto God for our fins : Emandemus in melius qu«e igmranter peccavimus -.ne fubito 
 pTAoccufati die mortis quttramus fpatium p<xnitenti£,& invenire non prf[imus. Let us 
 amend and correU thofe thimis in which roe have ignorantly amended-, ie{i being fud- 
 denly jurprized hy the day of death^we fee^fpace for Penance and cannot find it, faith 
 the Church at the entrance of Lent, which is the time which it propofcs to all 
 men,finners and innocent, pcrfcft and unperfeft, great and fmall to do Penance 
 in this life ; and for it to be remittablc to the other world, is to abolifli it en- 
 tirely, and ruine together with it the whole Gofpei and all life of Chriftianity. 
 
 2Lom,2. Il5©fe 2. 30art i. C[;ap.z.artic.4. A R T I-
 
 Kulesof the Jefuits about Penance. ^ 22 
 
 ARTICLE V. 
 
 Rules of ConduHfor a Cenfejjbr according to the Jefuits. 
 
 TH E principal Rules of a Confeffor towards a Penitent according to : hem 
 arc- I. To examine him, if it be needful. 2. To give him neccffary 
 advices. 3. To found as much as they can his inward difpofition, and to fee 
 ifhe be grieved for his fin. 4. To ordain wholforae Penance for him. 5. To 
 give him Abfblution if he be in an cftate to receive it. 
 
 From all the maxims of the Jcfuits Divinity which we have but now related 
 concerning the Sacrament of Penance and all the parts of it, it is calie to judge 
 in what manner they would have a Confeffor demean himfclf in the Admini- 
 itration of this Sacrament, and what Rules they ought to oblerve for difcharg- 
 ing every of thefc Duties. 
 
 I. POINT. 
 
 Rules to examine Penitents according to the Jefuits. 
 
 THOSE that need to be examined arc, 1. Children. 2. Ignorant and 
 Blockilh People. 3. Great Sinner*. 
 
 1. For Children, the Jefuits would not that they (hould be feared, nor any what is meet 
 fcruple made about the fins of their youthj though they be great, and they have to be faid to 
 never yet confcffed them ; whether it be bccaufc they have forgotten them, or tlwfe who In 
 bccaufe they knew not that they were fo great as they learnt afterwards. For fl^*^"" yo"th 
 they hold that they arc not obliged to confcfs them even after they have re- ted many'afti- 
 ccivcd this inftruftion. ons of a viri- 
 ons naturc.and 
 
 which neverthekrs they believe not to be Tuch ? That they are not ob liged to fpeak one word ofthein 
 when they underftand and know their nature and conditions, and much lefs repeat their paft ConfcnTions. 
 Baun) in hit fum. Chap. 4. P. 150. 
 
 2. If a Peafant or a grofly Ignorant Perfon knowing nothow to confcf- 2 That if 
 himfelf, (ay that he hath never accufed himfelf but in grofs without noiifig cut any by igno- 
 anyfinsin particular; the Jcfuits will not that he (hould be made to repeat hi? "'.^cc or fim- 
 Confcflions, and accufe himfclf anew by unfolding his fins by parcels, cfpe- j^|j'|^"^yj^'^jj^^^ 
 cially when they have other pcrfons to confcfs, who give them not Icifure, |,jj„fj.]f^,fl,jj 
 though the ignorance which hinders them froin knowing and confcfTing their faults but 011- 
 flns be.crimtnal, and renders them guilty of mortal fin, or the ignorance oi ly in ^rois 
 the Confeffor himfclf be the caufe. Likewifc they teach generally, that when ^itliout de- 
 ihe Penitent hath made an impcrfcft ConfclTion, he is not obliged to repeat it, onTin^panl-^ 
 and he fails not for all that to receive the Grace of the Sacrament by Vcrtuc of cular, it is not 
 the following Ablblution and Confeflion. needful to 
 
 draw out of 
 his mouth the repetition of thofe faults, if it cannot be done conveniently, bccaufe we are ptefled by Peni- 
 tents which give not leifure for it. Bitunyin his Sum, Chap. i\. fag. iso. 
 
 Licet ignorantia fit culpabiiis mortaliter non eft neceffitas repetendi confeflfioneni, ac proinde valida eft. 
 tiatutiuttom.i.mor. qrj.tra^t.']. atp.S.num, 1^2. pag. 185. Henriq. Fagund. addunt rufticosomnes, qui 
 confitcnturaliquando fine cxplicatione numeri &dihgencia, cogendos non effe repctereconfelTionesfaftas 
 antea cum indoftis ConfefTariis. DicaJlillKt traii.i.depcenit. d.9. d.i. mm. 57. ranituis qui priortm 
 
 confefTionem fecit informem, non tenetur tepetcre certiffimum & abfque controverfia tft ipfum confc- 
 
 qui perpoftcriorcmabfolutionemgratiam. IdemtraUnt. 2. dibapt.d. i.d, i.n. 205. 
 
 3. When a great finncr confcffeth himfclf, they hold that he needs not give 3 Levius& 
 himfclf the trouble to inform of all the particularities of his life and crimes, and '"'""'^ ^ x-i^c 
 that the more he is laden with fins, he is the more (lightly and lefs cxaftly to be ^'j|^,'j^^'j^iij_ 
 examined. And behold the rcafon : The exaniinaiion miift be fuch as may not g^ij qyj jpinra 
 
 £om. 2.>iSa^B 2.]aart i.Ci)ap.2, arttc.5.- beget
 
 2 2 4 Rttres of the Jefuitf about Penance. 
 
 h»bttp:ccats bcgct a difgtift of the :^ac^amcrJt. Whence it follows that we muft cxaft a Jcfs 
 quam qui pau- pcrfcft knowledge of hinij who for the multitude oi his fins or kms other caufc 
 cu[n[olumr*e- ''^" difficultly render an cxaft account : That if he be a Thief, it is fufficient for 
 quiratucdUi- him to fay, I have finned mortally in the matter of theft, without expreiTing any 
 5«nUa&exa- farther the fum which he ftolc : If he be a debauched and wicked perfbn, it is 
 men hums- pot needful to prefs him to tell the number of the diflioncft thought? and dcfircs 
 
 K do it eafily, that it fufficcth that he (ay 
 month, toto menjl- amavi Mariam : That it 
 and divine the reft-, and ihatheoueht to ob- 
 flidjum K tx- fervc this rule in other fins : That if the Penitent have omitted in his Confeflion 2 1 
 dium hujus Sa- any fin which he believes probably to be no fin, the Confeffor cannot oblige hiifl 
 cramtmijcon- to difcovcr it, becaufe of two probable opinions the Penitent may chufc whether 
 minu" diflinda '^^ pleafeth: and if the Penitent believes more than probably , if hebeaflu- 
 notliij rtqui- icd that it is a fin, provided he belie vc probably that he hath confeffcd it, 
 taturabeoqul the Confcflbr cannot oblige him to accufc bimfclf ot it 5 and all this is true, 
 vtl propter pec (hough he believe more probably that he hath finned mortally, or that he hath 
 SSvll not confeffcd it at all, 
 
 aliamrbcau- If this finner fignific that he would make a general ConfcflTion, he is not ob- 
 fam difficilius liged to declare thc fins he hath already confcft, and thofe which he hathcom- 
 poifct exs4lam mitted fincc his la ft Confcffion ; and if his Confeflbr pretend to oblige him therc- 
 n«[»ti»m rtd- jq^ this Would be very f rivoloufly done, for he might receive his anfwcr from thc 
 lib' method ^^^"'"""^ '" thefc words ; I accufc my felf of this fin, whether I have or have not 
 confelf. tip. a' confeffcd it already, I am not obliged to confefs more unto you. And this is 21 
 pfl.^.BUOT.ii. true, though he make fuch a medley of new and old fins, with defign to hide 
 
 Coavtnifi from the Confeffor thc time when he committed thcfc new crimes, because he 
 luriu.n morts- hath a right to do fo. The Confeffor is not obliged to examine him whether he 
 aplrntndo'* have told him all, and whether he have forgotten any fin ; becaufc the Penitent, 
 furaqjanthi-ffiough behave declared that he would make a Confeflion of all thc fins of his 
 tem. Efcobitr life, may omit what he pleafeth without any lye ; and if this be any kind of lyc, 
 inprmin.ex. it is but a venial one. This opinion is certain and commonly received in the 
 i. num. J9. Schools. 
 f4g. ii.WiS. 
 
 It is n«c needful in Canfeflion to tell the fald cjccutnftsnce of the quantity of the thefc : it faffices In tfgour to 
 caufe thc Conftflbr to underftand that we have finned mortally n the matter of theftjby taking from another fucb (urn 
 as conltitut;s chit fin. Biuny inhh Sum,Chtp, ; 9. pig. £16. It is not needful for the ralidiiycf the Sacraro«nt 
 that the Penitent in his GonfeiTun tell the number of vicious defircs, dilhoneft thoughts and affcdions nhicb be hath 
 bad or reiterated during the time he bath been addided to them. SuSicit dicerc toco menfe v. c. amayi Matiaai> 
 ctismfi poflic Humerus cxprlmi. Btuny inbiisum,Chip. 4: fig. 66i. 
 
 Si utrique parti probibiliter adhaeret, non teneturconficeri. Poteft enim fequi probabilem partem quam maluerlc. 
 Picijl. Ir. 8. iepcenit. d.9 . d 7. mm. 277. SI quis probabiliterputet fe jam confcffum fuille, non tenttur confiteti, 
 etiamficertofciatiemortaliterptccaffe. Ibid. num. ipz. Quihabet ration:s probibiltsquod non peccaverit morta- 
 Hter, & fimilts, imo probabiliores rationes quod peccaverit, non tentiur ad illud eonfitcndum. Ttmbur. lib. 2 me- 
 thod, eonftjf. ctp I. /fff. J. nujB. 9. Qui probabiUterj imoccttofcit fe mortalitetdeliquiffe, habet tamen rationes 
 ptobabiks, imo & probabiliores fe illud non efle conf(flum...<.. nee tenetur ad illud coofiienduai. Ibid.num.ib. 
 Affertnduiri non {ffc obligationem przdiftim> fed poffe omnia peccata fimul dicere non explicando, an aniea fuerit ills 
 confeilus.,.— Si Confcllirius id interrogct quando nulla eft obligatto ex parte poenitcniis, non tenetur refpondcre 
 Conicffario interrogsnti j fed dicere, ego hoc peccatum confiteor, quidquidfic an confefliis fuerim, alind non teneot 
 (xpllcare. Victji.trtil S.de ptenit. d.^.d.x.num, 146. 
 
 Qui gencraliter confi:etur,poteft fine alia explicationeadmifcere nova cam sntiquls, etiamfi id de indufttia ad te- 
 gendum tempus quo peccattim comcnifitj ne Conleflfario id innotefcit, facjat, quia utitur jure fuo. Ttmb, lib. i. weffe. 
 t6nfeff. dp. I. trM. (tH. 1 . num. 1. Afferendum eft p ffe omittere quascunque velit. Vicaft. trtSl. 8, dtpxnit. d.$. 
 d. i. num. 161. Non tencmur atque adco poflumui omittere aliqua peccata etiam mortaliaj fed alia? rite maniftfla- 
 
 ti.eftcommuiis&ccrta Theologorum opinio Quod fipoer\i tens dixeritfe Ytlle generaliterconfiterij StdeiBde 
 
 non omnia proponat, refpondeo ntc tunc mentiri Imo edamfi mcntiretur , peccatct folum venjalit«r< Tmbur, 
 
 lib. t.\mttb. ttnfefdp.t. ftSl, i. mm. 7. 
 
 , II. POINT. 
 
 1 
 
 Eonj. 2. 1150)15 r.j^an i.C|)ap.2. artic.j.
 
 Rules of the Jefnits abmt l^nancd 225 
 
 II. POINT. 
 
 of the Advice whieh a Confeffor ought to give his rewitent 
 according t& the "jepits. 
 
 I. "T^Hey will nor that he Opezk to him or advifc hiiti of any thin^, if he 
 
 1 thinks he will not believe him. CortSuus"' 
 
 2. If he knows that the linner is in an ill eftitr, as for example, thjt he lives pj|[^u^,', fpjjjc 
 in VVhorcJom becaufe hi^ Marriage is null, they lay he is not to fpeak to him of friaum tx ac- 
 it, ifhe thinks that it will be tono purpo'.'e. monftiore. (ed 
 
 3. Thojf'jihe be rflurc-d thachis Pcniicnt hathcornmitted a crime which he p "us sn'mi 
 hath noc at al! confcffrd, they permit him to difllmble it, and to abfolve him, in j'^'',",'""£nT' 
 a pious pcrlwalion that he hath fomc reafon wherefore he doth not confcfi ir. ^^1^^^, jtffimu- 
 
 4. Yet they accurd that he may examine him upon this (in, provided he do it i,,, jebct. Ef- 
 prudently, and prefi him not too much, tor tear of making him lye; and if ii cohrir.7. ix. 
 fallout that being examined, he lye and deny this lin which theConfcfllr 4- «• '55- Pi' 
 knows evidently, they will that he loxbear not toabfolve him nctwithflanding '^^' ^^^ • _ 
 hiiiinandhislye. nitcns tft in 
 
 ^. That he do not make thines too difficult for him, and that be do not pro. ftj.u de ic ma- 
 pofe to him the pains and the difficulties which he torcfecs will happen to him in lo, uc invaliili 
 corrcftirghimfclf ; but that it isfufficient to entertain him with a general dif- matrlraonibfi- 
 coiirfc of the fiithinefs of lin. See here an advice worthy to be ohfer ved, and of j"',','"), Ju^jti 
 urmoft confequcncefor the comfort of ConrcfTjrs unto luch asaremoft engaged in jybiict poeni- 
 affiir;-, and cfpecially of Kinf s, which renders their condition much Icfs periiloiis ,cds, iUum di- 
 than i: lia;h been believed to be hitherto. When a Penitent is obliged under the baConitfladus 
 pain : r-norta! lin to fomething fo hard, that we have caufe to believe that he »pt"'^ • quo"^ 
 will no! think well ofit, it b-longs to the prudence of a wife Confcflbr to omit ^'j^fp^^^i ad- 
 it, and torcf^r hi"; advice to fome more proper time, fearing left the Penitent be- menidonctn, 
 inf. territied thereby, withdraw himielf from Confelfion. HO C NOIETVll vel inproprium 
 ■J>'ERMA^'I^IE, FRO CONF e SS ARIIS p K /A^C/P ^/M. damnum v(r- 
 This is moft of ail to be noted for the ConfeflTors of Princes. ''" '»j^^^' P°'.'_^ 
 
 6 Tnoui'h a Penitent have only a general and incffcftual will toamend, and ^^^^' g/'^l/T-. 
 
 the Conf.flcr cannot judge probably that he will refrain from relapiing quickly „ y\ f.gio. 
 
 into his fin:, he ought not to forbear to abfolve hiip, according the Jcfuits, j ConflVi- 
 
 riustvidtniiain 
 
 tisbct qu:d poe.iiten» rcecstun; C3mmt.'crir,illudque ron fit eonfelTus ; pt Stx judicare qued \ce liiens cnnimiflum f tc- 
 catuiitacus it jufti sliouicxc'.ufa ; ac projnde tu-« confcientia poterit ilium sbfolvcr;. AmiiMtom i. dijp- i^- 
 fifff. 1 J. ». 531. 9. 285. 4 Siconftcc Confdfori poeniitnttmcbliviici alicujuspcccsti per fc loquenao tcne ur in- 
 itrrcgar:; quod li in e.roga:us nsga:, reguiarlrcr lenerur i!li credert : quod fi evidtns fit foeniunttm nnntirl, h id 
 Conhirarius I'cit csnium viafctrcts, poft prud:ntem inttrrojationem tenetur judicaie ftcundum tSa & prcbata in ilb 
 fore, F'Uiur.tom.i. :Mr.qq.fr.7 up, '■i, ». 360. p.J^ 210. i Ad explorandumpropofiiurrj non pr p^nsi Con- 
 fcfford flScuIta 5' mu'tss inp.ccatis vitsndiS) und- poeiiitcns conftituatur in peticulo non h bcndi (fticix prf pcfitum 
 in futu;uai. Filliut ihid. num.1^6. lucm tft diccndumqiiaDdopoenittns fubpeccato mor.ali tenetur ad al;quid sdeo 
 
 d ffici « ut ii-".! c c.;aiur tunc .e-juoanimo r;cep-urus Poterit tnim tunc p-udens Confeflor rtlinqucre il'um in 
 
 fuabor.s fid: qus apexato ixcufat: & monitionem in teaipus oppcrtunius difFcrrc, nefcilictt tcrriiusfce lit'nsa con- 
 fe(fi:nc f; abit:ns3', m'sjufquc dctrirnrntum pj,ia:ur. Hoc no:etur permaxime pro ConfeHariis meicjtoruni & 
 Prir.cipum. Tu-nbur. lib. ^. mdh corfeff, ap. j.nuw. 7. 6 Non eftneceffeut Con'eliot fibi pe (uadrst au; prob..- 
 bili'cr juiicit i.i'Urum u: f oe I'tcns A peccato abftinest ; f>cis eft quod cxiftimet p oenitcmem .jujndo eft jbfolvirdas 
 hibete prop Gaimillud gtmralequoddisimus. Filliut. ibid, num 1^6. fig ^ e. 
 
 7. If a tinner have been a bad liver of a long time, ard becaufe he hath been 7 Cum Cor- 
 bred up in and scciiftomcd unto (in, he cannot catily withdraw t'rom ir, nor even f^'^'!'''',' ">-•'• 
 make a true and lincererefolution to do it i but confefs himfclt for fafliion orra- i,°o ,i/°"in'^fx. 
 thcr of necelTity than of any true fenfeofhis finSjfecinshimrelf in danger of death, trcmopdii v<l 
 and if he believed he could live any longer, he would never think any more of foibsgrjiudi- 
 much as cither confeflingor amending, the Jefuit confcfling him m this cliate and nm. vd quia 
 thisdifpofition, (hall not (b much .is fpeak to him only of a refolution to amend Hi n-.odo [uni- 
 
 j ]• I r ■ 11-- 1 I • • ,-r r L- r en.'us a Jud ce^ 
 
 and live better tor time to come, believing that this isnot neccllary for him, i^"^^ nonci^rtbuit 
 there remains not time for him to live in, and that he cannot fo much as promife ptoptfuj nott
 
 226 Rules of the Jefuits aboTtt Fenaace. 
 
 pcccsndi in po- to change his lite, being accuftomcd and addiftcd unto tin, but he (hall content 
 fieruiTi.,...DifH- himfelfro eive him abrolution after he hath heard hh CoiitcfTirr!. 
 b i fmod'i ho- ^' ^^^'^^ ^^ ^^ careful never to fpeak to his Penitent out of ConfcHion of what 
 min bus in p:c- pfltd betwixt them in Confellion, though they were nercflary to ihc balvaiion 
 catisenurriiis of chc Penitenr, believing that it were better to leave him in danger of per- 
 verum ie (s:c- dition. 
 
 ro non P_«3n- ^ y [^^j. jf jj. hjppf,, (hat the Copfenbr make any fault in confcflinn, as if he 
 C3perr„ Cucn ^^^^ "°'- ordaincd relliiu'.icn of anothers good?, whether he did it ot forgctful- 
 enimnonrcftet ncfs or of fear, they believe that he may not fpeak any n:ore unto him of ir, 
 vivenJum de wiicn he is once retired cut of lii? prefcncc, without hiscxprcfi leave, .-^.nd ccr- 
 fu:urcjad quod fainly thi« woiiid be a thing very harfh and inconvenient for a ConfclTir lo be . 
 tco-.pus propc.i- Qi^ijced to advertiie the Penitent to his own fiiaine, eiving him to know that he 
 
 turn crcui3:ur ? ..i , j d o 
 
 NuIIj ift r.ccci- Wis miltaken. . ^ 
 JiusquEcon- lo. That if he knov.'s that the Ponifent hath not told him all hi? fins, orif hc2io8( 
 kicmiain pre- fees clearly that he ha:h no forrcvv fur them at all, and that he i? incapable to 
 mtc sd taitm receive abfolution, which neverthclcft he hath not rcfiifcd to give him for fear or 
 umpro- (},3j^^„ and that after conliderinc in himfclf he apprehends his fault, they pretend 
 tlocet i'Kjrer ^ '■ '^''"^t Jawtul fof him to Ipeak to him about it to endeavour reparation 
 torn 4 dif^.j^. therein. 
 
 fed J. i. J. II. That all v.hirh msybedcnein thcfe and other like cccalicn?, is to dc- 
 
 Gellic qmd^m mand permiflionofrhe PeHitent, and to intre.it him that he would be pleafed to 
 
 dem fikkcnr" "^''-'^^''^^^^P^^'^*^""^'^^'^ '•^ '™*''^^'"'""'^ ^ certain thing which paff;d in 
 duraturim vl- '^^ confclllun he made to hi;n •, and if the Penitent declare that he is not pleafed 
 iim, nee ccnfi- therewith, they forbid him to proceed farther or fpeak any more of it. 
 tetenmr, ntc 
 
 mores niuaren:. Petrus MUbicl dc Sinromin Soc. ^cfu expeditioHum^iritudium, soc. Jfftt/ii.i. Citp.T.fig.yS. 
 8 & 9 Confeffariut cotnoiiht dcfedutn in coaftffijnc, quia vti foenitentem sd reilituticnem non obligjvit : po- 
 tfftne cum ipfoicqui defupradiSo dcfedu ? Minime fine exprcCa ipfias iicent'n. Efccbjr tr. y.exim, ^.aum. j^^, 
 pjg. 8 )0. Grave cfnfccut incoffimodum cum mco ruborcj & oft.'ndendo rre trrsff; monere pce.iiuntem. Tamburix. 
 lib.-i. method conftff.caji.S. feB.z. num.2. lo Quid sgcnJum ConfelTo'i cam dfidijir. sliquem co.-nmific in 
 confeffione contra ejus fub'ian:i3m> cum poenitens, v.c. non tft itftc di'pcGtus quoad doior:m aut inttgritattm, & id 
 aConftfli:iocognofci:ur, [eJcbvetiCiindismauc timoreni non cit auius negsre sb.o utionem ? Sstijcrt ConiclTori 
 dolert de p:cca:o commilTo, & relinquerc foenitentcm in bom fide, quia p:r (ubfequcntcs confeflionrs juft.ficabitur : 
 quod fi dcitftusfuicx parte poeiiitentisi & conftquentcr fit in mala h J e, cogitate potcri:eum per alias confeflionct 
 quodbonof^cier, juftifi.atum iri : Item tunc panitenrcm excufacum fuille abintJgritate ob infamism vitandsm auc 
 kandalum. FiUiut.tom. i. mor.qj.tr.y. Uf. ii. num. ^6^. pj^.iii. ii Q_^iod fi poeairtns cxrrac nf.ffionem a 
 Confeffariorogatus uc liccnciam dbi concedat ut ti dcicdum inccnfeflione commiffum apetijt, & ille nolit liccmiam 
 concede.-: 5 an pofli: tunc Conl'flirius illidcftdumsperite ? N;^at Diina, tr. 4. dcSacr. lefol. 87. &aliigpudip- 
 lum, & fane prcb.biliuSjCjm in nu'.locafu sb que txprefsa licentia fcenittntis liccat de ptccatis in cor.feffiine auditis 
 cxt acjnftflionmnonfjium cum aliisjl'edetiam cumipCo poeiiitcnie loqui. jimUmtom.S. .i/fj. 14. (<S. 4. num. 
 i9-Crio. fJg 259. 
 
 III. P O I N T. 2,0^0 
 
 of the imvard Difpofiljofi of the Penitent, and of for row for fin 
 according to the Jefuitf. 
 
 A 
 
 S it h neccffiry that the Confeffor know as much as lyes in him the inward 
 . difpofition of his Penitent, and the regret which he hath for hi? fins, that 
 1 Minima ^^ "^'^^ ^^^^ '^'"^ abfolufion,hc muft alfb learn of the Jcfuics : 
 gratis eft fuffi. I ■ Tl'iat the leaft grief is a futficicnt difpohtion to this Sacrament, 
 ciensad remit- 2. That it matters not whether it be natural or fiipernatural, true or apparent 
 lionemomni- only, and provided the Penitent perfwadc himfelf that it is as itftiouldbc, it 
 um prccKo- fuficeth. 
 rum ; &ad 
 
 miniaiam gratiam fufficit minima contritlo tanquam difpofitio. Ergo, &e. Filliut. torn. J. met. qq.tr. 4. of. ^ 
 7IUDI. 134. 1 Q2JErcs7 anliicdolordebeateffeverus&re»iis>an verofufficiatexitimatus? Probabileeft dolqrem 
 cxiliimatumftffi.ete. FiUiut.trid.j.dc confejf. ap 6. num. i^j. pig. lii. Num necefsarius (it dolor fupttna- 
 u alis ? Sjfficit ni;uralisjqui tameDfuptrnaturalisexiftimetur. E/iefc. ir, 7, Cxiw, 4. BHm. 39 fd^.Soj. 
 
 Slgiti.i. BcDh 2 jBart i. Cfja?.?. arnc.5. 3. That
 
 Rules of the Jcfuits about Fenauce. Q27 
 
 3, Fhac ir any ;'cnitent be mjch addift;d to fbm: crim: ; that he prcft him j Unde 
 not to exrrt (oTie aft of furrow for this lin in psrricular. For it is to be feared qusndoadver- 
 that he will not deteft ic linccrely when ic is ceprcreiucd lingic and alone ; where- 1" r<=)it«nitfn 
 as he will find little or no difficulty to deteft it in general and with others tuum va.dcali- 
 
 4 That if thcConfcfTjr can find in hi; Penitent no mark of forroiv, he may jj^^^^j, „jj„. 
 demand of him only if he be fon v that he hath offended God ; and if he anfwcr culccs doiorij 
 that he is, he cnmht to believe h'm, and give him abfolilticn upon his word. aftdmciica i'- 
 
 5. Th»t thouLih the Penitent himfclf tell him that he fccL no fbrrowin him-'"'' pcculiare 
 felt, and ihar he cannot have any, he ouuht to encoiiraizc him, and lo quirt his''""^ '''"^'. '* 
 mind, to tell riim tint itnenouviii that he delires to have tiiislcrrow, and ilist iu[,;rit nc iiluj 
 he is g ieved that he cannot grieve ; and after ihi= fnve him abfolution. Thattxanimo dete- 
 if it be his fault that he forrows not fr,r fin, and that he hath not fomuch as a f^c.ur.dum e- 
 dcfirs for it, hcoiiihr rot be apprchenlive for that neither, the Sacrament'"' H'«i»Us 
 will always have its cfF ft, and if not prefently, yet in proccf^ of time when lhc^'|^^°"*gj'j[|'~ 
 Penitent fliall remove this impediment, and endeavour himfclf to produce for- univerlum & 
 row tor hi:: lin-". fimul cuai aliis 
 
 dciciiandiiiifH- 
 ctiltatem Vcl nulUm fcntiaj vtl exiguam. Tamb. lib. t. mcth. confcjl cip. i. feB. i. num. j. 4 Quando CcntcHj- 
 rius nonhabct ligin lafiicicntia dolo.is, dibet incenogare, an ex afiirro tetifi^tur J & fi irtirmar, poteft & d.bst Crc- 
 dert. FMlut.ttm. I. mor, q<]. tr. 'J. cjj). 12. n.:i,^^ ftg iic. 5 Sut!icitn$ cum Sacramento dolor clidolcrt quod 
 nonfaijsd.'l as. S'iverb.contritiopJg 118. Totep-haSouI in peace which spprehcnds ttiat fat haili not that 
 conuii>in which is n.ctlTary to che cxoiation of his fifis in th; Sacrament, h: muft b: cold that it may be lup- 
 plyed by the will hcfcath 10 have itjor the reg>et he hath lor not poiitffing fuch as he dtlircB, wh ch tr.ijht pctfiftly 
 fatisfieGod. Biuny in hh S"m Chip 41. p'g, 685. Afs-ireiidum omnino cii Sacramtntum pcenitcntix intorme 
 caufart tempore lequen-.i fuum eif;dum fi to.latur indilpofitio qu* caufa fuic ut in principio cfl dus non fcquerctur, 
 D/M/i/S. ir. 3. de fanit. d.6.i. 6.n. 1 1 j. 
 
 IV. POINT. 
 
 Rules for impofing Penance or SatkfaUion according to the Jef»Ut. 
 
 I . 'TpHey declare unto the Conftflor that the Penitent may rcfufe the penance i Si irratio- 
 
 X he ordains for him, and therefore that he ought nut be fevcre, but fwcet n^biliur gravis 
 
 and obfcquious, by impoling on him one which is fweet and fl ghr. ptBrnttmiafuit, 
 
 2 Thot if hcabfokuely rcfufe penance, faying, that he will lufF;r ihe pains of j^, [^^.^ j^ 
 Purgatory, he may abf)lve him ; that he omit not for all that to impofc upon nee ConUi'sa- 
 him fomc flight thing by way uf penance to prefcrve the integrity of the Sacra- rius ligarc eum 
 ment. " pouitntcpce. 
 
 5. That to avoid the diffi.-ulties and conteftations he may have with his Pcni "''".* .|' * '"7 
 tent, he may appoint him for penance (bme flight thing which he is already ob- £fJi,^ jr. 7. "x. 
 liged to do. ^.n.j^i.ptg. 
 
 4. That he miy alfo content himfelf to ordain for fati^faftion what good or 189. 
 
 evil he doth or fiifi;rs on the week or day of his confcflion. * Qi!°'J f" 
 
 5. That it fiifHccth to fay to h'm in ccneral, that he dofomcthin2 for fatis-',, ™" .^' * 
 tattionror his hns, and leave him m hoerty to do what he pleafcth, wichout or- ^jj lubire, le- 
 dering him any thing by commandment, but only by counfel. vcm schuc rce- 
 
 nitentiam im- 
 ponstad Saeramenti integriistenijCum Dra:"ipungnorcjt graven nnn accepta'urum. IbiJ. He that refufeib it tl eSa- 
 ctament to receive any penance at all, the very High tt ft 1 hit msy beimpoftd upon him tor his faults, is not in an tftjie 
 to besblolved : but he tha: 14 of the contrary opinion, may give it him, bccaulc all may attend to fatisfi; for their 
 fins in the other Iff. They are no: :h'ri obligcti to prevent that time as thiy (hoiild b:, if to avoid fi i tbey w:re i b- 
 lijjed to acffpt of what their Confefsor hsth ordained for fa'iitadion for one parrot their faults. Biuvy in hit sumj 
 Chip. Ji6.pJg.yo%. (ff' jog. }. Dicet Suarius opus alioqui priceptum pofse aliquindo in poeniteniism in)ungi. 
 E/coi. »r. 7.fx.Jm. 4. >i. 180. fjg. Ri8. 4. Impono tibi pro poe.-.icentia quidquid hcdie vtl hac hebdoHiada bmi 
 feceris vel tnalipsfsusfueris. Ibid. n. i^t. j. An p (fit Conftfsarius pcenitentiBm omnino libcre facimdam arbi- 
 trio posnitentis in-ptinere ? Ex Smrii fententis nffirmo non Temper requiti ut aliquod opus in panicuiari imp -naiur. 
 S-itficitntcr cfse Sacramcntalcoi fatisfadioneai fi permodum confiliilmponat,docct Surius. Ibid.v. 180 fi;* 181. 
 
 F f i 6. That 
 
 Kon:*2, mm2. J^avt i. C!)ap.» artic-s*
 
 Q28 Rules of the jefnits about Penance. 
 
 (. D:cimo ^, That if he havc any fcroplc by rcafon of this fo great condcfccnficn, andziiZ; 
 quxndcprj?- have apprfhcnllons that he ought not toiifcit, he tnuftJcainforquictinuhiscon- 
 e'drDrVioea '•^'^ri'^^ that there i" no precept divine or ndiiiral which obliges to dopnanccin 
 tcmporili, sn this life for the fins which we have conftfl^d, 
 tslc prxcep:um 
 
 detur ? Dico i. non vid:rl datum St talc prsctptumde fstisfaciendo in hsc vita pro poena '.ennpDtali. FiUjut. tern, 
 1. mor. qq. trjU. 6. cip. 8. num. 1 1 i-pig. i ■ 4. 
 
 V. POINT. 
 
 Rules of the fame Jefuits for giving Ahfohttion. 
 
 I. Cljsrdo I. T T7 Hen the Confeffor fees no true marks of repentance in the Penitenr, 
 
 Confflarius vV and belitve? he is not d.'fpofcd to receive abfoJution, (he J-fuits a(- 
 
 J'°2h^'^"'-r'^riircusthatit is fufficicnt tofiirhimup 10 fay, that he is forty fcrbislins, and 
 
 \ TZ t ' tli^t •»*"■ cr that word he o.iphc to be abfolved . 
 
 lonSj deb:! m- 1 1 . 1 ■ 1 r 1 •/- 1 j • 1 rr n 
 
 terroosrc an (X 2. That though he hath trcqucntly promiled amtndmcnt Without anycfica; 
 
 animodfteftc- yet if he promife a^.iin todo it as formerly, he muft be a'ToIved, 
 
 turi &fisffi- J. Thatif h; relapfe arain, and add alfo ncr; faults to hi^ firft, breaking out 
 
 met, pctelt unto the greateftcxcefs and lil^rty, fo that he hath kfs hopes of his convcrfion 
 
 dr: ^ Fiuiut. ^^^^ ^^ ^^^ beginning ; y.t it he promife barely to amend, abfolution ought not 
 
 torn. I. qq.moT. be reftifed him. 
 
 tr. 7 ap.iz. 4 When the ConrcfTur knows that theprcmifes of the Penitent arefraudulent 2il3( 
 
 »»«• J5 5-f"'i- and hypocriiical. and come only fiom his teeth outward?, he may neverthclcfs 
 
 210, 
 
 /Lir \ ■ abfolvc hina fo often as he repeats unto him the fame promifes. 
 potdt rn^Jo 5- Thuif it hapren that after fo many faults and lelapfes the Penitent ac- 
 proponac firml- kncwTdging his own wcaknefs and the fmalldifpofition he hath to be truly con- 
 jtrKon peccarc, verted do freely acknowledt'c to his Confcffjr that he believes that he hath not 
 etiamfi aliquo- jj^^ pov.'cr to refrain from rclapfing, or to perform what he promifes, this ought 
 E^^lnuc!%T' "°' '° hinder the Conkffjf from giving him abfolution, if he demand it. 
 vitlo alioUm <>. That if he be engaged in occafions of iin, which are the caufcg of his rclap- 
 ». II, fi^. 5 fc, and h"s Cnnffffur repre(ent unto him the danger hereof, and induce him to 
 
 3. Si nou- withdraw himfeSf from them: but he will not rart from them, and he hath 
 obllant tou: f-Q,^„ rcafon to abide in thofe occafions themfclvcs, he (hall not forbear to ab- 
 
 • -i): & olvc hirn. 
 promis pour U 7 That he ou^ht not to make any difficulty to abfolve them that know not 
 psfle au Con- the Faith nor things neccffary for their Salvation. 
 felieu 'is f 'ju- 
 
 roicnii»iriedi:feportcraYtccjcces& liberie p'usjrande dans Its memes fautts que dcvsntr on Its doit rccevoir aU 
 Ssciemciit ? C'eiHa qu;rtifin Lju Biuny \'ropr,ie cnh Somme,thJp./^6. pig 717. Et ape; avoir die qu'il y en » 
 qui riennent qu'ilfaudroit diffirci i'aWblii iona c^^ perloanct, ibj ue. Quitroicle contrairCj pcchcroic-il ? Co 
 n'cft pas nion opinion. 4. B liny di; encore su n^c ne li<u qur It penitent, vire pnpojito tffcSu, qui fe rcfout aux 
 pi:ds Su P tft.f dc 'i.cttrc fina ics pcch 2 paliLX, di^niuejt iibfoliitionc,t0ties quoiies; Mcrite d'en rcccvoir pjrdon> 
 qujnd'jiunque nUUmotetur ciien 'iifi(i,biinqu il ncs'ainendc, & bicn fouventqu'jl eft a prefumer telles refoluci»ns ne 
 pjfl;r p'S !c bantd-.-sltvr.s f. Ahfolvi pocelt qui proponit ibliinere i peccato, etiamfi credac le prcpofico non fla- 
 tutum iuv(r,boj.bf'jlutii>num. i'. pig>^. 6. AbloWi PQ.cft qui ex jufta & rationsbilicauta non vulcoDDiuere 
 pjccanJi occrfi n:m, m vio p.oponac hmitsr non prccare, etiamfi aliquoiifs fit relapfus. Siverboab[oLnit.p.^. 
 
 7, E quidtm i-np sxlcxittinjo nunqu^m aut tariflime dcncgandam abl"olution;cn, obdodrinar Qitiftian* igno; 
 tantiao). SAnib.op.tnor.lib, z. cup, }. num. 21, p'>g.9^- 
 
 VI. POINT. 
 
 Ccui.a. ISCtih a Jpflit I, Ct)ap.>. artic.5.
 
 Rji/esof , the Jef lilts about fenafice. 229 
 
 VI. POINT. 
 
 ihe'jeJHits Advice to Fenitentj to makf. the yoke ofCotifejJion 
 Jrveet and afie. 
 
 IT is cafic to n'ofc'rve many very favourable advices for firmer? amonsft <\\ok |- N nc is 
 which we have but nowdifc'jvertc! the Jcfuit- to have uivcn uiuo Can fciior?. '^^''8'"'' '"'-" 
 But to fake from ihtm all the pain and apprchcnlion which they may bavc oi l,..\^^,f,^ (j„'°J 
 conftflinij th:ir lins, they declare in cxprefs term? ; tdior Mill rcvw! 
 
 1. i hit if thy have any diliniR of their Co'ikflor, or fear that afttrr they uiuo others, o: 
 havedi(cov;rid ih.ir confcisnce, he (hould life theniill, would look on tliein wl'j'^'^Ni'l'J'^- 
 vvith a bad eve, wctiJd ilcrrivc: ih;m of iome rood which he hath been accu "/'?' '.'n u" 
 Homed todo them, they may hide f om him one part of thcii fin?. him be (fl^nd- 
 
 2. That if a finner fcarMhat in confclhnjifome fin, heflialldraw on himfclf cdwii!.. him, 
 or on fomc ot hi« friends (omc evil at prcftnt or in time to come, they difcharge lemove him 
 himofiheoblisationofconfeliingit. " frot" hs haunr, 
 
 3. When the Penitcnr fii^nifics that he will mike a general CoiifelTiDn, if he °[ £"com-'" 
 apprehends that the ConfefT;r would have an evil opinion of him, it he fhould jy^„dny which 
 rcprifent his wh<iie life unto him, they pretend that he may rell him only en: he nccivcs 
 part of his fin^, and hide from him the other, and even lye if he examine him ct ihtnbv. B^urj 
 thofe which he t not willing to difcovcr unto him. '" ^^ *'"'" '•'■'• 
 
 4. That if he tall inco any great fault which he ifafliamcd toaccufc himfcif, ^°" j^j^^pj. 
 for fear of dimin'lhini: the good opinion which ihc( onfiffir hath of him, he ^i^^^, can with 
 may by theaHvice of thefc Doftorsfiunitie to him ihat he will m.ake a gctxra! rtafcn »ppr:- 
 ConfclHon ; and fo n ingle this laft fin whereof he is in trouble with thofe of his hcnd ibaiby 
 life part, as it he had committed it a long time before. telling 3 1! unto 
 
 ■^ They fay alfo, that we may make a general ConfclTIon eafily enough by ^^^^ °" ^^'^'^ 
 fa\i ig one part of our fins to one Pricft, and another to another, snd fupprcffing cfjijng any 
 
 a third part, provided they have been Already coufcflcd. ih ng, his 
 
 friend} and he 
 msy one Jsy thereby b: concrrned in their good , bodies, or honrur, and belitve ihsr in ihts cafe it will b; lawful fot 
 hi T to fupprcfs and filenci the ofFcnc , which known unto the Conlcflor, vir-nlA taufe Uiito the frid Pmitcnt the tfF Qi 
 »v*;ichh.:i.i:aiincs would follow upon theconfcflinn of ii. B^uryinthefumcpUce. j. A" coi t fTia gencii'is in- 
 tegriLarm nquirat ? Qii'^'ad pcccata al as confcfla non r<qUirir, Dxit quisCoi.hllario k vc Ic cum illi.'confiilipnem 
 jeni':<t«iii gcrerc : nou idco i.imcn tenciur o onia mortslia expiimere. Quia q amvis mcntia ur, t:infn paium ic- 
 fert ad Con'elIa;ii jidicium,cum ad ejus forum non p:r',in:a-. Ejcobir tnlf. 7. txjm. 4. num. 107. pig. 816. 
 
 AdJo fac't.'.tcni conttfiioncm gencraltm, & nolenttm manifeftaie It aliqucd pccca-.um .ib uUiirja cont Hi n.e corr- 
 mifilTe, pcfsc ilud ptr si a pi^cata prius confefsa aperire. (bid. num. 156. pig. 811. 4. Rubi re quis sfhcitur de 
 alicjuociminc, potcftgcnerslcmccnftflionem facere, & ilUid pecca'.um limul coi.fi eri, non ixpr-mcndo »n alias con- 
 fefsani (it : quia 'd rarum variit Confifsarii judicium. Efcobir in prcccm. cxi»J. 2. n. 75, pjg. 19. 5. Confitcns 
 generaiirtr d: p^ccatisj.lid'; confcffis ScabO Litis, pottft ptr partci ablolvi, I'cilictt nur.cdc pane pcccatorum qux dixifj 
 pofteidealis parte cum dixcrit } & partem uni, partem altcri explicate, & partem cmittcre. Si verbo ib[olut. n.j.f.io. 
 
 6. Beyond al! this they have found out an expedient for fpirirnal perfons and 6. Duos 
 Votaries, who would prcferve their rcputafipn with their ordinary Conicffor,^'^'*."^'^"" 
 which is to have a fecond Confcfl ir,of whom the firft knows nothipg,oii whomto j^,^ sltcn mor- 
 difchargc thcmfelves of their grofs fin-; which they would be afhamed to difcover lalia.alttri v(- 
 to their O "dinary. Sfcobar (aidi not on'y thit we may take this expedient, but niali.confit tur, 
 he even praifes alfo thofe who make ufc of it, and reproves thofe Conftffor? who "■ b^njoi fa- 
 think it not sood that their Penitents Ihould fcmetime? go ti) conftfs ihtmfelvcs "l^^^^P" "^' 
 
 L . ' I n ■ 1 ■ ,11 - • t • 1 r 01"' "•'T' lie - 
 
 to others then they. He p ace? this amonglt the opmions which are out ot con- jj,.^ ^(,5,0 ,.,j^ 
 troverfie, and in his Problems he holds that it is no fin to do this many times. dclii.q.i'at ? 
 
 dm Suario 
 aficro, non dclinquere ; quia eft conltfllo Integra, ncc ift vera hypocrifis reque mendacium. Efccb.irir T.cxim 4. 
 "• '3 5- P''5-8ii. F illiut. [dith the (tme thirg, toti.i. mor.qq. tr.7 .c.^.n.Ti p.l7{. Hib-rc ordinar e duos Con- 
 ftls3.io,t,aiterum cui graviadicss, alieraTi cui levia,ut probus hsbearu, quidsm dicunt else pccca um morta'e cb il- 
 iu jni Confefsorcm : fccusveio.ei'se, ii tcmel & iterum iiu ob pudotem & yttecundiaoi. Sivcrbsfonfffom. \(-, 
 
 7. There 
 
 HEom. 2.li5a>l^ 2.j?f;rt i,Ci;op.2, Qivtjc.j.
 
 250 Knles of the Jefnits aht)ut Penance. 
 
 And imn e- 7. There is ycc herein another very fubtle expedient to hide iins in confcllion, 
 ci't"s\on e Ca- ^''''"'^ ^^^^ ^°™*^ rcrcrcncc to the former, which i?, that as you may h de ihem 
 luills who fay : by partini; your confellxonstomany Confeflor', fo you may alfo hide a iin by 
 Id peccjtum P^rt'na it into two. Sec here the cafe ; He that hath jtvorn chaflity or fuverty^ 
 ciortalc tH-, faith Efcobar, may fa'.iifie the precept of Conftjjiun^ by fayms^ ^pjrt that he hath 
 cum h;c In in c.'mmitud forukution or theft, and then addino thjt he huth twice violated kit oJth " * '' 
 luni"- sTbo-" ^'^ ''•'''"^■' "/ «'»/""''''«<:«. Forunlcfs the ( onfeflTor fufpcfts that he inteiid? to dc- 
 nunitlkfibo. "'vchim, he will not undeilbnd by this that he hath violated the vow uf 
 iiusll: finis uni Chaftity. 
 
 K-viora.El cii P. It thi<: bcROt fnoigh, yon are permitted ro tell as many lyes as you need to 
 grarioracxpli- deliver you fp m the fhamc whirh contclfion of lins might procure unto you. 
 A-,„ ,^\>\IL^ ' ^'cn/y^r avouches that it is a f'rohahlcf pinion that it doih not t ifend atjainlt ihc 
 tionem. Qui '"tcgfity 01 G mt. liion, if one havinp committeo a mortal Im immediately after 
 C<nd^^rioor- he haih made hi? Con!cllion5tvhcreuponhc haih not yet received abfolution, he 
 iji a.io Icvia fay that h" hath flmeodicr lime commit'od ihis fin, and haih becnabfolvcd 
 lolum pcccjta thereof. H add« at 1-neth, (hat thi? opinion about which he is in furpcnie, 
 P iiis'aiii Con- ^iil bcom? r.orc probable, If \vc content our fclves to fay the Penitent may 
 tdiario oravii fp^^k in ihif manner : // is mam yean ago that I comnatted this fin^ Int 1 have «o» 
 cxporicii:, CM- -I'Tifrjfed it, b- cait'e I f'r^'t it iririoarit'y. 
 
 fcflinisiicn 9. For V n'a] lin^, they hold that we arc not cnly not obliged to conftrs2ii5 
 lasJit imcgrits- (l^^m : but thatbei g cximincd by a Confcflor we rruy iyc> and fay that we 
 fce'iiina cjoiL' ^'^^c not committ. d thofe which wc have indeed, and that the fault which may 
 (•iaculo nucu- be in this lye cin I c bi:i flighc They fay the fame of mortal iin^ which we have 
 lat5,pudorcdt- confefTcd already ; fo that if ihe Confcfllr examine us, we may lye, and fay that 
 tineuc n.Go.i- wencv:r committed themj without tinning but flishtly 
 
 f-flariuaiurdi- j^ That when different opinions arifc about any thing which appertains to 
 l^'^biliier in- CcnfclIJon, as Concerning reiiitution, thedifpolition neccflary for receiving ab- 
 cofiutoCinfci-'o'"t'on, the obligation to quit the occalions of fin, and other fuch like, the Pcni- 
 farlogiave pec- tent may chufc that which v mnft large and mure favourable to his corrupt in- 
 ca uin rcderar, tcrcft', ihoiiph it be lefs probable and lefs fafe, and that he may oblige the 
 nc lubiccndi c^jpf^ff jp ,q foUov; this Opinion which he chufcs, or at leaft to leave him to his 
 rulunifiib'ar' ''"^crty to follow and aft according to this very opinion, though the Confeflor be 
 gravitcr lub- of a contrary opinion, and believe that which the finner demands to be dangc- 
 uaiciim con- roiis and unlawful, 
 
 f(l):irios qui lu- 
 
 os ordinarios alumnas aiieriam aPqiundo di:ioneni ineuntcSjlmprudentfr qajciem objurganr. E[(olartm.i, lib. I J, 
 
 fjp. 4. N illuTj cfse ptcc3tu-n cxiftiino vel (aepc conftCssrium cxcrnneum adirf. Ibii. problem. 21. 
 
 7. Vi ejcum qui j.iravitaut voviicsftitattm aut psuptrtatim piaeccpto pofse faii fsccre coofefliunis, fi fepwatim 
 apf riar toriiicatioiitm & unv.ra , sddi'quc ft bis juramcritum in re gravi viobfsf . Efctbir lib. 4. Tbeol. mor. feSi. z. 
 problem. 1 . torn. i. 8 Camiiiiruquis mortalefLaculu'n nonlongeacoi.ifflionii hidicrna: temporviquo abloluius 
 lion tft : ac u; minm: pudoris inlrmtiam.dici: duiicorlitttur p-C;a'urTi ii!ud <]uonda'Ti fiiilse comrnifsum etiam con- 
 fiisum : hic limulatio confifli jais integritati cb.ft & nonobcft. Intejritaricontcffio. is non rbeft.&c. Pijmam 
 (en:entiam line Urupu o adiniictrimi »c ptcb.b horcni p jp.ccfje judicjfc:n, (i pee iii tens lolaui teoiporis limulaiionem 
 gfvcrct, iS'iis mulfis jbhinc aiiais ha:; auc liosc |>cc:a:a corm-ili, quxq lideoi (X'bavione inculpsbili falsus non funi, 
 
 9. M.n.iriii.c niifti n: de prc.a:is venia ibus. (U: dc alia. conf (lis m'irtal,bws> veniale lolum pcccatutn cfie, ta- 
 rnetli aiitca illi wop luii apud fe Co: fi:cri Sivirbo csnftjjto n \i.pJg 88. In cnnfi (liont raentiri dcpeccato ve- 
 nial 1 vcn sL'eft. Efcobar it. 7. tx. 4 ». \cj.pi:g. 8 16. 10. Si fcen: ens uni prcb'biU Untcntia: adhsrei:, Con- 
 Wsaruis v.ro contrsrii n p cb bilioreni ex ftim; ,quit ? Pue lirtntis f- nicndam probsbili probabiliori rdida fc de- 
 b t C'lide sariui c nfornurf. £jcoiir »r. 7. fx. 4. « 7. p %\c. Si foeKJitns in prsxi b^na fide fen entiamtequatut 
 qiiia luibuldaii D "ft 'libus tjiiquam probibilis 3C tut.i difenditur } confifsnius vcro feu ordinarius, feu deicgaiuj 
 Ciindtni ipcculaive iniprubab lem cenfeat, non oblbn:c fua perfuaficne lenetur abfolutioncni contefic. Liymin lib. i. 
 Jr.i.Cjp. 5. /ifl I n 10. pig. \ Eidift '.detuciturGenfefsariumfempcr pofe & dcbere contra ptoprism opi- 
 ni n:ni joenicrnietn ab. lvtr.-,qu3ndo illt p b bili opininne duSus putat aliquid fibi licitum tfseqood Confcf ariut 
 iutcafuam opinioneoi putaiiliiciium. Ami.uttom. j. dijp. 1$. (eSl. Ji.num.^o.ptg. 3ii, 
 
 II. Imper- 1 1. That it is not needful to confefs that we have not conformed our felvcs to jj joj 
 feftK.nJs, qua- thofc divine infpirations, by which We have been excited to flyc the too great 
 iarpirationibjs bodily commodities, promotions unto dignities, &c. That thelc 
 
 none rr.ipon- 'fimg? are no matter of penancc,becaure they arcnotiins:That the Penitent is not 
 dc e.qjelsesci- to be pcriTsictcd even to accufe himfelf for not being fufficiently examined, nor 
 ubau;ui- ad ni- for not haviini had fu (ii one grief for Jiis fins as he might have had, nor for not 
 
 Com. 2. liscofi :.i?air^i.'Ct)ap.2. Slrttcj. loving
 
 Of Prayer. 2 3 i 
 
 loving God fo ftrongly as he miiiht have done, bccaiifc rhzfe thing' and fuch !ilic niiam c rca 
 ari no fin<; This is the Doftrine of /annerwj reported hy Efcohar in hi^ Pro- "'■''""'"■■"^'■'""'' 
 bicms, and by ccnfcquencc put in the rank of probable opinion?, which fcrvcf'""'^""'"^.''"" 
 no; only to abridf^c Conitlhon?, but to tai\e aw^y many (criiple?, by pe: inittin;' rianir»<i"lu"iin- 
 iis tohavc a? I'^uch carcas wepleafeof oiirbodie? ; and if God would turn i)5 djs di-niia'iuiH 
 from it by his grace, to rclill it wirhout fear of cftcnding him. pr jmo-.iorts 
 
 Sec here otic part of the J'-'fiiit*' Rules about the bacrament of Penance, ami ^'-' "o^f""'' 
 the Duty of Penitents and Confcirjr>-3 by which it is eafie to judge whether (in- ^."^"""""'°'" 
 ners by following them may become grcac Saint^, and Cotifcifors Martyrs, and ^^'l^'n.'f. ZTr'.' 
 wne> her the one or the other will woi k any rrresr miracles. ta con (unt. 
 
 Certainly if thefe Pviilcs (b loofc and fofc be followed, it i? no m.urcr of won- S^c Tannt- 
 dcT to fee at this day fuch thtongs of people crowding fo frequently to Confcfli-'^"^ ^' ^" '^•4-",' 
 on, we Ihould rather wonder there arc fo many Priciis who will undertake the c'l" "^^ "^°" 
 Offic'-ofConrcfTon^. Itistruethat if the condition cf (iich become contcmpti- i,^_(j_ ,_ 3.n 4. 
 bleand ferviie by acondbft 3'! fo bafeand fo dishonourable a? that which ihc Jc- & d. 6 n.^.Sc 
 fivt' have prcfcribcd them, their duty alCo, a? well as that of the Penitents, is in d ?■ n-^- Si n. 
 asnends become fo cafic, that following the Maxims of thcfc ncW Doftors, there '"»'=''"5 q^'-em 
 nerd" nothinj clfe but to know, to fpeak, to confers we)', and to have good hear- ^ P"mitcer- 
 ing and a dear appreheniion to perform worthily the Office of a ConftflTar. t "num'fe^aTcu- 
 
 laicquod cxi- 
 men foffic'ens non pratrnifecir, quod intents ron dolcat de pcccatis prout pofset, quod Dsum non diUxciic to aqua 
 valet in:ercione; quiacumbxcft iiinilia peccaci non line, non dcbcnc in confeflione cxponi. Efiobirtem.i. lib. 
 140. prolikm. J, 
 
 CHAPTER III. Of Prayer. 
 
 ^*,. 
 
 T'hat the lejitits deSIroy Fraj/er, in teaching that the Laity and the Ee- 
 cUftijiicks themjclves may fatisfie their obligation to Prayer by 
 fraying without attention^ tvithoHt reverence^ and even rvith volun- 
 tary dijtraB ion ^ and diverting themfelveswith all forts of wicked 
 
 thoHghti. 
 
 M En fall into fin by being induced thereto by temptation, temptation can- 
 .noi be furmountedbut by the aid of God, the means to obta'm his help 
 is Prayer 5 fo that if the life of man, accordinj; to the Scripture, be nothing but 
 a continual comb it againft temptations, ic follows that it ought alfo be a conu- 
 nual prayer to obtfiin neceflary help and ftrength for the combat. This obli- 
 gation is natural, becauft if is founded on the infirmity of nature, andthcSonof i Oponec 
 God hath made thereof an Evangelical Precept : (i) That wt ought always <efcnipir crart a 
 ^rjj, and never to ceafe ; which he faith, not only by way of counfcl, but by way nuiiquam d.fi- 
 oi precept rvhkh nblij^eth nfneaffitj.a is obfcrved by theCatechifm of the Council '"' L'lc.iS.i. 
 oilrujt. But Father XiiM^.j^/i/i tells u=3 (2) That it ii in the prectpt of prayer (^'l^^-j.ji^^g 
 Of in that of fahhy hope... and charity^ that there is no certain time wherein this pre- nccejfittte oxn- 
 cept obligcth direDly^ but that there is f mi e wherein it ohligeth indiredly, to tvit^tionU. 
 ivhenit is necejfaryt'i ac(jnire fume goody or to remove fume evil, which we obferve ^ Quando- 
 
 that we CDviot acquire or avoid without the help of God : that thence it foll,ws^ that "*"" , 'o*"^ 
 / I ^ r^ I • ■ • n I ,1- I- , ••5J1-, nsturale pijc- 
 
 bi who plays not tu God tn a t:mpt.iiion agJtnjt chaftity, fins only againft chajhty^ be- crp,um o anJi 
 
 caufe he ftns 7iot in omitting prater ^ but bccaufe of the danger he is in to violate chajiity. vd adorsndi J 
 
 Egohicftniio 
 quodfupr. ap. 151. ji«»i. 8. at prxcfpto fijei, fp:i & charititis.nondari fcilicetcertumtcmpus & dctcrmiiiatum iii 
 quo dut&e oblig't ; fed efsc iilud in quo obligac indireSe ntccflitas boni acquirendi, aut insli avfrtendl, qua! scqui- 
 rere aut avertcre line Dei auxilio nos non po(se tunc animadrtrtimus. Sequitur oniittcntcm ctmporc teniationis orsrr , 
 non peccare ,ni(i contra cafticascm, quialolum cx ptriculo violandi caftitatetn culpabiliseft talis orationis omifli >, 
 Lcfliu! lib. 1. Tameth kntiremus hcc prjccsptum obligare, non dt nobis in eo tiplicandodiu immoranJum, cum 
 illud facile ab omnibus implcatur. Quis cnim tara pcrdjius tft,ut aliquando Pafcr & Ave non recite: ? Tumb.lib 2. 
 itetil.cip,^. (elt.i. num. ^. 
 
 H: 
 
 Eom. 2.Jl5(Dh 2.3?art i.Cljap.s, artic.5; ;
 
 2 3^ Of Frayer. 
 
 He thinks not that wc arc at any time dircftly obliged to pray unto God any 
 more then to love him, to believe on him, to hope in him ; but indircftly by 
 adventure, and as it were by accident. That i? to fay, that according to him, 
 God hath not commanded us Prayer, Faith, Hope, and Charity for their own 21 
 fakes, but only to help us in the excrcifc of fomc other vcrtue, or to furmounc 
 foiiic temptation, when they are abfolutcly ncceflfary thereunto : as a good Pby- 
 fiiian appoints not purging, bleeding, and other remedies for thcmfclvcs ; but 
 only when they are nccelfary againft rhe difcafo and incommodities which wc 
 cannot be freed from but by their alTirtancc. 
 
 ho that Faith, Hope, Charity, and Pi ay er according to this Divinity, have no 
 more part in the conduftof a Qhriftianlife, than purgation and blood-letting 
 in the confer vation of the natural life and health i and that as a Phylirian who 
 hath prcfcribed a Purge, obligethnot the Patient to love it, nor to take it for its 
 owniak:, but limply to take it for the need he hath of it ; in the fame manner 
 God commanding Prayer, Faith, Hope, and Charity, obligeth not Chrillians to 
 love ihcfe vcrtuc, and to cxercifc them for their own fakes, but only for neccflity 
 fake, and a« it were by force upon fuch occafions in which they cannot difpcnfe 
 with them, without putting themfcives in danger of loUng life and Salvation, 
 by finning ag.iinft o:h:rvertues. And as a man of a ftrong complexion who i- not 
 fubjtft to be fick, though he be fubj-.ft to fomc flight infirmities, may pafs over 
 hif whole life without piirgation or phlebotomy ; fo a Chriftian wlio is of a good 
 and moderate natural dirpoiition,and hath no violent palfions, and is notfubjcft 
 to ftrong temptations, m.iy pafs his whole life without ever being obliged to 
 pray unto Godj'o love him, to believe on him, nor hope in him; and yet he (hall 312 
 not for all that ceafe to be a good Chriftian, according to this new Divinity, nor 
 to live well, ner to go to Heaven, and to dcferve it by a good life. 
 
 ThcPro hct faith, that the juft man lives by Faith: S. Paul^ that wc are fa- 
 vcd through Hope ; and S. John^ that he who loves not abides in death ; and 
 that to obtain and prcferve life and Salvation, wc ought to pray without ceafing. 
 And the Jcfuits maintain on the contrary , that we may live juftly, avoid 
 death, and obtam Salvation without loving God, believing oc hoping in him, 
 and without ever or rarely praying to him in all our life cinn 
 
 Ic fulBces to relate thefe cxceffes barely which are unheard of in the Church, 
 and as it were Monftrrsofcrrourand ittipiety, and neither Comparifons nor Ex- 
 prclHons can be found capable to reprefcnt them, neither can we call them other- 
 wife than the univcrfal overthrow of the whole Chriftian Religion, fincc they 
 dcftroy Prayer, Faith, Hope, and Charity, which are its foundations, fijpport, 
 and perfeftion. ^ 
 
 There i- nothing which the fimpic light of Nature doth better make known 
 tmroallmcn, than the attention they ought to have to whatfocver they fay, 
 cfpcdally when they treat of important affairs , and with pcrfons eminent in 
 dignity anJ merit : but they redouble their refpeft and their attention when 
 they beg any lingular grace or favour from them, and there is no prudent man 
 who would not condemn him of extravagance and folly, who fhould therein 
 fpcak in any other manner, and who would not judge that he merited not only 
 to bercfufed, but alfo to be punifhed for hi« ralhnefsand infolencc. 
 
 In the mean time the }<(iiits hold that this carriage which appears fo unfup- jjj^ 
 portable towards men, is good enough and fufficient towards GocJ, and that the 
 prayers which he ordains to be made unto him may be without affcftion, reve- 
 rence, attention, and even with voluntary thoughts the moft criminal that can 
 be. Which is yet fo much the more ftrangc, becaufc men may be deceived and 
 not know thcfecret wandrings and irreverences of thofe who fpeak unto them: 
 but all is vifiblc to God, and he fees better the moft fecrct difpofitions of hearts, 
 than wc fee the outward motions of bodies and faces. So that the infolcncies 
 which arc committed inwardly before him, arc no lcf< known unto him, and arc 
 no lefs criminal, than thofe which are externally committed before men. Which 
 yet hinders not the Jefint? to hold, that prayers made without fcnfc of piety, 
 without inward reverence, and attention, and even with a wandringfpirit, vo- 
 
 Coni.2.1i5C0ti2.^arr i.C(3ap.3. Slrtic.J. luntarily
 
 Of fi'ayer. 223 
 
 lunrarily cliftraftcd,and wholly rcplcnifhed with impure and pirophanc thoughi*, 
 
 fufficcth to fulfil the obligacion unto prayer. . 
 
 FiJliutiuf demands^ if (i) to accomflip> the Late which commands us to p-jy , Q,,2rosrt 
 unto God, it be maffury to have JtfentiufJ^ and what kind of attention thU ought to & qua: jutniio 
 be? Before he anfwers, he advertifcs the Reader, (2) Ihat heinnnds <<, ji^i?ai^'" r'^f'!'!" i» a*i 
 only of Canonical hourly which are recited ttfon obUgatioi, and not of ; r-yei/ which f'^^'?^'^^ 
 ar^ made by private devotion,For in that caji n-e ate no more obliged to attend to what (po„iior.c 1,0- 
 ree fay, than to any other fort of vocal fra^ers^ and this obligatiun gees not farther t ndumsgire 
 than to venial fm. That is to fay, that whatfocvcr diftraftion we may have in nosdchcnsci- 
 the prayers which we make upon devotion, and not by particularCommand- "'^""^'/■n^sB- 
 lfrcnt, it can be no more than a venial fin ; and for thufe which aic I'^hcarfcd ^°^j^j""|!"|'^^ 
 upon obligation, as arc thofe which Beneficiaries and Religious perfons fay in re- ,ion aurfmrfe ' 
 citing their office, this Author faith, that there arc two opinions, thcfirft which priva:aacvo- 
 Iholds (^) That noire is obliged upon J>jin of mortal fm to an inward attention in ^^orx. Tunc 
 favnt his office, provided hi riheai-fe it outwardly and entirely. And though he fol- '""" "'^" '^ ■ 
 lows not this opinion abfolutcly, yet he pafles it for probablCj adding thereto in ^.^i^^^^^^-," 
 the procefs for his firft Anfwcr, (^) That according to his judgment this firji opt- ^,.^,5, ^^ tjus- 
 nion is probable. Cut if it be probable, then we muft conclude, according to the camque oratig- 
 Jefuitf, that it may be followed with a good cohfcicncc, and it wil! become alfo "^ "ccali, & yd 
 more probable by the approbation which this Author beiftotvs cq it. *EaTTub°v°1aij 
 
 £/caii»r expounds himfelfyct more upon this point. (5) TkncivweV, ^^'^^ T^iHilt.moKqi^ 
 he, that it is ofily a venial fm throuph negligence to fufer ones felfto fall into diftra ttin. 7. ir. 25. 
 Sions duriris^ the ofce. Now it is demanded, whither it be ii greater fm to indulge ci^.i. n. 351. 
 ones felf therein voluntarily^ and whether he be obliged to fay the office over again, PS- i --6. 
 His Anfwcr is, (6) That according to Azors opinion, which is alfo his cWn, it is a j„4j^'\'[^'j"'° 
 &tilfm when it is dene through contempt ; but the command of the Church is xe- ^^)^ ^t^t^,\i jj 
 Tcrihelcf? thereby fxlfiUed^and we are not obliged to repeat the office^ M hath been j aid a.tEnionem 
 above. So that whatever diftraftlon thcrd be in rchearfing the divine office, ir^-niam, mo- 
 though Tc be vo'untary, if it come of negligence and hot of contempt, it is but a '^° ""fS"^; «ci- 
 venial fin ; and when it proceeds from a deliberate will atid forhial contcmpr, "^IJ^^'"'^' 
 though ii be a moftal fin, we fail not of fatisfying'the Church, and difcharging ^'"^^[^of,^^;..^ 
 cur duty ; that is to (ay, that the Church may be contctlted by defpifing ir, and & dxo i. pu- 
 God fatisficd by mortally cfFcnding him. '"sm I'n.ciui- 
 
 ConincJi faith in a manner the fame thing, fpeaking of the Mafs and the man- *■" P'cbabilem 
 n:r it ought to be heard. (7) // there- be no fcatdal nor contein] f, faiih he, d:- '^ " ' ■ _ ,_^ 
 Jh^aiun is not of it felf a mortal fm, though it appear OHtveardly. And a little alter jj '^ titc ex nc- 
 he difcoverS the prinrlple of this conclufion, faying, ("8) That to futisfc i/.'f t;l;gtntis inei". 
 Commandmeiit of the Church it is not ncctjfary to have any inward devnthn. Whence fifiojvt.-iu.'c lu- 
 be draws this other conclufion more exprcfs than the former : (9) Hence it fol- "'^'J' F«a'"Q' 
 lowr that he who is even voluntarily diflradtd during the tthole ti'm- <f ihc Majf, ja- |-'^^' ' 'g'^.'" 
 tisfies the Precfpt of the Church, provided he have fuch prefence of rti nd <?.; fnff.ciih -^ h^i/eraviitf 
 hint to jffili at the Mafwith fame outward re^eU^ as he ought. " deimqusrr, & 
 
 fi rtpcunduni 
 cfficium tenfar ? E/cofcir tCiJiSjf. 5. exiwi. 6. nam. 1 57. pj|;. 67^. 6 A^otium recutusrficropfccsrcti ccnicii - 
 p u niorta'.iter ; fansfacere tamenEccleli£pr3ECipitnti,nec tcneri iierum rccitarf, utdiximus fjprr. 7 Si sblu lc»r.- 
 dalum iutcontemptus, d ft jftio tx hac parte noneftptccatum moriak>etiainfi£Xteriusappaicac. Conincli r.furu aj. 
 85. irt.fi.n i47.pi?.:86. 8 Non eft necelTarium utquis fatisfaciat prsctptoEccliiia:, ut habcst iii'etram aii- 
 "juam dcvotionem. Ibid. n. -^oi, 9. Hinc fcquitur cum qui etiam volantarie eft toto tempore Sacri d ftrsdus^- 
 modofufficitnter fibiprx'enslit, ut Sscro cum ts:ernj rercrcntia dcbit^ aflifJa:, fatisfaarc praccp;o Ecclcfije. iLid, 
 num. J02. 
 
 And bccaiifc he perceived that it might be rcplycdagainft him, thatthercwas 10 jsj-e re- 
 roapparcnt ground to believe that we might fatisfie the Church by cff;nding fcrt quod aftus 
 God, orthat inftead of a religious aftiqn which it commands when it ordains citemus fine 
 Mafa tobe heard, or the divine office to be recited, it would accept of a crime,'"'* "" """ 
 and that alfo fuch a crime as is an irreverence and kind of contempt of R.eiieinn, P°V'"' "'^ . 
 he prevents thjiobjcaion, and laith, (10) Ihat though the exterior aci without ^j,,.^.;, j,,^ 
 the interior be not a true aliion ofvertue^ and may have reference unto feme wicked p flufi-.ri cb r 
 
 ■ ^ ■ n'jlum lincm 3 
 
 tt'h port imus prascepth Ecclefi* facisfacere per aftum qui non lit YSrj virtu5, iaio ']ui fi: pcccjtuoi. Ibid, 
 
 s;o.^U2. ll5ajK2.j&art I. Cl^ap.?. SlrtiC'S. Gg «W,
 
 2^4 ^f ^^^y^i'- 
 
 I i . I . I — I ■ ' — -^— ■——— — — — — — . — — _^_^_„ ^ 
 
 end, this matters nat ; becaHfethe Commandments of the Church may be jatlsfied bj 
 an action which is noaUof true verttte^ but which is in it [elf a fin. 
 
 But if this Anfwcr content not, and it augment the difficulty inftcad cfrefol- 
 
 ving it, he adds, not to dear up this difficulty, but to flicw how firm and fctlcd 
 
 I RtfBondeo '^^ *^ '" ^^"'^ °P'"'°"5 CO 1^''* the outward a^ affrayer, which is dune with the 
 
 »aum cxtcr- outward circumfiances which it ought to have^ is a true exterious aUion of the vtrtae 
 
 num orationis of Religion, though it bc done With voluntary diftraftion, and which is it fclf 
 
 quoad cxwrnas j (]„^ ir„g „uiftt peccatum, 
 
 dibil^faaum* According to this Maxime, if Herod had fccrctly killed Jcfus Chrift whilft he 
 
 effe'v^ee adhi'm adored him, as he contrived hisdefign when he learnt of the Wife-men that he 
 
 externum vir- was born, and if he had obfcrved all the Forms and all the outward Ceremonies 
 
 tutis ttlijionls. of adoration, at the fame time giving only fomc fignal unto his people to mur- 
 
 Ibid. jg^ jjj-jj Infant, as Judas faluting and killing the fame Jefus Chrilt with outward 
 
 rclpeft, and ordinary teftimonics of afieftion which he ought him, marked him 
 
 out to the Souldicrs who were come to take him ; this Jefuit might have faid of 
 
 this Tyrant killing Jcfus Chriit in the very aft of adoration, and of JudatbC' 
 
 fraying him by a kift, that which he faith of Ecclefiafticks and Chriftians offend- zti 
 
 1 Rtfpondeo ing God mortally in prayer 5 (2) That the aS of adoration and falutation, as 
 
 aftutn exter- well as that of prayer^ which is done with all the outward circumjlances which ought 
 
 num adora- ^^ y^ f^^j^ -^ ^ ^^^^ outward aUion of Keligion. 
 
 tionis' sTalu- ^nd becaufe fuch a religious aftion was never heard of before, and that it is a 
 tationis quoad difficult thing even fo much asto conceive this fort of adoration, he expounds ic 
 txcernai cic- by an example quite contrary. (3 J Altogether the fime, faith he, with the out' 
 cuoiftintiai tvard adoration which is rendered to an idol, and oiit is a true and outward ad 
 ff ;^~""> of adoration and af Idolatry, though he who makfs this adoration outwardly, hath no 
 extttnum vir^ intention te adore the Idol ; fo he who prays unto God, or who adores him out* 
 tutis religionis. wardly without intention to pray or adore ; but rather on the contrary with an 
 9 Sicucado- intention to dilhonour and ofTcnd, imo qui fit cum peccato, doth cxcrcifc accord- 
 tatio externa in ipp to this Tefuit a trueoutward aftion of prayer and adoration appertaining to 
 letaKsT^ the vertus of Religion. 
 
 ttrnus iJola- ^^ might fcem at firft fight that this is the utmoft point of diforder whcrcunto 
 tris, etfi lUum it wcre polTiblc to fall in this matter ; but Father Baunj dcfcends yet lower. He 
 excrcens inte- (icminds,ifih^ Chanons fulfil their duty, and earn their dividends, who being ajp- j 
 tius non iattn- fljntf in the ^ire during holy Service, pafi their time in fcandalom difcourfe, and in : " 
 at adorare I- (^p/gy^i„t altogether vicioUf, ai in laughing, fcoffing, &c. That is, in doing and * it *5 
 71.1^6. iBiu- ^ayin? other things which wcdare not exprefs openly, and which yet iscomprc- 
 vjinhffsum, hcndcd in what he faith, that they pafs their time in an employment altogether vi' 
 Ch^p.i^.fig. cioKs, Though he concludes not for the affirmative, yet for all that he tcftifies 
 '7*' fufficiently that it rather (hame and fear of men that hinders him from declaring 
 
 himfcif, and he makes it well appear that he is not far off from this opinion » in 
 that he contents not himfelf only to report and propofc it as probable, and to 
 fay, that we may follow and advifc it with a fafeconfcicnce; which is truly to 
 approve it : but he approves ic yet more formally by fupporting it with all the 
 rcafbns he can. See here how he talks : Becaufe we are not ajfured of the inten- 
 
 tinnofthe Churchy and that the Texts of c. i, de Ckr. nnn res of c. Licet 31. 
 
 of the title de Prebend, make no mention faze cf their ajfijiance in the ^uire, and 
 becaufe the cu\iom every where received cxaUs cftbe (^hanons no other thing that tiny 
 may receive their dividends , but that they he prefent, I ejieem them without blame 
 and reproach^ who in favour of their Tenitents hold this fecond opinion; 
 
 Here arcfour reafons tobcobferved, upon which he concludes that they are 
 not reproachablc, who maintain that the Chanons fatisfie their duty as far as the 
 Church obiigeth them thcrcin,and earn their dividends by aflifting in the Qiiirc 
 with irreverence, and that even outward alfo, by laughing, fcoffing, and spending 
 their time in employments altogether victom. i, Becaufe it is enough that they are 
 prefent, 2. Becaufe the e«[iom every tvhere received requires no other thing 0/21301 
 them. 5. BcciuCcthis opinion is favourahk to Pe?iitmts. The Jews and Pagans 
 thcmfclvcs who have any knowledge of God, will perhaps be afliamcd tofpeak 
 
 in 
 
 2Loni,2.J15(Cfe a.Part i.Cljap.j. Slrtic. 5.
 
 Of Prayer. 235 
 
 in th'S fort, and to (ay that wc may pray to luin anJ ftivc liim in fo prophanc and 
 unworthy a manner. 
 
 His fourth rcafon is, bccaafc wc an net ajfurc.-', faith he, of the inicrttifn of the 
 Cbttrch. It is apparent that he hath taken this reafon irom FiU'nitiui, who to 
 confirm the opinion which he holds, that whatfoever voluntary dillr^fticns wc 
 can have in prayer, and in the divine Office, there is therein no im-ic than venial 
 fin, makes ulc of this very fame reafon. For after he had brcjghc for proof of ^ Qnlifati* 
 this opinion, (i) that it h jufficu fitly accvmmodate to nuns frailty^ and io the difp- jccommodais 
 cnlty of holding the j^irit of man a longtime attentive to one objeil ^ he adds, (7)i.ilhoniimim 
 That for thit caufe it is likely that the Church hud no intention by its prectft to oh- lts«ili'«ti & 
 I'Ze men to a thing fo difficult, that the grcatiji part uf men cariKot ohf.'ve. He '"'' 
 
 would fay that when the Church commands ihc f.iicliful to pray unto Gcd, and jntaudus tx- 
 to the Ecclefiafticks to recite the divine Office, and to both of them tobeafliftant peritur in»t- 
 at Mafs on f-cftival days, tve are not ajfnred, that it forbids voluntary dirt raftions tendendo diu 
 and wicked thous;hts wherewith they voluntarily p^eafcthemfclves : tve are not""^ '"• .^ ., 
 ajfnred, that ic would that we fhould at lealf demean our felves with fome out- n ^ ,y'"Ec^' ' 
 ward reverence, or whether indeed it have not left to all a liberty to /''«(:;/•', cUfiim nolu.ff: 
 Jc(ff, and pafj their time in Jcandjloiu difcmrfe^ and in an employment altogether luo^txccpio 
 Vlciiiltf, obli^3re ad rem 
 
 Nowifthefc Jcfuits had fald as fome of their Fraternity, that the Church "^'^"""'"*."' 
 had not power to forbid the grcateft part of thefc things, which refpcft the |^um pstTeam- 
 thoughts 5 though their opinion had been falfc, it had for all that been lefs ciimi- fcrvare mnpof- 
 Ihal and lefs injurious to the c hurch. For to fay, that it cannot command us to fi . FiUiut. 
 pray to God with reverence and attention, is to hurt its Authority : but to fay,"""- ^.mor.qq. 
 that it is not its intention, or that it would not, or only to doubt whctlicr ha- ""''''• *^' '^■^' 
 ving power it would, and whether it delires wc fhould bear that reverence and ""^-^^J' r'i' 
 attention which God demands in prayer, is to violate its Holinefs, to give it an 
 intention far diftant from that of God, to deny that it is guided by the Spirit, 
 and to make it accomptable for all the criires which arc committed in this kind ; 
 becaufe having power it forbids them not, as FiHiutiuf and Battny fuppofe. For 
 oiherwifc it were in vain that they fliould trouble themfelvcs to know its inten- 
 tion and will in a point which depends not at all on its will. 
 
 But thouiih there were fome one to be found who might doubt of th!s,or who! 
 of grofs if:norance knew not the intention of the Church in this matter, it is not 
 lawful for Father Biutjy to make ufe of this pretence to favour an opinion which 
 leads unto Libcrtinifm and Irrcligion, and we need not feek more clear teftimo- 
 ny todeftroy thi=crrour thanhisown, (incc he declares in Chap. 20. of his Sum, 
 pag. 3 9 z. Thjt being true devotion is in the heart, and not in the carriage, or tvith. 
 out, in thefjjhien and other outroard gejiure, and that this pretended devotion tvith' 
 out is but a vizor and an idol of devotion • it is a refolved cafe^ that in the voluntary 
 diflraUl'M and wandriag of the mind in praying by obligation, as do Priejis, Deacons 
 and Sttbdeacons, and Beneficiaries, there is (in • and fo they ar. obliged to repeat the 
 Office rvhich they have faidtpith f great indevotion. For the xviU of the Church is^ 
 that by this aUhm xvbicb it commmis them they fhould praife and pray unto Ged their 
 Creator, And do they this rvhilil they have nothing lefl during their finging, than 
 God before their fje ? They ow^ht then to fulfil their duty begin the Office again, and 
 in default thereof, if they be Beneficiaries they are bound to re{hre either to the Church 
 Vfhtre their Bemfice is, or to the poor the fruits they have received,according to the rate] 
 (f their omiffionr, Of may be colleHed from the BuB o/Pius V. .j 
 
 He purfues the fame matter, and declares once more in the fame place what is 
 the infcntion of the Church in the Command which it give Ecclefiarticks and 
 Beneficiaries to recite the Office, The Church intends not, faith he, to makg the 
 Scclefialhckj, Poffrjfors uf the fruits of their (aid Benefice, if they earn it not by their 
 labour. The dijpofure thereof is conditional, if they perform the prayers with which 
 they are charged, doing them to the praife and homur of God, And can we fay with 
 truth tb It they deferve to be his fervants, or put into the rant^ ofthofe who render him 
 the worfhip which his Majefy requires of them, when they have their lips only occu- 
 pied in his fervice, and not their heart, becaufe it is filied with unprofitable thntfghts 
 
 Com. 2.118(06 2,^m i.CtJap.3. articj; G e 2 and
 
 2^6 Of Frayer. 
 
 and viry retmie from the greainifiof his A^JJe/fy to whutn they ]}eak^.'' pat'. 3 3 5. 
 
 He had already faid the fame thing in Chap, i ::;. j'ag 1 65. where he makes of 
 if a conclufion, promoting it not cniy as his opinion, butalfoas amanircrtand 
 certain thing. 2, S&\ibh:, 7 he faid BenefciarKS are obliged to make rej'titmiia 
 of the fruits received from their Benefices whenthey lay their hoxrSy but impirfectly 2132* 
 rvith voluntary di^riction which endures throughout the whole Office <:r the greater 
 fan thereof. And after he had cited nwny Authors who arc of this opinion, he 
 gives this rca(bn for it : Becaufe that not to recite their hrurs at ull^ or to do it inde- 
 cently with ottt rejpect^ attention and reverence^ is all one before Cod^fincc he is iqually 
 dtjpifed and difhonowed in both ^ pag, 165. 
 
 Can we fpcak more clearly or more abfulutely on this fubjeft ? h is a rcfohed 
 csfe^ faith he, that prayer which is made without attiniioa is but a vizor and an Idol 
 of dtvetion-^ that the Eccleflajlicks and Benificiartes who recite the Off.ce with vulun- 
 tarj WJndring and dijir action of mind are obliged to begin it anew, and in default of 
 doing this they are bound to restore the fruits received : that the will of the Church is^ 
 that by this action which it commands them thej (hould praife and pray unto their 
 Creator: Ihtt the Church d»th not intend to mak^ the [aid EccUfijiucks Pojjeffors 
 of the fruits of their faid Benefices^ but on the condition that they fray untuGod^ 
 fraife and honour him : that they honour him not at all^ but rather difhonoitr atidcen^ 
 iemn him when they have only their lifs occnfied in his fervice^ and not their hearts^ 
 becaufe it is filled with unprofitable thoughts. 
 
 Who would not liiy after this, that this Father is fo pcrfwaded of thefe thinss, 
 that he holds them almoft for Articles of Faith, or at Icaftforindub'tablc iruihsji 
 whereto the whole world ought toconfent? And who would biljcvc that he 
 could fay at the fame time, 7hat we are not affured of the inttntln of the Chnrch 
 tifonthe fame things', that he could imagine that they were without nproach atjd 21^ a 
 blame who bold^that Beneficiaries and Chmons fatisfic their duties ^ and earn their 
 dividends y who afjijlittg i?i the ^nire during the holy Service^ pa^ their time in jean- 
 dalous dijcourfe^ and in an emfloyment altogether vicioUf^ Of tn laughing^ j'^'ffi^S} 
 &c. 
 
 To which of the two opinions of this Jefiiit oi'ght wc fo hold ; or rather how 
 (hal! wc know which is his opinion, what he faith, and what he thinks? He 
 faith all, and he faith nothing, becaufe ht unfays and contradifts himfclf. He 
 is of what opinion you plc^ifc, and hcis of norrc. But if mcnslaft words be more 
 confidcrable than their iirft, and if we may rely on them as iheir laft refolution, 
 there is caufe to believe thai- this Father hath related fo clearly the judgment and 
 intention ofthc Church concerning the abufe of thofev.'ho pray and recite the 
 Office without intention and without rcfpcft, only to overturn it, and to teflific 
 the litc'e account he make; cf if, becaufe he hath confidence a little after to fay, 
 that we may prudently prcflime that it wm not the will of the Church to oblige 
 Friells, Eeneficiciries ^ and others to the divine Off.ce with fo great fevlriy, that they 
 ftnmortally^ if they h ive not an ifiwiird attention thereunto ■, (met it ftems not in its 
 frecept fir recitingtbe h-ttrs, to erect any other thing of the Prielis and others who 
 are bound tbenunto, but to hctiour and praife Cod ; whifh they do in fng:nl, Pfalms 
 and chaunting^ ihcugh with voluntary dijlraction., and in which they continue ^ pro- 
 vided that this be done, and ihey fng tnnably and with reverence^ pag. 534. 
 
 But the Argument he make*, and the Example he brings to eftablilh his Dif- 2i2<o 
 courfe, and to confirm thi? flrange Opinion, i« remark.^blc. For the outward 
 act'on^ faith he, wherewith we attend on God, is of the 'jyincefi, and an appurtinance 
 of the venue of Retigim. Wherefore as he irho without intention to commit Idol.ify^ 
 bends his k^ee before an Idol, is held for an Idolater mvcrtheUfi: fo we muji believe 
 that they pray who recite the Office^ though without intention^ yet not without outward 
 decency and compojwe^ fuch of that action requires^ pag 33^2 
 
 Conincl{ makes ufe of the fame Reafoning and the fame Example in this fame 
 matter, as we have fecn above, and there is caufc to believe that Father £<j««)i 
 hath only copied and tranflatcd him : but the one and the other < ught to have 
 called to mind that it is much eaSer to do harm than good ; and that what is 
 evil in it fclf is always evil, to what intention foever it be done. But to do good 
 2Lom.2.JI5a)b3.i'art i.Ctjapis- arttc 5. it
 
 Of Prayer. 327 
 
 ic isnotfufficicnttodo a thiiv^ which is good in it fclf, if it be not well doiw, 
 ihac i?, wich good intention, according to this Rule : Bona bene agenda, d i ■ 
 
 The Rea/oning which Fafhcr B.niny takes up at length upon this Vom; I'S'is 
 falfe and ridiculous as his Example. ^Ind that thit u trne, faith he, may he cnHe- 
 ded from ihif, that it imjioits not a littk to the glory of God, that tve addrefl our 
 felvcs to him tvith outvcard rejjteii, which edifies the people, and obtains hit favourt 
 from Heaven^ rvhereto pra)ets an ufeful, thoujj^h [aid mthout attention. 
 
 V'e need not feck Rcafons to make appear the extravagance of thefc words ; 
 it is fufficient to make it known, to rcprefcnt what the fame Jcfuit, puflit on by 
 the force of the truth, faith, Chap. 1 6 pag.i 65. That not to recite the hours at all, 
 and net to do it decently^ is allom before God^ ftnce he is equally dijhonoured and con- 
 temncl in both. 
 
 After he hath advanced tfacfe fo ftrange Maxims which overturn Religion and 
 Prayer, winch is as it were the firft-fruits and moft common excrcifc thereof; 
 and s ftcr he hath eftabli (lied thcfc Maxims by fuch Reafons and fuch hxamplcs, 
 he draws from thence praftical Concliifions as pernicious, which he beftows on 
 Cont";(ror' and Dircftors, to fcrve them as a Rule in the conduft of Souls, and 
 in the relolution of all doubts and difficulties which may be propofcd unto them 
 in this matter. 
 
 A<:cording hereunto ^CaXih hz^the Conftffor jhMnot reprove his Penitent at for any 
 mortal faulty for bavimi applied his mind to frivelout things, fo long oi his tongue 
 rcfoimded the pnifesvf God tvith others in the Churchy if in outward appearance ht ' 
 
 did ntthinz that tvM incompatible with this aSien, pag. 33'). 
 
 //^ lh.ill n t oblige hhn to the repetition ofavy thing faid in that manner, fince in 
 promuncing them in that fort he hjth fulfilled the precept^ nor jet ti? mai^e re/iif««o» i Hint !uf- 
 of the fruits received from hisBttjefice^if he have any, ' cu^ & quicun- 
 
 VVhich very jhing he himfelf condemns but two pages before, faying, ^'^''' uu,'* f," T e 
 EccleftjjUc^s who pray with voluntary difiraSion and wandring minds y ou'^ht for tht ^'^^-^ ^^^ ,, 
 perfirmancc of their duty, begin their Office anew ; and in default oj fo doings if B«- Itgf ndo pau!a- 
 neficiaries, they are bound to refhrc unto the Church where their Benefice is^ or to the tim dtpcrdtie, 
 p or the fruits received according to the rate of their emiljions.. as he collects from ibe h'^** cscor.icas 
 
 So iu^ mind appears floating betwixt errour and truth, which dazVs his eyes, ^^j^ ^^j Jjg y,. 
 and conftraitis him to acknowledge and confcfsit ; and it would be hard toUtudinarjusle- 
 JLi Jge what may be concluded of Propofirion? fo different and contrary, if he did gat vo!^nt«l^e 
 not himfdf difcover throughout his Book adtfl^n he hath to let the Reins |»'>"''*^*^ •'.'". 
 loofe unto the corrupt inclinations o! Nature, and to give men liberty to follow "'^"^j"" 
 their dcliresand Julb, a? well in Civil as Religious matters. For there is nothing y^,^ pe^.-jbit- 
 buttheconfidcrationofmji, and t'le tear o' fcandal that holds him back a lit- ne .>R:fpondeo 
 tie, and hinders him from doing it fo openly ; and this tear and this carriage en- non pcccaiu- 
 gages him t-ontiniially in thefe manifcft cor^trarietics which arc inevitable unto [."^ 5"""* 
 ihofe who would flatter men and corrupt the truth. cfandrc'fficl- 
 
 Hcrc would be a proper place to fpcak of the Difpenfations which the Jefuits y^, pcccaiu- 
 give Eccicfiarticks from rccititig the Office upon Reafons fo flight, and oftcg- rum nonamb!- 
 limes fo ridiculous, that they thcmfelvcs unto whom this obligation feem^ moil goiUum, quia 
 grievous and rroublcfbm, dnrft not demand them, if they did not by offering "f*"^" '"?? ^' 
 them unro them, prevent them, and in fome fort force them to receive tbcm, by ^^^^^^ ["[*'. 
 afTiring them, that they may mske ufe of them with a fafe confcience, though quod tamcn de- 
 thtir own, altogerhcr corrupt as it is, reproach them for it, and that the light trimcntom fal- 
 ofNaturcon'y fuffi:cs to difcoverthat they ought not do it. But bccaulc we "mnotabilcra- 
 have already produced fome in the Trcatife of Probability for Example fake, I [°"7ai' ^i"'* 
 will content my felf to add only one more here in this place out of Tambourin^ bus'quamum 
 I who faith, (i) Ihat hi n-hi is purblind, or any othirwho hath any difeafe in /?«/ ix hoc capita 
 ey;s, if he fears to lofe his fight by little and little in reading, is not obliged to read rtcrcatur ani- 
 his Breviary. But if this purblind, or otherwife oftveak^ eyes, do voluntarily read ^"'' "onmul- 
 Fables or Hijhries whilfi hi dijfeu'es with himfelf for reading his Breviary, doth he |^J" y^^^'^J" 
 fin ? 1 aniwer, that he fns n:t jgainii his nbligaiion of faying his prajers. But I i"i.' d(cai_ j, V 
 amajfiiredhe fins in reading ihefe FMes to the prejudice of his health; tvhich yetftS.i. 11.14. 
 
 2Lo;u.2, Bajt52. gart i. C!^np.3 Slrttc.s* .^iU
 
 238 Of Good Works. 
 
 rvill rarely happen; bccanfe that fort of reading is recreative, and hurts not much., 
 Thi« Ecclclialtick who hath eyes to read Fabler, and hath not to read hisOffice, 
 wilj ealily be confirmed in fo good a difpofition hyTambourin. This Icfiiit is 
 not troubled at all todifpenfc with the obl'gation of rchearfing hi? Office, be- 
 
 -esulfcofthc weaknefs ofhis fight : and though after that he durft not openly 
 juftifie him that weakens it yec more by reading of Fables : yet to leave him this 
 liberty ncverthelefs, he pretends that he will not weaken it by this reading, as 
 by that of the Breviary, or at leaft that this will rarely happen ; quod detrimentum 
 
 faltem notabile rar)) evenit. And the rcafon i?,becaafe he recreates his fnirit, and 
 finds plcafiire in reading Fables, fuppofing that he cannot take any in that of his 
 Office. Which agrees very well with what he and his Fellows do commonly 
 call the Divins Service, the Charge, the Burthen, the Drudgery, emu die i, the 
 load of the day. Whence it comes, that they teach the Ecclcliafticks, to dif- 
 charge themfclves thereof the moft they can, as of fomc bunhcnfom and odious 
 thing ; affuring them, as wc have made appear, that they fufficiently fatisfie their 2 1 35 
 obligation and the intent of the Church, in reciting them externally without any 
 attention, with voluntary diftraftion, and bufying themfclves with all forts of 
 extravagant, difhoncft, impious thoughts, and even with defign not to fatiffic 
 the Precept cf the Church. 
 
 CHAPTER \V. Of Good Work;. 
 
 3[hat the "jefuits Maxims dejiroj/ them. 
 
 » God Works maybe deftroycd two ways; cither by inclining men to do 
 
 them '11 ; or by diverting them from doing them at all. It would be 
 
 cafie to prove that the Jefuits teach to do them ill, in this that they maintain, 
 
 that fuchmaybc done as arc truly good wthoutany fuccour of Grac:, and that 
 
 we may do thofe which are meritorious of eternal life without rcfpeft had unto 
 
 God or eternal life, and without once thinking thereof, provided that in doing 
 
 1 Quindo- them, wc be not under mortal fin. lUr. becaufe this Point is more fubtle, and I 
 
 tac™p''''c-ptam? havcfi^okcn th;reof already before,! will notinfift on it here, contenting my fcif 
 
 R'^fpondeo fomakc appear, that they excufe and jiiftifiethofc who do no good Works at all, 
 
 qu2Rirni> te- though they be able, tclVifyiiig unto them, that they are not bound thereunto ; 
 
 neri n"s tl«- and by this means they d vert men from the praftice of them, removing from 
 
 tnoiinamexhi- ({,£j^^ the obligation, and abol'lhing the Commandment as much as in them 
 bere in nectfli- j & 5 o 
 
 rebus vitse fu- Efcobar after he had acknowledged, that there is a Commandment which ob- 
 petfluis, Ike: ligeth us by divine and natural light to do alms, inquires, (i") fVhett this Frc- 21^0 
 ft«i..j (I'v nc- cept ahligfth ? He anfwers, That in extream neccfftty ts^i are obliged in do alms of 
 Cfflar'jB i quia j^^f^ things <K are tin mcejfary unto life^ though they be needful to fupport us in our 
 fup'Tst mc'i fia- '^"iidition. His Rcafon is ; Becaufe the life of our neighbour ought to be preferred to 
 tisdeceniiaT. the decency of our condHicn. He prcfuppofcth, as he expounds himfelf before, 
 Elcob. tr 5. ex. that by extream necelTity wc arc to underftand that on which the life of man dc- 
 y. n, 4;.p.632.penJ?. So that if hc be not alTifted, he will furely dye -, and in this eftate he 
 & ftituihibr '^^'•'^^^ ''^^f ^^^ ^^^ obliged to give of what we have fupcrfluous, and which may 
 fupe fla>, tene- ^'^'P ^'"^ ^^ ''^^ '"'^''^ commodioufly. This is no great excefs of Charity to give 
 turnt commu- for giving our neighbours life what is not at all ncccffiry unto us. 
 nibus ntceffica- Bur he extends not this Charity much farther, demanding concerning the fame 
 
 Ii.«,47 p.6jj. a pcrfon that hath abundance, and who after he hath fati'ficd all his own neccfia- 
 j A jas e . ries and thofe of hi? family, hath yet a fiiperfluity, is not obliged in a publick Fa- 
 nim pauci di- „,•,„£ ^q gjye ^^f q tl,^ p^^j^^ pqp ^q ^^y ^^^ whomfocver, if he fee him not in cvi - 
 V^^r.t^,!T,Z„r dent danger to dye with famine: (3) For rt/>frnii/f, faith this '\t(m. there lenHld 
 Ibii, be very ferp neb men jived. As it he hada dehgn by this reafon to oppofc the 
 
 «£oni.2. VSm 2. Part i. Cljap.4. SllttC.5. judgment.
 
 OfGoodWorh^. 239 
 
 judgment, and exprefs the word of Jcfus Chrift, who fays by way ofadaiira- 1 Qujiridif- 
 lion, (l) Hore hard ij itfortbem rvhn have reealth to enter into the Kiriv/iomi'f^^_-^'^^\^i pfcu- 
 God ! Obfcrving how few rich men were favcd, by rcafon of the great dilticulty "^'*"' '^^^fm in 
 of their Salvation, things fo difficult are always rare: and on the contrary ihib -j,,^","^ ^'' 
 Jefuit pretends that there arc many faved, and that it is not hard for iheni to be I's'v. "4'^*"^* 
 faved, which they may do according to him, without making ufeof tlicpiincipal z Andiv«s 
 rneans which God hath given them, which is the exercifc of Charity, fi' ce he icncaturprti - 
 difpcnfcth with them in the obligation of doing, except in cxtrcain nccelliiv, '"°'^"''*''"''f' 
 which is very rare, ' ''^I'^^l'^P'''' 
 
 Nor will he have them always bound thereunto even in cxtream necefTuy j a? ^rftitnrn"" 
 When It IS needtul that they retrench lometmng o\ what is of ufc unto them for to gravl prcprii 
 live commodioully, and in honour and reputation in the world. For he de- flatus detri- 
 tnands, (2) If a rich man he obliged to ajjiji hit Tiei^hbottr abbots in cxtream tjecejji.'^^^^°' Tn^, 
 ty with a notable diminution of what belongs unto his condition ? And to anfwer j'/^g^'''''^^ 
 with more alTurancc in fo important a Point, wherein the life of a man inex-- j exCo- 
 tremity is concerned, and who is in danger to give up theGhoft for want ofninckaffirmavi. 
 afliftancc, he makes ufe of the Authority of two of bis Fraternity. (3) / have Addo ex Tolc- 
 alreadyanfwered^Cdinhbc that he is not obliged according to Cot\'mck^ to whom /;e f^'fuinDcdo. 
 adds Tolct who gives this important advice upon this fubie&^ we muli mt ea'rly 'con- ^" "°" tonve- 
 demn rich mm who do no alms^ fmce the DMors accord not when it is mortal /?« ^^^tti moitali- 
 not to do them. (4) T^wioj^ri/i adds thereto a reafon which fecurcs Confcf- itc qui non (a-' 
 forsjifit be good, and which makes that abfolution can never bcrefiifcd to a rich "= d'fmofy- 
 man bccaufe of his hard-heartednefs towards the poor. So it is, faith he, ,/;,,; """,'"°"*3ci:« 
 rich men bring always fome apparent reafon for which they refuje to da alms. An ""°^^"*.'^''cs 
 apparent reafon isfufficientto this Father to elude the Law and the Word of la^giumur. "/T 
 God, as if God were to be contented or deceived as well as men by vain appear- 4 Qusmvis 
 anccs. Confdktius 
 
 . E/coiar a little above, K. 1 54. doubts not at all^ but conftantly alTurcs u?, ''''°'"i'°I'.^?.'^ 
 that rich men commit no mortal fin at all in not giving even of the fuper- non*adlene-* 
 fiuity of their wealth unto the poor who arc in a great and prcfling ncccflity. (5 j jare dcbcst. 
 Jam aj]nred^ faith he, that a rich man fins not mortally in not giving alms to the poor quod comm'u- 
 (if what he hath fuperfluotn in their great necejjity, n« pauptium 
 
 7olet, whom hcalledgeth, faith, (6) That when there is no great raecf^//, P'''"?' P" '" 
 when we can afftji our neighbour without fiotable diminution of our wealth, honour, or /b^vare 'm '^ 
 life, we are thereunto obliged under mortal fn • but if we cannot do it without nota- lus rccufct } ' 
 ble diminution in thefe things, we are not obliged. He Would have the rich do their tum quia de 
 alms at a fmail charge, and without incommodity, or at leaft without feeling the <^^''»'"one hac 
 inconvenience which they may receive in doing them. ' ^T^^ '^^"^'^ '"» 
 
 He fpcaks yet more clearly in lib. S. where he inquires, (7) Whether in com- conv°nimti 
 mon neciffitits, we ate obliged by the Comnumdment to do alms of our fuperfluities ? turn quia fcm= 
 
 And after he had faid, that this is the judgment of S. Thomas and of Cant.w, P" <Jiv« ali- 
 hc adds : fS J For all this the common opinion holds the contrary, and there are that 1"*"" '^j'"^*'" 
 fay even that rve are not obliged thereto under mortal fn, even in a great neceffity. ," ^"^''^ P"^^" 
 VVhcncche take? his foundation to cftablifh this general Conclufion. (9) 'Jbjt Tmhlr^'iib^r 
 none is obliged under mortal fm to give of his Juperfluities, unhf it be in cxtream and deal, c, , . U^] 
 very great necefitia. All his reafon is, the Authority of the Cafuifts of that time ««-i8. 
 as he faith himfelf. I am of this opinion, becatijethis is the common opinion of t hi ^. -'^''^ '" 
 Bodors and I dare rot declare them guilty of mortal fm whom fe many oreatDn ?■■"' P^"PV."?^ 
 uors do excule. , . „^ „ j. j 
 
 1, irfj rf ^ fupeiBua, non 
 
 ptccare mortalltfr. Ihti. n. i J4. 6 Extra eitremam ncciflitstem (i quis (^ne detrimcnto viix, honoris, aut rci% 
 am cum parvo detrimcnto potelt alium juvare, tcnetur fub mortall ; fi vero ablque notabili prxdiSorum detrimtnto 
 nonpotea.nontemtur. ToUt.tib. ^-Ififi. S^ccrJ. taf io.««m, j. pig.67,^. 7 Antx fupeifluij teneamur factre 
 ceemolynim in c-mmunibus mccHitstibus ex prjctpto? Tclet.lib.S. ap.85. num.2, ptg.ii^i. 8 Tsmen 
 communis opinio tenet contrariuffl. Inoaliqui »iunt nee etiam in jravi oblijarJ fub mortalj. 9*.Si: treoal:et»( 
 conclufio. ,Nuilus fub mortali ccnctut difttibutrc fupeifluj extra extremH & grsytj mcjAitatts. ibid. n. j. 
 
 EOMu:. J^(t;fe2.?0art I. Cbap.4. artlc.;.
 
 240 Of Good Works. 
 
 1 rUmte- Dicajiil/Mdnh, (1) That this Author holds that ree m>y fulfil this Precept of 
 neo propter Alms, by lending only without giving any thing ; another may add, that it may be 
 commur.em ^^ fjijsfiej by lending upon ufury, and there are fome who fay it already in cffcft, 
 tentiam"ncc though thcy exprcfs it not in the fame terms. For to authorize Ufury, they 
 audeo obligare teach them that make profcffion thereof, to fay to thofe who borrow money of 
 fub morcali eos them, that in lending unto them their intent is not ufurarious, but altogether 
 quos tanti Do- (Jefigncd to do them good ; that they prcttnd that it is only to do them a plca- 
 
 Tcum in-' ^"''^' ^""^ ^° cxcrcife Charity that obligcth them to lend to them. 
 tcrDcaores" Emanuel Sa faith the fame thing, and almoft in the fame Word?, (ji) The 
 nonconvenist VoUors beingnot agreed when we fin mortally in not doing alms ^ we mujl not eafly 
 quandopcccec condemn the rich who do them nut at all. And a little after citing To/it in the 
 mortalucr qui pj^^-g ^gforc alledged with fome other Cafuifts, and reporting that Judgment, 
 ""cfvnam*'"' he Concludes thus : (3) 1 hey fay, that unit jiin cafe of extream necejfity^ alms is 21^^ 
 facile cond'em- "ot commanded under mortal Jin. That is to fay, that unlefs wc fee Ibme pcrfon 
 nandi funt di- that hath his Soul in a manner hanging on his lips, or who is in evident danger 
 vitcsquinon of death, it is no great fin for him that is able to affift him to abandon him. 
 hclunz.Siverb. y^is is, to fpeak properly, to difcharge men from the obligation of giving alm«, 
 Mij^ioi " ^' 'hefe extream nccclUcies never falling rut in a manner, and there being few per- 
 j' Extra ex- fons who fee any fuch in many year?, or not at all in their whole lives: and 
 tiemam necefli- when fuch an one by great accident isprefcnted, wc arc not obliged any farther 
 tatem clecmo- (q provide for them, according to thefe Doftors, if we have not wealth tofpare, 
 fynamfubmor-gj^j i.j^j^gj that arc fupcrfluous s and there being hardly any pcrfon who be- 
 nondep'aE- licves he hath fuch, or who indeed hath fuch, fo much doth Covetoufncfs , Lu- 
 ceptam dicunt. xury, Houfe-keeping rack men at this day, and makes all men in a manner ne- 
 Jbid. ceflitous; fo the obligation of giving alms fhall be abolifhed, and there (hall 
 
 4 Iftaoi te- hardly be any perfon found who (hall think himfelf obliged toaflift his neigh- 
 mo propter ^^^^^ ^^ ^^^^ ncceflity foever he be reduced. 
 
 DoaoruinTen- ^^^ ^^^ words of To/et are conliderable, and difcovcr alfo with advantage the 
 tcn-.iamj nee folidity of thisDoftrine. (4) J am^CaXthhc^ofthis opinion,becauJeitis thecom. 
 «udeo obligate tnon judgment of the Dolors : and I dare not engage him in mortal ftn whom fo ma- 
 iub mortsU „y gf(at DoHors excufe. He calls the Cafuiits of thefe laft times great Dcftorf, 
 ''"noa ^ """ ^ '^^ AcLvti not depart from their opinion, though he avows after that they are 
 cufanc. °^" ^^' themfelves departed from that of the holy Fathers, who were tlic Doftors and 
 s E fi Scho- Maflcrs of rhc Church before them, which hath propofcd them as fuch to all the 
 lafticoruui faithful of latter Ages, and by much ftrongcr reafon to Pricils and Divines who 21-^51 
 communis [:n- ought to be the mo(i pcrfcftamongft the faithful. For he acknowledges, that 
 cufer^"'''^" ^I'hough the Scholafticks difcharge the rich from the obligation they have to 
 DoaoresSa'nai "^^^ ^''"^ of that which they have fuperfluous ; the holy Fathers for all that, and 
 eosdamnanr, the common judgment of Antiquity obligcth them thereunto. C^) Ihoughthe 
 ita ut prof;ao cmyimon opinion of the SchoA-men excufe them^ faith he,^c/ the holy DnSors ccndtn.n 
 
 u m""*i '^ '"■ "^^ '^''' '* ^•' ^^^y probable tbtt they are obliged thereunto by Precept. 
 oWi V' " 'b°* ^* ^^ """^ '^^"'^^"'^ ^'■^ ^^'V '" general, that this is the Judgment of the holy Fa- 
 prscepto.r«/e«. 'hers ; but he cites many paffages of S. ^mbrofe, S. Jerom, S. ^«/?i», S. Bafil^ 
 I. 8, c. jj. n. }. and ofS. Cbryfojiomy who place in the rank of thofe who rob or detain un)u(lly 
 fig. 1142. the goods of others, all them who give not to the poor what remains of thefp 
 ^^''1"'°^ wealth after they have provided for their ju(f and true neccrtitic':. Tott fic^ 
 nsK fupeiflui^ ^i^th he after he had named all thefe Father?, (6) jo many of the Saints vrhocon- 
 ittentioncm denm them that do not their alms of what they have of fuperfluity. There is there - 
 muhuTi erg.i fire h:re'n much can fi 10 fear. He might have added fo the Auihority ct fhcfc 
 timfndum eft. Fathers that are the inoft ilhiftriotis and the moft famous of the Church, that of 
 Ibti. -ji j[^£ reft, for they all agree in th?s Point, fo that there is not one irund to fay 
 
 the contrary. 
 
 So that if there be one Point of Dcftrinc cftabli(hcd on the ancient and uni- 
 verfal Tradition of the Church, this is a? clearly as any other 5 and \\ that which 
 is eftabjilhcd upon this Tradition, ought to pafs for indubitable amons ft Ca- 
 tholick Divine?, andamongft all the F'aithful, as it hath always certainly been 
 until this prefent, we cannot call this Dcftrine into doubt, without wounding 
 the Authority of {he Church and the foundations of thcFailh ; andtoJay it is 
 Eom.2. JKttli 2, i^eirr i.Cl;f!p.4. artic. 5. probable, 
 
 a
 
 Of Good Works. 241 
 
 probabL-, as Hoht faith : Proj'dio jiatcmli probablii t;/f, is not of much better 
 cffift than to fay thatit is faUc, bccaufe this is to hold always for doubtful th- 
 ancient and univcrfalTradition of the Church, and to give men liberty ro decide 
 Points of Divinity,and toexpound Scripture againft the confcnt of the Fathers ; 
 which is exprcfly forbidden by the Council oCIrent. 
 
 Another that hath not read the Father?, might be cxcufcd by his ignorance. 
 But this cxcufc hath noplace mlo/et, vvhoforfakes them after he had cited 
 them : and which is yet more unfupportable and more injurious to thcG: j;rcat 
 Saints, he renounces their Judgment after he had acknowledged it, to follow 
 that of tiic new Divines of our time?, (i) If tbi Schon!-men, fiiih he, did not „.' ^' "'" . 
 ajrit Jii w''jmtnot>Jlj M they do in thu very judgment ^ by winch w« nuy w Jowe Juvt j^.jj s^holifii- 
 (xcide tbefej'erfons who give not in alms what they have of fupeitiuity. tve v.nj} cnrum lentin- 
 mtbottt dottbt have condemned this jfaringnefi^ Co as the holy Fathers condemn it, lUquaydlant 
 as he faith himfclf : Vidcs t'lt SjnSiot damnare fuferflui rctentiuncm. He pre- •*'^"''f' ir.cdo 
 tends then that the holy p\uhcrs on one i'dc condemn thofc who give not in alms ' 'j'^.'^j "l[* T" 
 what they have of fupcrfluou?-, and on the other hand the new i,cholafticks tx- jybio'iamnsn- 
 cufc th:m, we muft hold to the Judgment of thefe later, if wc will believe this jJjjiTc- -.slu re; 
 Jcfuit, and follow his Example. undo- i^'^' 
 
 But il ic be lawful in this manner to oppofc the new Divines to the ancient 
 Tradition in this Article, and in this oppofition to prefer the Jud|;ment of the 
 Cafiiifls before that of the holy Fathers, Jnftead of judging and corrcfting the 
 Moderns by the Tradition of Antiquity ; it will be lawful to do the fame thing 
 in all other Points which concern Manners or Religion ; and (o there ftiall be 
 nothing fixed in the Doftrinc of the Church, and Antiquity fhall be no more a 
 mark of Truth and Faith ; but Novelty fhall be more conlidcrabic, though un- 
 tii this prefent it hath paffcd for a Vice and a mark of Erroiir. 
 
 But for all that he hath over-retched in faying that this new Opinion which 
 he holds is the common and unanimous of the School-men, he having hiijnfclf 
 acknowledged at his firftfetting out, that S.lhomoi and Cjjctjn were not for 
 it, who arc not of the leaftconfidcration } and no more is it that of other?, the 
 more ancient School-men efpccially ; which doth the more heighten his excef?. 
 For if all the School-men had been of one and the fame advice upon thi? Point, 
 that of the holy Fathers being contrary to theirs, it would without doubt be a 
 great raftinef- to quit the Fathers to follow the new School-men. Bur thcfc ' 
 
 being divided upon this Point, and the Saints on the contrary being all of one 
 and the fame Judgment, fo that there is not one (inglc one who therein contra- : ■- i 
 
 difts the rcif , the infolence and prefumption appears yet more infupportable, ro 
 prefertheopinlcnof onepart of the new Divines to the common and univcrfil 
 Judgment of the holy Fathers, and one part alfo even of the moft famous School- 
 men. 
 
 The Jcfuits then hold, that the Rich are not obliged to give alm« but only of 
 thtirTipcrfluity, and they will not oblige them thereunto neither btit in cafe of 
 great ncccfTity. But if you demand of them what they undcrftand by fwpcr- 2 Allqul 
 fluous things ; T^mbottrin will anfwer you, (2) That there are jnme who main, contcndunt 
 tain tvith probability, that the thinq^s which are necejfary to advance and exalt in probabil'tcc ti 
 unto a better condition are not fitpcrfluoHf. After this opinion it rvill rarc/j ij/'pra?"* '""'"'"^ 
 that we can have fuperfiuow goods. He might have faid even that this would never r'n*u,n'melio- 
 happcnatall, obferving the corruption which reigns at this day in the world, rem ftitumnon 
 where we fee that the ambition of men is infatiablc as well as their covetou{iiefs,«ffefupeiflus. 
 and that deliring always to advance themfelves, they labour alfo perpetually to G''«n»'l- »»• 
 enrich themfclves ; fo that thefc two paffions growalways together, and have [°'"'^°'''^'f'° 
 no bounds, how great wealth foever they [loffcft-, their grecdinefs cannot bcLufo.&c. ^* 
 filled nor (ati^ficci, but they travel continually to heap up more, perfwading idco riro qui* 
 themfelves that they never have fufficicnt to furnifli them or their cxpenccs and in h»c [entcntU 
 dcfigns, fbfar arc they from believing they have any fuperfluiry to give in alms. Ji«iur bsbtrc 
 And fo they fhall not be obliged to give alms according to this Divinity which y°"^'^ 7' pf.; 
 obliges ikcm not even in extream necellity, butin cafe they have fosnewhat c^/.^.V/V^,^ 
 fuperfluous. g. ,4", 
 
 Eon!.2.!15a)h2.32>arti.Cl)ap.4«!artic.s; Hh After
 
 242 Of Good Works, 
 
 After this if you ask what (h.i!l become of the Poor, lambottrin gives them an 
 iHxcetfi expedient to get out of necelTity, which is to fteal from the Rich. ( i) All this 2iAe 
 probibik faci- x^hich I have related^ faith this Father, makss us fee that a man extreamlj foor maj " 
 ^llndlsLWim^^^''^^'^^'^'"'^*^'"^^' ^«^ '^•'''' 'y '""/f?'"'''^'^ '^•'f R^'c/' " obliged to gke him them. 
 furriptre pretio- ^*^^ l/ccauje the contrary opinion is alfo probable^ the Kich ma) furjuebim^ end not 
 fa, & confc- give his Riches to the Poor : not that this war can be jtijl on both fides peaking abjo- 
 quenterex vj _ lutclj ; but it is fo by vertue of trvo probable opinions -^ fphjch is no inconnnience^ as 
 ^^1^' °'i'^'V:°?^^ ace do all teach. He calls the combat which is betwixt thecruelty of thcElich who 
 tcm elarfiri". '"^ftif'cs to give alms unto the Poor, and the infidelity of the Poor which prompts 
 Ssd quiacon- him to fteal from the Rich, a war. 1 confcfi that he hath rcafon for thi?, as well 
 traria opinio as for that he acknowledges that this war cannot be abfolutely juft on both iidcf, 
 prcbbiliscft, fince cruelty as v/eJl as theft is a kind of injufticc. And he gives alfo teliimony 
 idcopoericdi- to the truth without thinking thereof, and deftroys his own proper caiife by 
 &il:»ncncia- adding that this war between the Poor and the Ricli, or rather betwixt cruelty 
 dcrc. Nicda- and theffjbeing unjuft of it fclf, is neverthelcfsmadc juft by vertue of two prc- 
 tur bellum ju- bable opinions which maintain it ; one, th:iE the Rich is not bound to give alms 
 flum « utraqj to the Poor, and the other, that the Poor may fteal from the Rich. This is the 
 F-dT id -' "^^^"'^P^''t*"^"^3dvantageof this marvellous Science of Probability, according 
 rum opinio- fo this Jefuif, who is one of its principal Defenders, to be able to juftific crimes 
 numprcbibili- ^'•y abolirtiing the Commandments of God and the txcrcifcof good Works, 
 um, quod non After this excels we (hall be Icfs furprifcd with that which L'JJt'is faithjihough 
 eflc inconveni- it be very ftrange ; (2J It fccms that amoftgji Chr'/JIians there are fere who are 2i<0i 
 (Ds °°'"" °* damned for not having (xcrcifed bodily mercy ^ none being obliged thereutito under 
 l.<. Deal, c t. '"'""''»' f"y unltjiin the vtmoji ar.dgriateft neaffity of his neighbour^ which happens 
 feU. I. B. II. '^crj rarely, fo as to impcfe anj great obligation on any particular perfon. 
 
 a Forte in- Tolet and Others fay, that there is no obligation to aflift a neighbour but in 
 ter Ghtiftianos {q^^ great and cxtrcam ncccffity ; and Leffius add?, that this great and cxtrcam 
 cropt'e"d«f?a- "^"'^ty Cannot happen but very rarely ; in extrema & gravi nectjjitate qu£ rarius 
 urn opcrum ml- "'' contingit. Whence it follows, that wc are not obliged >o do alms and other 
 fcricordia: cor- works of Hiercy, but in extream neceflity, that is to fay in cffeft, that we are fcl- 
 poralium dam- dom or never obliged ; fince this neceflity dothfcarce ever happen. Belides to 
 nemur, cuai fgy gyjj^ j^, jj^jg j-^fg^ j^^^^ thctt is no great obligation upon us to aflift our neigh- 
 ncatur'rubpec-'^°"''' and to fay that there is non: at all, is the very fame thing ; bccaufc the 
 catomortali, matter being very great, in regard that the lives of men in great extremity arc 
 nifiinextrema therein concerned, the obligation to aflift them muft needs be great, or none at 
 & gravi neccf- all. Aifo it will appear lefs ftrangc to fay, that wc are not at all obliged to hin- 
 fi aic proximij j^^ jj^^ death of a man when we can conveniently, than to fay that wc arc indeed 
 cotuingu"ut obliged thereunto ; but it is only a venial fin to fail in this obligation, and to 
 hune ve! ilium ^u^fi-'f him to dye. 
 
 in particular! So that thcfc Jcfuits fay in cffeft, thatv/c are not abfolutely obliged to fuc- 
 graviter ob!i- cour cur neighbour, even in the cxtrcamcft neceflity, what convenience focver wc 
 
 J " icteri a '"^^ ''^ *^° '" ' ^"'^ being not obliged in fuch neceflity , it follows thence by 2 
 div. vii.n. ' ft''0"gcf rcafon, that wc are not bound thereunto upon any other occafion. And 
 343. ' by confcquencc the obligation to give alms is entirely abolifticd in all forts of 
 perfbns, times, and occafions. 
 
 But LeJJiHs doth yet farther difcover this pernicious Doftrine of his Company, 
 adding that even then when this fo cxtrcam and rare neceflity doth happen, no 
 perfon is particularly obliged to provide againft it ; for that the obligation to 
 aflift our neighbour in this eftatc of extream neceflity being general and common 
 to all thofe who have means to do it, every one may put it off from himfelf unto 
 others ; in fuch manner that wc cannot fay, that this man or that man in parti- 
 cular is obliged thereunto : qK£ rarius ita contingit m hunc vel ilium in particu- 
 hri gravittr obliget.Thit is to fay, that the Commandment to aflift our neighbour 
 in cxtrcam neceflity is general to all thofc who arc of ability : but it doth ordi- 
 narily oblige none in particular. And Co according to Lf/^a/ Divinity a poor 
 man being in extremity may dye of hunger in the view of many pcrfons who may 
 and ought aflift him, whilft they cxpgft and attend one another, no one of thcrS 
 
 being 
 Com.!. Ji5©ft 2. jaart i.Cljap.4. Strtic.s* 
 
 15U
 
 Of Good Worlds. 343 
 
 hi'in^ particularly bound to ratii>fic an obligation which is common unto rhcm 
 a!! tofjcthcr. 
 
 And it is from this Principle that he concludes, (ij Ihat it is apparent, ihit i. Forte in- 
 amonaji Chriflians there are few jvh.) Jhall be damn 4 for fjiiinfi *" (xacife thi tr Chnftianos 
 works of corporal mercy ; notwithllandins; that the Scripture in divers place?, and '""'•' j f'^ 
 Jcfu Chrirt ill iheGofpcl tcftific cxprcfly,ihat thc^ircatclt part of men, and even umcp lumuii- 
 ofChriftianMhaiibe damned f jr not givini'alms and adiftina their neiahbouricrkcr :ixcoi- 
 in his n.c (Iities. For having declared, that there rtiaL be few Eltft and few poraii'iui lism- 
 fawcd even amnngft thofe that are called, that is amonpft Chriliian? ; he declares "^"t"''- j. 
 alfi), that in condemning them at the day of Tudement, he will only reprove . '.' .i"rA* 
 tncmror the default m aims and works of mercy, laying unto them ; (2j Dej>art jnigncn xter- 
 from me yc cu-llr! into eternal fire prepared for the Devil and lis An^ds^lecJufe I was num <]■ i n .a- 
 hnniry^ and yon gave me not to eaty Ire.is tbirfyi and ye gave me not to diirik^ tus <ft Ji:bolo 
 
 Lpi'.s obiervcd this difficulty, and he reprefents and objefts it to himfelf • but & Ang'hs jn^ 
 a conlidcrat ion fb powerful taken from the exprefs word of Jefiis Chrift-, and ^^^^^ j^j^^'-j 
 fro'Ti the feiiccncc of eternal death which fhall be pronounced againll thofe who Tr.iiii mandues- 
 fhall tail of performing the Works of mercy, was not fufficicnt to divert him rejGtivi &non 
 from his opinion. For without trc;ubling himfcIf with what Jcfus Chriil faiih, ded.ttis roihi 
 he replies in a way and cxprcfllon which contains more of contempt than refpeft w "^"^ 
 due unto the Word of God. See here his terms ; (^') It is to no pttrp.fe to al. }*Ncr«krt 
 led^e slut cm- Lord in the 25. Chapter of S. Matthew reprefenting the frin of the quoJ Dominus 
 lujijtidgrnent^ jpe.tkj rather ofreorks of mercy than of others, tor h: duth it only to Matth.if. for- 
 jiir upmcMy and particularly thofe of the common fort who are not c.^pable to compre- m^mjudiciidc- 
 hend ^iritual things, to exercife thej'e good workj in this life. Now this reafon cannot ''^"bcns niemi- 
 havt place in the hi} Judgm(nt, becaufe thin there will be w need to jiir up men unto p„^^^ miftri- 
 iieoiki of mercy. He declares plainly, that the Gofpcl is falfe, and fpeaks falfe coriiis quim 
 things to deceive the people and ignorant. For if it be lawful to have this opi- aliorum ; id e- 
 nion of what Jefus Chrift himfelf faith concerning his laft Judgment, and the "'f"/'*^'' "' 
 ciicumftances,and the words of thatjudgment v;hich he will pronounce concern |'°'^'"" P^^- 
 ing mens eternal life and death, it will by ftronger reafon be lawful to have the qui'^d^jpajora 
 fame thoughts of other places of the Gofpcl which arc not fo important, and ge * fpiiictaiia 
 nerallyof all, fince one cannot be more true than another. So we may elude p»"im lunc 
 the whole Word of God, when we meet therein any thing that doth not agree <:o'r.pa;5ri,in 
 with our opinions, and we (hall give occafion particularly in thi' Subjcft to ['j^^,'"^ ''^^^ 
 thole, who willconceive with Orijerj, that the pain' of the damned (hail not b.- jmrm raiioccf. 
 eternal; to fay, that jefus Chrift hath not faid that they (hall be fc, but only;ofatincxtr(mo 
 divert men from lin, and to caufe them to fear by propolingunto them iniinitc judicio ; quia 
 punilhments, according as this Jefuit faith, that he neither threatens nor con- ^'""'"^ tominfs 
 demns thofe who fail to do works of mercy, but only to intimidate men, and p"'Jg"pp!^^ 
 particularly thofe of the Commonalty, and to ftir them up to employ thcmftlves mikikoruix 
 therein, being incapable of other more elevated aftions. • txci'andi. 
 
 Being all good works arc comprifcd and contained in alms, fafting, and pray- t'^Jl'i'* if>i^' 
 er, according to the Scripture, it fcems that having here treated particularly of 
 alms, I ought alfo tofpcak of fafting and of prayer, becaufe I have faid that the 
 Jefuits dcftroy and corrupt all good works in general. 
 
 But becaufe I have fpoken exprefly of Fafting in the explication of the Com. 
 raandments of the Church, of Supplication in the Chapter af Prayer ; and alfo 
 in thatof Ecdefiaftick Duties, and the obligation which we have to (ay Divine 
 Service, I will be content to fend the Reader thither, to avoid tcdioufncfs and 
 repetitions. In reading thofe places we may (ind that the Jefuits arc no lefs fa- 
 vourable to mens cflFeminacy than to their intcrefts, and that they are a? large and 
 indulgent in freeing them from all the pains of fafting and prayer, as in ex- 
 emptirifthciii from the obligation of giving iheirgoods and doing alms; tefti- 
 fyingbythis fo obfequious Doftrinc, andfobafe and loofca ccnduft, that all 
 their ftudy and care in a manner tends to the cftablilhment of the Kingdom of 
 Luft, by favouring the corrupt paflions and indinations of men, and in confe- 
 quence thereof to deftroy true Chriftian piety, both in its fountain which is Cha- 
 rity, and in its efFefts and fruits which are good Works. 
 
 g:o;i%2, )i5©S2.f.uti.Ci;ap.4 artics. Hh i CHAPTEP.'
 
 244 ^t Baptijm. 
 
 CHAPTER V. Of the Sacraments. 
 
 S the principal Qneftions which rcfpcft the Sacrament?, depend on the In- 
 ftitutton of God and the Church, and ought by conference be rcfolved ^'55° 
 
 A ... 
 
 by Authority and Tradition, the Jcfuits who tullow moft ufiial y their own fenfc 
 and rcafon both fn Divinity and philofophy,malvealfnoft as many tauitsas ftcps 
 in this matter. 
 
 My defi^n is not, as 1 have already declared, to report generally all their Er- 
 rours, no more than to rcfuteany one in particular fundamentally; but only to. 
 reprefcnt fomc few of the more vifible and more extraordinary in every matter, 
 that by theft, judpment may be made of others which are more in number and 
 many times s^reatcr than t!io(c which 1 report, 
 
 1 will bcftow the greater part of this Chapter on Confirmation, becaufe I (hall 
 not meet with othfroccafions to fpeaktherc f as of other Sacraments, of which 
 for the fame reafon I (hall here f^ieak only fomc few things. 
 
 ARTICLE. I. Of Bapiifm and Confirmation. 
 
 I. P O I N T. 
 
 That thejvfh.ij take avp^y the necejfity ojEapifrn'-^ and dejiroythc 
 difhofttiont required thereto. 
 
 1 Prasct- Ji i 
 
 cb!i">if & non' ¥7 ^coZ/ijr in his firft Book of Theological Problems propofcs thefe cjueftions as 
 cbl gn adultos jlI/ Problematical ; that is to fay, in which the two contrary opinions arc pro- 
 aJ«umrLc;p'- bablc and (afc in cofifcicnce. (i) ff^hether the Precept cf Baptifm eblii^cth thoje 
 CiiJum qiim- jy/,^ ^re of age to demand it, to receive it as foon as they can convenienlly ? If tiorv 2 1 560 
 prinriumom- ^^^^ ^i^^ ^^^^ ^^^^ ^^^ ^^^ ofBjptijm, but live according to the Rules of the Law of 
 
 ^h^ullib.'ii.^'*^^''''^*^'^}^^ f^^^'^^^^^''*'*^''P^f'^^^ He propofcs this alfb : (2) Whethergreat 
 proU,io9.Qai terrottr miy excufe from obferving the Divine precept which obliges to receive Baptifm 
 hoc tempore r >• Penance > 
 
 Baptifmi legem ^ffg^ ^e hath concluded after his ordinary manner that it doth, and doth not 
 umenkcJna- ^'^'^"^'^ '^'"^ • that is, that herein you may follow what opinion you pleafe ; he 
 turslis prjefcri- ^'^'-'^s : (3^ -4j for we I fnnietimes thought that the divine Precept which commands 
 p:8 obfervintj US to receive Bjptifm or Venance urging w, and a Jjrjnt forbidding us to receive it 
 poflunt&non upon pain of our lives, we ceafe not to be obliged to receive it, that we may mal\eoKr 
 poflunt fi ic Bj- s^iy,jtion certain jn far m in Us lyes. So that if God on one hand command 
 "^"i GraviV Baptifm on the pain of lofitig eternal life, and a Tyrant on the other hand forbid 
 me-uscxcufst 5c on the pain ofIofin;i; temporal life, the Jefuit permits us to obey the Tyrant 
 Scnontxcuiac rather than Jefu^ Chrj ft, againft the very word of JefusChrift who faith in the 
 
 apri-Lcptodi- Gofpel, that he who Would fa ve his Soul, that is, his life, fiiall lofc it ; and 
 vino recipkndi ■ - .-.. ... ,. ,_-_..- 
 
 J bgo qui- . ^ . 
 
 ilcm aliquando cxpofc bis. by preaching; Jcfus Ghrift a^'aiiift the prohibition of the chief Jews, 
 putabam in- The reafon for which this Jcfuit faith that he adheres to this opinion, which 21570 
 ttante divi^no ^ denes tne precept or obligation of Baptifm when one cannot receive it without 
 picndi Biptif- bein;; cxpofcd to the danger of death, is very confiderable : It is (4) Becattj'el 
 nuun aur pa- fee, faith he, that after this Sacrament is received, aU peril of damnation ceJ^th not, 
 nittntiam, & fuice it is nH altogether certain that the Sacrament hath been well received or WlU 
 iytannoprohi-"j^,„i„;,f,gj_ 
 bvnic vcceptio- 
 
 nemlubmortiscoTiminatione,«dhuceff£ rccipienda, utcerta quogi^poffic falus reJdercfur. 4 Ac jam prims hasrco 
 ienieTtii-:iuTi video lufctpro Sacriir.tnto omnc datniiationis pcric Jium non ceflare, cum omnino certum nonlic fuilTe 
 ciie fjfcepcuin I'cu miniftraiun. Ejcob. lib. 1. Thecl. mor. fiH, i. cip. 7. frobl. z^. 
 
 €om.2. HSm 2 jsart i.C^ap 5.arrtc.i. He
 
 Of Baptrfm. 2<|.5 
 
 He grounds then the nccelliiy and cbli^atio;! to receive Baptilm on the ciicdt it 
 workcth rather than on the Command which ordaincth it to be icc^ivtd : and 
 becaufe that this cffcft which is to be delivered from lin and damnatiDn is not 
 always entirely certain, To that we may in feme fort doubt ihcreot,cveiiaKerwc 
 have received theSacramenr, the ohligation to receive ir according to him is alio 
 not entirely evident and aflurcd, but uncertain ; which fufficcs him to make the 
 oblig-fion of" the divine Precept to receive Baptifm queltionable when a Tyrant 
 forbids to n-ccive i' on pain of life ; and to form iwo probable opinions both 
 fafe in cotifcicnce, whence he follows and maintains that which dilpcnfcs in thde 
 inci :m cafes with the Jjtcept and oblisjation of Baptifm. 
 
 He faith the fame thinp of Penance, and by the fame l^rinciplc and fclf fame 
 R ?afon which he makes life of to abolifti the obligation to thcic two Sao anient?, 
 if will be Cflfis for him to mine alfo when he pleafes not only the precept and ob- 
 ligation to other Sacraments, as that of Confirmation and the Communion ; but 
 alfo fienerally of all the Comniands of Cod and the Church, or the obligation to 
 obey them when a Tyrant fliall forbid them on pain of 1 fc, there being no 
 Command fo iiTiportant, nor whereof the cfftft is more affured than that ot 
 Baptism. So i hat if becaufe the effeft of Baptifm is not always fo certain, that 
 we cannot abfolutcly doubt thereof at all, this Jefuit pretends that tnetrccept 
 of Baptifm though divine, obliges us not at all when we are n-ieraaccd with dtath 
 ifwe receive it ; it is clear that any other precept whatfoevcr it be (hall never 
 obIi^'eus,fo that wc fhall not have liberty to difj.enfe with it in this lame cir- 
 cumltancs : and fo the Doftrinc of Probability, as wchavc already oblcrvcd on 
 divers occafion^ overturns and ruines in divers manners all the Ccmmandsof ^ 
 Cod and the Church. ,J baptifmnm 
 
 Thcdifpofition? nect iJiry for worthy receiving Baptifm cannot be more de- rcc plendum, 
 flroycd, than by putting, tiiemam(.npft Problematickqiicftion?jasdoth this Au- tcquititur & 
 thor with others whom he cites o' his Company ; (i) Whether contrition be tie- "°" rcquiritur 
 cejfary to Baptifm^ or attriti ii Jnff,e ? Whether ree ought to believe thut this attri. p^^j-'j';'," , ,'f_ 
 tien is true contrition ? fVhetbe^- 4vs attritim owjjt to he fuperrzatHrl, or natural fj,;j_ fufficjtgj 
 be Jufficient ? Jfit be enotigb th n tve believe tb>t vee have attrition ; and that it bi nrn fuffir it at- 
 enly Jupernatural outwjrdlj? That is to fay, thit it be fupcmatural only in that iritio. Eicvbit 
 it comes from God who excites it, thoufih it be i atural in it felt. If thefc que- '• *• ' ' '■ f"" 
 ftions be Problcinatick, thar is to fay, doubtful and probable. It is probable "^^l/ricio 
 that a man may fave himfclf Ky the powers of Nature only, becaufe a mm may qua^, hab-j 
 demand Baptifm upon the lift gafp of life by a purely humane motive, according aduiru< pfcca- 
 to that probable opinion which maintains that this motive is fufficient. ''"^ '^ t-uftum 
 
 After fo grofs an errour againft Faith, that which the fame Author faith Con- p'f,',|{|^J!,"7b.t 
 cerning Witneflcs will fccm little confiderable : but yet I cannot omit it, becaufe ^u, ^ „„„ j^J 
 it fiicws that ths Jefuits accommodations go Co far as to give Hereticks a p^rt in bet iHc txifti- 
 the Ceremonies of the Church. He propofcs this Qii.eftion : (2) IFhen wc can. mam contriiio. 
 not findaCatholicl{_ to be a tvitmfi, may vee take an Heretick^? He anfw^TS, (jj ^''"^^^ 79- 
 That the opinion vohich permits :his, for which he cites Laytnan, appears unto him c^ jjj „j:, 
 probable enmgh ; for^ faith he, this Heretick^may be ccnvertcd unto the Faith t and ^[■■aitm irad- 
 thougb be be not converted at all, be may teach the Catholick Relif^ion to his God.jof!) nn b.-piimi. 
 Of a vicious Preacher may perfwade unto vertue. So an Heretical God-father rece/'- ilfb:- S^ mn 
 ving a Child from the Font may promife to inlhuB htm as he ou^ht. H^hicb is tjl^eti. ^ "^ ' Pf"*- 
 aVy true^ifthe Priefi do admonifl-} as he ounht the Father and God-father cf their obli- p^^j^^ , ' 
 gation to inlirt'ci iim that is baptized in the Catholick^ Faith nbich he hjth received ^ii t'.tautn 
 
 bapiifmi fufficit 
 & non fufficic attricio fxiftimats. Pnbl.ii. Attritio nsturalis quoad fubftsmiatr, & fnpern«cutalis x rm- 
 f'ce,(ufEcit & non (jfBcit ad bipciimum cum frudu »b adu'to peccatote recipiendum. Probiim.Si i Quando 
 Gatholicus reperiri non p tell, qui fnfceptoris in bsptil'mo munusobeatj hxreticus po:tft & non poell auniitti. 
 
 J Fateor primam fenven:i3m fat seflcprobabilem, quia efts rtgularitcr in quantum eft l]zicrkus, run '.an.er. tft 
 fimpliciter docendi alumnum ineapjx , Cum quia poi(ft ad fidem con\erti, lumcpusfic alumiium ii ftmcu } cum 
 qui* licet inhaanfi petfeverct, fi cm Gatholicam uocerc potcrit, ficuii potcft p:ccator concionstor p:rluadcr.; virtutcm, 
 licet ip(c ntavircuteslienus ; ergo potcft Pauinus (ixreticas icvandode fscrofonie bap ilmattini icgiiim^i'i pr mit- 
 tere inftruftiorKm ; quodmax me vrnini baber, (i Saccrdosutdtbtt, pjrtntesac patriiium de ibHgatioriC ii.ftiiitnii 
 bsptizitutn in fiJe Csiholica per bap tifmum [ufcep:a moncat. E^cobur tern, i. lib, 1 1 , Frebl, 1 10. 
 
 2Eom.2. IS^cu'li 2.JPart i,C!;cip-s- ariic.i. by
 
 2a6 Of Confirmation. 
 
 by hapifni. Wc muft have very a uch taith, or rather none at all, and as litile 
 
 rcafon, to believe and imagine that the Faithful maybe made believe that an 
 
 Hcretick who hath loft the faith may be received and be proper to ccmmunicate 
 
 » P.cbsbJ- it toan infant inBaptifm: fo that the Church may or ought receive him as a 
 
 lius ert ex furety of the promifes which (he infant is to makeby his mouth, who hath fatisfi- 
 
 Ssnch. 1.4.m. fic£i hi? own ; and that th's is not to treat unworthily the melt holy things and 
 
 d. c. i.n.uir. ^^ proihane them, to commit them to an excommunicated peribn. 
 
 nulum fiTvo- Tambourin may pretend himfelf exempt from one part of this reproach, bc- 
 
 lum aui pro- caufc he maintains, {\) T-hat it is more probable th it in Baptifm there is no von- 
 
 mifliontrr. de tiur 'pon'.ije made to obey the Faith. Biit I know not whaler he pretend that tht fc 
 
 cb-oi nnafidci. ^[jq receive Baptifm or tho(e who anfwer for them to whom it is adniiniftred,do 
 
 ^^'f'n"'rh therein make ufe of the Art of /Equivocations. For there is no other m>v3n' not 
 
 «» J ' *' to oblige ones felf to obey the Faith when one protefts folemnly to believe ii: 
 
 God, and for ever renounce ihc Devil his Works, and Pomps. 
 
 II. POINT. 
 
 That the "jefMtts divert the Faithful from Confirfttation^ by difihargittg 
 them from the Obligation to receive it. 
 
 A S for what concerns Co/ifirmation, /"il/i^z/w treatinj; of the Obligation to 
 X Olinub^ jTjL rcceivcir, faith, (a) That it fems that heretofore becjttje of the I nr/ecHtions 2161 
 fica"ioncsvidc- ^^'<^l^ fl^^" werefrajnenr^ there teas a C etnmandment frum God rehivh obligtd to re~ 
 tur fuiflc prae- ccive this Sacraii:ent cme in the time of life, or at leafl Tvhtn there hipf^i-ta utiy ne- 
 ctptum divi- cffjity of conftjfingthe Faith^ifconvenieihe were had for it. He forbears not to fay 
 numobligsns a lj[tlc after that according to bis advice ; (3) The /lecejftty being paji^ the Com- 
 t' 'T' "rcT '^''^^'^'^^"^ '-''"^•' ^"'2 abrogated and extinguifhtd by cnfiom^ 
 ftiate conftfli V He believes then that cuftom, that is to fay, the will and negligence of men is 
 nisfid<ihsbiti capable to abolifh the Commands of God, without regard to the proteltation , 
 oppottunitatt. which the Son of God himfelf makes in the Gofpel, that Heaven and Earth may 
 J Offsnte (-hange (^oner than his Word, and that one folc letter or finglc point of the Law 
 rcrar'cwi'X ^^^^ "=^^'' ^^ ^^^*ccd. The Jcfuits may well defpife this Word, and craze this 
 praeccptimi & Law out of their Writings and out of their Eooks, but it Ihall abide crcrnaliy in 
 abrojatum the Book of God which is the Gofpc], who Ihall condemn them at the day of 
 
 confuejudine. Judgment who have taught as well as thofc who have done contrary to what he 
 WiUiut. tom.i. 7- -^i^ 
 
 7.2'. lUo.'^ The Errour of this Jcfnit is a Principle for the deftruftion of the Gofpel and all 
 4«'P JJ- R-cligion. Forif cuttomsof menand length of time may dtrtioy one Com. 
 mandmcnt of God, it mayalfodeftroyall the reft, andChriflian fl'ligion (hall 
 depend upon the times and the fancies ot men ; it ftiall be alto.seiher voluntary 
 and temporal, and not eternal, and founded on the unmovcablc Rock of Gods 
 Will5buc on the moveable fand of mans. 
 
 Cut as thcfe people play with the Word and Commandments of God, making 
 
 them depend on the Creatures, they alfo fport thcmfclves with their own opi- 2i6i 
 
 nions by overturning them as foon as they have eftablifht them. For the fame 
 
 Fj//f«j;«f who acknowledges that there was at the bcrinning in the Church a 
 
 divine Command to receive the Sacrament of Confirmation, teftifies a little after 
 
 that ihere was never any fucb. So there is nothing certain according to thefc 
 
 Doftors, neither in the divine Law and Word, nor in their own imaginations. 
 
 (4) I fajinthc third pluce^ faith hC; thjt Jpeakjng abjoli'.tely it is probable that 
 
 4 Dico 31. there never was any Precipt to receive this Sacrament. 
 
 prcb^bile cfle j^j. fpj3[j5 generally of any Commandment whatfoever, acknowledgins; none 
 
 non ftiiffe da- "i^ithcr trom God nor the Church for 'he Sacramrnt of Ccnhrmanon, makmg 
 
 turn p xccpium us fee alfo that the Doftrine of the Englilh Jefuits who took away all fort of obli- 
 
 liujiis Sacrs- gation to receive this Sacrament, came not from thsmfclves only ; bnt from the 
 
 mcnti. Ibid. Spirit and School of their Society, as well as the other errour s of their Books con- 
 
 ""**• demned by the Faculty of Z".!'?/, and by the Authority of the Clergy of Frjwcf. 
 
 Eoni.2.1i5a)fe 2.^art i.Ctiap.5. artici. ' Efcvbar
 
 Of Con fir mat ion, 347 
 
 £/ci)/>jrdifcovirsycc more clearly this Doftriiic of his Company in his Pro- ^ Vjatur & 
 blem?3 amongft which he places thcfe, (i) Whether th^re heaVhine /'A-cf/'/n^n jjjur r'ci- 
 to receive Conj\rmatii)7i> where having reported the two contrary Opinion?, he piendi Corifir- 
 tclis his own in ihcfe terms : (2) I believe there is 113 Precept neither Du7'«e ?7or f'a'.ionis prs» 
 EcclefujHc\t'J receive Confirmaiimi. And as if it had not been fuliicicnt to have "P'"™ ^'"" 
 faidifoncc, he repeats it the fccond time a!f^), confirming his crroiir. After xExlftim^ 
 which he propofcs this other Problem : (^) fVhether it be a Vernal fm to fail «/nBllum darJ 
 receiving Confirmation> H; concludes that (4) Except in the caje of fcandal cr ntc divinum, 
 contempt it is rut of it f elf any jcandal to omit it. He contents not himfclf with "'' Ecddiafti* 
 this neither ; but that lie mtaht have occafion to repeat this fcandalous Prcpofi- ro^^l^^^'jol^ 
 tion, he makes thi'^ other qacftion : (5) Whether the faithful are obliged tinder ^i^^ xicXmnis. 
 tlte pain tif Venial fui^ in receive the Sacrament of (confirmation before thjt of the Efcob. torn. x. 
 Eucharijf or of Marriage f And he anfwers that they are not at all obliged. In lib. 12. Pr ji. 
 hi>; ether Work wherein he hath collcftcd the Opinions of the 24 Elders who 3 Da;urac 
 reprcfcnt the Society, he demands, (6) JFhat Obligation have we to ^"^^'^^ \°^ ^'cimeniz 
 Confi'ination ? and he anfwers, that there is none that comes either from any Com' j^pg mationis 
 mandrntntj or from any neccfity of this Sacrament itjelf. He generally takes away praceptum. 
 all fort of obligation and necelTi-y from this Sacrament, reducing it into the i'i'«6'- ?»• 
 rankof things free and indifferent. Andtoteftific this yet more, '^^ ^'^'^^ ^^^t^ ContPTiio-' 
 one may without fin, at lealt without any great one, have a formal will not ^.tm pe'catum 
 to receive it at all, Jponte emittere, provided it be without fcandal and ymiale ell> 
 
 contempt. n«que pscca- 
 
 tum tft venlale. 
 Fr«6i. 5j. 5 Sub venlali fiJcIestencntur&necfubveDiali ttnentur anteSacramentj Eiicharifti* & matrimonii 
 fufcept jonem CoEfirmationem recipcre. Pfobl, ^4. (tf_) Quxnam fufcipjendi cbligatio ? Non elt ncctflitiuiu 
 ncccffitate medii> neque ncceffitate prxcepd. E(eob.tr.7.cx. 3. B.J. n. 11, p. 794- 
 
 As if it were not enough to dcfpife fo great a gift of God as that of this Sacra- 
 ment torcfuftit voluntarily without caiife. There is no King nor Man of qua- 
 lity who would not hold it for a contempt to rcfufe in this manner any gift 
 though much fiTiallcr, cfpecially if he offer it to fome perfon of low condition, 
 who (hould fhew fo little regard of the honour he doth him. 
 
 Mafcarenhas who wrote after the reft, follows in this point the opinion of 
 his Brethren, and (peaks alfb more clearly and refolutely then they, fuppofing 
 himfclf to be fortified by their Examples and fupported by their Authority. 
 (7) There is not abj'ulutclj, faith he, any fm^ no not a Venial one, iti negUUing to 
 receive the Sacrament of Confirmation : becaufe amongfi the eommnn Laws of ■ Omhttre 
 Chriflian Reli'iion there is none that commands it ; and it cannot hi any fm, no not bee Sacrsmen- 
 aVenixl one^ rohichis not agaitjfl jome Commandment. He acknowledgcth nci- tumabloLaie 
 ther obligation, nor precept, nor any (brt of neccffity for receiving Confirma- 'o^"'"'^"^""^ 
 tion, which is hard to reconcile with the Faith we ought to have in this Divine ""f^P'j^V"^ 
 Sacrament, which contains fo great an abundance of Grace and fulnefsof the j^jg^^j ^yj. 
 Holy Ghort. For if one (hould fay that he might withdraw himfclf from it nullum de ho- 
 through honour and refpc£r, not cfteeming himfclf Worthy of (b great a giftdatuf piseccps 
 and bounty of God, he would therein tclVifie at the Icaft fomc eftccm for this'""" ^' '"''^ 
 
 Sacrament of the Holy Ghoil. But to maintain that one may withdraw from <^°";"""" '^ * 
 
 fL- „ -11 1 J •! r J -1 I V I • nullum datur 
 
 It ot his own Will only, and without any reafon, and without troubling him- peccjtum nee 
 
 fclf about the Graces and Blcffings which he might receive therefrom , u to yeniale, nifi (ic 
 
 tc(tifie manifcftly that we make no great account of it, and that we would re- contra aliquod 
 
 ducc it to the rank of things indifferent. And how cannicnbe diverted from ?"■*"?' "P^* 
 
 it more openly then by making thcra believe that they may overlook it, and „7 j'"" ''^„ 
 
 neglect even the occahons that are convenient tor receiving it, without making jBge„f,e,</ifj,. 
 
 thcmfclves guilty before God of the leaft fin ? 4. s. j. ji.'a?. 
 
 But becaufe this wicked Doftrine is entirely oppofitc to the confent of the 
 
 Holy Fathers and Councils who acknowledge the neccdity of Confirmation, 
 
 the Jefuits have found out a new invention to defeat their Authority herein. 
 
 They anfwcr that the C8) Fopes and Coxncils wbith are aUedged againji their 8 Pontificti 
 
 & Concilia 
 
 In Miitratium addBfta loquuntur de mctflitate non prxctptlj fed utilitsiis. tfctb/tr fupra n. ii. f. 796. 
 
 Xom.2, Ji5ooH2.J?arti. C5)ap.5,Slrttc.i. opinion^
 
 2/J.8 Of Confirmation. 
 
 Opinion, fpejb^tiot of a ?icccj]fitj> of command^ but of a neceffit) of bencft. There 
 is no Commandment focxprcfs, nor (b clearly exprcflcd neither in the Scrip- 
 ture, nor in the Books of the Church which may not be eluded by thi<; new 
 unheard of and ridiculous Diftinftion. For hiiherto none ever fpoke ct 
 a ncceffity of benefit, it being clear that what is only beneficial (as is Confir- 
 mation with the Jcfuit?) is not neccfTiry: and that to joyn in this manner a 
 necifity to utility or an utility to itec(fjity^ is to form a kind of Muiiftcr compo- 
 fcdoftwo contrary part?, whereof the one dcllroys the other. According to 
 this diftinftion we may fay that whatfoevcr is in (he Church and in the Scri- 
 pture, is neccffary, becaufe there is nothing there which is not profitable; and 
 all the moft free Counfels thcmfclvcs being profitable may be faid to be ne- 
 ccflary. 
 
 Cut to /hew yet more dearly that this neccflity of utility is but a vain word 
 
 which they have invented to obfcurc the light of the Ancient Doftrine of (he 
 
 Church, itismanifcrt that according to them it is impcfliblc ihcrc fhould be 
 
 any true ncccrtity of any kind for the Sacrament of Confirmation, fincc they 
 
 hold that it is not commanded by any law of God or the Chuich, and that 
 
 the Grace which it confers may be obtained not only by other Sacrament?, but 
 
 alfo by every fort of ^ood wot ks and cxercifes of Religion, as appears bythc 
 
 Books of Enplifh Jcfuits condemned by the Clergy of Frame, and fincc pub- 
 
 lickly owned by the Jefuits in the Book of Ahgambe approved by their ~i66 
 
 General. 
 
 1 Qui data £/«/'''>• alfb expounds his thought more openly, demanding; (tj If he who 
 
 copii recipien- '■'■^'^^ convenience to receive this Sacrament, which he cannot tafly another time obm 
 
 di hoc Sscra- tain, hein^nct willing to rtaeive it fn by contempti And he anfwers in one Word, 
 
 nitntum quam Ho. Which is (b much morc confiderable, becaufe a little after he faith of this 
 
 poftesnon f«-§gj. jji after the opinion of one of his Brethren, that where (2) the dilpo- 
 
 Clle eft hsbitU- /-•. ',. r t- 1 n^-r f r . 
 
 IMS njnreci- f'*'"" ts equal it confer J more Urace then Baptijm or any other Sacrament, except 
 pit,' deliqujtne tf''" of Orderr. So that according to the principles of the Jefuits , wc may 
 utconttmptor? without any confiderable nepleft, indifFerency, or contempt, rcfufc all the 
 Minlmc. lb. Graces that are contained in all the Sacraments of the faithful, when God offers 
 " i^Afler' them by his extraordinary mercy, and wc may receive them withouf any in- 
 pnpofuus ex- convenience, fince ihey will that we may refufe in that manner the Grace of 
 tcris piribus Confinnatiun which they hold tobc greater then that of all the Sacraments, 
 majoreai grati- There are two occaGons upon which the Sacrament of Confirmation fecms to 
 aaiper illam ^3^ ^q(|. ncccffiry, that of perfecution and peril of death, and that of receiving 
 p« Bapdlmum ''°'y '^'■^<^'"-- ^f'"^"' H^cakingof thefirft, faith; (j) I thinl-jh^t it may happen 
 & qaodvis all- ("inctimes by accident that a mun may fm Venially through raflimfs, in expofng 
 ud Sicamsn- himfelf}in;p mortal danger without receivingCcnfrmation, when it may cap/y be 
 turn, cxcepto had. He will not that wc are obliged to receive Confirmation even then when 
 Ordint. lb. vvc are cxpolcd to danger of death during perfecution and being in danger to 21^71 
 
 i^ruto cffe''-'^^ '^^ Faith through Torments, though we might eafily recievc it, and (b 
 aliquando per fortifie our fclvcs by the incomparable Grace of this Sacrament. 
 
 accidciis pccca- 
 
 cum veni»lc temeritatls fine confirmaione facile fufcipitnda ptriculls mortis tradi. Ifcii. ». »J. fi 196. 
 
 But he cannot hinder truth from fpcaking by his mouth againft himfclf. 
 For being conftrained to avow that there is at Icaft Venial fin in refufing or 
 neglefting to receive the Sacrament of Confirmation in this extremity, he is 
 obliged by the fame means to confefs that this fin is greater, fincc it is a con- 
 ftant maxim with him and his Fraternity, that we ought to judge of the 
 j;reatncP of an obligation and fin by that of their matter. And fb Confirma- 
 tion and the Grace of Confirmation being Co great that according to him it 
 fiirpaffeth that of all the Sacraments of the Faithful, and the neccfiity of re- 
 ceiving it in the cafe he propofeth being fo great that therein falvation and 
 peril of renouncing the Faith are concerned, if wc be not fortified with the 
 Grace of this Sacrament, it muft follow of ncceflity that the fin which wc 
 commit in voluntarily ncgleftingand rcjcftingit will be great, or iwnc at all; 
 
 2;om.2. mm i J^art i.COap.s.ajtic.i. And
 
 Of Confirmation. 249 
 
 And W^/cjrfw/;<»/ makes ufc of this very rcafbn to prove that there i« neither 
 any ncceffity nor precept which obligcth us to receive Confirmation, ("ij 1 Con- 
 This matUr, d'nh he, betnguf great importance^ if there rvtre anj CommandrKtrit^'^^''^^' I".* 
 for it, it would oblige undtr mortal fm ; and there being no fitch obligatim, as ire '"^ ''*' "Y" 
 have f aid b( fore ^ there ij then no precept in ibis point: And C0nrc(]ucntIy i'is nojVillfjJffjnr 
 fin at all not to receive this Sacrament. iliquod prac- 
 
 ctptum obli- 
 jinsfubmortsli: fed non oblijas it», (icut diftjm cftfupra; ergo fijnum eft de hoc nullum d>ri pixccpium; 
 Mifuttnbits tnH, i. de itcrtm. ingtncre, dilp, 4. cif. j. ftg. 47. 
 
 It muftbe obferved here, that the Jcfuits have acknowledged at firft 3 pre- 
 cept for receiving Confirmation, and have contented themfclvcf to confine 
 and rtftrain it to the firft ages of the Church, in which pcrfccutions were 
 frequent, pretending that it is expired in thefe our times. Afterwards ihcy 
 havcfaid that if this precept died yet oblige at prefcnt, it was not with fo 
 great rigour as that it (hould be any great fin to go againft it; and that the 
 Fathers and Councils that had ordained the Faithful to receive this Sacrament, 
 haa ordained it only by way of Ccunfel and not of Precept. 3. From 
 thence they have inferred that it can be at moft but a Venial fin to omit 
 Confirmation and ncglcft the Precept of receiving it. 4. They alfb at 
 length wipe out even that Venial fin, that they may entirely abolifli the Com- 
 marvJment for this Sacrament^ and perhaps the Sacrament it felf if they could, 
 Co much paffion and injuftice do they cxprcfs in fighting againft it. 
 
 It is by this way and by thefe degrees that they have introduced many No- 
 velties,-hrrorj, and loofc Principles, both into the manners and doftrinc of 
 the Ciiurch, which they maintain publickly at this day as Truths and Rules 
 of Chriftian Piety. 
 
 As for the other cafe in which it (cems that wc arc yet more obliged to re- 
 ceive Confirmation, to wit, before wc prefcnt our fclvcs to take Orders ; 
 Efcebar demands, (2) If it be neceffary to tak^ Confirmation before Orders ? ^ Num Or- 
 Hcfalth at firft that there arc (bme whohold it a crime to fail herein, but hedinibus ntctf- 
 afterwards cxprcffcs his own opinion in thefe terms : (5) I am nut afraid to '^^"o P'^«n>".- 
 faythat toreceive the rafure without having be fore-hand received Confirmation, j/ ,' 'J!'.^''" 
 but a Venial fwy a very (light one- and that it is a greater^ butjet\iill a fimple^^fihj^ , 2 ^ 
 Venial eve, thus to receive the lejftr Orders. p_ 7^5. 
 
 J Afferut- 
 tim rectptlontm prius Tonfurae abfque pr«vi* Confirmatlonf, non cxctdcrc culpsm vtnialem levtm » O.dinum 
 vcco minorum vcnialc commiiTum gravlus. Ibiil, 
 
 He puts the fame queftion again a little after in a Chapter which hath for 
 its Title : C4) The praUice in the matter of the Sacrament of Orders, drawn out of 
 the Dodors of the StcietyofJeCus: in which he demands, (5 J whether he who . pf„;, 
 is to be ordained, ought firji to receive the Sacrament of Confirmation > He acknow- circa mattrisra 
 ledges that lolet judges that they who do othcrwife fin mortally, and are de S»cr«raeneo 
 irregular becaufe of the exprefs command of the Council of Jrent, which ij Ordinisex So- 
 conceived in thefe terms : (6) That thofe who have not received the Sacrament n"a "-k '^" 
 of Confirmation be net received unto the rafure : which hinders not Efcohar from ibid!"p 88g. 
 declaring that (j) others fay that the words of the Council are not to be 5' An Or- 
 takgn rigoroufi); but that it only counftls Bifhops not to promote unto Orders thofe iif*»t\d\is itbe- 
 tpho have not been Confirmed. Whence he concludes with them whohold this^'P""' ^'"*" 
 opinion, fS) that it is then probable that both he who confers and he n>ha receives 7'^'"".'" 5'""" 
 Orders before Confirmation fjn only Venially. cipere"?"'ll/i'" 
 
 This is fufficiently to defpife the Sacrament of Confirmation, not to vouch- ». ji. 
 
 6 Prima 
 Tonfura non inltientur, qui Sicramentum Confirmaiionl$ non fufceptrunt. Coneil. Ttiitnt. ft(f. 2 ». cif. 4. 
 
 7 Aliinejant adeo ftri&ij rerbis uti Concilium Tddentinum, ftdfolumconfuUre Epircopii ut non confirma- 
 tos non promovtant. 8 Probsbilltcr ergo tam fufcipiens quam c»nU«nj Ordiftcm ante ordinandi Confi.tpatloncat, 
 vcnialiter ddiaquic. Ibii, 
 
 n fafe 
 
 Com 2. JBcofe 2.}aart i.ClJap.S' iairtic.3;
 
 250 Of Confirmation. 
 
 
 217: 
 
 fjfc to take the pains to receive ic for preparation to holy Order', then when 
 it may foeafily be given by ilie fame Biftop who confers the Orders. Lot this 
 is alfoa greater contcmptof the order of the Churchj of the Authority of an 
 Occunenick Council, and of all Eccleiiaftick Tradition and Difcipline, not to 
 fear at leall; to violate it by a voluntary withdrawing from, and neglcft of rhefc 
 fo formal words of the Council ofJrent ; Primk Tonjura n-n inlncntrir^ qui Sa. 
 cramtntum Confamationh zion fufceper'wt. As if thcle word; did net conf^iT an 
 Ordinance, but only a counfcl and fimple propofiiion. Which is a very ezlic 
 way toovcfihrowall the Decrees of Councils and the Church, and to render 
 them entirely unprofitable. 
 
 Here we muft take notice of the fpirit of thcfe Divines, and the licence which 
 they take to play wiih Sacraments and Confcicnces. They debafe Confirma- 
 tion as much as they can, and cirry thcmfelves with vihblc palfion to the 
 diminifhing of the vcrtuc of ttiis Sacrament, which is the accompJiflimtnt of 
 Eaptifm, without which the grace of Baptifm continues imperfeft, and Chri- 
 Wansare not fiich but only imperfeftly, according to the Fathers ; and on the 
 othcr.hand we fee them carry indifferently all the world to corf^llion and the 
 Communion with fo much ardour and importunity, that they make it the 
 head point of their dircftion, as the greater part of thofc who follow their 
 conduct make it th: principal part of their devotion. 
 
 VVhi<;h thing i-; fo much the more confiderable, for thst if we pre-fuppofc 
 even with them thit there is no command which obrge? us to receive Con- 
 firtrution, fo alfo neither is there any that obiigc? 11? to confcfs oftner then 
 once a year; and this precept of Confcifion if not at all for Venial fins, which 
 notvvithrtanding are the matter of the Confefliuns which they reiterate and 
 caufc to be reiterated fo often by dcveut pcrfons and thof^ who dcfirc to live 
 Ch;iftian-!ike; and neverthelefsif ihey knew any one who (houM divert Pc- | 
 nit cnts from their Tribunals, orwhofliould only fty to theni tbat it was not 
 necefTaryfor them to confefs fo often when they have only Vcni-il fins which 
 may be blotted oiit by other ways, they would doubtlels condemn him, and 
 held him more fd blame, then if he had committfd fome great crime ; and 
 yet they mike no fcruple to turn away all the faithful indifferently from 
 Corfirmation, by this rcafon only, although a falfe one, that there is no ob- 
 ligation nor n:ccflity on them to receive it. ■ 
 
 But if any will fay, that the cuftom of confeirmg and coirmunicating fre- 
 quently i> received inthe Church, andthpfc who make a fpccial Profcffion of 
 Piety ought to follow it, and cannot neglcft it wiihout rtft'fyir.g that they con- 
 temn it with pride ^ we muft confcO by this rcafon that we are much more ob- 
 liged to receive the Sacrament of Confirmation,, and wc car,not ncglcft the op. 
 portuniiics thereof without difcovcring greater pride and contctrnt agair.ft this 
 Sacrament, lince it is manifeft that the order, diftorn, and u'c ofrecefvint; it, is 
 much more anricnr, rhore authorized, and more generally and rtligioufly ob- 2172 
 Served in the Church, than that of frequent Confeflion of venial fins, thispra- 
 fticc becoming common only of late times ; gnd that qf Confirmation having 
 been generally received and holily pbfdrvcd from the "beginning of the Church 
 and in all latter Ages, fo that there hath never been found any one Saintj pious 
 Ptrfori, or Chriftian living Chriftian-likc.who hath dared to rcjcft it, or who 
 hath withdrawn himiclf voluntarily from it until our times, wherein the Jefuits 
 have begun to introduce this new Doffrinc and new Praftice of Devotion. 
 
 Butitiscafie tofce by the Spirit and ordinary Carriage of the Jcfiiits, that 
 that v.hich carries them on to aggravate with fo great care the obligation and 
 neceflity of Confeflion and of the Communion, and on the contrary to diminifli 
 th^tpf,ConfirrnatiQ^)-5 topofti on Chriftians indifferently to thcfc two ikftS^ 
 cramenr?, and to keep them at diftanCc from the laft, is thi', that they arc not 
 B (hops to confirm ri/eh,' ais well as they are Pricfts to confcfs and communicate, 
 and that in recommending with fo much importunity Confeflion and the Com- 
 munion, they make themfclves neceffary ; and in diverting the Faithful from 
 CohfirmatioB, they advance the defign which they have tomakcBifliops unufc- 
 
 2Lom.2.l!5cpii2.iaarr i.C!jap.s.9lrtic.2. ' fa'j
 
 Of Cotifejpofi. 25 
 
 ful, and to withdraw the people from their guidance, that they may be their 
 Mafters therein, and reign in the Church without any hindrance. 
 
 ARTICLE ir. Of the Eucharift and Penance. 
 
 JVhat fort of Djjpojitions the Jejuits detftand for thefe two Sacra* 
 mentSj and that they teaeh men to prophage the/ft by Sacr Hedge. 
 
 AS the Je(uit5 incline all forts of perfbns indifferently to confefs 2nd coitimu- 
 nicate, it behoves them that they may bring them on thereunto to make 
 the practice and life of thcfc two Sacraments very eafie. We have already fcerl 
 in the Chapter of Penance that they have fofwectned the yoke of Confcflion, 
 that to confefs well there needs in a manner nothing but to know how ro fp:ak 
 and declare ones fin?, though in many cafes they give liberty alfo to conceal one 
 part, and though one do accufehimfelf in general, without fpccifying any in par- 
 ticular, thry oblige him not abfolutely to repeat his Confclfion. 
 
 And as for their Penitents who confefs frequently, they permit them almoft 
 any thine, even to deceive them and lye in Confcflion, without believing they 
 commit any great fault, provided ic bexinly in a matter of venial fin : that if 
 they have committed mortal fins which they arc aftiamed to difcovcr, they may 
 by the advice of thcfe direftors confefs them to other Priefts to prefcrvc their 
 reputation with their ordinary Confeflbr. They will aKb make their Penance 
 as eafie as their Confellion if they pleafc. For if they be ijot in a humour to 
 perform it, that they may give them neither trouble nor fcruple, they will 
 impofc it on them only by way of counfel, or without prefcribing them any 
 thing in particular, they arc content to fay unto them ; Impono tit/i pro fxnl" 
 tentia quicquid hodie vel hac hebdomada bum fecerit , vel malt pajfus juer'is. 
 I impofe upon )om for Tmana rvbatfotver good you (haUdoyOr evil you Jhall fuffer 
 this day or this n>eel{. 
 
 If a pcrfon over-ron with crimes addrcfs himfelf to them, agd be troubled 
 to make known the bottom of his Confciencc and to difcover the corruption 
 of his Heart, by declaring his wicked inclinations and habit?, they will not 
 prefs on him in thi; point, no more then to tell them in particular the number 
 fcfhisv^ickcd defires, impurities, and fecret crimes which move in his fpirie 
 and in hii! heart, though it were eafie for him to doit if he would; they con- 
 tent thcmfe'vcs if he fay, Amavi Mariam teto menfe^ toto anno, I have loved 
 Mary a whole monih , a tvhole year. But if he alfo ftartle at Penance, they 
 will give him Co flight an one that he cannot rcfufe it ; they will even leave 
 him to his choice, if it be needful, and they will remit him to do his Penance 
 in the other world. 
 
 After this they muft wholly renounce all devotion, who will not go to 
 confefs thcmfelves to the Jefuits ; and it feems that he who refufcs can have 
 no other pretence then to fay that he hath no devotion ; and he may adde that 
 he cannot have any for Ccnfeffion as the Jefuits rcprefent it, and that he can- 
 not believe that he confefTes himfelf as he ought j if he confefs as they fay 
 he may. 
 
 But after all this, though one will not be devout, if he be a Catholick he muft 
 at leaft confef? himfelf at Sajhr^ that thereupon he may communicate: the Com- 
 mand of the Church is cxpref?, and to fail herein were to decry and declare him- 
 felf to be a man of no Religion. The Jefuits have therefore provided for this 
 alfo ; they have made the obfcrvationof this Precept fo eafie, that the moft de- 
 bauched and moft impious may difchargc this duty according to them, without 
 being obliged not only to change their live?, but to interrupt the courfe of their 
 debauches fcr the timeonly while they go to Church, and return after they have 
 prcfented thcmfelves to a Pricft to whom they may tell only what they plcafe of 
 their fin', and do alfo what they lift of all that he faith to them. For it is a 
 common opinion amongft thefe Doftors, that we may fati'fie the Command 
 Eom.2. )i5cDh2.jaart i.Ct)ap.s.2lrtic.3. 112 which
 
 25^ Dijpofithfjs for the Comimtmon. 
 
 which ordains that wcfhould at Icaftconfcfs our fclvcs once a year by any man- 
 ner ofConfclTion whaifocvcr it be, provided that we can Cay that it is a Confef- 
 fion, though it be a Sacriledge. 
 
 They fay the fame thing of the Communion, and hold that we may fatisfie 
 the Command of the Church in communicating unworthily and receiving the 
 Body of Jcfus Chrift after we have confefiTcd in it\p manner nmv related, or 
 without any Confedion at all, thouf^h we believe we are in mortal fin, and over- 
 run with crime?. But bccaufc I fhall handle thcfe two Points in their proper 
 place, expounding the Commandments of the Church according to the Maxims 
 of the Jefuit?, I will not fpeak thereof here at all, and I will rctl fati?ficd only in 
 reprefcnting Ibme of the difpcfitions with which they hold, that we may com- 
 municate worthily and receive the fruit of the Communion. They grant indeed ! 
 that our confciencc muft not be charged with any crime, but they hardly require 
 any thinz farther. 
 
 It i? from this Principle that Fii^mrw fpeaking of difpofitions for this Sacra- 2l-j6c 
 mcnf, faith at firft, that we ought to be in a ftate of Grace, and free from mortal * 
 
 ncci 
 
 rr 
 
 votio 
 
 be contemns itnat^ puts no objijcle to the ejfed of the Communion^ becaufe he fns 
 X Ex quo "ot mortally. Suppofing tliere is nothing but mortal fin alone which makes a man 
 etiam ccUiji- inJifpofcd for the C^ommunion, and to receive the cffcft of the Eucharift. He 
 d?ft^ft""'*f'^ adds a little after, (5) Ikjtitumtaljonectffary to be without venial fin, what- 
 clufoco'^em- Soever it may be, cvea voluntary, wherewith one aftuallyand deliberately im- 
 ptu, quii culpa P'°y5 himfelf at the holy Table s and when even after he hath received the Bo- 
 noii eft morti- dy of Jcfus Chrift, and holds it yet in his mouth, inftcad of adoring it, he dlflio- 
 lis, nonp^nerenours and offends him exprefly by fome venial fin whcreunto he cafts himfelf at 
 tomTmw'"'' ^^^^ ""^ ^^^^°"' ^^'^^ ^^^^ "^"^ ^^ incompatible with the Communion, and (hall 
 tT^^^cen.'itf. "°"- ^^^^ ^"7 ^°P *° ^^^ cffeft, according to this Jefuit. (4) ^s to aHuai fiv^ 
 1 64. pag. 87. ^'th he, tvhich is committed in the very; Communion it felf^ it hinders not at ail from 
 3 Nonre- receiving the Grace of the Cnmmtoiiori, becaufe this fmmakf snot the perfonunworthj 
 quiritur caren- fl/the participation of the Body and Blood of Jcfus Chrift, becaufe, according to 
 rfaHs"/";""" ' ^^"^ '* nothing but mortal fin that is capable of caufing this unwor- 
 
 "'V'D.-aaua.''""^^'- 
 
 lipeccatoye- He may fay by thcfame reafon, that hc who fhould be fo rude as of meerhu- 2177a 
 nia'.i quod CO mour to jiiftle the King, and lofe all the refpeft he owes him, whilft he fits with 
 micetur ipfsm him at his Table, fhould not thereby render himfelf by this infolence unworthy 
 "mTtism °^^^^ honour which hc had done him ; or that a Child who was rcfolved to do 
 prob'jtur non ^^^ Father all the difpleafurc hc could, and fliould aftually do it, Parricide only 
 pontre ob e;!n ; excepted, fhould not be Co unworthy but that he might receive him to his Table, 
 quia tale pccca- and give him the ucmoft tcflimoniesof paternal affcftion. For this is in cfFeft 
 •T"°"'*'^'' that which he maintains when he declares that there is nothing but mortal fin 
 lfci!f «!Tkf which renders a man indifpofed for the Communion ; and that no venial fin, 
 though voluntary, nor even that which is purpofely committed whilft the Body 
 ol Jcfus Chrift is aftually received, can render him who commits it unworthy of 
 the Communion nor of the fruit of the Grace which it confers; hc thinks alfo that 
 Alioquin ^^ ^'^^^ found a good reafon to fupport his opinion, when he faith, ( s) That 
 talis pcccarcc "therrvije he who communicates in this difpofition fins mort.-.Dy^ becaufe he who receives 
 monaliter: unworihilj the Body and Blood of Jefuf Ghrifi^ eats and drinkj his own damnation, 
 quia qui indi- As if We could not communicatc unworthily without finning mortally. This 
 gnduicifit,iu- is on one fide too rigorous to think that all indifpofitions in the Communion 
 man"d!lcj & ^""^ ^^ mortal , and on the other fide too large to believe that all forts of vc- 
 b bi:. IbiL "'•*' '^"S ^'^^^ voluntary and affcfted, fhould not be indifpofitions to this Sacra- 
 
 menr. All that which renders the ftoraach incapable of receiving food or of di- 2178, 
 gefting it, is not mortal ; and yet though the food received in this cftate kills not 
 theperfon, yet it ccafesnot to weaken him, and tocaufe in himthofc difcafcs 
 which fometimes bring him to his end. 
 But forefeeing that it might be juftly objcftcd unto him, that his opinion is 
 
 2Eom.2. }0coh 2. j^art i.ctjap.j. Slrtic.2. " univer-
 
 Difpojitions for the Commnuio}:. - 255 
 
 iinivcrfally condemned by the Holy Fathers and Council?, there vi'hcrc they fc- 
 prefent the great purity wherewith the Dody of Jcfiis Chrift ought to be received 
 in the Coinmunion ; he faith to prevent this objcftion : 'Ci) That if the Holy « Qucdfi 
 fathers [tern to demand mme^ VPe muft tak^ tbjt rvhhh they jay as a cntirfel^ or as Ssnfti I'mn 
 ati cxhortJtifin to communicate reith more fruit and bincft. . There h "O'^'''^? )'xi2o!' ""^ ** m* 
 more eafie than in this manner to defeat all Authorities and all the Ordinance? g(„(jj (yj,jyj[ 
 of the Fathers and Councils. There h nothing fo formal in the Scripture it felt incrdinc ad u- 
 which may not be eluded by this diftinftion, miking every thing pals fur counfcl liliortm & ma- 
 wh-ch appears contrary to our fenft.and too rigorous to the fle(b,i hat Co we may •■" fruftuoiam 
 dilpenlc thcrcwiih without Icruplc. vel quoad c.n- 
 
 Hc relates amonaft others the Council of TVfwf, daring even to pretend that it diiuai. itid. 
 is for him in this Point : (2) Becanfe, faith he, we can celled no other thing from nam. i6y, 
 Scripiwe and from C^mncHs than that he who cammuTiicates ow^ht to try himfelf. » Qui* tx 
 Notv the Council tfTrcnf, fcfT. 13. teachelh us that thk proof canfifij in this, thjt ^"'^^^.l* * 
 nn perfin who believes himfelf guilty of mortal fm^ ought to approach unto the Eucha ^^^ collieiiur 
 rili without being co;ifeJfd firjl of all. It is indeed true that the Council demands dcbtre cum qui 
 thi'. Ir orda'neth that they who perceive themfclves guilty of any crime fhould communicac (e 
 puiifiethemfclvcs from it by the Sacrament of Penance, before they approach to P^^l^fr^ Td- 
 thc Communion ; but it declares beyond this, that every man penitent or inno- "'"r-u^su- 
 ccnt oujjht to be informed of the dignity and holincfs of this i^^^'^^^^y ^^<^''^- ioKzhincmo- 
 mcnt, and totakc heed (3) not to approach unto it to receive it wi:hjnt profottnd buiomai in co 
 reverence and great holinefi conCfttre, ut 
 
 This is not to be in great holinefs, but fimply without great evil, to be exempt J?'?^'" f*''' ^on- 
 only from mortal fin ; and none can fay that this is to have a profound reverence ''"' P/"l-* 
 for Jefus Chrift, tooffmd him voluntarily in receiving. Andyet though the Coun- confsffione ad" 
 cil forbids to communicate without very great holinefs and profound reverence, Euchariftiam 
 Fj//i«fittf ccafcs not to pretend that we may communicate worthily in commit- «"djt. ibii. 
 ting venial fins whilft we do communicate, and perfifting in them voluntarily. *'"''■ '^4. 
 
 And to remove all fcruple from them who are fallen into crimes, and yet have ^^ ^^ tk\<i^e 
 a defire to communicate, he puts this queftion : (4) For how long time ought he to tj, \ fmaTtate 
 forbear to communicate who hath finned mortatl) ? His anfwsr is, (5J That //e ad percipicn- 
 who hath rcmorfefor his fins, and whj hath confeffed them^ miy abfolutely comtnuni. ^um acctdat. 
 cate^ though the very night before^ or even a little before the Communion he have finned ^'Jl'' ^^'^' 
 mortally. H: demands no Other interval between the crime and theCommu- '^'q^j"^'^' 
 nion, than that which is neceffary untoConfeffion, into whatfoevcr diforders quanto ttmpo- 
 and abominations we b: plunged before, pretending that we may pafs in an in- tis fpatio ttne- 
 ftant from the moft enormous fins to the Altar and participation of the Body and 'urcommunio- 
 Blood of Jefus Chrift; that is to fay, from Hell into Paradifc, and from the """'''^■"■?. 
 eftatc of a Devil to that of an Angel, fincc he that eats the bread of Angels ought n"ortal["7r 
 to participate cf the eftate and purity of Angels ji/j, j^.^^, ^,- 
 
 Mp. 8 a. 214. 
 P''i-94- 5 Rtfpondco CUT! qui comritBs eft & conftfluJ poffc ptr fe communicare, ctlamfi pricd«ntc nofte»el 
 iliquo fpatio ante mercaliccrpeccaveric. Ibid, 
 
 He muft be both a bad Divine that holds Maxims (b oppofitc to the judgment 
 and perpetual difcipline of the Church, and a bad Philofopher who imagines that 
 the fpirit of a man can Co eafily pafs in an inftant from tbe mcft violent dcordina- 
 tion of paffions, to the peace and purity of contrary vertues ; and he muft alfo be 
 afar worfc Chriftian to be fo little touched with refpeft and love to Jefus Chrift 
 and his neighbour, as to cxpofe the one fo raftily to fo great contempt and fo un- 
 worthy ufage, and the other to fo vifible a ruine and damnation. And if he be 
 not abfolutely impious and a Libertine who holds an opinion fo horrible, he 
 muftbeat the leaft more' bold ind impudent than the impious and Libertines 
 therafclvcs, who without doubt, dare not maintain publickly what thisjefuit 
 maintains, and have not the confidence at any time to talk thus before conlidc- 
 rablcperfbns who have any fenfc of piety, but that they know thefc difcourfes 
 are found amongft the Books of the Jcfuits. 
 
 Mafcarinhas propofes the fame cafe with FiHiutius, but with much greater 
 extent, and confidence, and clearing of all the difficulties which inay arife from 
 
 Cam. 2. I&m2.^an i. Cl)ap.5. artic.2. his
 
 2;? 4 Dijfofitions to the Commnmon. 
 
 I Qui hi- his rcfolntion. (j) Hr, faith he, who is faUm into volmiary and mortal pollution^ 2 iZt 
 buit vo'.unta- ^^ j, ,{j^f ^j /;_,j;£ committed this crime aU alone or rvith fame other^ maj communi- 
 r*cT ^CMrni-" '^'^•'f ''^« jjmeday, conftfmg himfelf firjl of aU n-ith necejfary grief . That is to 
 nofam'po'il'u- ^^7, wiih a forrow natural or fupcrnaturaljtruc or held for true, though it be nor, 
 tionem, five the one or the other being fufficient with the Sacrament, according to this Di- 
 cum complice, vine, as we have made appear when wc fpoke of Penance and ConfcUion ; and 
 five fine illo,fi |,j holds himfelf fowcU aflured in his anfwer, that he doubts not but that a man 
 iltmdSr '"^y "'■''' *^'" difpofition alone communicate worthily. (2) All the df.mlty in 
 primiC^con-' »'-"'j ^/f, faith he, is to know if the Confejfor ought to cnuKJel thefe pirfons that are 
 feflione poteric thus falltn into mortal and voluntary plluiion, to abjiain from communicating the 
 in eadem die p^^ ^^y, not becaufe of the Precept, becanfe there is none that forbiJs it^ as rve have 
 communicire. ^^^ jhorvn ; hut by way of advice, becaufe of that revenme rrhich is due unto fo great 
 u*^'"ifslr. aSacrjment. He''acknuwledge?, (^) 7hat the common opinion of theVMors is 
 Ettcinx. difi.' that the Confeffor ought to give this counfel. But hc declares at the fame time that 
 ^. caf. 7. pig. it is not his, and that the opinion of Sancliis p/eafes him better ^ to nity that this 
 139- cnunfel ought not to be given thefe perfons ; hut rather to incline th,m to communis 
 
 ^ "^"ft* (■^te. provided they bt well dijfoftd thereunto by Confffion, 
 uumCWcira- And he Would not only that a Confeffor (hould not divert them from the 2i8z 
 liujd.bsstcon. Communion •, but hc pretends alfo, (4J Ibat he is obliged to incline thtm to it^ 
 fulcrc his fie vo- that be m ly not deprive the Penitent of the Gr.ice of this Sacrament and many other 
 luniatie & e^e€u. And this obligation, according to him, is fo ftiift, thai the Confeffor 
 jno.taliitr pol- „j^„ H^fd^ guilty^vtu%zr\i, if he deprive a Fenitent of the Communion who is 
 d"elc inmu- tJ'orthy of it, as he is of whom the quelUon proceeds, 
 
 nioiic ft sbfli- , ,.„ n n 1 r . ,-1. -in c 
 
 ntanr noncxP'*«pto,quod utdiaumeft outluai datur, ledexconfilio propter reverentiam dcbicam tanto Sscta- 
 msr.io' Ibid. ? O-'airiiri^rerpondentauihoresaffirmitive } nihilominus tamen mihi magi f placet opinio Joan- 
 nis Sancii in fuis (eleftis, dil'p. ij.n. jo. sff:rcn;ishcc non tffc confultndum, imo pocius conlulcndum quod com- 
 munic:nt dummodo Gm pet conftflioncm rite difpofiti. 4 D:inde etiam confulendum ne pcenittntts dctraadtntuc 
 gratia hujus Sicriincail & sHis plurimis cffedibu?, Ideorcus eritqul dignum poeniientem communionc dtft»udar,j8c 
 ille tilij di jnus d^. ^ 
 
 Ifa Confeffor is guilty for not inclining unto the Communion thofcwhoarc 
 fallen the fame day into voluntary and mortal pollution, S. Paul will be much 
 more fo in the judgment of this Divine when he counfels married pcrfons to ab- 
 ftain from the ufc of Marriage, which though lawful, renders married pcrfons 
 jndifpofcd unto prayer; which will be falfc: And by confcqucncc the counfel 
 which he givc= them upon this Principle, to live in continence that they may 
 pray, will be ill founded and ra(h,if the crimes of Luxury hinder notthofc who 
 have committed thcm,from going the fame day to thcCommunion,and gives not 
 power unto a Confeffor to cjunfcl th:m to abftain from it, it being manifcft that 
 the Communion rcquircsa grcatcrpurity and preparation than prayer. 
 
 The Church alfo muft have been many Ages in errour, when it did not only 
 counfel, but alfo command by many exprefs Canons, that thofe who were fallen 
 into mortal fin' of impurity and others, fhould be deprived many years of the 
 Communion, what rcmorfe focver they teftificd for their crimes. 
 
 The reafoncf thi? Jefuit i?, that wrong would be done unto this (inner by dc- ^^°i 
 pri ving him of the grace and fruits of the Sacrament : Ne defraudetur grjtia hu- 
 jus S.tcramenti & aliis plurimis effeBilus. Hefiippofes that he is truly converted 
 in a iTiaminr, being one ftcp out of his debauches, and that hc is cntred all at 
 once, without doing any thing elfc but conferting himfelf, into the difpofitions 
 ne:effiry for receiving the grace and effefts of the Communion : which is not- 
 withftanding at the leaft very doubtful, there being caufc to fear rather that the 
 Communion might turn to his condemnation, than to prcfumc that hc ftiall re- 
 ceive the fruits and bicffings which it communicates unto thofe who receive ic 
 worthily. 
 
 This confideration for all that and this fear touches not nor alfonifhcs this 
 Jcfuit. For thoup.h it were manifcft that this finner were not rc-cntred into the 
 Grace of God by Confertion, and that he (hould commit Sacriledgc by commu- 
 nicating in an crtatc of mortal fin ; he pretends that however, though hc received 
 
 2Lom.2 liSooH 2 jsart i.Cljap 5.S[i(ic.2. not
 
 D iff) J fit ions to the Communion. 25^ 
 
 not at the pi'eicnr the grace and other cfF:'ft'?bf rhc Co'niftib'hion, he yet ilifiild 
 not for all that wholly lofe them ; but thty (Iiould be HcW in rclervc shd lv(-(;t 
 for him iinril Rich time a? he fhould receive mori; purely. This is thnWetiltifics 
 when he faith: (i) That he tvho appro icheih nntn the fuchnriji ivilh foi/ie hhi' \ Illequi 
 drance coiitrary unto Grace^ hath aright tojeceive it'rvbcn the hindrance is rcrndvijd :,<^^ 'bice bc 
 and by cn}fe(juence the Sacrament -prodnces its' f_f& f> fion Hi .the hindrance ccufcs.^'^^^^' , , '^"'^ 
 
 Whence it follows that a man by Saci Hedges acquires rii;ht to the ^-^raceof the |'j|.^Jjj:„ g.. 
 Sacraments inftead of drawing down the ci:rfe of God iij:on him, and that she go ab'.stoobic: 
 more Sacriledge? and Profanations he commits, themorc treasure ot Grace he hoc Sacrsmen- 
 hcaps upjinfteadof heapinii up treafiircsof wrath, and deprivinj; hir.'.i'dt more timip-cdicit 
 and more of the rights cf the Children of God, by withdrawing himfclf far- '^^^^^'|^'^' ^^^ 
 thcr from him. _ _ de-Ucr.ingcn. 
 
 But we need nor mirk more particularly the incredible abfiirditics and im-dijp.^. wf. 5. 
 pertinences of this Doftrinc, fincche who produced it himfclf avow? a good part r.um. ii i. 
 of them, and conffffes freely, (2) IbatitfoHorvs thcna: that if a man after he f^ Non oo- 
 havecommumcat'-d many times in a bad eilate come to be converted., hi fhall receive in .: ""■ „ . 
 an in(t int all the Grace that reas due in jo mtny Commttniovs^ thotip) tbty Vi'ere cele- niul'oncs cum 
 br.tted in am!nreorth)nnanner. fhif is an horrible way t(j become a Saint in a pcccato corn- 
 moment by Qcrilcr'ious Comfnunions , and a ptiiffint reafon to incline the mun'^sret, 
 greateft finners frequently to commit and reiterate' them, bccnufc they will be F°^" convtr- 
 fo manv proviuons ot Grace, which will produce an abundance capable to rcpje- ^.^^ ^^^. ^ ^^_ 
 nifli theSoulin all part?af foona? itispleafcd to turn it fcif ; Co that they Ihall tj^ ,iiam grs- 
 furpaf? in Holincfs many of thofe who have lived in innocence, when they were tjam dcbiom 
 plimgcd in vice% 'all Sjcatncmo 
 
 He sil.-dpestor oit" reafon r)f fo many impieties r.nd impertinence?, {:f)7hat [^"'''^gl","^?'" ' 
 
 terein rt>'iU appt-it with more advantagethe mercy and clemency of JtjusChnf.^ and <-^jmrnunicaret. 
 
 thevertue and efficacy of fo great a Sacrament, which will in confluence thereof be- j Nam in 
 
 come mor; fi-equent and b'^r^duhd. It 5? without doubt that the Communions will hoc iplo magis 
 
 be more frequent, if the greateft finncrs be admitted and even invited thereto, by »PP3"=' mim- 
 
 makinc them believe that though they commit Sacriledges, they acquire a right "' '"^ cutnM 
 
 unto the Grace of the Sacrament which they prophane. But to pretend that j-,jf,,,,j^gj^i;.. 
 
 Jefiis Ghrift is honoured by thcfc kinds of Comhiunions, is to pretend that he is tus & cfficacii 
 
 honoured by Sacrilcd^s; arid to place his mercy in this, 1? to imagine that, ittsn,' Sic a- 
 
 conliftsin thcproph:inationofthemoft holy Myfteries and in tl.c lols of Souls '''"""> '^i"'^ 
 1 - J J L • II L- - L -^ ■ • L L maxim: per n3C 
 
 It appears indeed therein very £^reai: a - well as his paticnc" ; J3Ui it is m that he j,toH„uf gj 
 
 fupportsthoft whocoiTimit: thcfcSacriledge'i and thofc wiioaiithorizeand pro- amplificaiur. 
 voke men to commie -.hcni by their wicked Doftrine. 4 Diets cum ^ 
 
 He farther affirms, f^) That i^ folloppj frnm this Vodrinje^ tha.famartmajhe-'P.l.wi^.W.^.g. 
 come mofi holy in an iajiint becaxfe of many Sacriledj^^ts which he hath committed ; '/"-*•*• '_'• ^°- 
 arid /) mUch tb'murc hly Jf he hath committed more cfthem ; and ^et mure hulj^ if t-.r dnfirinfl fc- 
 he have comiiiiinlcated or faidthe \lijltcnor an hundred times a day contrary 'w '/•'e qutreturquod 
 Kuks of the Church, which ^pprari in it felf incredible. It i- true that this is in. homo fitntrt- 
 crediblc, foextravagaht and /Tupiousis it. But this Jefuit attempts to make it P^""'3nai(ri- 
 crediblc and rcafonabic by aChi>ncrical and imaginary diftinftion, faying, "j'"' ^'°P.l". 
 (5) That thitmanwillnet becow". inaninliant mojf holy by haying committtd many g^^^^^^^-^^^f 
 Sacrikdges, but for having communiaatid many times. As if many Communions quo pluis fuil- 
 made in mortal fin,and many Sacriledgeswcrrnot the fame thing. He adds thtt f'nt facr Icgisj 
 (5) If he became fo much mwe h.ily^. bj bow many more Sacriledges he hath commit- ^ "lu to lan- 
 ted, this proceed) not direSly from the SacriledgeSybttt by accident. For this increaje ,.^^ '' f "i" 
 of Grace and Hottnefl comes properly from the r^^reat number of Communions which i^a^^ -^^^^i^c^x 
 hi huh celebrated- and it happened by accident that thefe Communions were S.icri- dtcits velcentics 
 kdgei. celcbrjft'.t ; 
 
 ■ quodexfein- 
 
 ccedibilc appifct, 5 R;fpondeoio tali CsTa non fieri homincmrtptntiflimdfanftiflimum propter plura I'acriUgia com- 
 mifla, led propter pJutcscotnmunioncs. 6 Etfi fofitlahSior quo plura fuilltntlacrilsgis, hoc non fcqui per f% frd 
 peraccidens. Pet fe tnim talc augmentum jratix & fanftitaiij provcnit ex plu;ibus (umptionibus Eadistiftiafj 
 & per accidcns eft guodtalu fiunptionesiiieiinc facrile^, I^id, 
 
 \ ■■■■-■>: i f .
 
 2^6 Of Marriage. 
 
 If wc may not fay according to him, fuppofing that thcfc (acrilcgious Comniii- 
 nions produce Grace, that ihcy arc the Sacrilcdgcs, but only the Communions ] 
 
 that produce it, neither according to him may we fay that this man hath finned ' 
 
 in communicating, but only in committing Saciiledge«, nor that any Commu- 
 nions do hurt finncr?, but only the Sacriledgcs which they commit in communi- 
 cating ; for the Communion of it felf hurts none, and is not cvjlof it fclf ; but 
 only the abufe and the Sacrilcdgc which they ad joyn to it by their fault. 
 
 The reafon by which he props this rare fubtlety is ridiculous- He faith that 
 it is by accident that thefe Communions become Sacriledgc?. But although it 
 be true that the Communion in it felf and in general contains not SacriJedgc 
 therein, and that it comcsby accident which befalsit ; ncverthclcfs it is ttue that 
 ihefc particular Communions made with thcfc particular circumftanccs, and in 
 this cftare of morn 1 fin, contain Sacriledge therein, in fuch fort, that it is impof^ 
 fible !o ftparate thcin 5 and it is the fame thing in this particular Communion, to 
 be a Ccmmunion and to be a Sacrilcdgc. And fo it is not by accident that it is 
 a Sacriledge ; but of it fclf and of its proper nature. And by confcqucncc as it 
 maybefaid truly that this Ccmmunion makes a man guilty and kills him, 21870 
 though it kill him not as a Com.munion in general, but as a Communion facrile- 
 giou< in particular : fowc may fay with truth that this Sacriledge fanftifivS not 
 the man, if it be true that ihi^facrilegioiis Communion gives him right unto 
 Grace, thoutih it give him not ihis right as Sacrilcdgc, but as a Communion. 
 
 I fpcak nor here of Extrcam-unftion ; for that my defign being only to rcprc- 
 fciu the Maxims of the Jtfuits Morals, the txcefs which they commit in the mat- 
 ter of this Sac amcnt doth rcfpcft the Doftrinc and Difciplinc of the Church ra- 
 ther than Manners. 
 
 I might very well treat here of Orders and Marriage, and thereby make the 
 corruptions and abufcs appear which they have introduced and chcriihcd in mar- 
 ried perfons and Ecclefiafticks : but bccaufc this may be done more conveniently 
 and more to purpofe, as in its proper place, when wc fpcak of the Duties of thcfc 
 two Eftates, I will fpcak here only a few things concerning Priefts, fofar as they 
 arc the Churches Deputies toadminifter the Sacraments and Word of God unto 
 the Faithful, and to offer unto him in the name of the Faithful the p&blick Sacri- 
 fice and Prayers. Where I (hall make appear particularly the corruption which 
 the Jehiits introduce into thefc eftates. 
 
 W^ 
 
 ARTICLE. III. Of the Sacrament of Marriage. 
 
 E may confider in Marriage the difpofitions that precede, the confcntof 2i88< 
 the Parties, the blefTing of the Church which eftabliflieth it, and the ufc 
 which follows thereupon. We may fin many ways in thefc three things ; but 
 the Jcfuits know how to takeaway or diminilh thefc fins by their obfequious 
 Divinitv- 
 
 The firft difpofition unto Marriage is to have no impediment which may 
 
 make it null or unlawful. Concerning this Tambourin eftablifhcth thefc Rules. 
 
 1 Sifaft) (l) Jf after things are weSconfidered^ jOM are in doubt of fame diffolving imftdim 
 
 6\\\ginxiii\ihi- rrnnt which ma^er you incapable to marry fomt perfon, you may marry her without 
 
 tesdtimpecii- _di(pe?jfjti,m. Whin ytu doubt ichether you have ntsd of a di^enfation to contra^ 
 
 quam, potts il- tbatyott have rretd to be dijpcnfed tvith^ and you doubt rvkeiher you have obtained it ^ 
 lain fine difp:n- 
 
 (acione diiccre.Ita MiroUa, Smcb.Si dubices an indigMJ iliqua dirpenfatione In impedJmento dirimenti ad contrabea- 
 dum nutrimoiiinmcumsliqus, & infimilibiiSjpoies tibi ptrCuadcre ti non indlgete, & confe^ucnter poffc te matci- 
 moniumiiiire ?. Si vecocfrrus cs te indigere dilpenfatlone, ftddubius anWam obtinucris, prjevalet indlgcmia 
 certs contra dubism dilpcnfationetTi. At (i ccrtus c$ de Jndigentia feu impediawnto, & item cettuj quod nb-inu«is 
 difpcnfationem . led atnbijis an difpenfatio lit valida, quia dubitaj an caufa in pttitione difpenfationii taciio \r<l falid 
 txprcfla, fit finaiisi hoc eft in fine ilia adliuc fuiffet conctfla ; vel quia dubltas an Superior qui tft 3a ctrca pofltflione 
 lupcriorirxtis in aliqucm, ft; Superior legitimus necne, validane erit judicanda difpenfatio? Prafumendum eflerali- 
 
 dam uttique opinio Wtera propter auiboritatemexttinfecamprobabilis tft. rimbHT.lib, t, Mf. g. ftll.6. vtrbt 
 
 uifpcnfatio num. i, }, ^ 
 
 2Loni.2. ysm 2 Part i.Ctiap 5.9lrttc.3. "■'f 
 
 S'
 
 Of Marriage. 257 
 
 the affurance of the need ivhicbjou have frevjtls above the uncenainty of the difptnfa- 
 tion. But if you be ajfurtd that you have need of a dijpcnj'atio?!^ and that yon art 
 engaged in fotne itnpedimerit of Aiarriage ^ Oi alfn that yon have nbtaintd a dijperi- 
 fation^ and you doubt vehether ihii di(pet)J'ation be valid, becaufe yott doubt rvhether a 
 caufe rvhiih hath not been exprejftd in your demand of the dijpenjation, or which h.ith 
 ieen falj'ely aUedged therein, U fuch that rvithout it the dijpenfjtion had not bttri 
 grdntid ; or becaufe you doubt whether the Superiour who hath granted it, ^nd who 
 is in pojfffion (f the fuperiority be legitimate ; may we judge in this caje that tie 
 dijpinfjtion is valid ? Some believe that it ought topaf at null ; others on the contrary 
 that it oU'iht to he held for good : The one and the other of thefe opinions are probable 
 becaufe of the authority ofthofe who hold them. That is to fay, that there arc none 
 but thofc who would put themfclvcs tofruitlcfs trouble, who will take any care 
 to fee whether they obey the Church, and to demand of it permidion to do that 
 which it forbids ; iince in the moft important commands, and moft afllircd ob- 
 ligations, the leaft fufpicion and the Icaft doubt we can have of being acquitted 
 thereof, whether it be of having had a difpenfation, or of having had a juft and 
 rcafonablc one, (uffices to put the confcicnce in rcpofe, without taking care of 
 any other thing. 
 
 According to thefe Maxim; and this rcafoning of our Jefuitja man who doubts 
 whether he owe a fum of money or a rent, or who being aflured that he owes ir, 
 doubts whether he have paid it, or who knows certainly that he doth owe it and 
 hath not paid it, and doubts only whether he to whom he owes it hath gotten it 
 well, or whether there were not fome defeft in the contraft, in all thefe cafes and 
 in all thefe doubts, (hall not be obliged to pay. 
 
 I know not whether thcjcfuits obfervc thefe Rules or thisConduft towards 
 their Creditors : but I cannot believe that they would have their Debtors ob- 
 fervc them towards themfelvcs ; and yet they teach men to demean thcmfelves 
 in this manner towards God, afluring them that upon a fimp!c probability and 
 doubtful conjcfturc they may tranfgrefs the Commandment of Cod and the 
 Church, without troubling themfclvcs about the faults which they may fear they 
 have committed in failing therein of their duty, no more than about the difpcn- 
 (ations for their exemption for the future. 
 
 A Rape is one impediment of Marriage, according to the Council of 7 rent ^ 
 which excommunicates an J condemns unto a perpetual infamy thofc who have 1 Sjtichtx 
 committed this crime, or who have been acccflbries thereto, (i) D/ta'hi'w rtferfns B;fii; 
 following the opinion oi Sanchez^ believes that the Canon and all the Penalties * Rtbcll. pmst 
 it ordains, rcfpcft the men only and not the women who are guilty of this crime ''["'J' *^"r"^< 
 of Rape; becaufe in the Council it is RjWor, and not Raptrix^ and ibis odious , J' 'fl"!^ 5 
 Pecrct ought not to be enlarged, b or it is an odious thing in the Divinity of the foemirum rs- 
 Jcfuirs to condemn crimes. Tambourin hath taken the fame care to rcftrain this pitnttm vi:um. 
 Decree. (2^1 Jf any cm, faith he, lieal a woman to abitfc htr, and not to marry her, S"'* Tridcnti- 
 he incurs nut the penalty of the Council. The reafan, faith this Father, is besanfe l^""^/'"'"™ 
 theCnunril preiendi only hereby to provide for the freedom of Marriages. HemuftbCpj^jj,'" j'*~ 
 therefore Icfs piiniftiable who is more criminal, fince to commit a Rape to abufe rspufct, & c- 
 a woman is an afiion more levied and more criminal than to fteal her to marry diofum & foe- 
 her, it being impofTible to expofe her to greater extremity than to abandon her "'I'non 'ft ai 
 after (he hath bc-cn abufcd. As if he whoftealsa woman and abufes her, did "^V"^^" "" 
 not hinder a woman from being married, as flie'tnight have been before, and did pL'fl/ "dJ »j^.' 
 not reduce her to a necelFity of being married to him that will accept of her. trimnio trgR. 
 
 10. di[f7. d. 
 58. num. 666. z Quart fi quis ripiac mulitrtm c«ufa libidinis, & oon »d contrihendum cum ilia matrimonium, 
 nonincurritprxdlftas Goncilii ('oenss— Ratio cfl quia Goncilium nili(itcnditpra:tcrcanifi libertaiimstrimonii pro- 
 vidtrf. Tmbur. lib, 7 . dtcil. 6, {(It, 2. num. 1 1 . 
 
 This Author finds alfo another means to exempt from the condemnation of 3 Ignoranw 
 the Council of TrenMhofc who fteal women. (3) He faith that if any carry Cxf«re adolc- 
 away a wo r an whether (he will or no to caufe her to be married unto his friend, [ft"^ j' ^f '^*, 
 his friend knowing nothing thereof, neither the Ravifher, nor he for whom the j^ ' ^j",'^™]] 
 Wdman was ftoln, incurs the pains ordained by the Decree of the Council, f^^^'^b vita pucilj, us 
 - Eoni.2.)15ci)b2.J3art i.Ct)ap.s. arricj. Kk hing
 
 :< 
 
 ;8 Of Marriage 
 
 'iiiw Csctari being tdivits^ ought not he extended beyond its words. And thereby you /ef, faith 
 
 Mis putlb in \>^f.^ j„ ffyjj p^jp ^ j^^ii f[jg friend who bath committed the R*pe, as the young man far 
 
 'j whorntbercnmaHroMihln^may lawfully contraU Marriage Tfitk her ^ n'ithoat having 
 
 Sincueperf:. need to be feparated from her aftcrroards. So that he who hath a friend of fomc 
 nrquc per alium competent undcrftanding may marry by force what woman he pleafcth ; and if 
 
 Csfarputllam he for whom fte wa« ftoln make fbme fcruplebecaiife of the Rape, he who hath 2152 
 
 rspuit ipfeu- ^^jij i^jj. j^.jy ypj^j^ f^jj ,.(,fyf2i f^ijg her himfelf and marry her without fear of 
 
 atqaradeo roe ^'^^ Excommunication of the Council. 
 
 nas lion ir.Cur- 
 
 riccx Sarxhiz : amicus ttism nee incurtit, quia non efl raptor pro fao matrimonio, de quo loquitur Tridentiai 
 dtcrttum •, quod cum lie odklutn, nan eftextendendum ultra verbs. Undevidcsin hoc cafu, tutu amicumbuncj 
 turn sdoleiieniem ilium pro quo rapta eft mulierj valjde polle matrimonium Inite cum cadem muUere eciam non ftpa- 
 r£ta. TambuT.lib. 7 (if. 6. fcS. 1. num. 16. 
 
 Children have an obligation upon them by the Law of Nature not to 
 marry at Icaft without demanding the confcnt of their Fathers and Mothers. 
 I Qucdfic DicdjiiiW faiih, (i) That he finds it hard to admit that children are obliged under 
 oblijatio mo- j/j^ p^j„ „f mortal fin to advertije their fnbers and mothers of their Marriages ; and 
 ncndipatenies fg Jf-ffjujjfi their advice : he ^eesnoi the foundation of fa Ihid an obligation. 
 filium fub mo'r- For what rcfpefts Marriage confidered in itfclf, though the Council of 7r£«» 
 tali, non facile ordain that tor the future clandcftine Marriages fhonld be null, and aJTurcs us 
 admiferim, ncc that the Chiirch hath always deteftcd them, i).'(;.?/i;i'«rceafcsnot to be favourable 
 [iiis affrquor unto thcin. (2) He faith, Ihatit is ?io fin toynakf cunde/line Contrads ofMjr- 
 tundamenium ^-^^^ ^^j ffjji j(,f „ ^fg ^^j compriled in the prohibition made by the Council aiaintl 
 huiu5 tarn era- , ^ ', ,. , ■ ^ ■' ' -^ ° •' 
 
 visobliguionisc/j'^'^ci?""^'-^'"-"''!;"- ^_ , 
 
 & ptccati in The Church declares fufficiently its ititent and the thoughts of the Council of 
 non petendo Trwt upon this Point in the Ceremonies which it prefcribcs and would have ob- 
 confillo ab cis f(-rved in the Betrothing for the Publication of the Bains, he faith, (3) That we 
 quorum ptti- ^.^ j^^f gi^ij^^^^ .g QbUrvethem. rrhen any notable damaae tvould follow thereupon- 
 turn* datum *> , ,- 1 1 ' # j-n r ■ 11 • 1 • / , ' 
 
 omnino lib;- that we are mt obliged to demand a dijpcnjation, though we might conveniently de- ^igiQ 
 
 rum eft rejicere. rriaiid it of the Ordinary^ and he were ready to grant it That this is not on/y law- 
 
 Vitifi-de matr. f^i thcnwhin the damage is certain^ but alfo when we have fome probable fujpicion. 
 ir. i.rfi/p.4- The Order of the Church for the Bains is exprefs, as for the Betrothing j this 
 
 i^OppoTi-' Jc^uif would aboiilh the one and the other, which arc as it were the Preparatives 
 turn fatiscon- urito lawful Marriage, and the Precautions againft the clandcftine, that he might 
 ftjr, nullum better favour and authorize ihcin againft the prohibition of the Council which 
 fciliciteffepcc- (.Qf,jgP^,^5 ^I^eni. In which he doth like them who feize on the Suburbs and 
 citum. Pf"'!"- ^y,.rnies of a City which they would carry by force. For after what he lately 
 maKimoni?" ^P'-^'^^ thi^ for abolifhing the Bains and authorizing clandcftine Contrafts of 
 dandcftini non Marriage, he maintain?, (4J That not only clandefiine Marriage is vjlid even 
 txtendendam amons^ft the Inhabitants of a Country where the Council of Trent is received^ when 
 elTt adfponfa- they e^o into another Country where it is fiot obfervtd^ that they may marry in fecret j 
 ''?■ ,'*l'^°' hut that this Marriige is lawful, provided that in other things they obferve tbe an, 
 num. 251." citnt Laws , though they have purpofelj changed pl-ice, that they might be dijcharged 
 
 3 Praece- from the X-jw of the Council of Trent by which they were obliged in their own Coun- 
 ptumdedtnun- try. ' We muft fay then according to this Cafuift, that it is lawful to make Mar- 
 ""'°"''"*"°"riages which the Church doth nullifie, and which it never approved in thofe 
 ex iKhislDlycr-" ^'^'"y "Ti's in which it fuffcred tlifm.For thefe forts of Marriages have been here : 
 Ystionc notsbi- tofore indeed valid, but they were never lawful, on the contrary they have been 
 le damnum [c- always cenfured in the Church, 
 quttur. Qij3- 
 
 pt pterin ca'.ibas cccsGonibusnal'a requiticur difpenfatio, ec?amG ordinarius polTct commode adiri, fitque ptratus 
 difpenfationcm concederc — non fclum quando eft certum, fed erism quando eft probsbilis fufpiclo. Ibid.difp. ^, 
 dub. iy. num. III. 4 Addendum verumcflc valide.etfi matrimonium abincolisloci in quo Ttidentinum viger, 
 in Itc)) in quo nonvigct, ttiati.fi eo tranfierit eum ob finem clandeftine contrahendi — & non folum valldfj <e(j 
 jiciccpofle fieri, (crvando in aliis jus antiquum, quamvis eum ob finem tranfierit, utnon obiigaretur Trid«nti!\fde« 
 ttcto,quD obligab*;ucinp;optioloeocujuscrat incola. Ibid, dub 6, rum, 4:. 
 
 Coin.2.tl5a)fe.2. i^art i.Cfjap.s. articj. 
 
 Bu<
 
 Of Marriage. '2.%9 
 
 Biititthe Jcfuits make Marriages good which arc tniH, on the contrary ilicy ^^^ ^^^ 
 
 make thofc null which arc ^ood. (i) / jay^ faith Tamboiirin, thjt it is f.obake „(,^.|3J.j" !- ' 
 that a Marriage cpiitraded by jomeftn^ht far unjuiHy indmeriy is null in cnnjcicncc ; „im'triiuni mc- 
 and even fame fear JHjily raijed probably may rmllifc the AUrrlt^i. It iniift dicn tu Icvi iii.'Je 
 be affirmed, that Marriages to which pcrfons are condemned by the Judfjcs ^adb^tcimuib 
 which F~athers caufe their Children to make ; which Malicr;^ make of tlicirSv-r- "[||';'|i."'j',,f"jg 
 vanrs,and Princes of their Subjcft*. arentill, becaufc commonly thcfc M-n'a-s- ^'^^'j.^.^"j|,_°'° 
 are made with fome fort of fear. And ihe fame iliint^ muft be faid of the Pro- Ximb. lib. i. 
 fcflions made by Monks and Nun?, and confequcntiy of all forts of tn^aizcmcnts dtal. tup. i. 
 and ContraSs. Ncvcrthelefs it is apparent that the Jcfuits make ufc of fcur as l*^--^- "• * -• 
 well as hope fometimcs for a motive to engai;e yoiina; pcrfons in their Sociciy, * ^Jj|^^_ 
 and they would not refufc a donation or foundation which fliould be made to j.^jH^'jj^j^,(^^,^^. 
 them with fome fear, without doubting whether it might be null. di mstiimou;- 
 
 For what concerns the ufe of Marriaj^c, albeit the bodies of married pcrfuns umnuiium tff: 
 ,are not in their own power, according to the words of Scripture, (2) Dicj\ullM "°" P|^.'° ^'^~ 
 forbears not to permit a married tvoman to retain to her flf the price of btr Adttl- ^'°^^ ' '' ■'' 
 tery. The rcafon T^-'w/'f^w'i'? brings for it is confiderablc. (■^) 7he Hiubandj 'i"Noifo- 
 (aith he, is not fo majier of the body of bis Wife that he bath a prrfect dominian over lum publicj 
 it hut he hath only the power to ufe it according to the Laiv of Marriage «'/;/;> oc/w- nvtt rix, led 
 fioncfalt others : tphkh certainh takes not from the rvowan yoteer to gain fon.ething , ^'"" occulta 
 thoy.ii^h nrt vithout fm, by prujHtuting her body. This rcafon is woi thy the Propo- ^cA^jlll^f^J^ 
 fit''*: which It is brcu)iht to prove. For it is a manifell contradiftion to fay pjfjju„, lo-ni. 
 that a husband hath a richc to ufc the body of his wife with exclulion of every c»tioms & &- 
 other, and that nevcrthtlefs the woman may fell the ufe of the fame body unrciulteiii. D/- 
 anothcr, if in felling this ufe (he fell not that which belongs unto her husband, (he '"'^'^'i't V 
 doth no injuftice, and (he doth not properly ccmmii adultery, and her (in will 'J^^\^ 'fjg' 
 not be more than a fimple fornication. j Ratiomi- 
 
 1 This Author makes no difficulty to fay, (4) Thn it is no more than a venial fm hi videtur effc 
 exprefly to exclude from the ufe ofMjrriage the end of having children j& to dtfire even ^"'a vir nontft 
 to have not2e at all-^ without confidering that the begetting of children being the "' "«m'""s_ 
 end of Marriage, to ufc it without this end, and even again(l: this end, excluding ^ jn "luj p,.;.' 
 it pofitively by a contrary defire ; is to abufc Marriage voluntarily, is to profane fcdifllaium do- 
 a Sacrament, istorejcft and contemn the blcdjng which is efpecially given to minium Iwbcat: 
 obtain children: it is finally to live with a v/oman in Marriage as out of M^r- '"•f°'';™"*"^ 
 riagc, abiifinghcr tofati.'iie a brutal palTion, and for fcnfiial pleafurc alone, a?'. °i"l- ''""„, 
 debauched pcrfon: abufc women (ingle or married who abandon thcmfclves unto.unsij omnibus 
 them; and yet all thefecxccfTes arc but a Peccadillo according to this Jefuit. tins cxclulisj 
 
 qucd cer^c ncn 
 toUit utorifacults'.eai ecquirendj l'c?t cum peccato, tx turpi fui corporis conccffnnc. T.tmbur lib 7. dtctl. cap. ?. 
 ffS.j. num.ii. 4 Exprcffc txcludcre fincm muliiplicindiprolis, imoeiiamcupcre fiUcs non ptocrcarc, vcnisle 
 eft. Timbur.lib.j. up. 9. [ed. 5. num.7. 
 
 When we doubt of the validity of aMi'rri.-^ge, and have caufe to apprehend 
 that it is null, Dicajii'hu gives an invention unto pcrfons wh.om the fear ol God 
 withholds , from the ufc of Marri.igc until fuch times as they are cleared of their 
 doubt. (5) Z/,st tponijw, faith he, believes that it is probable thit there is fome 5 Si conjux 
 impediment to her Marriage., hecaufe it is probable for example^ that her frfi bus puttt prcbsbile 
 band is yet a/ive^ and it is alfo probable that he is dead, {he may give and require th. ^."°__ " ""P'* 
 
 duty of ^larriige, hecanfe it is larejul for her ta follutv a probable opinion '"^'^ propierea quod 
 
 even though it be more probable that the Marriage is nully hecaufe none is obliged to puttt v. g p,o- 
 follrnv the tnorr probable opinion, atid it fuffices to folloip a probable one. Therefore babilcm opini- 
 the Judges ought to take good heed that they condemn not cafily husbands who on™ viiae pn- 
 have two wives, or wives who have two husbands, for they need only (bmc pro- miliJer prcbab'- 
 bablc reafon to juftifie thcirijand there if nothing fo eafie as tofind onc.cfpecially len, opinioncm 
 for things which we pallionatcly dclire and love ; and when the Magilfrates will mortis, atque 
 
 aiico probjbi- 
 lemaflenruTi valoris, pottfttedderc & pctere: quia licitum eft frqui opiniontm prcbibilcm— Imo ctismli prcbabi- 
 Husfic matrimonium non valsrt. N;qu: enin tenetur feqai opinionena probabilioremj fed fatia eft cum probabill 
 operari. Dictfl.de mitrim.tr. 10. di^ Z dub. 14. num. 174. 
 
 Com.2. llBcDh2.part i.Cl)ap.s.2[rtic.3.- Kk 2 not
 
 I 
 
 2 60 Of them who admiuijicr the Scti rameiHs. 
 
 not take thcfc Msxims of Probability for Rules in their Judj.'ii!cnis, nor the Do- 
 ftorsofthis new Science for their Maftery, the Corifcffors nevcrthelefs will be 
 obliged to follow ihem in their direftion of (ronfciences by the f«me Lau that 
 thcfc CenlorSj or rather Corrupters of Manner'", impofc upon them to (ubiaiic 
 thcmfelvcs to the fancy and pleafurc of their Penitents when they have fome pro- 
 bable authority or rcafon to fupport them. 
 
 This Tefuit continues to advance and extend the marvellous vcrtuc of Proba- 2 ign 
 hility^ wnereby to introduce diforders into Marriage-affair? , giving rcafons to 
 juftifie them, of which the moftbrutilh could never have had any imagination. 
 Qui hibtt He faith, ( i ) 7 hjt hi who hath a probable opinion of the nullity of his Mania^^e^ and 
 prob»bilem opi- alfo a probjbU one of the validity of it, may demand the duty of Marriage, and aljo 
 nionem nuUl- f, fj. ^ p^gjpable that he may deny it ; jo that when he Jhall refufe it, he fhall follom 
 
 jj (J (^jjjy[ ihe opinion of thofe who hold that his Marriage is null ; and when he demands it, 
 
 habcat probsbi- ^^^ (hall follow that which boldt that his Marriage is good. If the wife as well as 
 lem opinJontm the husband ivould make ufe of the right which Probability gives her in this 
 vslorisj potcrit doubt concerning the nullity of their Marriage, they fhould live in very good in- 
 ttiampctere^^^ ^.gjlj^^j^^^ jy^j^g j^_.jj^j(-Qj.j^^pj '^^rriage, whilft each of them for their own 
 
 biie eft poff: e- F^''^ refufeth that which the oiher demands, and would take by force, grounding 
 tiannne^arej themfelvcs on a probable rcafon. The fame debate will hereupon happen be- 
 lts utquando twixtaman and his wife through the conduft of this Science, which tiie fame 
 nfgat, U ac-_ Jefuit faith it may caufe in another cafe betwixt a poor man and a rich, whilft 
 n^Mirqux df-' *'^^ '^'"•^ rcfufes upon a probable opinion to give alms unto the poor^ and telis°him 
 cat nullam effe that he is not obliged thereunto, and the poor fteals from the rich upon another 
 Diatriraoniuna ; probable opinion , which maintains that he may do it in his nccelfi ty. Thcfc arc 
 quando veto the productions and the fruits of the Doftrine of Probability, which confounds 
 
 raode'^^'Si ^^' ^^'"^"^ ^°'^ ^" Religion and in the World. 
 
 quL "!«:"&" "'■ ^^ "°'- ncccflfary to report here all the Cafuifts filthy Queftions and fhameful 
 validum. /fc/rf. R-cfo'utions about the life of Marriage, by which they teach and approve the 
 »«jn. i7f. profanation of this Sacrament, It may be fccn fufficitntly by what I have now 
 
 related, how far their impudence may go. They who would fee fomc Examples 2ipS 
 thereof,nccd only tocaft their eyes upon the Chapters that treat of Impurity aud 
 the Duties of married perfon?. 
 
 ARTICLE IV. Of them who adraioiftcr the Sacraments. 
 
 7hat the "jefuit s permit Priejis to adntinijier the Sacraments, to fay 
 Jldaf^ and to preach, principally for vaitt glory or lucre of money, 
 and in an ejia'te of mortal fa. 
 
 I Obli" • TIT'^'^''^'"' 'ifi'S Problems demand;^, (i) If it be lawful ta fcU the obligation of 
 adminiftrsndi '' admi'nilhingthe Sacraments, and performing other holy FunUhins ? He faith 
 Sacrainema, a- ar firft that it wd^ and may not, according to the different probable opinions of 
 liafi^ue facras Cafuifls whom hccitcs. And afterwards he ranks himfelf on their fide who fay 
 funSiones per- that it is lawful. (2) I approve, (whhc, and am of the former opinion. If a man 
 non po^ft ven- '"''^^ "" ^'^"^ ** adm'wijicr ihe Sacraments, and to difcharge other hoi) FunUions with 
 di, bodily pain and labour which doth accidentally accompany them,as to adminijier them 
 
 I Frlmstn in a place far difiunt^for fo long, at fuch an hour, and in fuch fort as gives him a 
 fenier.tiam ap- particular frouble. Thi; is to expofe to falc all fpiritual Powcr,and all the facred 
 ^ue, fi fufd°U- ^"^ divine Funftion? of the jurisdiaion which Jefus Chrift hath given his 
 tur 'obligstio Church, being there is hardly any which can be cxcrcifed without fomc aftion 
 *dminiftrandi and labour of the body. 
 Sacrsments, 
 
 aliarumque facraruin funSionum petficltntiarum cum oneribus corporalibus acddentaliter jnnexis. v. c. quando 
 S.cerdos ob'igatur sd ir.iniftrandum tali in !■ co diftanti, unto tempore, tali hora, ut fptclslem fit molcftiam paffuruJ. 
 E{cibiT Thcol. mot. tarn. i. lib. 8. problm. 86. 
 
 When 
 
 2Com.2.1i5(Dfe 2.J3art i.Cfjgp.s- artic-4.
 
 Of them who adminiflefthe Sacrament i, 26 i. 
 
 VVhcnthe Jcfiiit-Author'^^rpeakof Priefts who officiate inPariflic% fiichasare 
 Chaplains, Vicars, an.l Rcftors ihemfclve?, ivhofbmctimes (ay MafTcs of Devo- 
 tion for thoft who dcfirc them, one of the terms they make ufc of tocxprc(.s ihc 
 eftcetn chey have for themjis to call them hireling Priefts, i/ipfWijrio/ Saccrdota. 
 And as they. j;ive th:m this eoodly name of Servants and Mercenaries, fb they in- 
 fpire them with thcconduft and fpirit of fuch, in teaching them to fct price on 
 their Maffcs, and to make thereof a kind of traffick, by treating with thofe for 
 whom they fay them, o; wiih thofe at whofc charge ;hey are procured to fay 
 them, in fuch manner as a Servant treats with his Maftcr for his wages, or an 
 Handicraft for his falary w^ith him that erTiploys him. 
 
 Filliutm freaks of Priefts in rhcfe terms, and with as much rcfpcft when he , p^„ p^^j, 
 puts thii Q_,. Ihon : (x) If a Reilor who hath received fjy fur many /t'iajfis, may chus qui mul- 
 retAn a7iyy.yt thereof for hlmfdf^ becanfe of the cars he hath takin tbere(f\ and for ta flipencii ac 
 fame other rcfons^ dijhibuthii the nfi to the hireling Prirjh, rvhom he procured to jay "P" PJoMiflis, 
 the Majfes f In the fcquel he anfwers, (2) Thatheflj.illdomthingagawfi'Ja'^^^-^^^'^^V'nm- 
 (iicejifhe retain fine fart un:,-, himfelfy by reafon of tht care and pairu he takes ^ or pcndiariosSj- 
 becaufe the payment Jttrpajjeih the ordinary rate^ or becaitfe it is th: higheji degree of cerdotes, par- 
 the jn(i price. That is to fay, that aParfon may receive the money from all J'Ti-'i'Ju'aifi- 
 perions who will give ir him for faying Mafles, and then ciufe thoie Maflcs to be , ij'^!'"'!' P'° 
 (aid by other Priefts, wherewith he hid charged himfelf, and take lonif^'hing ^^j juj, p^lj^ij 
 from every of them for the care and pain? he takes to caufc thofe Mafles to be i Rtipondco 
 faid in that manner, and to receive the money for them ; ratione foUicitudiriis & & dico 1. non 
 laburis. And fincc it is not ufual to prcfcnt fo little to a Reftor as they would give ^'^'Z""'^' i*^." 
 to an ordinary Priefl^, the Reftor may give to every Prieft that is under him as his n^folHcitT'^s 
 wages, according to the language of this Jcfuir, fo much as they ufually get for g^ is'bori^jvel 
 faying Mafs, and keep the reft for himfelf, without being blamablc herein ior quia ift pingue 
 committing any injufticc or unfaithfulncfs. In a good Town a Parfon that ftipendium, vd 
 
 were in reputation, and who would cxercife this pious traffick, might make him- l^^'a eft fum- 
 f jf .1 '^ •" I .. <-. m\in\ inua Is- 
 
 Emanuel Sa gives and approves this fame expedient (aying : fj J H^ to whom jijqujd f,bi jg' 
 a fum of money is given to fay Maffes, may hire other Pritp the beli cheap he canto tinnt. FiUiur. 
 help him fjythem^ and retain the over.pllis to himfelf. Filliutim fairh we ma y '«'"•>• """'■Jf. 
 keep Priefts at hire, Emnvml Sa affirms that if we have none, we may hire other.- ""• ^ '^'''•^* 
 to fay the Maffcs which wc have undertaken, and make the bell bargain we can j""' '* ""*■ 
 with them, and retain the reft to our fclves. j Guida- 
 
 This is alfj /^i^iicKJ' his opinion, when he (aith, C4J That a Prieli who hath im^ iamnu^.- 
 received great fabrics to jay M^jfes^ my caufe themto be faid by other Prielijyto^""'^^P[°^^^-* 
 whom he may give the jhH price only which is ttfit.illy given^ and withhold what tj "^ a ft dicendis,' 
 over and above fr himfelf. if thisbe not to raifc an Excjfe uponPricfts and their niinori prctio 
 MafTcs, it is at leaft to m*ke a traffick like Uniertakers of Work or Merchants conducere qui 
 who (et Labourers at work, putting it out unto them at as low a rate as they can, adjuvcnc, & 
 and taking what remains unto themfel ves ; and yet there is nothing in this which "liquum (iW 
 is not jufi: and honeft according to the coiinfel of thcfe Jefuits. "erboMtfltn 
 
 Amicus gives another expedient to Priefts, that they may not lo'c their MafTe-. . ^, ttg^isl 
 He puts this QiicftioD : (^) JfaPrieJimay take money for a Mafi which he hath 4 poHe Sa- 
 faid already, but refervtd the application thereof to himfelf? H: rcfblves this diffi- "rdottm qui 
 culty by a diftinftion. He will not allow that a Prieft who hath faid a Mafs for ^I^^^^'J^'JE-'"" 
 no body, ftiould have power to keep the merit of it in refcrve to be applied when j-'.^ji, l^ll_ 
 he ftiall be defired to fiy one ; but he holds it good, that when he faith Mafs, he pi:, procurare 
 aftually apply the fruit thereof to the firft who ftiall prefent himfelf to demand a per jufta flipcn- 
 Mafs ofhim.This is a good Maxime to husband Maffcs fo well that you may ne- di» minora per 
 vcr lofc any one at all, and to engage mercenary Priefts to fay Maffcs every day !^'°' Ss«rdotes 
 without fear of lofing their labour, by having fome always laid up in readinefs rei'incVdoTbl 
 for thofe who fliall firft prefent themfelves unto them. It is thus that the Jefuits quod fupr* ju»« 
 
 ftiptndia (uper- 
 efl. AmitMtom. 7. di^.i-^. ftlt. 8. num.284, pig.466. 5 An poflit Sjctrdos accipsre ftipcndium pro Miffa 
 quatn jam celcbravit. cujus tamen applicationem fibi in futurum re(ervavit ? Ibid. num. zSi. Poteft Sjctrdos de 
 prjefenti applicarc t£ftatim Sacrificii illi qui dc faSo ab iUo Sacrificium pctituius eft. Quo pafto licjium eft 
 tbitt. 
 
 aCsm.z. )ifi»a)b2.^art i. €Hm Slrtic. 4. remove
 
 262 Of them rpho aclminijier the Sacraments. 
 
 remove CovCtcufncfs from Prieft?, and cherifli in their Soul.- the piety and reve- 
 rence they ought to have towards the Cody and Blood of Jefus Chrift. 
 
 Emanuel Sa cfFcrs us a third expedient, of which he would not be accounted 
 the Author, but prnpofes it as coming from other Cafuiftsj who hold, faith he, 
 1 Daase- (0 7/;jt n^e wjj«j/;e frpo tj/wz/yr owe an;/ jk^ /",w^ M<i/?j or at leall^which comes 
 leemofynas pro to the fame thing, that a Priiji may rviih one and the jame Mafi difcbarge the obit- --O* 
 vnilMVLiiici- Ration he is under pmto many ferfons for whom he hath promifed to fay one. He 
 P' P?'^'-'^"'" fpeaksalfo of others who teach, (2) Ihat a Priejl, though he be ruh^ rr; ay take 
 ccrdotem multls '""' ^•'"^f"'' ""^ Mafi^ if they be 7iec(ffary to him for maintaining his honour. And 
 quibus promifit tfcou^h he doth not pofitiveiy approve all thcfe opinions, yet neither doth he ccn. 
 fiiisfscere. St demta them, and he leaves men at liberty to follow them, by propofing them as 
 verba Miffj,n. probable and maintained by feme Doftors. 
 
 44- f&'l^^- Filliittittj fpeaks alfo of this expedient-, but he condemns it. ( 5) Jf^e cannot^ 
 divite Sacerdo- ^^'''^ ^^3 receive more than one entire payment for one M^jT-Ncverthclefs he teaches us 
 tepoffeduase- another in this cjfe more fubtle and ingcnlou?, which is, (4) 7h.it thefrielimaj 
 kemo^yms bo- apply tbjt part of the Mafiwhich beliinns to himfelfy to thofe Jor reborn he is obliged 
 neftx fuftenti- to fay the A/j/?. Which thing Tambomin confix ms by this excellent Reafotiing i 
 noni ntceffa- ^^ j q^^^ ^^-^^j ^^^ appropriate that part of the Sacrifice vebich by cujhm is applied 
 Ibid. ' *" *'■''" Fii/z/j/;//. He may therefore apply to the Faithful the fruit of the Majs which 
 
 5 Ritione isrefcrvcdfor himjelj, Ff//fa(i»j in the procefs of his difcourfc examining with >c 
 unius Miffs another Cafuift what is the value of that part of Sacrifice which belongs to 
 nonpoflefumi him who faith the Mafs, that the Pricfl may not take for it more than ic is 
 niU unum^a_^- y^Q;,(j,_^ (^\^[^ . ^^^ jf^jf p,^ g^^^j^^ j^ ^jy^ ^j^ ^j^, j^ ffj^^g fgy. ^„g entire Mafi. 
 
 pjndlum. Fi/- Whence he draws this praftick Rule which he bcftows on thofc he calls hireling 
 liut.tom.i. jj.Pricfts ; (j) That thcfe who are hired to fay mare Majfcs than they can difch^rge^ 2:C3< 
 miT.tr. ^. f. 6. ;^ay tfialie iije of this expedient. Sec here a pretty way for mercenary Priclis to gee 
 " '^V'*"',-"^' money, by felling their part in the Sacrifice and participation of the Body and 
 csntem pofli Blood of Jefus Chrift, which they receive in faying Mafs, for lucre of getting . 
 partem Sacrifi- more, chufing rather not to participate of the vertue of the Sacrament, and to 
 cU Cxbi debiwm have a little more fil ver. 
 
 applicare lis pro As the Jefuits do thus teach Priefts to fay Mafs out of covetoufnefs ; fo they do 
 |"i^"^ """"''• not much condemn thofe who fay it of vainglory. Emanuel Sa tells us, (8) 
 Fruaum "^^'"^ ''^^'"^ '^'"^ f"^^ '*''•"' ^•'"'^ ^^"^ '' '■*■ f^ortal fin to preach or fay Mafs principally 
 medis Miffx foi' vainglory, and that there are others who deny it. He repeats almoft the lame 
 quldarifalet thing in another pkce, where he faith only, (9) That there are fonie who bold 
 aliis fibi poteft fi,^f f j f ^ „^ t/iortal Cm to preach principally for vain glory or for money^ never men- 
 applicare Sacer- fj^j^jp^, ((^^m who hold thecontrat y opinion, that he might render that which he 
 am fruftum fpc- propouniJcth more probable, and give more liberty to loijow it. 
 cialiffiir.um Sanchez and Tambonrin fpeak more generally yet, and withal more precifcly 
 
 qucm fibi ap- where thcy fay, (l o) That it can be no more than veni.'tl fin to perform the facred 
 plicitt [oler, adionSj ai to .idir.inificr or rccc'-ve ctU the Sacraments and to celebrate the Adaji^ for 
 po^ei tspji t - yjijj gi^yy as the principal end, or for fome fordid and dijhonej} rain. It fccms that 
 hur.Ui, mtb. as there -".re in the world feme forts of commerce which perfons of honour may 22040 
 M«J« dp. 1. extrcifc vjithout derrga-ion to their quality, fo they would introduce feme into 
 ftff.3 B.6-. the Chijpch which fiiould nor be incompatible with piety nor the quality of the 
 
 i Qai? nc- ^^(l conlidcrablc and ditinified perfons. For thofe who account that it will not . 
 fir"addU*s!bi- ^<^'^o™^ '^^f" fo ^^" fhc Sacraments or the Mafs for money, may yet according to 
 trad partem the advice of thefe Jefuits give them away for worldly honour and reputation 
 triutn Miflarum amongft men. 
 poffe fu^plcrc 
 
 uni. ibii. 7 Quodfervarcpoterunt, qui cum receperinc multa flipendia, non poffunt pro omnibus facisfacerc. 
 Ibid B Vanxjloriscs'jfi prxcipus prsdicarc, sue Miffam celebrare peccatum cfle mortale quidam aiuDc, alii 
 ncgint. Sav(rbovmagloris,nutn i.pag.$gi. 9 Non tAiautem peccatum mortale, fiquisob gloriam autpe- 
 cuniamprincipalicer prsdicec, aiunt nonnulli. Sivtrbopreeiicire, nun. 4. ptg.^fi. 10 Res quanrumvis (accas 
 principiiitercbvanam gloritmefticcre, utSicramenta omnia miniftrare vel reciperc, Sacrum ctUbrate, non cxcedit 
 culpam venialem. Sincb.op. mijr. lib. \. af.^. ntm.i, tig'9' Vcl lucrum. Tmlur,lib.t.mfib,Mi([4Ktf.i. 
 [eSt.i, tium.g. 
 
 But
 
 Of thc'M who admhfifter the Sacraments. 26^ 
 
 But whether we refer the Sacraments to mcney or honour, it i= always a true 
 traffick; and if thofe v;ho fet apriccofnioncy on them fccm to vilificand debafc 
 them much, thofc who make them fervc their vain glory, do ufc ihtm more un- 
 worthily, and profane them much more S bccaufc it is certain that vain <;1ory is 
 4a vice and a lin greater and more odious in the fight of God than Avarice, and 
 this crime is yet more inexcufable when it is purfued voluntarily, and when the 
 glory of the world and cfteem of men is propounded as our principal end ; 
 and yet 5jnc/«z pretends, and TawtoKrisalfo, that herein no other thanveriial 
 lin can be committed. Rex quantumvis Jacras prindpaliter ob varum glori,m 
 tfficere, ttt Sacr amenta emnia miniiirarc vel rccifere^ Sacrum cilibrare^ 71.71 excedit 
 cHtpam venulem^ faith Sanchez, fi prrpter finem vtnialinr Jeccammjum quis prin- ^^^^^^^ ^^^^^ 
 cipaliter (clebraret^ v. g. ob vanam gloriam, vel lucrum venialiter malum, fu!«m xe ^^„ ^.'^ ^ 
 nlalittr peccarct. Thzk ivzlambouriTis oSKn Words, who rchcarlcs this paffagc^jp ,.yffl ,. 
 out of 5a«e/;fZ. num.6, 
 
 Efcobar who cites the fame Sanchez and follows him , puts his opinion not V.^-U quis 
 amongft the problcmatick, butamongft thofe which are received without dif- F^°F"J'J»^" 
 pute. " If any one for example, faith he, faj}, pray, adminijicr or receive the Sjcra- f^^^^ ^^^^^ ^^_ 
 meat by a motive of vain glori^thoitgh he do thefe things or other their lil{c priricipal'y ^.^^.^^^^^ ^.^:.- 
 for vain glory, he doth only Rightly m]ure holy things. It is but a flight wrong unto pjjt vd mini -' 
 Jcfus Chrift to make him ferve vain glory, thence it follows that Sacriledgcs arc j^^.'j'^'^^."'^'.^ 
 nomorecrimes, butfmalloff-nces. it being clear that to refer the mcfi facrcd "J'^j^^H^^* 
 anions of Religion, even the Sacrifice of the Mafs it felf unto vain glory as i'-Vimilis princi- 
 principal end, is, it may be, the greateft profanation that can be committed, andpjiiter g«rst 
 thegrcatelt Sacrilcdgc, and not only a Sacrilcdge, but an horrible Idolatry, propta vansm 
 fince this is not only'to cftablifh a creature, but a vice for ones fupream end. It ^K"^,'^^'''"^'';'^ 
 is properly to facrifice unto vanity, and to refer the Sacrifice of the Mafs to the ^^° °5","^i"tja 
 Devil as to his chief end. For we facrifice not unto God but by offering and re- ^^^ jnftauat 
 lating the fame Sacrifice unto him in the fame manner. A Itrarge kind of Sacri- fintmjejufmod! 
 ficc and unheard of amongft the Heathens.' For this is not to facrifice one ci ea- fs"is"bu* le- 
 turc unto another, as they did : but it is to facrifice hnto a creature and even to a ^^|^,'J[°w^'"j' 
 vice God himfclf and the Son of God, by offering and referring 'hereto Jefus^|'^_,"^^,''^^^_ 
 Chrift as to the principal end. Where we mult obfcrvc what Efcobar addeth .-fjip' j. 
 Prw)i(^e^, faith he, that he place not bis end in this vain glory, this is an exception 1 Poteft S;- 
 wholly abfurd and which dcftroys it felf For itisa contradiftion to fay that' tjmcntum 
 ^'^ an aftion is done rrincipally for vain glory, and that ncverihclefs vain g!ory P'""°"P'^ * 
 Ihould not b: its end i the end ofanaftion, and that tor wnich it is principally jumrnvdo non 
 done being one and the fame thing. cs comemptu 
 
 If it be not enough to permit them who adminifter the Sacrament to celebrate Sacrsmcmi vd 
 it with ?.ii evil intention, Efcobar \fi\l\ alfogivt them leave to cooperate with the P-^''»'°"'^« ''^'^ 
 finsof thofe who receive it unworthily, (i) ffe wa;, faith he, adminijier ''''■°ji*'j"'j^n, pu"] 
 Sacrament to uae th.it fumeth publickly, provided be do not receive it publickjy through y^^^ Saciamcr- 
 conri'Wpt of the Sacrament or ofKeligiun, but foi fame other end, and that he threat, mm recipcrc, 8c 
 en US rvhh de-iib or lofs of reputation, or to do fome great rvrong to us in our goods, montm \i\\t\- 
 
 Hcaddstoconfirrfl this opinion, (2") That this is rather to permit fa in another i"^'>l"> ^''' 
 ^ /- . „ /• -, ' -I . U .'I . ■'■ » Etjvc to:iona- 
 
 for wne ]Tijicjuk.thaniocoopcr.ite thenrpitb. -,■.,,.-. . ■ u .-■ . ,„,„ u.r-.mfn 
 
 I kiiow not whettierPz/^fe followed this probable opinion when the tear or lum minite-.ur. 
 falling into difgracc with Cafar, wherewith he was thrcatned, obliged him to z l:cai aik- 
 delivcrjrfuj Chrift unto his enemies: but I knoW very well that we cannot fayro Eoenim 
 that he coopcratcri not to the hn of them to whom he abandoned him. in caiu pccmu- 
 
 Dic/ffj/Zf// faith that this is the opinion o( Suarcz, and that it plcafeth him '1^1'°^^"^^^^^" 
 entirely, ti:,ta pr£diSa docttim tfiibi placet. But bccaufc he faw well that thCf, jylt,„^,f,._ 
 whole world would not follow Siiarez. his advice herein, he furnifheth thofe who E/cofcar tei:?i. i. 
 find thcriifdvcs engaged to adminifter the Sacraments to fuch as fin publickly,i'''-7 /"■«'''-SJ> 
 and yet hc-ve fome rcfpcft for holy things, fo as not willingly to proftitutc them } ^"l^A'-'" 
 3-Q with other ways that are no better than the former. He takes them from •^'^"- jn, non confe- 
 chcz : (5) Tngive an Hilinot confecrated for a truenne. Sacriledgc is very com-cratamprocon. 
 mon amongft the Jefuits who permit thefe cheats and tricks in all the Sacrament', fccrata. Piitf/t. 
 
 no 
 
 2Ce:r,2. 5J5aiH2.^art i. Ct)ap.5 artic. 4'
 
 2^4 Of thetmcphaadmimjiertbeSairaments. 
 
 tr.i^dtSiCT. no one excepted, and whereof they rclatt many example?, to which they give 
 \inum^'\ their approbation. 
 
 ' '*^'' Finally ihc Jefuits teach very commonly, that we may adminiflcr and receive 
 
 1 Conve- our felves the Sacraments, and perform the moft facred Fnnftions being in an 
 niuntcommu- eftatc of mortal lin, without committing any new crime, (i) It is not TKaff^r^ 
 niter (Dofto. ^^.xih Dicaftillus, that ht who finds himfelf guilty of mortal fin^ (fwuld confejs hiihfelf 
 (ffc °'m' "?r ^'/"''^ ^^ adminijhr the Sacraments. He is not content to lay now thif Propofi- 
 coniciutpcfcati t'cn thu? in general, he cftablifheth it by many particulars which he propofcth. 
 mortaJij prar- {i) A Biffjep in performing the funSions of his minifiry^ which arc all holy, being 
 niii:»t cojifcffi in a}} (ftjte of mortal fm, fins not faveveniaVj. (:}) He that adminijhrs the Sa- 
 onem Sacts- crament nfBapiifm, be hePrieft or Laic\, fms not mortally. Hisreafonis: (4) 
 sdmli iilrat?o- ^^^^^[^ '" the judgment of the prudent there it not herein an) great irreverence. (5) 
 nem Sacraaien- ^^ Ccnfrjfnr may alfn hear ConfJJions in an ejiate of mortal )jk, ivithout crime and 
 ti. VicajHa. without nffince^ provided he produce fume aS of contrition before that he give Abfolu- 
 tt.i.itstcr. tion. This Jcfuit yet may in fomc fort bcexcufed on this occafion. For though 2 20i 
 d. 3, d. 10. «. f^j permit a Prieft to hear Confeflions with a confciencc wholly laden with fins, 
 
 2 NccEm- ^^'thout producing fo much as any aft of forrow at all, yet he will not permit 
 fcopum confe- that he give Abfolution in that cftate, at leaft not without endeavouring to exert 
 crando Chrif- this aft. Sec the rcafon he brings for it : (6) The Priefl deth not properly admi- 
 m») Eccltfnm, nijhr the Sacrament of Fenance^ fave when he gives Abfolution, and not when he 
 condo'SH ^^'■'^'y hearcth what the Penitent faith. 
 
 inpcccacomor- ' k'^ow not whether this diftinftion be allowable or not, and I would willing- 
 tali, Icciufo ly demand of him Whether a Judge be only then a Judge when he paflcth Scn- 
 fcandalo ptccare tencc, and whether he execute not hij Office when he receives, lor Example, the 
 morcaliter, imo(Jcpo(^tions of Wltnefies .' h\(o Tamhourin Viii^noMi having regat d to this C hi- 
 iiy"" 7"' '"erical diftinftion, decides the cafe clearly, (7) That he fms vot in admini^ring 
 
 3 Sacerdos "''^ Sacraments :^ becaufe that othcrtvife a Co^f^ff"^ jhould be in a ftrange per~ 
 auc alius quivis pl'^xity in this cafe ; he fms if he gives Abfolution • if he refufe to give it he fins alfo 
 minjftrans $a- againji jtfjiice, becaufe he nrong^s his Penitent who hath a right to Abfolution. Now all 
 cramentum in fhc Doliors are of judgment that no fuch perplexity is to be acknowledged. (8) Tam- 
 urgemJ ncMlTi- i-Q^^jp ^/y^ permits a Friift to fay Mafs in this ejiate on anfioly.day^ thai others may 
 
 cat niottalUeri participaip therein. Not but that be may lawfully shiiain if he follow the contrary 220^ 
 imo nee «nia- opinion which is alfo probable. And after he had induced Priefts to approach unto 
 liter. IbU. n. the Altar fo unworthily to celebrate the Sacrifice, Dicajiillus will not yet oblige 
 "^' T him thereupon to betake himfelf to fome Confcflbrfo foon as he can. And for 
 
 •oquificbapti- ^^^^ ^^ perceived well that the Council of 7re«/ might be objefted againft him, 
 lar, probabile which in the 7. C. of the i 5. ScflT. ordains that he who hath faid Mafs without 
 eftnonjeccsre confcfling himfelf, Ihould confefs hinifclffhortly after ; he expounds the Council 
 mortsliter> eti- to fave iiis Doftrine by faying, (9) That it obligeth only Priejis who have Jaid 
 amftfit in pec- j^j^p j„ jg^g ^y.^,t ^„,^ urgent necifity. If then he (ay Mafs being in mortal fin 
 quia r°vhif* without neccffity, hefhall not be obliged ; yea, though he alfo did u maliciovfly^ 
 prudentibus ^6 (hould not be obliged ; ex mera malitia. 
 nort cenCciur 
 
 gravis irrevertntia.I6/d.«.ixCT. y De auditnte conftflionem in ptccsto mortal! cum anlmo fe comerendi smcqusm 
 »bfolutionemimpead»t,docetDian. p.i.tr. deciiC.R.47.<:umHsnriq. Id. c.iS.n.tf. & exutroque Luton.iS.ncnelTe 
 mortale. Idem tr.j.dc Sicr. ^.3. d. 10. ». 145. i Ratio veto eft quia tunc Sjccrdos non adminiftrat S?cramen- 
 tum, fed quando abfolvit. I6/d. 7 P;cc»ret tunc S icerdbs turn abfolvendo, quia abrolveret in mortal!, tum noa 
 abfolrendc, quia ncgnret jus poenitentis, id quod (ffct pati prrplexitatem, quam omnes Diftores nunquam corceden- 
 dam eflefawntur. Tmbwr. lib. 5. mtth. conftif ap. 5. feS. j. mm. i j, 8 Ut in die fefto alii Miffam audianr, 
 
 five ParochusGve non Psrocbus Nim quamvh opinio contraria (it probabilior, quia non spparct in rellnqusnte 
 
 tunc Mifljmnorabile damnum, & aliunde prxceptum de auditnda MiiTj non obligat nifi debito modo, hxc tamen 
 
 lakem propter auftoritatem txtrinltcam DcSorum eam apprcbantium probabilis eft : non cblijaiur auttm in 
 
 tallcaluSactrdoscelebrsrt, quia poteft tcnere pratdiSam opinionem quod non poflit. idem. 9 Qui ex mera ma- 
 litia cclebrat fine confeflione, an noa compvehendatur illo prasctpto, & teneatur iatim confiteri ? Rtfpondttur 
 negative. lea Lugo num. 1 30. & eft communis ftntentia, quia Concilium folum loquitur dc Co qui ob urjentcm 
 necefliiatcmfincconfeffioneceltbtar. VicaftiU. tnS. ^. dcEueb.d.^. d. j. bhw, i j j. 
 
 ft 
 
 And 
 
 aom.2. UJooh 2 j^arr i.Cliap 5.aittc.4. :.
 
 Ofthein who adtniiujier iheSacravifnts. 265 
 
 And they find To little irreverence and fo little evil in adminiftring the Sacra- 
 ments, and offering Sacrifice \n this manner, that they even permit the Faithful 
 to cxaft of them thcfc Funftions without any neccfiity, although they alfo know 
 that they arc in an eftate of fin. (^i") It is lawful for ivery onc^ kuhDiabWla^^ 
 to demand and receive the Sacraments of a VrieiJTeho is in the cjhte of mortal fm, ' LiCetcm- 
 thoHgh he be not his Parijh-Prie{}, nor be designed far it^ nor fo much as difpofcd to & recipere Sa- 
 adminiftcr them unto him, if he find it more for his coyivenicnce undbciiefit than to cramentum Si- 
 demand it of others. It is as eafic a matter to receive the Sacraments as to admi- ccfao'f «!ft:n- 
 nifter thein, there is no more preparation for the one than for the otlier. And ". '" °'°''"''' 
 ifthcfc Maxims were well grounded, wc might complain of the rit;oi-r and fcve-^f-'^^""" */ 
 rity of the Jefuit?, feeing the Sacraments arc not yet fo frequented as they oushtracoaiirsiprum 
 to be, fincc in what cftatc foevcr wc receive or give them, there is fo much toconftrrfj il p:- 
 gain, and nothing to lofc. «"'' e* rta- 
 
 ptiofiitura l:r 
 commodiorveJstiUorjqaamfiabaUopttgttur. IdmtnU.i. dcSiurm.d.i. i.ij. rmni.i^)6. 
 
 LI \ THE
 
 266 
 
 THE 
 
 SECOND PART 
 
 or T H E 
 
 SECOND BOOK. 
 
 Of the Outward 
 
 Remedies of S I N. 
 
 that the Divinity of the Jefmti ahgli/hes or 
 cormpts them. 
 
 TH E Phyfitian labours for his Patient when he prefcribes what 
 he ought to do, as well as when he prefencs unto him what he 
 ought to take for his Cure. Whence it comes that they fay 
 commonly that he hath given him a good Remedy, when he 
 hath given him good advice how to remove the Dlfeafi: 
 whereof he is fick. So that not only the things which he prefcribes, biit th»prc- 
 (criptions thcmfclvcs arc remedies ; but with this difference, that what he pre- 
 fcribes, as Purges and Medicines, arc the inward remedies, becaufc they aft upon 
 the difcafe it felf^ and have an internal vertuc proper to diftroy it when they arc 
 taken effeSually : but the prefcriptions arc as it were external remedies, becaufe 
 they idi not immediately upon the difeafe, but only upon the mind of the diC- 
 cafcd by the knowledge they give him of his difeafe, and of what he ought to do 
 for his cure. 
 
 We muft fay the fame thing, holding the Rules of Proportion, of our Souls 
 difcafes and remedies. We have already obfcrvcd that Grace, Penance, good 
 Works, and the Sacraments are the internal remedies of fin, becau(e they have a 
 divine and internal vertuc which the Spirit of God hath impreflcd upon them to az i it 
 expel fin from the Soul, or to prevent its entrance thereinto. And we fay here 
 that the holy Scripture, the Commandments of God, and thofe of the Church 
 are the external remedies of the fame fin ; becaufc though they aft not imme- 
 diately upon fin, they aft upon the mind of the finner ; and if they change not his 
 willinternally,tlicy touch his mind and confcience externally by the knowledge 
 , they give him of fin, and by the fear which they imprefi upon him of thepu- 
 nifhments with which God hath thrcatncd thofe who commit them. 
 
 We havcfeen in the former Part of this fccond Book, that the Jefuits deftroy 
 the internal remedies of fin ; we (hall fee here in this, how they abolifti or corrupt 
 the external: and fo it w. ill appear that they favour and cherifh fin as much as 
 
 they 
 €om,2.1l5co6 2.J?art 2.
 
 Cvrrnf' r >^ of Serif tnre. 26 J 
 
 3 1 
 
 they can. Tlii-lccoiid Part fhall have three Cliaptrrs. The firft (hall be of the 
 Corruption of Scripture. The fccond of the Commandments of God. And 
 the third of the Commandments of the Churcht 
 
 CHAPTER I. Of the Corruption of Scripture, \ 
 ihat the Je/kits corrupt the Scriptures divers veays» 
 
 THerc arc only three things to be confidered in the holy Scripture ; the Let- 
 ter, the JiCnfc, and the Authority. And accordingly wc may diftinguifli 
 three different manners of corrupting holy Scripture, i. In the Letter, by add- 
 ing, taking away, or changing (bmething in the facred Text. 2. InthcScnfc, 
 by falfe Expofitions. 3. In the Authority, by debafing the Author, and dimi- -^ 
 
 -jiifliing the belief that is due unto him. Now let us fee in what manner the j 
 
 Jefuits have corrupted and yet do every day corrupt the holy Scripture. ^ 1 
 
 We might compofe great Volumes of Paffagcs which they have altered by nj 
 
 fal(c Interpretations, yea, may be of all places wherein Canonical Writers and 7 
 
 JefusChrifthimfclf have fpoken with any vehemence and vigour concerning the "'[ 
 
 Holinefs of our Myfteries,the Duties of a Chriftian, and the narrow way to Sal- 
 vation, wc fhould be troubled to find one wheteunto they have not given fomc 
 blow, haling them from their natural fenfc by Expofitions falfe and contrary to 
 the general Confent of the Fathers and Tradition of the Church, that they mighc 
 accommodate them to the relifli and lufts of worldly men. I will relate only 
 fomc few to ferve for Example. ti i, u — 
 
 j S. Tjw/ faith, writing to the CorintfcwB/; (\) Ihough Ihad faith to remove * Si habut- 
 
 mountain ^ and hidnot charity^ I T»tre nothing. And though I (hould difiribute all ^^^ Its u: 
 
 nty goods to the relief of tht poor, and though IJhould give my body to be burnt, if I mantes rranj- 
 
 had not charity , it mould avail me nothing. But Father Celot being refol- feram, chmita- 
 
 vcd to maintain the contrary, faying that we may fuffcr Mai tyrdom profitably, "■" »u''mrion 
 
 and do thofe other works whereof the Apoftle fpeaks like a Chriftian, W''hout f^'J^""^^'jj"jj^_'^ 
 
 any motion from Charity : to defend himfclf from this paffage fo ftrong and fo fttitjero in ci- 
 
 manifcft, he corrupts and fubverts it in this manner. bds pauperum 
 
 He lairh that this muft be extended to the habir,and not to the aft and motion omncsfaculta- 
 
 of Charity, meaning that the aftions of which S. Paul fpeaks, may be mcritori- '" ,71'" ' ^ 
 
 ous, holy, and pcrfeft, though they be done without love to God, and though """'"° "'^" 
 I • I r L- • J J L • n ,^ oil • pus meutn Its 
 
 we never think ot him, provided we be m an cftateot Grace. So that he mm- ut^iinm chs- 
 
 tains that a man who is in theeftatcof Grace, cannot aft otherwife than by this ritaum itticoi 
 Charity whereof the Apoftlefpeaks. See his words: (2 J I fay that the Apoiile t)onh»hu(ro, 
 in this phce demands only the habit of Charity, Petru« Aurclius en the conUary holds "''''' ^'^' P"" 
 thatit ought to be exttndedunto the a£i. And a little after: (^) It is true that '' ^^^'"^' 
 tht Scripture commends the ad of Charity, that it direUs and advijes US to it, and j e'^ loco 
 prefers it before all other things j hut it commands the habit «i being eontinualiy hibuum cbarl- 
 necejfary. t«>i$ poiiuiari 
 
 'b Apoftylo aio 
 C50 ; negat Pttrus AurtliuJj & aSum vult intellijl. j ASum prcfcfto Isudant, fuadrnt, & omnibus prjEfcrans 
 Scripcurxi at habitutn charitatis tanquam rem ftropernecetfariamixpetunt. Ctltt.lib.j.citf, ^. ptg.nt. 
 
 If S. P<»«/ fpeak in this place only of the habit of Charity, he requires it in 
 vain of the Corinthians, feeing they had it, as he himfclf fuppofcs, calling them 
 juft and holy ; it is in vain that he exhorts, that he advertifes them, that when 
 they fuffcr any perfecution, when they give alms-, wh?n they perform any other 
 good work, they (hould do it of Charity, fince they, having the habit of Charity, 
 could not aft otherwife than by Charity, this habit having ncccffary influence 
 upon all their aftions, as Celot pretends. 
 
 Coninck, fpcaks alfo more clearly to this Point. For he faith that to be a Mar- 
 tyr, it is not neccffiry to have an aftualwill, nor fo much as a virtual one; buc 
 that it fufficeth to have an interpretative and habitual one according to the lan- 
 guage of the School?. And he explains this term of an interpretative and Virtual 
 Com.2. iSa>!i2.jaatt 2,Cl)ap.i, Liar on?
 
 : 6 8 Corruption of Scripture. 
 
 1 Q_ialiseit one by thefc Examples : (i) Such an one at that of a perfon flying from a Tyrant 
 in^co pi imo qui ^./^^ ivould force him to fame impiety^ is flain uaexpeBedlj in hit flight : cr at leafi- 
 num a quo "fhim who being follicited to renounce the faith ^ is k}lUd in his fleep^ haattje he re- 
 cofflpellitutad /«/?«/ to do it. 
 
 impia, in futa And bccaiifc it may be faid that thefc perfons had a will to maintain the faith, 
 iubiio occidi- and to dye for ir, fincc the one fled for fear to lofc it, and the other rcfufcd to 
 In CO quTfolU- *"^"0u"" if^j 2nd fo they arc faithful in their will to dye for the faith ; he de- 
 citstursddr- clares that neither is this at all neccflTjry, and that (a) it ftiff.ceth that they be , 
 
 ftftiontm hJtl, kjUed ont of hatred to the faith^ though they had not formerly fo much as a thought ef 
 qui» hsnc rccu- conftffwg it, at it happens when in fudden Eruptions of Barbarians one is kjlled in 
 ftWc, dormicBS hij p^^p tkr^ugh hatred of faith. 
 
 InincbT.p.ql'e. ^° thatjjc believe? that one may be a Martyr, and merit the reward of ^ir- 
 debi^ti\. tf.ij. tyrdom, ^t only without any aft of Charity, butalfo without any aft of Fahh, 
 n.ije.f.So. and without fb much as any natural and rcafonablc aft, dying without any ap. 
 
 i Imo vide- prehenfion and without any thought had before-hand of dying for the Faith. 
 in od'^'^fij"!' Perhaps it may be imagined that he grounds himfelf on the preparation of the | 
 
 occidatiT. eiii heart of this man, believing that God regards the good difpofition which he had 
 ie. ccnkrtione unto Martyrdom. But neither doth he demand (b much as that. And he pre- 
 fidti n^hii priuj fuppofcih on the contrary, that if it had been put to his choice cither to dye or ^z 169 
 ccgKsv.ritJv.c. j.jPQypj.gQQfj gj^j jjfyj Qj^fjjj^ he would rather have teen ready and in more 
 um'incuriu de- <^^"P<^i' to abandon the Faith, (j^ It matters not^ faith he, though if death had 
 prclicnda-.ur ^'^^ propofed unto this man^ the fear it mould have brought on him Jvould pp0blj have 
 ioim'uns, Si. in forced him to forget God^ becaufe this conditional fuppofttioH produces no real thing 
 odium fiJci oc- jn fijij man 1 and fo itCiinnot hurt him. 
 
 cjdaiur. Ibid. ^^ believes then, that to be a Martyr it is not at all neceffary to have fo much 
 aufdtaifs forte ^'^ ^ Conditional will to dye for God, if occafiong were prcfcntcd, that the con- 
 fi d mors pio- trary difpofition rather to forfakc God than to lofc his life on this occafion can- 
 poncrttur prae not hurt him ; and by confcquencc that it is not bad, nor hinder? a m:tn from 
 litnorc ncjsrct being in an cftate to receive the Crown of Martyrdom if he dye without ever 
 p:um ; quia thinking of it in this difpofition by the hand of a Tyrant. 
 r.Ss'propoWo ^"^ ^'" difcovcrs the ground of this Doftrinc when he faith, (4) That a man 
 nihil ponit in wiy refolve with himfelf in this cafe to dye rather than forfake Jefits Chrifi by fear of 
 !t,i'.q\ii. ha ni- Hell only That is to fay, that without charity or love of God, the fear of the 
 bilcb:ft. X^rapajnj of Hell only, may make a true Martyr, contrary toS. Paul, and contrary 
 ^'^'\f^'n „• tothcconfmt of all the Saints, Scripture, and Church, who declare publickly 
 J j,3„jj°l-j„T" when the Feaih of the Martyrs arc celebrated, (5) That it is becaufe they Jhed 
 mori quam nt- their blood for the love of Cod and Jefm Chriji , that they rejoyce etcrnjliy mtb 
 gsre C'b ifturn j/ira. And by confcquencc that he who fheds not his blood for the love of God, 
 i.TipuUus lolo (i^allhave nopartin the joy of JefusChrift, and lofeth his labour, as S. /'^m/ 22179 
 aictu 'th^nnsE. r^^-^^^. ^^j Though I give my body to be burnt^ and have not charity^ it profits me 
 
 11S.pJg.77. ""thing. 
 
 5 Be quia The Father /^Mfi[/OTj 5irwon(/ eludes alfo thefe very words of the Apoftle, by 
 pro ejus amore maintaining that he means only to fay that if a man be in mortal (in^ all theft 
 languinem fu- ,/,;„^,j^ that is to fay. Faith, Aim', and Martyrdom, are of no benefit. Whence 
 idTo*cum"chri- ^c concludes, That S. Paul requires not nor could require anf thing but habitual 
 fto cxultsn: fi- ':h4rny, only exempt from all mortal fm, 5 part. p. 5 1, of the Treatife of the De- 
 nt fine, fence of Vertue. 
 
 6 Si trajidc- Hc is not content to fay that S. Paul requires no other difpofition to Martyr- 
 ro corpus mt- j^^^^ ^^^^^ j^ ^^ exempt from mortal fm, though there be no motion of charity, 
 am chjatatem ^°^ ^^V ^'11 to dye for God ; but he adds alfo, that the Apoftle could not require 
 aut'emnonhs- any other thine. And as if to require any Other thing were rigour or unreafona- 
 butro, nihil bleinjufticcjhcconcludcs with this exclamation: IF^hat 1 K>juld yeu oblige the 
 Kiihiptodelt. Mjrtyrs gmngunto Martyrdom unto fame ad of Charity ? That is to fay, that ac- 
 * ^tith^'in- cording unto him it is a thing not only far off from juftice and reafon, but alfo 
 tbon^y sirmoni without all appearance thereof, to imagine that the will to dye for God (hould 
 in i Treitifc of bc ncceffary unto true Martyrdom. 
 
 thi defence of Xhis fame Jefuit hath corrupted another paffagc of the 5. Chap, of S. J'>'^'', 
 Vertut,pxrti. vvhercoftheCotindl of Tre>;t makes ufc to explicate the Nature of meritorious 
 
 '"^ ^^' 2:om.?.J»coR3.L9arta.(S;ijap.i. goo^'^
 
 Corrupt ivit t?/ Scripture, 26^ 
 
 good Works, laying thry arc lach, bccaufc they are wrought in Gcd ; quia in 
 Deo ffint faCta. By which words the Holy Fathers and the beft Interpreters cf 
 the Holy Scripture and of the Council of Trent , have undcrftood works dons by 
 the motion of Gods Spirk, which is that of Lhaiiiy. But he will not endure it, 
 and h Co far tranfportcd as to tax them as weak men, and fubjcft to imaginary 
 vifions who are of this opinion. Ax totbattvhkh fame reprefent^ faith he, tr. 3. 
 pag. 4^. that the Council dotb include hcreinthe motive of Charity^ becaufe that it 
 dtmandi that tb^y be wrought in God^ it is a meer imagination. It may be he never 
 read the Council,' or it is likely he took no notice that it expounded it felf, in 
 faying that eood wci k? ought to be wrought by a vertuc and grace which Jefiis 
 Chrift infpircf continually into his Members ; in fuch manner as the Vine conti- 
 nues life and vigour to its branches, (i) ForJcftisChrHi, faith the Council,. ," f ^ch^f* 
 
 eommunicatinp vigour cont '-nuiilh to thofe tvbo are juliiiied, as the head communicates J ' -^"^ "' . "" 
 
 1111/- ■ , )',,■■ I- I'u* tanquatn 
 
 tinto Its members J and the yine unto tts branches^ and this vigour preceding^ accom- cgp^ j„ Qnm^ 
 
 panying, and fnhorving always their good tvorks^ which nithout it could not in any bra, a tsnqusm 
 jnrt w'hatfoever be pleapng unto God and meritorieas^ rve mufi believe thiit there is now vitis in palmi- 
 nothing more tvmting unto perfons juflified which might hinder us from judging rea- "^J '" 'P'°* J"- 
 fonably that the ivorl^ which are thus wrought in God^ have fatisfied his Law fo far IL^^^zsn^n&a- 
 af the condition of this prefent life may permit^ and that they have merited eternal life, gt^qua virtus 
 Vfhich they fltall in due time receive^ provided they dye in this eftate of Grace. torumbona c- 
 
 ptri fcmpc: an- 
 tfcedh&coocomitJtur, & fequltur,&c. Sine qusnullopafto grata & mfritor!ael]'epoffent, nihil 'pfis juftiGcstis 
 ampli'js declTs crtdcndum eft, tjuoniam minus plcne illis quidcm opcribut quz in Deo fadi funt, divins Icgi pro bu- 
 jusvits ftarufatisftctlTc, & vitam xternamfuocti.im tempore, (i tsmen in gratia decetferinr, conkqucndsmj vere 
 promeruiffc ccnl'eintur. Ctntil. Trid. Stjf, 6. cap. 16. 
 
 It is clear that this vcrtue and this vigour which the Council faith that Jefus 
 Chrift communicates inceflantly to thofe who do good works, is not an habitual 
 vcrtue, or a fimpic habitude, as this Jefuic pretends; but thatitisaftual, and it is 
 a motion by which he applies unto them, and caufes them to aft. For it is aftual 
 Grace, as is manifeft by the exprcflion of the Council, fiiying that it prevents, 
 accompanies, and follows all good works ; which is properly the dcftription of 
 aftual Grace according to the Scripture, the Judgment of the Fathers, and even 
 of the School-Divines thcmfelves; and appertains not to a habit which prevents 
 not good works, but leaves the will in an indifference to the produftion of 
 them, and it muft be the will which prevents and applies this habit, in fuch man- 
 ner that without this the other cannot move of it felf, and abides always without 
 afting. And fo the Council agrees very well whhS. Paul, the one faying that 
 our good works (hould be done in Charity ; and the other, that they ought to 
 be wrought in God, that is to fay, in the Spirit and by the Spirit of God, v<>hois 
 no other than the Spirit of Love and Charity, and the words of the one expound 
 the words of the other. But I (ce no means to reconcile them to thisjefuit, for 
 he can no longer pretend that the Counci; and S. Paul n quire only hubitual Cha- 
 rity with an exemption only from all mortal fm. The te!m> of the Council by 
 which it expounds it felf, mayalfofervc forexpoficion unto S.faul^ being fo 
 clear, that it is impoflible to obfcurc them. 
 
 He corrupts alfo a third paffagc, which is in the <erond to the Corinthi.ins, 2 Id eaim. 
 whereof the Apoftle fpeaks in theft words: (2) For the tribulations which n-r p"!^ '" f"^*' 
 endure in this life being momentary and light j produce in us afar more '«<^'"''/''*'"''^^<"3m"ntsneiMm& 
 fully [olid, and eternal glory. And Father Sirmond pretends that he calls the tri- icye tribulatio- 
 bulations and aSliftions of this life light, becaufe they haze not in them the weight nis nrfiravrfu- 
 qfihe love of God to command them. That is, that they arc light then when they P" mcdum in 
 are undergone without love : by confcquent weighty and burthcnfom when they '»|>'*^'"'^ r~ 
 arc born for love to God. Thefe words of S. Pavl were never thus expounded lo" "us op«'a* 
 in the Church • and it is to fight with common fenfe to fay, that love is a weight w in nobis. ' 
 and load which makes thing" heavy and burthcnfom which arc done upon the- Cor. z^. 17. 
 motion thereof. 
 
 All the Saints and Interpreters who have fpoken of this paffagc, have conceived 
 that S. Paul calls thcfc prefent affliftions light j bccaufc that the grief they canfc 
 
 Som.z. Ji5cofe2.gan 2. ClJap.i. is
 
 270 Corruption of Scripture, 
 
 is light in comparifon of the Joys which they merit, as he faith that they endure 
 but a moment in comparifon of the Eternity of Glory which is the rccompcncc 
 thereof. But that they (hould be called light, when they are born without love, 
 as if love did hinder them from being fo, is that which never cntred into the 
 thought of any Interpreter ancienc or novel. And if it were fo, the affliftions of 
 S. Faul could not be light, or we muft fay that he fuffercd them without love ; 
 The affliftions of the grcatcft Saints alfo could not be light, but rather they muft 2223 
 have been more weighty and burdcnfom, when they have been entertained and 
 fupported with moft Charity ; and on the contrary theirs who fuffercd without 
 love or without thoughts of God, and againft their wills, ftiouldbc light and 
 cafie, which doth equally contradift Faith and Rcafon. 
 
 It isneedlefsto lofc time in refuting thefe Paradoxes and Extravagancies. 
 There is no Divine nor prudent man that fees not even by natural reafon and 
 experience, that on the contrary it is love and the motions of the aff;ftion which 
 renders things light, eafie, and even fweet and pleafant, though they be in thcm- 
 fclves troublefom and difficult. Which is yet more true of the love of God than 
 of that of the Creatures, that being infinitely exalted above this in vcrtue and 
 force, as well as in dignity. 
 
 This Jefuit contents not himfelf to abufc the words of S • Taul in this manner ; 
 
 but he afpires unto the fountain, and attempts to corrupt it alfo as well as the 
 
 ftrcam?. The firft of the Commandments which God gave in the old Law, and 
 
 t DUIges which he hath repeated in the new, is : (i) Ihm /hah love the Lord thjGod 
 
 t)orpinum tv'uh all thy heart, hud Father Sirmond is not afraid to nia'ntain that we are 
 
 Deumtuum not obliged by this Commandment to love Gcd. forG^i^jfairhhe, tr. 2. p. 16. 
 
 txtotocorde commanding us to love him ^is fatiified in the main that n>e obey him in his other 
 
 '"°* Commandments. And as he faith alfo, pag. 28. A God fo loving and lovely^ com. 
 
 tnandin^ us to love him, is fatisfied that nee obey him tpithout loving him. 
 
 It is eafie todeftroy all the Commandments by this Method ; there being none ^^j! 
 more important, nor more clearly explained, nor oftner repeated in the Old or 
 New Teftamcnt thati-this. When God faith : Thou /halt love me voith all thy 
 hearty if it be lawful to fay that he intends femcthing elfc than what he faith, and 
 that he would not oblige us to love him, though he faith it with an exprellion fo 
 clear and ftrong, there can be nothing certain in the whole Word of Lod, aiid ' 
 we may in this manner elude all the Cnmmandmrnts, pretending that he defi' js 
 not that of us which he demands, or jhat he would not oblige us in good ear- 
 neft to that which he teftifies to be hi? defire. 
 
 But the reafon of this Father, why God would not have us to love him, i-; 
 csiCeUcntybecaufe he is loving and lovely^ as if love defired any thing fom.ch a; 
 reciprocal love, or could be otherwife acknowledged and fatt ficd than by this 
 love. He ought alfo at leaft to confider that God is not only amiable and !o» 
 viag, but alfo a great lover of truth and fincerity: and that fo there can be no 
 apparent ground to make him a lyar or diffembler, in commanding men to love 
 him without defiring to oblige them thereunto. 
 
 ' This Jefuit corrupts alfo this fame paffage and Commandment in another 
 
 manner, faying : Thou (halt love the Lord thy God with all thj heart. &c. fignifies 
 no other thing, than ; thou flialt love him if thou wilt without being obliged 
 
 ^ thereto : because the Commandment to Inve God is a Command of flejjure in re^eU 
 
 ()faffe£lit>e love ; but a Command of rigour in re^eU of ejfe&ive lavs and the execit- 
 <iflw, p. 21. He would fay that God by this Commandment demands the out- 
 ward aftions, and not the affeftion ; thathe commands us to produce the cffcfts 
 
 , , oflove without obliging us to have this love, and that he is content, provided we ^.j, 
 
 do the things which he commands, though they be done without loving him or 
 thinking of him. No wife man would be fervcd in this manner of his children 
 or of his friends, nor of his flaves thenalclves, and who would not fcorn fuch 
 fervices > 
 
 He hath alfo invented a third glofs, which is no other than a confcquence of the 
 former, faying ; Thou Jhalt love the Lord thy ("'/ i^itb all thy hearty fignifies, 
 thou flialt love him freely and without any oblitt>uon. For God, faith he, the 
 
 s;oni.2. jJScob 2.|9art 2,ct)ap.i, ' God
 
 Corruption of Scripture. iy\ 
 
 God of love wlU he loved jraly and tpithout any obligatim ; and if he thrtattn^ it is 
 that he maybe obeyed. But if wc love not them freely whom we love of tiiity and 
 upon obligation, wc muft fay chat a Son love? not his Father freely, bccaufc he h 
 obliged to love him by the Law of God and Nature : and if that which is done 
 of duty be not freely done, it follows that the Religious Orders keep not their 
 vows frcely5nor the Faithful any of the Commandments of God, bccaufc they 
 arc thereunto obliged. 
 
 BHtifhethreate72s^{anhhe,itistbjthemaybeobeycd, and not that he may be 
 beloved. We muii believe then that there arc no penalties nor threats aguinft 
 them that never love God. Which neither agrees with what S. PJ'd laith : 
 He that loves Tiot the Lord JefusChriji, let him he ac cur fed, i Cor. i6. noF with 
 that which S John faith : ^i mn diligit manet in morte, i John 3. He that loveth 
 not abideth in death. The one thrcatning them with death, and the other with a 
 curfc who love not Jefus Chrift, 
 
 There remains yet his laft corruption of this very word of God of Jcfus Chrifl: 
 Ihott {halt love the Lord thy God reith all thy heart. That is to fay, thou fhalt not 
 hate him at all. tor albeit his [acred love he not handled in our hearts, faith he : psg, lij; 
 though we love him not at all, and the motive of Charity do not incline us to do 
 that which he commands us, yet rve ceafe not for all that to obey the Commandment 
 of Love, in as much as rve do the ivorks of Love, So that herein rve may fee the good- 
 nejiof God' he hathmt fo much cnm,»andedustolove him, as not tohate him ^ ef- 
 ther formally by an aliual hate, which rt>ere indeed dtvillfh ^ or materially by the 
 tranfgre\Jion of his Lav?. 
 
 This exccfs is viliblc enough of it fclf, and needs not be reprefcnted more par- 
 ticularly, and it might eafily be apprehended to be the extreameft that can be * 
 committed on this fubjcft, if there were not found another yet greater in this little 
 . Book, which is as it were the foundation of all the reft. For he talks of the love 
 of God as a thing odious and fervilc ; and he reprefcnts the Commandment of 
 loving God, as a yoke and fcrvitude unfupportablc, attributing it to the particu- 
 lar favour and grace of Jcfus Chrift that he hath delivered us, as he pretends, 
 from the obligation of fcrving God in love, that our fcrviccs might be pleafing 
 to him, and meritorious unto eternal life. And to juftific this his imagination, 
 whichfccntsftrongofimpicty, he abufesthcfe words of jefus Chrift : (1) If the ^.^. ^1^°^ ;, 
 Son mak^ you free, you (hall be free indeed : which fpeak manifeftly of freedom tiJ'vere iTbeT 
 from fin, as appears by what goes before. See here how he expounds this cri'tis. f efe. 8. 
 paffage. // the Son make you free, faith he himfelf in S. "John, you jhall be free v 16. 
 indeed. Tea, 1 hope, xve Jhail by bis ort>n proper tejiimony, yea even fram that very 
 ftrait obligation n>h;rin>itb fame tfould charge us, xvhicb is to love Go i in every 
 point tvhich hath any reference unto merit. He pretends then that Jefus Chrift hath '*''• J* P- ^°' 
 not only delivered us from fin, as is formerly affirmed in this place ; hut aljofnm 
 the obligation even of loving God himfelf, and of ferving him in love, tchich ap. 
 pears unto him too rigorous. Which hath reference to what he faith, tr. 2. p.24. 
 tha^God neither could nor ought command us to love him, but only to fervc 
 him. See here, faith he, horn God hath right and might command in. his [acred 
 love, he hath right to command us fo far as concerns the effeSi, but not in what con- 
 cerns the intoard ajfe&ion. It muft needs be therefore that according to the opi- 
 nion of this man the love of God, or the Commandment to love God is fome evil 
 or unrcafonable thing, if he could not command us it, fincc it is certain that God 
 may command every thing that is not evil, unjuft, and unreafonablc. 
 
 To fo many remarkable corruptions of divers pafTagcs of Scripture, he adds 
 alfo one to juftifie the reft. For amongft many objeftions which he propounds, 
 and makes to himfelf,drawn for the moft part out of the Scripture which in joyns 
 us to do all things for the love of God, if we expcft any rccompencc from him 
 ) . forthetn ; he relates this taken out of S. Matth. cap. lo. ver[./^i, Heth.it re~ 
 ceiveth a Prophet in the quality o[ a Prophet, and a righteous man in the quality of a 
 righteous man, fhall receive therefore the rtrvard due unto a Prophet and to a righteous 
 man. Al[o he that giveth a glaji of cnld tvater to the meane(i Vifciple of Je[us 
 Chn{}, (Jjj// not lo[e his rtvoard, provided ht give it ta him as a 'Di[ciple of. Jt[us
 
 272 • Corruption of Scripture. 
 
 Chriji. That h to fay, for refpcft unto Jcfus Chrift, and for his love, as thcfc 
 words do fignifie fufticicmly of thcmfdvc?, and as the H<jly Fathers and Inter- 
 preters doundcrftand it. 
 
 See here his objtftion which he rcfolvcsmagifterially, and by an interroga- 
 tion, as it were for infiruftion rather than anfwer, / agree it, faith he, tr.5. pag. 
 71.&72. But -what is it ^ ibirik^you^ to treat a Prophet, a rightecm man^ and a 
 Vifciple of the Son ofGcd, as a Profhet^ a righteous man^ and a DijcifhoftheSon of 
 God ? It is to honour him, invite him, do him good, aiid give him entertainment y 
 whether it be to receive fame injirtt&ion from him, or to imitate his good example, or 
 to learn his Oracles, or for other good confi derations, of which yet not one is fo 
 heiehtned as to reach the purity of the love of God. 
 
 He afterward makes this his opinion and anfwer more clear by an example and 
 by a comparifon. ,Z rvould gladly.kpove of thefe Interpreters, (faith he, he fpcaks of 
 thofe who (ay that to receive a Difciple in the name of a Difciple, is to receive 
 him for love of Jefiis Chrift) whether a mait who is frofecuted by his Creditor^ and 
 who feeing one of his Agents coming to demand payment of the debt, goes to meet him, 
 invites him, makes much of him, that he might win him over to him, and obtain fomt 
 forbenance ; I wottld gladly know whether this Debtor receive this Solliciter at 
 coming to him on the behalf of his Creditor^ and whi. ther the good entertainment he 
 m d'^s for him comes from a good heart and pure love which he hath for him whofeni 
 fciw, pag. 73. 
 
 Without doubt he hatb eafon to fay that a poor man who fccih a Sollicitor m 
 or a Serjeant coP'iin?^ to bim to demand money of him on the behjlf of his Cre- 
 ditor, goiS readily out to meet him, and receives him Of coming on the bthalf of his 
 9 Creditor, for ctherwife he would not have regarded him at all ; he hath alfo 
 
 reafon roray.,tfc:i* if he invite him, ufe him kindly, and make anj entertainment for 
 him, this proceeds nit from any good will ; but rather as from force and conftraint, 
 and that h ; <}o<^ not this for the love of the Sollicitor, nor Jor hit p^c who employ- 
 ed bim ; but for love of himfelf and refpeft to his own intcreft, to try to gain the 
 Sollicitor and win him by his means. He could not have cxpreft his opinion bet- 
 ter, and I (hould have been troubled to find a more sppofite comparifon apd 
 clearer words to cxprefs the cv.cefs thereof, than thofe whereof he himfelf maFes 
 i Qui reci- u^C- He would have u? fay then that when Jefus Chrift faith in S. Matthew, c. le." 
 pit Prophttam (i) That he who receives a Prophet in the quality of a Prophet, ^all receive s Pra- 
 ia nomintPco- phets reward ; and he that receives a righteous man in the quality of a righteous man^ 
 phetrjmtrce- j^^// xtceive a rifmeous mans rewjrd;and whofotver jhall give cnly a cup of cold prater 
 dem Y^°f^'^ unto the kali Difciple in the quality of a Difciple, verily he jhall not lofe his reward ; 
 q'uircdp'tju- he intends to fay no Other thing but that we (hould receive Prophet?, righteous 
 ftnminnoml- men, and Difciple?, and all thofe who come on his behalf, in fuch manner as a 
 nejufti^tner- poor man receives Serjeants, Purfevants, and Sollicitors who come to demand 
 cedemjuftlac- ^ q,^ the behalf of his Creditors. 
 
 dpiet j & am- , . . ■ r 1 
 
 f unqut potumilejerit uni tx minimis Jftlj^ calUem «qux trigids tamum m nonune djfcipuli : Amen djco vobij 
 
 non ptrdet ir.erced'.m fuaai. Math. 1©. •». 4 i. 
 
 s„ Finally he concludes his anfwer in thefe words : Some for want of a right un- 222 
 derjiandinc, have taken thefe words and fuch like from the mouth of our Lord in the 
 Gofficl, in nomine meo, propter me, at if they could fignifie no other thing in our 
 tongue, than for the leve of me, and to pleafe me. What an abfurdity is this I how 
 can they take them in that fenfeinthe i6.ofS, Vlzrk, where it is [aid. In nomine 
 meo daemonia cjicient, InmyNime fhallthey caji out devils : and in the i^. ef S^ 
 Matthew, where the words run thus : Mentientcs propter me. Lying fur my fak^. It 
 is nur Lord who jpeaks. 
 
 Since it is our Saviour who fpeaks, he ought to have heard him with more rc- 
 fpcft ; and if he did not underftand his words, he (hould ar Icaft not have made 
 him rpcak the quite contrary to what hcfaith. But he wants yet more humi- 
 lity than undcrftanding. For if he had never fo little fubmiflivcncfs and doci- 
 lity, we miizht fend him to the Holy Fathers and Interpreters of Scripture, to 
 learn the fcnfc of this palTage. But there were caufc to fear that feeing they all 
 2Cbm.2. l!5a'H2.]p£rf 2,Cl)ap.i, take
 
 Corruption of Scripture. 273 
 
 take it in that manner which he condemn?, and hold that thi? which our Lord 
 faith i.v nomine men &■ f roper me, lignilirth thjt xvincb be doth for the love of God 
 andtofleafe him, his zeal would traiifport him againll fo many Saint= and great 
 Pcrfbnages, and make him exclaim ; JVhat ahlurditj is this ! or as he doth clfc- 
 whcrc: This is ameer vifwn. For thcfc arc bis common anfwcrs when he hath 
 nobcttcr. Socxpungins: outofGods Law all command and obligation co love 
 him, he reduces all R-cligion to this, to fcrvc him in keeping the other Com- 
 mandments and doing good Works outwardly. 
 90 But LefiHS will not have ChrilFians obliged to external good works thcmfelves, 
 
 nor unto thofe which are the principal and moft recommended in the Scripture, , 
 
 to witjthc works of mercy. And perceiving this ftrangeDcftrineto be condemned 
 by the mouth of Jcfus Chrift himfcif, who in the 2$. of S.hUtthew brings no 
 other rcafon for thcfentcnce of lite or death eternal which he will pronounce ac 
 the end of the world upon the tlcft and Reprobates, than the accomplifliment 
 or omillion of thefc works ; he chofc rather to contradift and elude this lait and 
 dreadful fentcnce, than by correfting his crrour to fubmit himCclf (hereunto, for 
 he is not alhamed to fay that the reafon which Jcfus Chrift alledgcs, and where- 
 upon he grounds his judgment is not true, and takes not place in the matter 
 wherein he alledgcs it, that is to (ay, in the laft Judgment, h is not to furpofe^ j ^^^ j^j-^.j. 
 faith he, to alledge that our Lord in the z-j. of S. Matthew, reprefcnti?!^^ unto us the quod Djminus 
 form of the hfi Judgment^ jpeakj «fthe tvorks of mercy rathir than others, tor he Maah. 15. foc- 
 deth it only to jiir up men, and ejpeciallj the common people tyho are not capable c/'fucn judicd 
 tomprchendiniijfiiriiMal things J to exercift thefe veorkj in this life. Niivtbis rcj/on . "^ '^'^~ 
 
 cannot take place at the laji Judzment I becattfe then there fvill be nonted to exciti-„,„. °°""* 
 men unto tvork^s of mercy. cordiz gu«m 3. 
 
 , lioru.'B. Id {„ 
 
 nlm fecit ut hdmines, prsfercim plebtios, qui ad majors & fpirlmalia parum funt ccmpanti, in htc viia ad ea tici- 
 fwet : ha:c autem ratio ctffat in cxtrcmo judicio : quia tunc homines non crunc amplius «d opera milcricordi* cr/-;.. 
 ttnil. LcJJimdeperfeX.divin. lib, 1^. traH. 21. pig. }^2. 
 
 . Q I will not ftay here to examine this excef-, which will appear ftrangc enough 
 of it felf to them who are not void of the common refcntmcnts of Chriftianity ; 
 becaufe it will be more proper to do it dfewhere. We will only obferve in this 
 place, that one Jcfuit hath undertaken to fight and dcftroy Gods firft Command- 
 ment, and another his laft Judgment. 
 
 They who can have the patience to behold a multitude of Expofit ions ef Scrip- 
 turc,Councils, and Holy Fathers, falfc, extravagant, unheard of, and many times 
 impious, need |only read Pnza's Book which he entiiuled, Elucidaritim Oeiparx. 
 A Volume as bi^ as his would be needful to reprcfent all his cxcefles. I have 
 relatedfomeof them in the Chapter of Novelty and elfcwhere, which I repeat 
 not here, to avoid tedioufncfs. 
 
 Father Adam hath furpaflcd all his Brethren in the fame exceft. For he dc- 
 ftroys not only the letter and the fcnfeof Scripture, he fights with the Author* 
 themfclves whom God hath made ufe of to impart them to us. fie decrys them 
 and deprives them of all that authority and credit which is due unto facred 
 Writers, and who were no other than the hand and tongue of the Holy Ghoft, 
 by attributing unto them weakneffes and cxtravagaiKics ; and affirming by an 
 horrible impiety, that following their own imagination$ and pallions, they arc 
 fometimes tranfportcd beyond truth, and have written things otherwilc thari 
 they ivcre, and that they did neither conceive nor believe thctn thcmiclves in 
 their confciencc. 
 
 J 10 It will not eafily be imagined that this conceit could ever come into the minci 
 of a Monk 1 will not fay, but of a Chriftian who had not entirely renounced the 
 Faith and Church, if this Father had not written it in qtanifeft terms, and more • 
 forcibly than I can reprefcot it, in a Book whereto he gives this Title ; Calvin de- 
 feated by himfelf. In the third Part of this Book, Chap. 7. he faith. That it is not 
 inly in criminal matters that zeal and hate inflame a Soul and tran^ort it unto excejt 
 andviohnce ; hut that the Saints tbemj'elvts ackpowledge that they are not exempt 
 from this infirmity: And flagrant pa ft on r fomttima pujh them an to actions fe 
 
 Eom.i. HSoofe a.jaart; 2.Cl)ap,i. Mm lfraT^^*
 
 2 74 ^/ '^■'^ Command to love God. 
 
 jirange^ and ways ofcxprejjing ibemfelves jo far removed from truths that ihofe who 
 havewritten their lives have called them holy extravagancies, innocent erraurs^ and 
 Hyperboles more elevated than their apprehenfions^ tnd which exprejjed more than they 
 intended to jay. 
 
 He adds alfo in the (ame Chapter, and in the progrcfs of the fame dlfcourfc, 
 7hat this injirmity is not fe criminil, but that God did tolerate it in the perfon of 
 thofe Authors whom he injpired^ and whom we call Canonical, whom he left to the 
 fway of their own judgments, end the temper of their ownjpirits. 
 
 flc compares the Saints and Fathers of the Church to pcrfons full of paflions 
 and V iolcncc, he excepts not the Canonical Authors themfclvcs, and he makes 
 them all fubjeft to the fame infirmities, and the Canonical Authors alfo to the 
 greater and more incxcufable. For if they be vicious in others, they arc yet 
 more in thcfe, in whom the leaft faults and the leaft removes from the truth, 
 which in ordinary pcrfons were but marks of infirmity, would be as notorious 2232« 
 and. criminal as the f^reateft, becauft they would be imputed unto God whofe 
 Words the Canonical Authors have only rehearfcd ; and it is as unworthy of - 
 God, contrary to his nature and power to depart a little as much from the 
 truth 
 
 It is therefore manifcft, that what this Jcfuit faith tends direftly to deftroyall 
 HolyScripturc, Faith, and Religion. For if the Canonical Writers could exceed 
 and depart a little from the truth in one fingle point, they were fubjeft to do it in 
 all the reft. So their difcourfe is not of divine Authority, niithcr are their Books 
 the Books or Word of God, bccaufe God is always equally infallible, and can 
 never go beyond or depart from the truth in the leaft, whether he (peaks himfelf ^ 
 
 or by the mouth of his Prophets. 
 
 CHAPTER II. 
 Of the Commandments of God. 
 
 ARTICLE I. 
 
 of thefrfi Contmandmentj which is that of Love and Charity. 
 
 THis firfl Commandment of Love contains in it, and requires of us three 
 things ; to wit, that wc love God above all Creatures ; our felves for 
 God ; and our neighbour as our felves, Thefe three coming from one and the 32330 
 fame trunk and root, fhall make three Articles of this Chapter ; and I will 
 handle all three feverally, that 1 may more diftinftly reprcfent the Jcfuits opini- 
 ons upon every obligation of the firft Commandment, and to make it evidently 
 appear that they deftroy it in every part. 
 
 I. POINT. 
 
 Of the Gommand to love God. 
 
 fwil! relate nothing here (ave only from Father Anthony Sirmond, becaufe he 
 fee ms particularly to have undertaken to deftroy this Precept, and becaufe he 
 hath faid upon this Subjeft alone all that may be found in the worft Books of 
 his Fraternity, i. That he aboliftics the Command of loving God, and re- 
 duces it to a fimple counfel. 2. That according to him the Scripture hardly 
 fpeaksatallofdivine Love and Charity, and that our Lord hath very little re- 
 commended it. 5. That he declares that the love of God may very well confift 
 and agree with the love of our felves. 4. And that it is nothing elfc but fclf- 
 love. 
 
 2L(mi.2. 115006 i-.^m a.C|)ap.3, artlc.i; SECTION
 
 Of the Command to loz>e God. 275 
 
 S ie C T I O N I. 
 
 that there is no CofHmand to love God^accordiffg to the Maximt 
 of the Jefuits Divinity, 
 
 OUr Lord fpcakingofthc double Commandment of Love faith, That aU the 
 Law and the Prophets do defmd thereon : In his duobtu mandatis univerfa 
 lex pendet & Prophetic, Matth. 22. He faith not that the command to love God 
 doth depend on, and is contained in the reft 't he faith on the contrary, that other 
 Precepts arc contained in this of love, and depend on it. He faith not that to 
 love God is to fervc him, and do what he commands in any fort, though it bc 
 without love ; he teftifies rather, that to love him with all our heart is to fervc 
 him and fulfil all his Commandments; becaufc the dcfire to diichargc our duty 
 which is contained in love, fupplies the place of ail cutwdrd fer vices which wc 
 cannot but would perform ifwc were able. 
 
 The Jcfuits on the contrary teach that the Command to love God depends 
 on, is comprised in, and confounded with the reft. They fay that to love God, 
 fo much as we are or can bc obliged by God himfelf, is only to obey him in his 
 other Commands, though it bc done without love : That it is fnfficicnt love of 
 God to do nothing againft him ; That to difcharpc our duty and what the Holy 
 Scripture ordains in this point, itfiifficesnot to hate him : As to what remains, 
 it i? left to every ones liberty in particular to love him if be lift, and when he 
 pleafcs, fo that no pcrfbn in the whole courfc of his life can ever be obliged by the 
 Prcccptoflo.iiig God above all things : fothat helhouldnot fm at all againft 
 thi<; Commandment, rpbo never put firth any tntvard aci of love ^ as Father Sirmeni 
 affirms in his Book of the Defence of Vertue, tr. 2. pag. 15. So that though in- 
 deed it would bc a happintfito love GodaClKally more than all things, yet provided 
 we offend him not y hevciUnot damn us^ pag 16. And finally that it is in this 
 manner that God might and ought command HS his holy love^ pag. 14. 
 
 Thefc paflfages and many others befidei which I have related in the former 
 Chapter which treats of the Corrupting of Holy Scripture by the Jcfuit- Authors, 
 are fo clear, that there needs no explication for underftanding them. They arc fo 
 cxpref? and formal, that without drawing any confcqucnces from them whifl\ they 
 do contain, they that read or hear them only, may eafily perceive that they tend 
 direftly to abolifli the Command of loving God. Neverthclefs becaufc wc have 
 to do with a people who pretend to meafiirc all by, and attribute very much to 
 their own reafon, I will alio make ufc of it as they do, and I will imploy their 
 own againft them or rather with them, that I may the better detcft their opi- 
 nions upon this Point, and make appear more clearly the fal(c Principles where- 
 upon they teach that there is no a bfolutc Command to love God. 
 
 The firft Difcourfe of Father Anthony Sirmond is this : If there he a Command to 
 love^ it obligeth to the ohfervation thereof, by its oren Authority, I mean, it obligeth 
 us to love God, 
 
 Now during the whole life of man there is neither time nor occafion wherein 
 we arc obliged to love God; becaufc as he faith, pag. 16. God commanding m 
 to- love I im contents himfelf, Ofto the main, that vet jhould obey him in his other Com- 
 mands : and that becaufe God hath not obliged Ui abfolutely to teflife our affeVtion to 
 him othertvife than by yielding obedience unto him, pag. 18. And becaufe though 
 WC have no love forhim effeQually, tve ceafe not for all that to fulfil in rigour the 
 command of love by doing good a>erk/ : fo that we may fee here the goodneft of God. 
 He hath not commanded tu fomuch to love (>im of not to hate him, pag. ip. And 
 becaufe a Cc^ fo loving and lovely commanding Utto love htm^ Is finally content that 
 we obey him, pag. 28. And by confequcnt, according to this Jcfuit, there is no 
 absolute Commandment to love God,/fwce we are not bound to the ohfervation of it 
 by any Authority of its own, as he pretends. 
 
 Another Argument taken alfo out of Father 5«Vwo«^ is this: Every Com- 
 
 JCom.z. }eco&2.gart2.Cl)ap.a.9[rtic.i. i Mm a jnand
 
 276 Qf the Command to love God. 
 
 mand carries fome threatning with it, to keep them in their duty to whom it is 
 made, and then fomc ficnalty or punifliment againft^hpfc who violate it. Now 
 the Commandment which God gave us to love h^J' contains neither threat 
 nor punifhment, at Icaft no grievous one. And by confcqucncc .wc cannot fay 
 that this is a Commandment truly focalled. 
 
 The firft Propofition of this Syilogifm is certain and evident of it (elf. But be- 
 yond this you (hall find alfo in Father Sirmond^ tr. 2. pag. 20. 8c 21. where he 
 diftinguiflics of two forts of commands; the one c/ Jn<i«/gcn«, which requires 
 ' fomething without ftrift obligation thereto; the other of rigour^ which abfolutely 
 
 obligeth to what it hath ordained. And to exprefs himfelf more fully, he adds 
 afterwards, that he commands m much as is p"{Jil>le, but without threats, rcithout 
 adding any penalty^ at leaft any grievcuf one to him roho dijobeys. His command is all 
 honey and Jivectmfl: or to fpeak more properly, this is only an advice, when he 
 adds apen'lty or comminatton of death, then it is given in rigour. 
 
 Thcfccond Propofition is his alio, and morcexprefly than the former in the li^jt 
 14. page ofthcfamcTrcati(e, where after he had faid by way of inquiiy : Jf 
 there he any command to love God, it mufi oblige by its uwn Authority to its objerva. 
 tion. He puts this Qucftion ; And fame one may demmd : And to what is he ob- 
 liged by his tranfgrtfjion ? Sins he mortaBy a^ainji this Precept, who never exercifei 
 this inward aH of love? And he anfwers thereupon in thcfe terms: I dare neither 
 affirm nor deny it of my felf. Indeed the anfwcr he was about to give to this quc- 
 ftion was too impious to proceed from the Mouth or Pen of a Jefiiir. He had 
 need to ufc or rather to abufc the Authority of fome great Saint to cover it, 
 and to make him fay by force and aeainfthis judgment, what he durft not pro- 
 pound of himfelf, S.Jhomof, faith he, 2i, q 44. *. 6. feems to anfwer no: and 
 to be content for avoiding damnation, th^t we do nothing etherwife againji facred love, 
 though we never in this life produce any format a& thereof. 
 
 S. T^owdffpeaksnotof thisintheplacchequo'^cs, biit fpeaks rather the con- 
 trary. And how could S. 7 homos fay that no man is ever obliged to love God 
 at all in his whole life, fince the whole world knows that he held, That all men 
 arc obliged to turn unto God and to love him as foon as they begin to have the 
 ufc of reafon. 
 
 Notwithftanding this he forbears not to repeat the fame thing and to confirm 
 it alfb in thefe terms, fpcaking of Charity and thcLoveof God : He commands 
 vs not^ tK we have faid^ if S. Thomas may warrjnt tts, to love God under pain of 
 damnation. It is fufficient for him to fave w that we habitually chtrijh it in us by aSjSc 
 the obfervation of his other Laws, pag. 77. and in the 24 pag. God would be lo- 
 ved fredy • if he threats, it is that he may h( obeyed. And alfo, pag. 16. I0 love 
 God aSuaVy more than all^ the felicity ! If not ( that is to fay, though wc never 
 have the felicicy to love him iStailly^ provided we do not otherwife offend him, be 
 ■pcill not damn ns. 
 
 Whence wc muft conclude according to thefc Principles and Reafbnings, that 
 there i? not abfolutely any true Command which obliges us to love God, fincC 
 that which he hath given us himfelf contains neither threat nor penalty, at the 
 leaft no grievous one againft them who fail therein, if you will believe in him 
 rather than S. John^ S. Paul, and the Son of God himfelf, who fay the contrary 
 in fo many places of Scripture. t 
 
 v.. .t .r" 
 
 S ECt 16 N II. 
 
 that according to Father SirmoBd the Gej^elfiea^t hardly iny thing 
 at all of Divine Love and Charity^ and that "J^efus Cbrifi hath not 
 tanch recom»tende4 it, ,, ;V.„.. , ,jf._ 
 
 A Fi6f Father Sirmon4 had reduced this great and firft Command of God to 
 JlX. a fimplc advice and no more ; this advice is alfo of fo little confcqucncc 
 in his Judgment and according to the ir^ind of Jcfus Gfetift himfelf, if you will 
 
 at|ni«2. JiBcofc r. j0art 2.ct)ap.2. ^rtic.if believe
 
 Of the Command to lo7^e Cod. 2 Jj 
 
 believe this Jefuir, thathe hath fcarccly mentioned it in the whole Gofpcl. Tck 
 rpill hi troubled tn find ^(3.h\ihe^ pag. 162. tr. 2. th:it he hatb Jpoken manlftlilj of 
 thii divine praGice^ if it be not at the converfwn fl/Magdalcn, and in hu Sermon at 
 his hft Supper, rvhere heexbnrtsus to love him. 
 
 In thcfe two place?, which he obfervcs a? thofc alone wherein our Lord hath 
 rpoken. of the fradice of the love of God, he will not have him therein to recom- 
 mend it as neccffary, but only thit he commends it and exhorts lu tj it, as a good 
 thing ; that is to fay, that he advifes, but commands it nor. 
 
 And in this he tcltifics that he hath read the whole Gofpel very exaftly, and 
 that he hach very well dived into rhcfenCc ofthc words of Jcfus Chiitt, faying to « n 
 his Apo{|!cs at the laft Supper: (l) The commandment rMch I give you, is '/'J'prxcrpiumme- 
 yoH love out another. He difcovers alfo by his difcourfe, that he underftand? per- um ut di isttis 
 fcftly wall what the Gofpcl and new Law is, which according ^o the Divines af- invicem. jwn ' 
 terS.T/j)»?»jn? no other thing than the Law of love and love it felf So that > 5- "•'.»»■• 
 when he (^ith that love is fcarcely fpoken of through the tsxhile Gu^el, it is as if he 
 fhouldfiy thnthe new Law is notfpokenof in the new Law, nor the Gofpcl in 
 thcGoQ;ci. 
 
 But to (hit? jhat be fpcaks not hereof without haying coniidercd it well, he 
 obfervcs that »/ 52 Varables, vehich is the moji frecjucnt manner of Cbrijh difcourfe, 
 be itpplie'i bttt one for the .•ec'ommendation of the love vf our ntl^h hour, in the perjcn 
 of that dijjtreJJ'ed poor man abufed by- thieves betwixt Jcrxho and JcriUalemj 
 pag. 12V. 
 
 After he hath read the Gofpel fo exaftly as to number the Parables contained 
 therein : as he hath obfcrved only two places wherein our Lord A :aks of divine 
 love, (o he hath found but one wherein be fpeaks of the love of cur neighbour. 
 So that S. Paa/ had no ccafbn to fay. Writing to the RcwtfW/, (2) 'Ihat.kze is the i Plmitudo 
 fulfilling qfthe latv, and that he who loveth his neighbour iraih fulfilled' the lave. For ''§'*'^ ''"'7 
 iflovc be the accoropliflimfnt and fulfilling of the Laiv,-i(:^wil! follow that 'ovegj'°'j^^lJj^'|jj|^"* 
 is extended through the whole Law, othcrwifc it could not fulfil nor compre- Ljn, implcvic'. 
 hendit^ll. And fo it would neither be the fulfillingnor accomplifliinentof it :Roct. ij ■». jo. 
 and if the love of our neighbour fulfil and accomplifii', the Law, the love of our 
 neighbour muft contain and be contained, in all the Law, as the Soul fills and 
 contains and is filled and contained by the body i which caufcd S. /^a.^? to fay, f .■ ' i • 
 (3) That the whole Scriphtre old and nevD is, and commands nothing but charity, -f'Niiiprjc-" 
 
 Ifwe \vill not fubmit to the Authority of S. At4epa\\'i\S. Paul, wcflioiild at'^'P''^"!P™'» 
 
 leaft ^ivew^y to that of JaCi? Chrift,,and acknowlcdgchis crrour, or raze cut of" '^*'|''"3ttn', 
 
 the Gofpcl fo many pafldge? wherein he recommends foexprrfly and clearly the cup-,d"c5tfm| & 
 
 love of God above all thii.gs, and that of our neighbour, by making' thereof an comedo kfor- 
 
 exprefs Cpmmandin^t which he calls Ms^and the Gommandmcnt proper to the macirores do- 
 
 newLaw, as wncnhiifaith in the i^..ofS*7o/jn : (^'jAtiewcommardme'tit^ivel'^^'^^^- 
 
 ttnto)OH,{b,f^jiiil.)veoi:iaffvtiitr as IharJehvedjou. AndlnChap. i«. Cc") T;&i/ 4 Mjuds- . 
 / ' t' •■'•-, , / 1 I. , r \r . ? ■w^^'^ turn noyum do 
 
 ts my co.i.r^j.ndmtr.t tbatym love one arioiber^ Apd a littic after : (6) I cunimand liobnunr i\\i- 
 
 ynn to love ojfe amtker 5 9pd many other.places there arc wherein he fpeaks of cha- gatij-^ftrJcitn 
 rity and of the comrwand %q love God an^ our neighbour as a Cominandment f'*^"^ ''■''** ''°^' 
 which is not only proper- to the new.Law, but which contains alfo the whole ?"'"'•'?•"'' H* 
 Law new and old • a^ he expredy declares in S. Ma/f/,;^^'^ where fpeakingof the.rJijpturamt- 
 double Commindment to Ipvc God skbbyeall things anid^ our neighbo:Jr ds our um'uc diligatij 
 filvcs, he f*«h, (j) JbiUfflLtbe Ltifp, j^^Eropbets dapiend on thtfe <»» -Cow. invicep. ^tn. 
 manimentf. :•,• -4 riv.'i , s; ,vl;u\v\ v-..'.\ I'f ) .'l-:-^- ' i^.ii.ji'.] 
 
 ,' , , ' T\ ■ ■ 6'3bc man- 
 
 do voWs ut diljgatis jnyicenr. Jhri.v. 17. 7 Ip his duobus manditis unlvcrft \tx pendet & Prophtise. Mm, 
 
 »«.V. 40. . i V,;. „ t - n 
 
 
 O^r 
 
 
 SECTION
 
 2 78 Of the Command to lo'z/e God. 
 
 SECTION III. 
 
 The mixture and agreement of Self-love mth the Charity invented hy 
 Father Sirmond the Jejnit. 
 
 I 
 
 " T fufEcc! not Father Sirmond to have taken away and daflit Charity as much 
 as he could out of the Law of God, the facrcd Scriptures, and the heart of 
 man ; he fcts upon it in its own nature, and he Ceems to dcfire to drive it from 
 it felf, firft in mingling it with, and fecondly in changing it into felf-love. 
 
 He mixes it with felf- love when he faith tr. 2. pag. 47. Ihe more that charity 
 fejfejfeth it^thc lefldoth the Soul think, of any other thing than to love • tnd the more 
 it tak^s to heart the inter efii of God ^ the lefr it cares for its oxvh peculiar : hut aU this 
 it accidental unto charity ^ vehereofthe higheji perfeQiiti maj fubfift in a heart altege- ^ 
 ther inclined to and concerned to the utmoft for it felf, without falling (hort of tfhat 22428 
 it owes unto the principal objeU of its affeUion^ at it comes to pafs among the Bleffed^ 
 who efchemng aU forts ofevily provide for aU that which concerns them^ and yet are 
 not the left belonging to God, 
 
 If it be true that to lay to heart the inter ep of God^ and to care for them more than 
 cur own be accidental unto charity, as this Jcfuit pretends; S.Paul underdood 
 not what charity was, and he hath fpoken very improperly of it in i ^"or. 1 3, 
 where making the moft exprefs and exaft defcription of this divine vcrtue that 
 we have in the Scripture, he places this amongft its qualities and properties as 
 the Centre and Principle of all the reft, and as the heart of this divine vertue, 
 that it feeks not its own intereft?, non quttrit qu£ fua funt. And this Jcfuit 
 pretends on the comnry thitythe highefiperfeQion of charity may fubfifl in a heart 
 attentive to aU its own affairs : that is to uy, in a heart whofe affcftions are faft- 
 ned to the things of this world j as he expounds himfelf fufficiently by the words 
 following ; and concerned to the utmoft for himfelf, by referring to himfelf and his 
 private intercft whatfoevcr he loveth in the world, and even in Religion it felf, in 
 the exercifcs of piety and good work: which he may do. 
 1 Quiitiwt Our Lord faith, (i) That he who loveth himfelf fhall lofe himfelf, S.John 
 «nlm»m [uioi, forbids us on Gods behalf (2) to love the world or any thing that is in the wor/dy 
 otrdtt cam. ^^^^ jj^ declares openly, (3) That the love of God is not in him who loves the 32450 
 
 ""Noiite di- '"'orld. And Father Sirmmd maintains on the contrary, that all this agrees well 
 llgctemundum, together, and that charity in its higheji perfeCtion may fubfift in a heart and perfon 
 Biquteaquiin who is chufly concerned for himfelf ^ and that this perfon may have his heart inclined 
 mundo funt. tg ^H his own concerns - that is to fay, affeSionately addided to all worldly affairs^ 
 I fcjn.t.v.i J. fpif!j„„( failing in what he owes to the principal ob'jeU of his affeSion. 
 Eit^mundum!," ^^ expounds this conceit by the example of the Blefled : As it comes to pafsy 
 non (ft cbarlcu faith he, to the Bleffed who declining^ every fort of evil, provide for all their own con. 
 Pauls ia to. cerns, and yet are not the left appertaining to God ; That is to fay, that the BlcfTcd 
 Ibid. j^jyg great care of their interefts, taking heed that no evil betide them, and that 
 
 the good they enjoy efcapc notjfrom them,and all this Without diminilhtng their 
 love to God. 
 
 Our Lord would not have us careful of any thing in this life but tofcrvc God, 
 -- .. leaving unto him the care of our felvcs, all that concerns us, and even that which 
 folliciti efli'di- ''^ "^'^^ neccffary for us, (4) Be not follicitous, faith he in S. Matthew, faying, 
 ccntei: Quid ^hat fhall we eat,what jhall we drin^,^ wherewith (hall we be cltatbed ? For the 
 manductbl- Heathen inquire after all thefe things • and your Father kpows that they are mctffary 
 mus ? Quid for yon. Seek, fir^ the Kingdom of Heaven, and its Kighteoufnefs, and all this fhall 
 b bemus ? Auc y^ ^jp^^ ^^^^ ^^^ ^ ^^ advantage. And Father Sirmond on the contrary will 
 HecMta' 0-"^ ''*^' *^' Bleffed themfelves in Heaven te be careful of their intereUs, putting from ^ 
 mnia gtntes '^t"* "^^ f'"'*^ of '^'"^h "^^ providing for all that concerns them. And yet he pre- " "^^ 
 Inquhunt. fcit 
 
 cnimPatervcfier quia bis omnibus indltetls. Qutcrltccrgoprlaum rcgnum D«l fc juftitlam (jut, & face omnia 
 •djiciCHCur vobib Mtttk.6.v.ii. 
 
 .-V 
 
 aLom.2. 1I5(()6 2. j^art a.Ctjap.i. artlc.i; «nds 
 
 v^'
 
 ()/' the Co mm and to ht^e G od. ly^ 
 
 tends that they ferve God mver the rvorfe: bccaufe they may be all at once for God 
 and thcmfclvcs ; Co that according to him Charity at thf hijihtii paitjt nj ptrftQion^ 
 fuch as it is in the Blcffcd, may fubfijl in a heart rvhich is mvji cleepJy cmccrncdjar 
 
 SECTION IV. 
 
 The changing and transforming of Charity into Self lovt by 
 Father Sirmond. 
 
 WE have now made apprar \.hit¥ir\\er Sirmand mingles and confounds 
 Sclf-Iovc with Charity in the hearts of the Bieflcd thcmfel vcs ; we -muft 
 now fee how he changes and transforms alfo love of God inio fclf-love, and ac- 
 knowled£;es no other Charity but that of Self-love. 
 
 He makes as it were a Party upon this Point, for which he doth not at firft de- 
 clare himfelf ; but propounds its rcafons and foundation', 
 
 I. He makes aperfon who deiires to love God^ but fears to miftakc by loving 
 himfelf itrftcad of God, to fpeak in this manner ; J far th.n having made me for 
 his orvn fake, I only love him for my jtlf tr, 2. pag. S3. In his following Difcourfe 
 he encounters this fear, faying, that when we dcfire God, we dcfire not God lol> 
 Gods fake; but we defire God to and for our fclve^. From whence he taketh 
 occafion to fay unto this person as it were in drollery : But fay jru do deftre him 
 for his oren fal^e^ do you not dffire him for your felf ? Truly if yon rejed this confu 
 deration J 1 by your leave jhaH not do the fame^ pag. 84. And this perfon replying 
 that he doth not re]eU it neither ; thathc defircs God indeed, but that he doth dc- 
 fire him that he may be his, and refer all to him ; becaufe he is his Creature and a 
 participation of his Being • that he would be his, that he might be more obedient 
 and entirely dependent on him : he anfwcrs him as it were to difabufe him : 
 Confider that to be of God and to depend on him^ feems not a motive proper lo iticline 
 joH to deftre the enjoyment of hinty pag. S^ . 
 
 That is to fay, that they who love God with an hope to enjoy him one day, 
 as al good people in this world do love hiir, or thofe who already do enjoy him 
 by loving h'm, as the Blcffcd in Heaven, love him not nor defire him, that they 
 may depend on him and be his ; but to the end that he may be theirs, and after a 
 (brt refer himfelf unto them. : ...•.* . 
 
 He confirms and cftabliQicth this Principle by another like it, which h, that 
 none an love any thina^ beftdcs his own proper good, and that- whofoever loves hath ne- 
 cejfjrily a regard to himfeif pag. S6. And a little after he grounds his Principle 
 on another Argument which he puts into the mouth of thole who arc of the Fa- 
 ftionofSclf-lovcagainft Charity, making them to fay, that <m goodis the objtSiof 
 love^ even Jo the private good of every one^ is that rehich the love of every one regards. 
 Whence he infers without interrupting his dilcourfr, that if I can defire nothing 
 but tinder the appearance of goody fo no more can I do it withuttt appearance of my 'own 
 good, I of mine ^ and you of yours, pag. 87. 
 
 And for fear we fliould flop him in his Career, rcprcfenting unto him that all 
 this is well in Self-love, which the Philo(bpher.=: call Love of Concupifcencc and 
 Love of Intereft s but that this cannot be (aid of Love of Friendfhip, by which a 
 friend rcfpcfts and defire? the good of his friend whom he loves without intcreft, - i'J ? 
 or at leaft that it is impodiblc that this fhould take place in the love of God and 
 Charity, of which S. F<3M/(aith in exprefs terms, (^l") Thatit fekfth not its oa^n ■ » Non <)uz- 
 he prevents this objeftion, and cuts up by the root this difficulty, by faying or"^ tju* fu« 
 makingthcmof the Faftion of Self-love which he maintains to fay; that it " ,, ' 
 Nature that doth ihiSy and that Charity which elevates a'ld perfeUs it withont de- 
 fir oying it, ought to k^ep clofe to it, pag. 88. That is to fay, that Charity ought to 
 follow the motions of Nature corrupted as it is at this day, and ftay there. For 
 it is Nature that inclines us always to love our fclvcs and for our felves ; and that 
 foChari:yeivcsthcfameinclination, and works the fame motion inthchcirt ic 
 filleth ; fo that in charitable love as in natural, the private good »f every one is ih.n 
 
 SConui. ll5ooK2.}aart2. Cljap.2. artic-i. w'-^f* 
 
 ..-«''■■
 
 tSo Of the Command to loi^ God. 
 
 Tpb'ich every ones love regards, Co that no pcrfon in any foit whatfocvcr can defre 
 any thing rvhicb is without appearance of fame private ^ood to Inmfdfin particular - 
 that it is Nature fphich doth caufe this, which bein^ immutable in its Laws which 
 arc confirmed and not dcftroycd by Grace, (^harity is to be hM vpithin thofe 
 bonnds. 
 
 It is true that Father Sirmond hath propounded thcfe things in the name of 
 another ; but this is only to conceal himfclf,having not the confidence to appear 224' 
 as the fii ft Author of fuch ftrangc things ; but he was not able to contain himfclf 
 to the end. For after he had made others fpeak, and fay all that he had in his 
 mind, he declares that he approves all their opinions. I am content, faith he, 
 pag 90. that all they maintjiniikf place eveninCharit^^ that it cannet be inclined 
 towards an) objeS} tvith.iHt vbjerving and fiekj-ng therein the proper good if him tvhoft 
 heart is inflamed therevcith. 
 
 He that would undertake to change and transform Charity inK) Self-love, 
 could not do it more clearly, than by attributing Nature and its motions and the 
 definition of Self-love unto Charity : and Self-love cannot be more naturally 
 fct torth, than by faying with this Jefuit, that it is a weight or motion of the 
 Soul Tohich cannot be inclined to any objcU without obferving and fecking therein the 
 private good of him whofe heart is therewith infljmed. So that when he faith that 
 he is content that this (hould. take place in Charity, he avows that Charity and 
 Self-love arc one and the fame thing. 
 
 After this we have Icfs caufe to be aftonifhed that he hath faid, as we have Cecn 
 above, that God neither oufiht nor could command the love of Charity ; and that 
 Jefus Chrift is come from Heaven to Earth to fet us free, and deliver us from it as 
 aflavcry and yoke unfupportable. For indeed God could not command Self- 
 love ; and Jefus Chrift is come into the world only to fight with and dc. 
 ftroy it. 
 
 In thi= the confequcncc and connexion of the Principles of the Jcfuits Divinity 224! 
 is very obferv-ible, and we may obfcrve the oppoficion alfo which they have to 
 Faith and Chriftian Piety, fiivre they deftroy and entirely aboliili Charity which 
 is tbe foundation and top-ftone,thc Soul and Spirit of Religion. 
 
 1 1. P O I N T. 
 
 tkat thejeftiits by dejiroyiitg the Charity which man owetb ntit» 
 God, dejiroy alfo that vphich he ovpet himfelf. 
 
 A 
 
 S to love any one is to defire his good -, fo to love ones fclf is to dcllrc goot! 
 . to ones fclf. Whence it follow):, that God being the only true good ot 
 man which can render him content and happy in this and the other life, no mar» 
 dothtruly love himfelf but after the proportion of his love to God, the force and 
 motion of the love which he hath to God incline; him to defire, feck him, aijd 
 do all he can to find and unite himfelf to him as his end wherein at length he 
 finds his repofe and happincfi. 
 
 So that to make appear that the Jcfijits deftroy the true love that a man owes 
 to himfclf, I need only to continue to fiicw that they deftroy that which he owes 
 X Dilcftlo to God, adding unto what I have already reported from Father 5iriwini upon 
 qutin Dtus «- this Point, fomc opinions of other Authors of the Society. If it feems to the Jc- 
 agic anol^is, ^-^j^j ^^^^ father Sirmond may find his juftiftcation in the conformity of his opi- 
 Ms'c^'iMltndl "'°"^ ^^'■'^ '•^^^'^ ^'^^'^ Fraternity ; we (hall alfo find therein what we pretend, 
 tjus mandats, that i% to make appear that his opinions upon this fubjeft arc not peculiar unto 
 quatenus hoc himfelf, and that all that he hath faid againft Charity is taken from the groundt 
 bonum illi & of the Societies Divinity. 
 
 D*'Tn'^i I'i^'^i/to the Jefuit fpeaks in the fame manner of the love which God obliges 2 j 49 
 
 fantt tr.%. "S to bear towards him. {i) 7ht lave which God exaSi of iUfiSy faith he, pr;'- 
 dip. 1. dub, J. f°''/y <* reillt.i accompltfh his (^'ommandments . 
 
 itHm. 1 1 J. And lamboMrin relying upon the fame foundations jteafon! »hus about the love 
 
 2[;o!n.2. Ji6a'i5 2.Jg>arr 2.Cl)ap.i.ai-cic.'. ' w«
 
 Of the CoviDuud to io-ve God. 28 1 
 
 wc owe unto our neighbour : (i) ^j his certain that wt ought to love our ntlif)- i Sicutaj- 
 bour according to iheCommandmint of tbeCojpd in 5. Ma.ith.chap. 22. Tom yfc j//' «m ctrium crt^ 
 loveyoMT neighboHTs as }our jelvcs -, Jo it ferns ifi me a/fo ajfmed that there is no oh- p° j^^iu^ dili- 
 ligiitiott to love him by an internal all of the mil Tvhicb is exprtfly terminated en ^^f^^^^,^^ jux-a 
 
 ))im Por it is enough thatyou love God^ and that you defire to accomplij}} his xvil/^ illud Mjuh.iz. 
 
 wherein the love of our neighbour is comprifed. IFhence it .is^ that if yuu hate him DiUj'i proxi- 
 not^ and obferve for bis fai{t the outxvard n-orkj of good ]vill,yoH love him juffcientty. '^"'" '^"'^ _ • 
 Sec here the very confcquenccs of Fnhcc Sirmond drawn from the 'aniCj,3ib;c',„ui^ 
 Principle?. videturncnsd- 
 
 Fi//i««z«/ expounding in what manner WC are obliged to love God, thatwetifc obUgario- 
 may love him above all things, faith that this ought not to be extended in fuch n«m dilijcndl 
 manner as that we ought to have in our hearts a greater and more ftrong ^o^*^ Qu'n'jn'j'^nu';, 
 for God than for the Creatures. His reafon is ; bccaufc if this were fb,wc fliould be „p.{jf, tcpjcn- 
 grcatly troubled, and fcruplc oftentimes to know whether wc loved God as we tem in ipfum 
 ought. By this Way, faith he, (i) tee may better provide for the repofe of the con. pr^ximam.t. 
 fciences of pious perfons, who nithuut thisKould be ultvjys is doitbt of their love they Them. :. i. q. 
 bear unto God^ if it ought toie in a higher degree than the love of anv creature vehat. '^ ^ * ^ '^ 
 focver. He had fpoken truer, if he had faid that this opinion is favourableto the f. 4. „ 4. Co-- 
 lazincQ and luftsofmcn, and not to their confcicncc. which itdcitroys by pro- nirckcl.24.d,4. 
 curing to it a falfe repofe, which caufcs it to flcep fecurely in mifery and death. Sais enim fu- 
 Finallv he pretends that wc arc not obliged to love God in any higher dct'rccP"'^"*''^''*" 
 
 than the Creature?. r . . , n-fqut vdun- 
 
 Amicus faith the fame clung, and brings the fame reafon for it ; (3 J That a „jf.„ ^^jj ,j_ 
 tnsn xvouli be always in trouble tokpotp whether he bore love toteardi God ui a higher e^jui. &:. 
 degree than totoards any creature. It feems thefe people have taken for their task, 1 R ft'^^s 
 not to teach men their duty, and to carry thera on to the performance of what ""^"l'.'"^.^°^"'" 
 they ought, but rather todifpenfc with them therein when they find any trouble hom^num°qur 
 or difficulty to perform it. Which thing they do in the greateft part of the moft ft^ptf ,iioqui 
 important Precepts of Chriftianity.For men believing them to be too pcrfeft and dubitarent de 
 difficult for them, look for nothing but to be difpcnfed within their obligation fu»<3U«Sionc, 
 unto them ; inflcad of reprefencinL' unto God their inability, and to pray him to . ^' ."' *"' 
 give theni force and grace to bear themlelves therein as they ought. ^^ cujufviscrts- 
 
 Amicus enlarges himfelf yet farther on this reafon. For fpeaking of two ways turx. tiUiut. 
 of loving God above all things -, to wit, by loving him as much as we can by his »om, 2. mor. qq. 
 common afllftancc, or by loving him indeed at the leaft more than any creature ■.^^.■2z.cip.9. 
 (4) Ihe one and the other manner, faith he, ma\e the Precept of loving G»d morally """'■ * >' ^''^' 
 imfoffihli., and leaves him who labours to fulfil it always in doubt whether he have ', Qurd ni- 
 accmipliffjed it or not, tniiuin Umpec 
 
 iiomo dibcat 
 effeanx'us aninttnfiori »du anuvtrirOfum quam ullatn crtaturam. Amiciutcm./^ dip.:^. fiiS. i.num.i';. 
 fd^. }88. 4 Ucerquc modus rcddic prjECtptumfctvstum moralitec impoflibilc, & fcinper dubiuci icJirquii cpc- 
 rintcm de ejus implctisnc, IbiL 
 
 If it be impoffiblc to love God as much as we can, or more than any creature, 
 as this Jcfuit pretends, it is impofliblc to love him with all our heart and ali our 
 might, and to love him as much as can be above all things, and to love him more 
 than any creature, is but the fame thing. He would fay then that it is impofii- 
 blc to keep the firft Commandment of God, in the manner God himfelf hath 
 injoyned ustoobferveit. Which is notonly fimply to deftroy it, but to re- i. Sccund* 
 duce it, as we may fay, below nothing, by maintaining that it is not fo much as fcnicntia doctc 
 polliblc ; h'ncc God cannot command that which is impofliblc, as he himfelf can- P'"ai diiigtn- 
 notdoit. Jm'^ia'.ntum 
 
 We are not to wonder, if prefiippofing that it is impofliblc to love Cod as he jp.,jcti»tive ie 
 hath commanded us, he conclude that we arc not at all obliged thereunto. But p zljtivt^.non 
 he draws alfo from this fame Principle many other Conclufions , whereof he auieminicnfi- 
 makes fo many Maxims and Rules of Chriftian life. vc.qoa: vera 
 
 I. He faiththatitisfufficicnt to love God d/>pre«J-»*ii'f//, ibyvtzyoi P'alua-j^.J^^'^^"^'^''' 
 
 Talis dilcaioapprttiauvaftu prslstWa tfiCtntiaUcercomparjtivJtfti quia prxfertDium in amore omnibus sliis 
 amsbilibus. Jbii. iium,\6. 
 
 aCarn.?. 115©h2,lSartz. Cl)ap»2. artic.i. Nn Hon) 
 
 f
 
 ry 
 
 %2 ^f ^^^^ Command to hit God. 
 
 <icM) more than all other things, that is to fay, as he expounds himfelf, to prefer 
 God and his love before every Creature and its love. 
 
 i: QiJ'n^ni 2. That unto this it is not only not needful to have more love for God than 22529 
 aEftlrMJomm for the Creatures ; but that it isfufficient to have one finglc degree of love to 
 dt Deo h«bere, tjod, hew fmall foever it may be. 
 
 ut propter In- 3- That God commands us no more when he commands us to love him above 
 crestam fuam all things. 
 
 bonkatem prat- ^ That this isfufficient in cffeft to enable us to fay that we love God above 
 aoiore rebu *" ^^' ^^i"?!^* ^^^ ^^at wc arc ready to quit and lofe all things rather than offend 
 omnibus crta- ^^^t ^^'^ therefore to accomplifh the firft and great Command of Divine love; 
 tis 5 & tsmtn And that to love God more, is an advice and not a command ; and by confc- 
 nonnifi remifle qucncc no man is obliged thereto. 
 
 intalcmaaum I undertake not to examine here thcfe Maxims and Arguments, bccauft I have 
 ""ouod t»li$ ^^'"'^'^y ^^'d fbmcthing of them in another place. I rcprcftnt them here, only to 
 dlleftiotffepaf-difcover according to the dcfign of this Chapter, that the Jefuits have taken in 
 fit,«ti»!nfi in hand to blot cut of the Gofpcl the principal and greatcft Commandment which 
 ^adu femiffi- obligeth US to lovc God with all our heart, and with all our foul, and with all our 
 iiimj fit, con- n^jp j,j arij ^fjjy fay q^ (^c contrary, that we cannot love God fo little as not to 
 Itat ex jactis r.r\-r>j 
 •rincipiij. latishe this Commandment. 
 UU.num.ii). God declares that he will beloved nj/VfedKowr^Mrfj thatis, with all thcex-2253* 
 
 J & 4.Qiiod tent of our affcftions ; ivhb all our mi^ht^ that is to fay, as much as wc arc able. 
 »ut«n vi hujus /Jmkus on the contrary pretends that he ought to be content that wc love him as 
 ptasceptj ad Y\u\c as wc plcafe : bccauft to lovc him morCj (i) and to a certain degree ii only 
 dileaionis in- ''" advhczXi fufficeth that we love him much under whatwecould,if wc wouId;(2) 
 tenfionem te- bscaufe the leaji degree of love is enough for him^andfor tofatisfie this Commandment. 
 ncamur, conftat 
 
 ex didis, cum nee ufpiam fir, nee ex aliqvio revelato deducatur. Ibid. it. zi. Unde negandum eft certain intcnfio- 
 nem in a£ta di'icdioois c(fc Tub prxccpco, fed tantum fub confilio. Ibii. n. it, i Intenfio dilcdionis non eft fub 
 prxcepco, fed tantum (ub confilio. z S^la dilcftio appcctiaciva fupcr omnia fufHcit ad implendum prcceptum chari- 
 tads er(a Dcuro, cciamfi remiifiSima (it. zum. i $. Etiamfi nonnifi rcmiiTc in talcm a^um tcndat. 
 
 ' If this Jcfuit had rcfolved to make a Party againft God, and to contradift and 
 contend with him openly, he could notfpeak with more violence and evidence : 
 and iinlefs he would quite abolifli anddeftroy the Command which God hath 
 given us to lovc him with all our heart and all our ftrength, he could not dimi- 
 nifh and dcbafe it more than to reduce it to the la ft extremity, faying : y4d im- 
 flenditm pr£ceptnm charitatis erga Vettm^ fuffidt dikCiio^ etiamft in gradtt remif. 
 fifjima fit. 
 
 But he ftays not there, and as if he had feared, that he had granted too much 
 
 unto God in allowing him the Icaft part of our heart and affcftion, he expounds 
 
 his thoughts more clearly, and to pacific the confcienccs of pious perfons, who 
 
 might tear they had not the love they ought to have unto God, if they (hould be 
 
 obliged to love him in that very manner the Jefuit fpeaks of above all things ; hs 
 
 adds, that when God comnands that we fliould love him above all thing?, wc 
 
 Cum dlcitur rnuft not extend this word a// t/jin^ J, to the rigour in its utmoft extent and ac- 
 
 ^'''f tiv?^*'' '^°'"^'"? '° '" natural fcnfc, fo that it fhould comprehend under it all Creatures; 
 
 cmnU,*non''ne- '^"^ that WC muft undcrftand by all things .pn\y thofc which arc evil, contrary unto 2 2)4© 
 
 icffjtio jntelli- God, and capable to dtftroy the friendfhip which we have with him by Grace 
 
 jitutfuper om- and Charity, that is to fay, mortal fin only. 
 
 nia quae amici- So that according to this Maximc no perfon is obliged to love God more than 
 lant^r^'cuLT ^"V ^''^^'"''e, fincc there is no Creature evil, nor contrary to friendfhip with 
 modilunccm. ^°^ 5 ^^^ "ther appointed by the Ordinance of God himfelf to help us to 
 nia pcccata know and love him. And fo according to the Jefuits we may lovc all Creatures 
 mortalia. Ibid, more than God ; and which is more ftrange, without violating the Command- 
 ««m. 16. nicnt which appoints us to love God above all things. 
 
 If wc believe Amicus then and his Brethren, there will be nothing but fin, and 
 
 that mortal fin alfo, above which God ought to prevail in our eftcem and affcfti- 
 
 on ; becaufethat only dcftroys the friend fliip we have with hira. And if God 
 
 comma nd us any thing in this matter, and a kinfmanj a friend, or any whofoevcr . 
 
 %mi*2. IBcDb 2.}^art 2.ClJap.2,artic. i. defirc
 
 Of the Command to h-7'e Cod. 283 
 
 dcfirc the contrary, wc miy according to this new Philofbf hy rcfufcGod what 
 hs dcfircd of Uf, to content a kinfman, a friend, or ether pcrfon, without offend- 
 ing the fricndfhip wc ought to ex;rcile tawarrls God, provided that this refufal 
 b'-' not in fomcthing cxprefly commanded, and of fuch confcqucncc that \vc can - 
 not ^ail 'her.: fw'hout finnirg mortally. 
 
 I' is calic ' judge whether this be to love God above all thinp, and not ra^ 
 thei tn love a;' things above God : and whether an Idea morebafc and unwor- 
 thy cihira can be had, than to imagine that we arc not obliged top cfcr him 
 sbove any thinfbcfidcs mortal fin only, and that we may love all things moi c 
 than him without hn. 
 
 Aficr he hath brought the love we owe unto God to this point, Fili'mtm adds \ 
 that ac arc not oblij^cd to love him in this manner above three or four mucncnts . P ••■rum c. 
 if' o!ir life, whci eof the fii ft i.<, when we begin to have the ufe of reafon ; the fc- j,"'!} fi-y.^^j -fe- 
 cond atihc point of death, and the third to love himaftually from five years to ^^^j^ ^ gftjcui 
 five years during life. The reft of the time he alli^ws us to love Gud or ihc luj morus, ter- 
 Woi-'d , a= We plcafc, confidering the love of God ( except at thcfc initant; which tium dl ccmf us 
 he hath fcr down ") as a work of Supcrcroaation for which Cod is beholding to'';'"'";'^'"'" 
 h-.S LrcatiifCf. . ^ quimo quoque 
 
 Thiscbligationalfo would be too ftverc and too hard , it Would not be ri:m- jnnc. FiE/«r. 
 cientiy proportiorabk toihe wcakncPiof our natures. Whence Dica*iiliuj con- torn, i.isit-. jji 
 cUidc«,rhat God would have repentance fcparated from the love of God, to make "■• "2- "^,9* 
 it more Ciiic. So that whereas, according; to S. i-aul^ fear did render the yoke ^"°'* ^^^ • *"* 
 of the old Law unfupportable. ^«j>K na»^o;«er««/ portart f-tres nrj}ti^ and love vjjcturjc- 
 makcs the new Law fweet ; ']HgHHi mcum fuave </?, & onus leve ; we muft fay, ac- commodata 
 cording to the Divinity of thefc Fathers, that the old Law was incomparably fra;ilicati hu- 
 marc fweet than the Chriftiaii, becaufe fear reigned in that, and love t/;c »jfl//m>ns_>cuni p*" 
 difficuU of alL pr^ c£teris ardutti. in this. Or to fpeak conformably to their "'""''* *"'°^ 
 Principles, they are both equal'y fweet and ealie to p.'-actjfe, imcc under the one chrifli efl.t al- 
 and the other w«; are equally difpenfed with for the love of God, and fear bears lijatailli aftul 
 fway in both. qui omnijim 
 
 Molina quite overthrows the Divinity of theApoftle. For after hehathcfta. °"*"''"*.* . 
 bliflied fear in the place of love in the new Law, he fubftitutes in 'he old Law ^'^^^^Pj^^j'^' 
 love in the place of fear, pretending that it is in this that we may truly dy dc tef.it. »r. 8. 
 thereof, quam mn fotuirwit portare patres noftri :, and that this is the fpccial pri- ili^. :. dub. 4. 
 viledgc of ours above the old. For this caufe this, obligation to love God only «'"»'• 'o^- 
 three or four times 'n our life, feems to him alfo too fevcre. This had be;n well 
 under the old Law ; but at prcfentthat we are under the Law of Grace, we have 
 Sacrament- which may fiipply the want of charity and love to God. (i) Bifore 
 the Law of Grjce^ faith this Jcfuit, and before Ced by a fingular mercj bad yet infti- * ^"'* J* 
 tutedSasraments cafahk tojujiifie thofe veho approach unto tbtm mth attrition,fo that jnnquan, cj 
 they miehi receive by the vertne of thefe Sacraments fupernatural charity, as they do migna Dti mi- 
 »//o bein^ contrite do receive the Sacraments .^ men were much more frequently obliged fcticotdis in ca 
 vnrier the pain of mortal (In to love God by the moiion of jupermtural Icve^ than Chri- >"flitu"'ntuc 
 fiians are under the mn> LatP. ^'"'amho's u- 
 
 And confcffing that under the old Law they were obliged to love God by a ftificarcnt illif- 
 lovc of fupernatural charity, every time that they found themfelvcs in any dan- que vi Sacra- 
 ger of death, he maintains, (2) That Cbrijlians rvho live under the Law ofGrctce^ tauitorum con^ 
 are not obliged under the pain of mortal fiH to lore Cod fo often with a love of jti-^wtuitchiwu 
 prnatural charity to obtain life, dnd avoid death eternal, becaufe it is fupcient Jur fic'l," 6oe S*i«a- 
 them to have attrition, receiving at the fame time fame Sacrament of the new Law, mentis confer- 
 
 turcomritii, 
 jaae lonje frcquentlus fub Ictball culpa tenctmntur hotntnes Deum ex chjritate fupernsturali dilijerc, quam Chriilisdi 
 in nova lejt f unti ex cbiritjte fuptrnaturali dilignc tenianiur. Moliniie)ufl.ts' jurc,tr. ^. difp. ^^, num. I. ptg. 
 J166. 1 Noniu frequenter fub ream ItthaJisculpaetencmurUtum ex charitate fupernaturali diligerc ad cfifcftum 
 ceoiparandexttraatfclicitatii, intcritumqueevadcndifempiternum, qusnUm fads tftnoj atteji fufcipiendo fimul 
 SacramCBium novx legit. Ibid. 
 
 Nn 2 Jmicm 
 
 Ccm.a. J!5ai|i2.jaart 2. Cl)ap,2. articii
 
 ■284. ^f ff^^ Command to lo'vt God. 
 
 Amicus faith the fame thing of the Commandment of Contrition, for our con- 
 vcrfion unto God after fin. But 1 will not (land here to alledg'c or make refle- 
 xion on what Molina faith, bccaufc it is fpokcn of clfewherc. I will only add, to 
 1 Pro quo clearijptheconformityof the Jcfuits upon this Point, that which PiDia/i«f faith. 
 
 tempore urgtat He demands, fij In vph.>t time we are nbliged unto contrition^ and vphether it be 
 ejus obligatlo ? Co foon as lee have finned ? And after he hath reported two opinions, cf which the 
 Anftatlmpoft /ecOT(/, faiih he, denies that we are fo foon obliged, tbottah we have conzenience^ 
 ptccatumcom- ^„^ j/^jj ^^ ^^^y ^jjHy ^g f,^ hg concludes in thefc rerm^ : / anfwer and fay in the 
 
 mifTum? Sc- ^^.^^ vlacethat wemuli fllcw the lecond opinion, which holds that we arc not 
 cunda Itnttnti* ■' ^ < 1 -' •* ' ' 
 
 ntgat,etiamfi obligea. 
 
 occurratoppor- He dcfccnds alfb yet farther in particular, and demands (2) on what occafjon 
 tunitas, & d- the Precept of C ontcitian obliges by the Law of Nature? Whereto he gives three An- Z25S» 
 cile fijri pcflir. fvverf. Jhg g,-^ j,^ xh^t if we re«ardthe L'iw of JujVice by which a man is obliged 
 dico i" limn- '" Z'*'^/'^ ^"^ /"'" ''•'« injury which he hjth dene unto him by fin^ in this manner hi 
 dutn ciim fe- /^f'-'' fot to be obliged to contrition and forrowfor his fin, but only when he finds him- 
 cunda ftnten- filf in dinger nf dejib. 
 
 tia. Fittittt. Hi' other Anfwer is, fj^ That if we rejpeU the love which isdueuntoGody we 
 
 torn I . qj. mor. ^re obliged unto it by that Ljw of Nature before death. That is to fay, that though 
 n'um.ing.fg' Jingourand without any injuftic: a Cnner may remain in his fin and averfion 
 j^ppig.'i^T. from God until hi' death ; notwithftandina, he ought of charity to prevent that 
 
 .1 Qujbus time, and to love God fometimes without attcr.ciing for thi<; extremity, if he will 
 tem'poribus per not a?k him forgivencfs as foon as he ha'rh cfKndcd him, nor even for many 
 te obligee coa- years after ; iti= rcafonablc that at leaft he pafrnot above five fT (even years be- 
 ntiuraVil'^Ibfd ^°''' ^'^ '^° '^^- ^^'^ '^ ^^^ charitable advice which FiHiMius gives him in theft 
 num. 10 J, " terms. (4) Speaking generally it feems that a man is not obliged thereto within one 
 
 Rtfpor.deo & ;icars time 5 that he jhould be obliged thereto within fiv/^ or' from feven years to feven^ 
 dico 1, fi refpi- ij very probable, as wejhall fee elf where, where 1 (hall fp:a\the fame thing ofCha~ 
 ciatur la jufli- yjjj,_ j^j. {^pj^jj that a finncr after he hath palTcd five or fevcn years in his fin, and 
 teneturfitisfa- '" ^ voluntary averfion from God, and all others in like manner who have paflcd 
 cere Deo pro over fo long a time without oncc thinking of loving Cod, will be obliged, the 
 injuria pcccat!, one to a"^k God pardon, and thcot|i?r to love him at leaft after fo long a time. 
 fie Qon videtar If this be probable, as he faith, the contrary is aifo: and by confcquencc of two 
 
 l,'.''j"' ^n probable opinion? we may follow which we will with a fafe confcicnce, accord- 
 quando adtlf f t-Tr-m--./- /•■> ■ , . >• i-i- r c 
 
 periculummor-'""^°''"^ J''""-^^'^'"'^y>'"""^'^ may pcrhft m his fin and m his avernontrom 2259» 
 tl$. Ibii. God, and every othsr man in his infenfiblcnefs, without having any motion 
 
 J Si refpi- of love unto God, after he hath already pad fcven years without thinking of 
 daturlexcha- \{[j^ ( 
 
 D'urnTf-ens- The third Anfwer of Fi//J«t/«; IS, (^) That if we regard the Law of Charity 
 turalioblis'ac ^'!'ii:h every one owes untohimftlf, it is very probable that he is obliged to have contrim 
 ante mortem, tio't and frrow for fin before the article of death. And as if he feared left this 
 Ibii. num.-i.o6. fhould alfo torment fomc confcienccs, and give them too much trouble and fcru- 
 .' ♦."""'"''"' plCj he adds : (6) For all that, becaufe of the Authority/ nf the VoSors whom we 
 nam non vide- '^'^^'^ quoted in the former quejlion, it is probable that he is not ebliged thereto. That 
 tut obligsre : i? to fay, that a man who is in mortal fin, may with a fafe confcience, according 
 quolibet fepten- to this probable opinion, perfift voluntarily all his life in a ftate of enmity againft 
 nio v:lquin- God, and delay his converfion until the point of death, demanding only foi^ive- 
 u"u[i"'° ' I '^uf' "cfs of God when he is ready to dye, and can offend him no longer , without 
 dicam de chari- doing herein any thing againft the charity he owes to himfelf, any more than 
 tate. Ihii. n. againft that which he owes unto God. 
 io8. 
 
 f Si ttfp'ci*ur lei chjriiatisproprixjprobsbile eft oblijareetiam extra articulum. Ibii. num. io6. 6 Obiu> 
 ihoritaccm autcm Dodcrum quos citavimus in przcedenci quzlico, non eft ioiprcbibile quod non obligee. Ibii. 
 
 I can hardly believe that a Jefuit would approve a Child who fliould deal 
 with Kis Father in this manner as he faith we may carry bur fclvcs towardi 
 God ; and I know not whether he would cotinfcl any of his Brethren who had a 
 mortal difeafcto fuffcr it five or fevcn years, or even until he fhould fee himfelf 
 nigh unto death, without calling for the Phyfitian, and without applying any 
 Eom.2. llE;cDh2.Jparr 2.Ct)ap.2.art{C.i. remedy
 
 Of the Love of God and our Selz/ss. 285 
 
 5 remedy thereto, and whether he believes he may do rhis withoiic danj^cr ot i<i]J- 
 ing the body of his Brother by this delay, and his own SouJ by Co remarkable a 
 negligence ; efpccially if he had an affured remedy whereof ic was only his own 
 fault if he did not make ufe. 
 
 I know well at thcleaft, that if herein he pretend not to offend agaipf} ihc 
 Laws of Juftice and Chrifiian Charily, he ftiall tranfiirefs thofc of the Society, 
 who have fo well provided for the health of all their Brethren, that inftcad of 
 delaying to the extremity, they have ordained to caufe the Phyfitlan to vilic 
 thcmfromtrme to time, though there be none of ihcmfick. Uhat kind of pru- 
 dence muft this be which haih fo great care of the health and Jife of the body, 
 and fo little of the Souls ? 
 
 Father Ce/ot is not conteuto fay as FilUniius and others, that a finner is not 
 obliged to feck God after he hach offended him ; but even that God himfelf 
 preventing and feekins, as we may fay, hi? friendship by the infpirations and 
 good motions he bellows on him, he may refufe and rcjcfl: them cffv;clua'ly,wiih- 
 out herein making himfelf guilty of any fiult. He faith alfo the famcthin^of 
 them who make profcffion of living well, and of all thofc who of deliberate pur- 
 pofc rejcft the infpirations and grace? by which God inclines them to do any i Fitfor 
 good work, though both the one and the other knew that their Salvation would «ru in lujas 
 depend upon thcfc infpirations, and that through neglcft of receiving them, and ""^P s:'""* ^^ 
 
 ■ complying (vith them, they might be !oft eternally'^ (ij I ack^on^lcdge^ ^^"'^ (akthMrdi !* 
 he, that Salvation depends many times of this counfel, and the ttfe that is made of it j^^n rsro vcrfa- 
 yoHniufi /<y (he fpeak? to his hA'^cydry') that in this cafe he that will not foUcw it ri : Q^mtcm- 
 commits a ^reatfn. But as for me 1 hold that he commits none at all. A man that poredicjs rpor-« 
 fuff-rs himfelf to dye of hunger, without being willing to take bread or any S" £"v-f™o 
 other nourifliment that is prcfented unto him, when he micht f afily do it.nculd p^cato'T *- 
 pafs in t^f judgment of all the world for a fclf-mHrderer : and he that fiiffcrs his mitjat. Ego 
 Soul fo-dyi, or rather who kills it, by rcfufing knowingly and even refblvcdiy, nullum pixcife 
 the graces and irfnirations ftnt him by God, on which he knows that his eternal 'pofco. CcUt 
 life and Salvation depend, fhall be innocent in the judgment of the(e Jcfuits, ^r> ''*• 9- "P- J^Hi 
 tem^ort dicas oj/ortet graviffimo fe ohliringtre ^eccato ^ ego ntsllttrnpr^ecife a^ofco. ^' f'^' ' " 
 
 T H E S U M 
 
 Of the Do^rine of the Jefuits concerning the Love of Churitji 
 vphich a man owes unto God and to himfelf. 
 
 THey fay that when God commands us to love him, he intends only that w 
 ftiould fcrve him, though it be without love • that he dcfires no other thing 
 but that we obey him by doing outwardly that whch he injoyn'^us; that he 
 would have usalfo to keep the other Commandments, though in keeping them 
 we love him not; that it is fufficientnot to hate him, to fulfil the Command- 
 ment of loving him, and by confequencc to be favcd. 
 
 God hath commanded us to love him with all our heart and all our 
 might ; that is to fay, Co much as we can. The Jefuits fay on the contrary, that 
 it is lawful to love him as little as we will, and much lefs than we might if we 
 would, and that this fuffices ; becaufc according to them the leaft degree of love 
 may fatisfic this Commandment. 
 
 As God loves us always, and doth us good without iritcrmidion, fo he would 
 alfb that our love and acknowledgments fliould be continual and without 
 bounds. But the Jefuits maintain that we may pafs over whole years without 
 loving him ; and that by bethinking our felves thereof once in five or feven 
 years, we arc quit: yea, that though we have never aftually loved him at all 
 through our whole life, it fuffices to difchargc us from this obligation we have to 
 love him, to think thereof at the point of death ; nay, there be (bmcwho do 
 hardly acknowledge even this obligation. 
 
 God is not content to be loved in a flight way, he will be loved af God, and
 
 2S6 Of Lo've to our Neighbour. 
 
 as he JcfcrvcF, above all things. The Jcfuits (ay on the contriry, that wc may 
 love all things more than dod, becaufc according to their Divinity the Icalt de- 
 gree of love fuffices to acquit us ot whi?t we owe him. 
 
 And when God faith that he will be loved above all things, they hold that 
 he would fay only above all things that arc evil and contrary to his fricndfliip, 
 that is to fay, «bovc all forts ot mortal fins, which' only can overturn and dcftroy 
 the friendfhip which men have with God* 
 
 As man cannot find his blifs but in God, fo he loves not himfclf truly, but Co 
 far as he loves God, leeks, adhere?, and is united to him by love : but the Jcfuit? 
 difpcnfc with him for this genuine love which he owes himfelf, by dilcharging 
 him of thai which he is obliged to bear towards God. 
 
 They fay moreover, that being departed from God, he may continue in that 
 cftatewiihonttroublinp himfelf about returning to God and himfeJt ^ and that 
 when God feeks him firfi by his infpirations, he may refufc and rcjtft them, and 
 abide in this eftate of enmity and voluntary averficn fiom God ontil the point of 
 death ; and Co expofe himfelf to the danger of pcrilhing eternally, without ma- 
 king himfclf by thi= puOty of any fau>, and without being deficient in the love 
 he owes himfelf, any more than in that he owes God, 
 
 2^6 
 
 III. P O I N T. 
 
 of the Command to love our Neighbour, that the Jejnits utter fy 
 
 dejtroy it. 
 
 FAthrr Bj»nvin hisSum, Chap. 7 pag 8i. expounds the Command to love 
 our Neighbour in thtlc terms : Bji Charitj we are obligid to u\iifie unto him 
 ivho may have offended IK, that tpe ret tin no animofity againii him ind according 
 to the convenrtn. e of times and per font give him proofs of the love rvc bear him, Hc 
 quotes fome Divines from whom h . haih taken what hc faith ; ai^d hc adds rea- 
 fon grounded on the Example and Aui horiry of the holy Fathers. For /ort , faith 
 he^ which rpe bear tow jrdt our brnhren^ ought to refembU that K>hicb the members 
 have one towards anothery at writes S. hutiin in il e \ ^. of hit ^e Homiltej, Si 
 tnimfii nos amare voluerimus, quomodo ft invicem am.mt membr n/firi corforii^per. 2262 
 ftHainmbi) charitat poteii cKjiodiri. And making application of this Example 
 taken out ofS. Aujl'm^ and which S Au^m took our of S. fuul. Let tu fee ihen^ 
 faith he, what it is the members of th^ body do njiuraHy one for another. They love 
 and agree mwUiH^y and fympathize with one another in mifery^ ^§Udndo janttm tfi 
 caJiHty congjudent omnia membra, & placent fihi de fingulis c£trra mmtbra, &e. 
 
 Sec here the duties of Charity toward-^ our Neighbour, whirh hc ^cknowlcdg- 
 eth with the Divines and holy Fathers, and then hc citab'ifhcth the command 
 and oblii^ation : It is even hereunto that God and Nnure obiigeth », faith S. 
 Airtbrofc in the firli Book^ of his Offices^ Chap. 28. And therefore, Secundum 
 Dei volttntatem & nature copulam invicem m.bis auxilio eJp'dibemUi , certare o^-. 
 ciis^ velut in medio omnes utilitates pnnere^ & adjurtiemum ferre alter alteri, vel 
 ^udioyvel ifficioyVel ptcunia, vel altoquolibet modo, ut inter nos focietatis augeatw 
 gratia. 
 
 Perhapp it will be wondred at, at firft, that I having undertaken to rcprcfent 
 only the Errours of the Jcfuit«, have rchearfcd thcfc places of Father Bauny, as if 
 I had fomething 'o reply aga'nft them. But I do not pretend to reprove him for 
 producing the opinion of the holy Father? with thofe of the School-Divincs, that 
 he might cftablifh one of the principal point? of (hriftian Morality. I have no 
 other defign than to make him Cce clearly the cxcefs wherewith hc is tranfportcd 
 by voluntarily dcfpifing the Doftrineof the holy Fathers after he hath acknow- 
 ledged it, fincc hc hath confidence to Tay afterwards : / believe nevertheltfi that 235^, 
 to fail in ihefe things is no mortal fin^ unlefi in cafe of fcandal^ pag. 81. He incans 
 that it is H ) mo talfin to be deficient in that whichGod and Nature obligetb Uf untOy 
 as hc faid but now : that it is no mortal fin, as hc faith alfo in the fame place^ to 
 have fuch an atred againfi our niiehbour ^ as not to be willing to keef company with 
 
 Ccm.i. JlBccb 2.iaart 2.Ctjap.2. arfic.i.- ^'w*
 
 Of Love to our 'Neighbour. 287 
 
 him J to have juch and fo violent an averfwn jrom him^ oi upon no termj or occufion 
 to be rvilting to ff^cik^ whb him nor help him in hit biifintfi, nor at all to fdfnve him 
 rvhcn he acknowlcdgts his faulty and (rffers [jtisfaSiion, For he declares roundly, 
 that to be deficient in all thcfe things which he hath related according ro the 
 opinion of the Fathers and new Divines thcmfclvc?,isno mortal lin unlefs ir cifc 
 of fcandal ; that is to fay, in the language of this good rtianj that provided men 
 be not offended at thcfc things, the violation of Charity and the Law of God is 
 of little confidcration. 
 
 He fpcaks alfo of Envy with the fame fpirit, citing alfo S. AulVin and S. Cypria?!^ 
 but only to dcfpifc their Authority alfo, by openly preferring his own opinion 
 before that of thefe great Saints. For after he hath related the words of S. 
 Cyprian^viho wondring at the nature of Envy, crys out : ^a/is ill animi tinea 
 zelare in altcro felicitatem^ in malum proprium bona aliena convtrtere^ illtijhium 
 pro^eritate torqueri > He adds fpecdily after, as thinking ftrangc at S. Cjprians 
 iWondriog, and corrcfting the opinion of S. Auftin whom he quotes liketfvifc .' 
 Tlhis fm^thoHgh by the teflimony ofS, Auftin it he contrary to Charity^ yet fcems not to 
 be mortal, pzg. So. And the rcafon heoppofes to the Authority of thefe great 
 Saints, is ; Becaufe the good which is found in thefe temporal things ^ is fo flender and 
 of fo little con fequence for Heaven J that it is of no confideratim with Cod and the 
 Saints. 
 
 I let pafs this reafbn of which I have fpokcn in another place, to relate that 
 which he adds alfo concerning the fin of Envy. It is na more mortal, faith he, 
 when a man gives way to fuch defires upon fame good motive, ex bono motive. He 
 cxprcffcs a little before forae of thefe defires which he doth not only difchargc of 
 mortal fin, but which he juftifies abfblutely,and would have to pafs for innocent, 
 faying that we may wijh evil to our neighbour without fin, when we are urged tg it by 
 fame good motive, pag. 77. And to expound and fupport his opinion, he makes 
 ufc of the Authority of Bowi/ciHa writing in thefe terms: So Eonzdna upon the 
 firji Commandment, di§. 3. </. 4. n. 7. exempts from all fault the mother who defires 
 the death ef her daughters, quodob defsrmitatemaut inopiam nequeat juxta animi 
 defiderium eat nupttti tradere ; or indeed becaufe for their fak^sjhe is ill ufed by th, ir 
 father; quia occafwne illarum male fecum agitur a marito, aut injuriis afficitur, 
 Non tnim proprie filias deteflatur ex dijplicentia ipfarum, Jed in deteflationem proprii 
 mali, pag. 77. 
 
 He brings alfo another Example on the fame fubjcft : alfo one may without fault 
 defire fome evil to befal a wicked mun, as death 5 nm quidim optando quatmus ma- 
 lum ipftus ell, fed qttatenui boni rationem habct. This good or this appearance of 
 good which ferves for motive to defire the death of a n-an without offending 
 God, is expounded by EwzanKe/ 5'j in this fort, (i) lou may dtfire the death ' Ports op- 
 ofan enemy who might do you much hurt, not of hatred to him, but to avoid the da. '?." . V"' 
 mage and hurt which he would do you. Tou may alfo rejoyce in his death, becjufe of noci:uro mor- 
 the good which you receive thereby. Jcfus Chrilt was far off from thisDoftiinr,tcm, nonadioj 
 when in the Gofpel he forbids us to render evil for evil, and commands i]s on ^'^ »d vitsn- 
 thc contrary to do good for evil ; But this Maximc juftifies the grcateft part of '^"'" damnum 
 the enmities and mortal feuds that arc in the world. For commonly we defire l^p^^j '""'^' 
 not the hurt, and efccially not the death of another, but to deliver our fclvcs dtre xb bonam 
 fromfomccvil, or to reap thereby fome good, and he muft have loflall regard inde ftcucum. 
 of God and Naturc,whofliould dcfireanycvilordeathit felf to befala manout ^'^"^"''''r'- 
 of a meer frolick, without occafion, reafon, or hope of any good, *■"*' »""'••*• 
 
 I might here alfo rcprefent that thcjefuits difpcnfc with the obligation of'''^ '' 
 aflifting our neighbour, except only in cxtrcam neceffity, and that theycherifh 
 the licence of committing, without fear of punifhments, thefts, murihcrs, impo. 
 ftures, cheats, and breaches of truft in all forts of condition. For all thefe abufes 
 and all thefe fins are againft the Command which God hath given us to love our 
 neighbour as our (elves, and never to do unto him what wc would not have 
 done unto us. But becaufe all thefe things have been largely proved in other 
 places, I will fpcak no more of them at prefcnr. 
 
 I will add only for conclufion unto this Chaptcr,that which Amictts faith upon 
 
 Eoni.i. Booh 2 jaarrz.Ctjap.i.artici. aqncJ
 
 2S8 Of Lo<ve to our Neighbour. 
 
 a qucrtion which he propofcth concerning the command to love our neighbour ; 2:6 
 I Anvlhu- to wir, (1) IVhether hyvertui of this Precept n-e be obliged to Jume aS vf Churity 
 }Mfixciftitt- toipjrds our neighbour ? Orvfhether we may fatisfie it by aUs of mercy and bounty 
 neamur »d ali- (xercifcd torvards him vehen nec(fftty and occafwn rtquire ? 
 thitTmiir^i ^^^^^ ^^ ^^^^ quoted the Divines who hold the affirmative, and related their 
 froximum? reafons to the number of five which arc very confidcrablc, he cites ^'«tirc«, C#- 
 Anvcrohuic ninety, and feme Others who arc of the contrary opinion, with whom he con- 
 pratccpto fstis- eludes in thefc terms. (2) This opinion h probable. He attributes ic alfo to S. 
 fjccre pofiimui gj,„j^^^Cjyjj,g_^ 1 hat S. bermtd teaches it expre(ly in bis <^o. Sermon upon the 
 txternoj miie- ^'"'^''1"' VVhich we fliould have more rcafon to wonder at, if he had not alfo 
 ricordiz&bc- the confidence to fay that hc learnt it of Jefus Chrift, and that it was drawn and 
 ntficcnui, did evidently follow from thefc words of Jefus Chrift in the 7. of S. Matthew find 
 guando ntccfll- 6. of S. L«%. Do unto mm n'hatfeever yetrouldthcy fhculd do tinto yen. As if 
 fl"*?*'^'"'^ Jefus Chrift commanding us to do good unto our neighbour, did difpcnfe with . 
 cm torn. 4. ah. ^'^ ^'^°"' loving him from the bottom of our heartj,or as if he had not commanded 
 18. /eft I. B.J. the one as well as the other; and yet more exprcfly to love him than to do him 
 f*i' V7' ^ood, as it may appear in many places of thcGo(pelj as in the 13. of S. John. 
 aHicfcn- ^^^ I qtveyott. anew Commandment that you love one another as I have loved you, 
 K^Mmcx-^"^'"'^'=^°''°^'"8^"'"^- ^'^^ M the world fh all know that you are my Dijci. 226 
 prtfft'tradic ples^if youlovc one another. And without allcdging other pafTagcs of Scripture 
 Bernardus, upon this point, that alone which this Jefuit abufes to fiiew that God commands 
 Serm. ?• in us only to(crve and not to lovc ourncighbour, doth abfolutcly prove our obli- 
 Canticj. ^^'A gjtjo,^ y^fQ jj^jj,^ For as there is none who dcfircs not to be relieved in his nc- 
 ""emuc non "^"'^S fo fhcre is none who defires not to be beloved and to be fcrvcd with 
 obfcurc coUigi- ^ifcftion, and there are many who had rather not be fcrved at all, than without 
 turcxiliisvet- affcftion and with regret, or with indifference. When God then commands 
 bis, Matth. 7. men and faith : (^) Vo ye unto men whatfoever ye would they Jljould do unto you^ 
 &Lu««. he commands as well to love as tofervc, becaufe there is none that dcfircs not 
 vur*j'ucfaciant y°" ftiould do to him the one as well as the other. 
 
 vobis homines. He proves his opinion alfo by this reafon ; (6) We are not obliged by this Prt" 
 &vosfaciKil- cept to love our neighbour otherwife or more than our J'elves. Now Jo it is we are 
 III. Ibid. not obliged to love our felvts with a love and internal aii of Charity, And by cc»« 
 
 J Manaa- ^g^f^figg f^f ^re not obliged ntither unto our tieighbeur in that manner, 
 vobis ut diliM- Hc alledgcs another Reafon and Argument in this manner: (j) Thofe who 
 tls Invlcsm fic- deny that to accompUJh the Command to love God above all things^ it is needful to ex- 
 utdilexivcs. ercifeanya£i of love and charity towards bim^ by (irongcr rtjfn may hold ibis other 
 JiOM.i ?.v. J 4. of iwira. 
 
 co^iofcent^om- Finally, his laft reafon is, (8) That if we were obliged to love our ndghbiur^ 2iji 
 Tits quia di(ci- n:ultitudes of the world would be damned for never ixercifmg this inward nil of Cbjt- 
 puli mei cftisj fi rity towards ali mtn^ which is a very Jevere pointy and not at allprtbabie. Ic fufticcs 
 diledioneoi ha- 
 
 bucricis ad Inviccm. Ibid.v.ii. 5 Quzcunque vultis ut faciant vobis homin(s> & vosfacice illis. 6 Probatuc 
 BUtttn haec feinsntia primo, vl hujus pricepii non tcnemur dilijerc proximum slittr vel plus quoin nos ipfos. At^ui 
 nos JpCos non tcnemur diligere aduinternocbaritatis. Ergo nee proximum. Ibid, num. 1^. 7 A fortiori ean- 
 dcm fcnicntiam doccac qui i3um internum chailtatis ncgantelTe ReccfFarlum in implcodo przccpco de dJlig^ndo D.-o 
 fuper omnia, nun. 14. 8 Multi damnarentur ex eo quod hujufmodi adum internum chscitaiis crga omncsbo- 
 ininanentlicucrint) quod eft irgumcncum ab abfurdo & Improbabili. Ibid. »um, 18, 
 
 that a point appears difficult for it to be rejefted of them who profefs a compla- 
 cent Divinity, and an eafie devotion, how clear and evident focver it be in the 
 Gofpel : and the fame reafon fcrvcs them to hold it for a thing indiff"erent or an 
 advice only, whatfoever is contrary to the fcnfes, and which gives them any 
 trouble, though it be cxprefly commanded. 
 
 I ftand not any longer upon this laft reafon no more than upon the two former, 
 becaufe I have fpoken fufficiently thereof before. It fuffices to obferve that this 
 Jefuit eftabliflies here one crrour upon two others, and that he pretends with his 
 Brethren, that wc arc not obliged to love our neighbour, becaufe we arc not 
 obliged to love our felves, anymore than to love God by any Command : end 
 by confcquence that he and his Companions by their own confcflion dcftroyand 
 £(im,j.,115(Db 2; jeart a.C^jap.St Sirtic.i. aboliOi
 
 Of Mjr^hki 28p 
 
 abolifh entirely the two Commandments of Charity, am-? the loveofCo-iin 
 thefccond degree, which regardcih our neighbour, as well as in the firft, whic!-: 
 rcfpcifts God himftlf. 
 
 IV. P O I N t. 
 
 ai ■.! 
 
 That the Jefnits allow of Magicf{^ and Witchcraft. 
 
 JT would never be believed, if wc did not read it in their Book'. Tambour'n 
 faithj (i) Thit he who kjiovcs amiher hath mdde a Covenant with the Vevil to ' H';iiiorj. 
 hide a treajure^ may mal{e a fign oppofue to that which hath been made to commit thu " convtntic- 
 ireafure to the Devils culhdy^ that the Devil may k^ep it no longer. As if the Devi! ^^^■^^^f. (;^,^ g,, 
 had not ftill what he demands, -whether the trcafurc be committed to him to poli:olicite.ciiii 
 keep, or he be hindred from keeping it^ whilfl the marks and fupcrftitiou? Cere- ncnfuu nlCv 
 monies whereof he is the Author arc obfervcd. It is not the treafurc put into contranum li> 
 his cuftody that he demands; but the heart and foul of him who believe? in quop 'f/'j" ' 
 him, and who makes u(e of his fuperftitions to oblige him, or prohibitc him to ^on piooiific 
 keep a treafurc. non amplius 
 
 The fame Father puts a queftion, whether it be lawful to undo one Charm by thcfaurum cu- 
 another? Hcanfwers, (2) 7hat if I demand abfolutely that be n-hn huh fa thc^y^^^'^- '"■""- 
 Spell fhould takg it offi^ kriewing that he cm, either with or veithout a new Charm, Mt ,^a' . */' 
 believing or knowing certainly that he will do it with one. I anfwer, faith he, that m,, i.prm* 
 it is at leaji pr»bjble and fafe in conjcience that it m^y be lawfuh demanded. Thij punk Pccdlogi. 
 is as it were to fend a Meflfenger or a Deputy to the Devil, and to caufe him to be * Q^od ii 
 rcquefted for what we dare not demand our felves, and to make ufe of another >"^°ju;,« P"»nj 
 mans Magick as ones own, lincc wc know certainly that he can do nothing with, "^jg^j ipi'm-i 
 out the help of the Devil. poBi dilfo.'vere 
 
 He faith after SiJ«c/jfZ, (5) That they an riot fupcrflitiaus who heal the fick^ bycammtltScic, 
 Charms compojed of Pfalms and other Prayers^ and who by jirokfn^ and prayers heat & polTc fine . 
 ihem of incurable difeafes. They caHthcfe perfons Saviours^ faith he. Theifc difea- '"'""^'<' i f" 
 fes being incurable, it is clear that they who heal them, as he faith, by ftroking "f^^^^j^^j'™" 
 and prayers, muft needs aft by an extraordinary vertuc and more than humane : p.um cumnei^o 
 and as they are not Saints, that Co we might believe that they have the power of niaitfkio dill:- 
 God in their hands, it is vifible that they employ that of the Devil. luturum, dicp 
 
 Itisalfolawful, according to this Fathei-, (4) tomal^ufe of facrcd wprds ^^ f*^ 'j**'!'" ^'^~ 
 \eep dogs from barkin^^ to ^ inch bleedings and to heal difeafes, r*'ovide-d we :Utcnd ^-^^^^^ ^ ^y.p,^ 
 on the event without frm confidence therein, and cut off aHvainCennionies^if there be ftK. jifhn-j- 
 any. This without doubt is a Worthy ufc of the Word of God, to employ ir i Cc.iigU 
 only to keep Curs from barking ; and this is without doubt to fanfrifie the pro- SarclKz mn 
 fcffion of Thieves, to teach them to pray unto God when they arc about tu enter ['|j'.''''|"i*'"i'!'^* 
 into a houfe to rob, that by their prayers they may hjader the dogs from .{jawl- ([iip''-urs5,,*fiv'c^' 
 ing and wakening the people. .-. i uiiKja-.;! ji.-|;n;>i,tnifl n . -i:;4c txpfaimis. Hit 
 
 ■■"'■'■.'' '.ii :.; :.,.'',■.' ' : "^ sliis orjtic- 
 
 tiibus confcdaj curant inHtmos qui fuo tiiSu vel orationibut ctiam incurabilw morb-i« par! aiodo fanant, hcs I'alya- 
 rartivocant. Ibid. num. :^9. ftH. 1. 4 Veibs(jcrk prolatratucanudi,. proque (fflitnttranguinf, &pfonioibc-^ 
 turn cxpalfioDt, amota certa expefta:ione, & vanii, fi forte sdfinr, ccrtmonils, funtlichsi Ibii.tum 80. /ifl, i. 
 
 To avoid Witchcraft in thefc prayers, lambourin requires two conditions. 
 The firft that the event he not attended with certain confidence nor the cflTcft of thcfc 
 prayers, allowing it to be lawful to defirc it, and to attend on the power of the 
 Devi] as probable, and to have a probable commerce with him, and to hopt iliat 
 he will help u% provided we be not wholly confident of ir, the Devil not pcN 
 forming always what he would, no more than what he faith and what he pro- 
 mjfeth . The other condition is, that the vain Ceremonies he cut off^if there be .my. 
 But the Devil regards not to employ vain and Pagan Ceremonies in Maji^ick, 
 when it i? more advantagious for him to u(c thofc of the Church, i. Eecaufc 
 thereby he [-rofancs the facrcd figns of our Religion. 2, Bcca\irc thereby he 
 
 O o nide; 
 
 2r.oni=2, ligcDh z.j^art 2,C!;ap 2.S[rtiC:i.
 
 290 Of Magic l{. 
 
 hides his malice better, and more ealily fiirprifcs the limplc by mark.« and ap- 
 pearances of piety. 
 But that none may (cruplc to confiilt Aftrologcrs about what (l^all btfil ihcm, 
 
 1 Video vl- Tambourin aSates 0!f (l) Jhat he hath [em men nf extrjordirury fieij and learn- 
 res pietate 8c ing makf no fcruple to demand from Allrohgers the figures oj their birth, and frodu. 
 dcdrin«non Uiom of things which ^ould happen unto them. This alone fufficcs to render ihcir 
 Ai^olo'ts W ^"'"c '"^P'^^^'^j ^"1^ entirely to ruine it, iincc this was to approve and auiho- 
 n»talij'6<'uram, *"'" * profertJon condemned by the Scripture & Church, and to cberifli worldly 
 fuofque partlcM- men in a profane curiofity which leads them to confult Divinrrs and judiciary 
 laresfutuioje- Aftrologcrs, about things to come, which depend on God alone, and not on ihc 
 ttntujnoncum vain obfervations of thcfc Impoftors. 
 
 fan « I6»d" 2'<»w^0Krin adds, (a) That hi would not ci<nd,mn him at haft of mortal fn, to 
 n. 10. (tB. I.* ^^""^ ^" Aftrologer having prediSed that hejhould be advanced to fume Prtljcj^ if 
 
 2 Ccrte cum ^^ refolved thereupon te go to Rome tvith fame hope, hut »*/ witb emire artainty to -j- 
 cul przdkltur obtain the dignity foretold him. Without doubt this is a very Ecclcliallick mifli- 
 modo difto on, and altogether divine, to po to Rome to obtain a Prelacy, being induced 
 wndcmnatem" '^"'^""^0 ''J' * Diviner or an Aftrologer, that is to fay, by the iJIolionofa Spirit 
 fal:<m de mot-* ^luinanc or diabolick which governs thefc Foretellers, who having firft deceived 
 tali, fi adire them , doth by them deceive and blind others by their own ambition and 
 Romam relic folly. 
 
 adaliquamfub There can be nothing more proper to authorize iht»pcrnicicusScicncf, and 
 vsrocerthudlne ^° ^'^' " ^""^^ paflagc through the world, than to fay that it is capable of con- 
 cxfptaindam. dufting Church-men in the greatcft and hoKclt Charges of Religion But this 
 Ibid. mm. 10. is clearly enough to juftifie and declare it innocent and lawful, and to confirm 
 J SI nullam thofc who profefs it in their crrour, to maintain that the gain tfccy get thereby is 
 epcram appoj- ^{^ ^^^ lawful, as Saudiu doth when he faith : (:^) 'I hat if an Ajirciogcr have 
 
 boliiWklrec A- ""' ^""^ ""^"^ ^^ '°'*^^ ^^ ^''"' ^^ *^' ^^^^ fl/</« Devil what he could not kjum athtr- 
 •rologw quod '"if^j fbether the thing happened^ or happened not, he is bound tj refior* the money he 
 BUllo aliopafto received : but if he have done what he could to kpow of the Devil what would happen^ 
 icMfomi:,{iMt he it not bound te rejiore what he received ; bicaufe he hath taien pains for this mo- 
 
 I fi ' '*™*" ney For the pains^ care, and indujlry of this Sorcerer hath its valuation^ andmsy 
 
 ttnttur pretJum ^^ ^^imated by money ; and in this cafe ht is not rejpenfible fordamagts^ mr obliged 3375^ 
 rtftkutre dantl: '" reftitution ofcxpences ; but he is then only obliged thereto when he is nut well sl^td ' 
 Si v«ro Aftro- in the diabolicl{_ Art. 
 Io£ut lUe Tcl 
 
 divlnator opcram fuam appofuit, It arte diaboli its ici rvcnkt non tenttur prttium reftitucre, quia ipfe fuam operam, 
 ctGcurptmjappofult— quia ilia dlligcncia imago iIloappo(ita eft pretloxlHmabilis, nee in hoccsfu tcneturdamna 
 arexpenratconrulenciteftituere, fed tantum qijaado nullam opcram impendii, auc ejus ditboliexariis ignatusift. 
 itkdmin Summt} lib, 2. cap. 38. num. 96. 
 
 He condemns him not then untb reftitution, but only for not being fi.ffiriently 
 employed in the ftudy of this impious and horrible Science, and for not having in. 
 tclligcnce enough with the Devil. This extravagance appears incredible, but it is 
 a jutt punifhment on hira, for that he could imagine that it was juft that thole 
 goods which the Lord hath made for them who adore him, fliould fetrc for re- 
 compcnce to the Worfliippcr* of the Devil, and that they could get dfiem juftly 
 by doing of all injuries thegrcatcfl unto him who is thereof the SoTcraignMafter, 
 
 ARTICLE
 
 OfSrvearittgamlBlafphemy. 291 
 
 ARTICLE 11. 
 
 THOU SHALT NOT SWEAR BY GOD IN VAIN. 
 
 That the Jefuits dejiroy this Commandment by dimimjlnng^ excyjing, 
 weakfting the fins of Swearing and Blaj^heming. 
 
 BAunj treating of Blajphemy in Chap. 6. of his Sum, pag. 6$. ackpoTfhd;ies 
 that vpt fee but too nufj people who by utmoji infiaelity renounce God • but he 
 adds alCo fliortly after, that the rafhneji of the tongue or mind in fits and [allies of 
 tholerjophich are the cattfe a man is not majier ofhimfelf^ excufe from mortal fin^ this 
 cxtrcam infidelity of thofc who renounce God: and this fame excufe may fcryc 
 in a manner for all thofe who arc tranfported to renounce or blafphcmeGod, 
 there being few who do it inicold blood. 
 
 He hath written alfo in the fame Page, 7hat hy a moji pemicioUf abufe it is he- 
 tome a cttlhm in the world to a^rm doubtfnl things by theje ivords • /4s trne as that 
 is bttt one Gody which cannot be eonfiderately uttered vfithoat .the (in of blj^}emy. 
 He acknowledges the Commandment neither to fwcar nor blafphemc,and the fin 
 committed in the violation thereof; but he abolirtieth it as fpecdily, adding 
 that this Jin is mortal when there is an intention therein £q«andi bnmanam verita- 
 tem drvin£y to equalize the truth of humane things to Gods. 
 
 This Claufc is remarkable • Whentpe have an intentim. For it prefuppofcs 
 that when we have not this intention, there is no mortal fin. And to expound 
 and eftablifti this Doftrine yet farther, he brings this rcafbn : Bccaufe this is 
 againU his facred honour j and the reverence which we owe him^ to compare uncertain 
 and mutable things to the conflancy and eternal duration of his immutable and divine 
 Effence : (Sanchez in the i* Part of his Sum in the Book^ofan Oath) and by neceffa^ 
 ry cmfequence to attribute unt» him that infi.tbiUty which is cmtrary to his ferfeSiioa 
 and holy Nature, and fo to blajphemey pag. 70. 
 
 He always meafurcs blafphemy by the Mirention of him that commits it; fo 
 t]hat,accordingto him to conclude that any perfon offends mortally in uttering 
 thefe words : As true m there is but ons God^ or other fuch like, it is ncccffary that 
 he have an exprcfs intention t(7<»»riidtein/fjii/i/^ «»(oG(?<i, and that he believe 
 that God is as mutable and inconftant as the Creatures. JVlnch they do net for aU 
 t hity faith he, who by this form of^eechj would not compare any thing unto God , but 
 only {hew indeed that the thing is true in a certain manner, as it is t^ue that God is. 
 And by confcqucnce they blafpheme not by the Principles of this Father ; As if 
 the fin of Blafphcmy could not be committed, but when by an errourofthe urt« 
 derftanding, or a falfe opinion of God, or by aflfefted malice, or a formed dcfigh 
 to dcftroy and difnonour him, he is blafphemcd. If this be fo, then to be BlaG- 
 phcmers we muft become Hcretick?, or rather Atheifts, or Devils, ''''«' "^^ -5 * : 
 
 He expounds himfelf yet more clearly upon this very matter in the 66, 6jy anti 
 68 pages of the fame Chapter, where giving out Rules of Praftice for a Con. 
 fcflbr, he faith, 7hat he ought to inform himjelf of the Penitent who accufes himjelf 
 ofblaf^hemjy whether he have done it with a formal intention to difhonour God ; and 
 whether he were maliciouflj afecied towards God ; and whether he blafphemed him 
 out of hatred • whether he were touched with any defpite agawfl God, And he adds in 
 the tqucl, Thjtifthe Tenitent anfwer .that he hath nit bten touched with any 
 defpite againjl God^ &e, the [aid (,'onfejfiir is not in repute him fur a BlafphenWy 
 nor deprived ofGrace^ bccaufe he hath ufed blafphemoM words. 
 
 And in the 66. page, after hs hath faid, ihai it is a fort of blafphemy, tsfhen we 
 name with contempt^ fhame, and difhonour the holy and mofl facred Members of the 
 .^OTo/Goi^, he adds in favour of thefc Blafphemcrs ; fFhich they feem not to da, 
 who makf ufe of them in their common difcourfe as ernamenis of fpeech ,faying,T>eathy 
 HeadjBeVyy&c. Hcconfirmshis opinion by the Authority of (bme whe hold 
 after Bonacina, that te name thefe parts in choler^ and not through any indignation' 
 
 a;wi.2. Jififoott a.jaart 2.ci>ap 2.2rtic.i. Oo 2 i>g»in^
 
 2p2 Of Swearing and Blafphemy. 
 
 aga'mji God^ is no hlaffhemy. His rcafon is, beeanje in theft words ; By the Heady 
 by the Bttly^ nothing is tittered conctrning God which isfalje^ fmce it is true that God 
 hetngbecome man hath thefeniemberi • though, as hcfaid in the beginning, ihej'e 
 members be named tpitb cpmemft) reproach, Jhamt. and dijhmour to the Son of G«d. 
 
 If he could excufe this crirtie of all fin, as well as of Blafphemies, and make it 
 wholly innocent, it may be he would do it. But not daring to undertake that, 
 he doth at Icaft what he can to diminifh it, making ufe of Laymans Authority, 
 who by his relation, faith, That this is sfm of irreverence again(i Gud^ which is but 
 venial when it is rvithout p rjuryy fcaadal, or danger of fwearing f^Ije. 
 
 At the end ofthe fame p.6(5.continuing to give his advice andRulcs of Prafticc 
 to the ConfcfTor, he Cikh^lhat he ought to examine bis Penitent rehether he have an 
 ill mil and de^ite againji bis Creator, And in the beginning of the following Page 
 he declares that his advice iSy that if the Fenitent declare that his choler hath tranf- 
 por ted him to thtfe feandalom fverdsy %ve may be perfveaded that in uttering them he 
 hath finned only venially. He (aith al(b a little after. That we mujl mak^ the lil^c ' 
 judgment ofthofe rmbo without confideratim do ttfe them • that is to fay, that they 
 fin only venially. 
 
 Finally, he acknowledges none for Blafphcmers properly but tbofc tcho volun. 
 tarily^ of fit purpofe, and kpowingly name thefe facred members of the humanity of 
 the Son of God, if they do it out of formal contempt y wittingly againfi the truth^ in 
 which cafe it is a mortal fm of blafibemy or perjury. 
 
 I let pafs all the(c paffages without making any reflcftion thereon ; neither 22701 
 do I reprcfent them with all their extent, having already related part of them 
 in the Chapter of the Intentoen^ where they may be feen. I have here only touch- 
 ed them in my paffage, that I might make appear what is the opinion of Father 
 Bauny concerning Bla(phemy, and thai to find it fuch as he fets it forth, and with 
 the conditions he requires in it, wcmuft go into Hell. For wc may fpeak and 
 judge ofthings by his Principles and Arguments, that he hath taken blafphcray 
 from the face of the Earth, by multiplying Blafphcmcrs, and giving them liberty 
 to blafphemc freely, and means to excufe thcmlclvcs from all the blafphemies 
 they can commit, if they know how to make ufc of the Rules which he hath 
 taught them. 
 
 One will fay that he ufeth no blafphcmous words but at ornaments of his Ian. 
 guage. Another may, fay that he did it through choler and definite againft fbmc 
 one whom he will, and not out of any evil affcftion or indignation be had again^ 
 God. The moft part may fay that when they let flyc bla^heming, curfmg and 
 defpitefully railing againfi their Creator^ paflion and choler tranfported them xntt 
 ihefe feandalom words. And if they be all examined, as F athcr Bauny coiinfcls a 
 Confcffor to examine them who addreHs themfclvcs unto him,fiiying,7^<»/ it isvery 
 pertinent to the purpofe thatbe may learn of them, andkpow their intention from their 
 own mouth, and what hath moved them to blafpheme, he will, it may be, find none 
 who will not anfwer that he did it not through any format intention to difhomur 
 Cod, or through any hatred which he had againfi: him, nor through any formed 428o< 
 delign to reproach, contemn, and dilhononr God, or Jefut Chrijiy or his moft holy and 
 facred meptbers .And thus there (hall no more Blafphemcrs be found in the world, 
 wc muft no more have rccourfc to the Ordinances of the Church, nor of Princes 
 and to punifli Blafphcmcrs, nor count that amongft the Commandments of God 
 which forbids blafphemy j fince according to the Divinty of this Father, there 
 will be none in cffedL, they will be only fins of irreverence and venial. 
 
 The oijhcrjefuits fcem more moderate on this fubjeft: but if they appear in 
 this lefs to blame, they arc, it may be, more indeed, and they are much more 
 dangerous than BiS(K«j. For the vice that proceeds to extremity, and is vifiblc 
 in its cxcefs, is only for them that have no confcience ; but it furprifcs and infen- 
 fibly engages thofe who have yet fome fear of God, when it is propounded with 
 fomc temperament, and when it is covered with fome pretence which (crvcs as a 
 rcafon to commit it without fcruplc. 
 
 Efcobar, by Example, in his Moral Divinity, places amongft Problcqiatick 
 Qtieftions, whether all blafphemy be mortal fin. And though he rank himfclf 
 Eom.2. HBa^fe 2.^art a.Ctiap.z.artic.a. indeed
 
 Of Swearing and Btafphemy. i^^ 
 
 indeed amongft them that hold the affirmitivc.yct he forbears not to fay that it is 
 no blafphcmy when (l) a Lover cahhis MifirtfihisCoddefi and his Idol. For i Amans 
 after he had related divers opinions about this queftion, according to hi^ ciiftom, »nw!i>n> Dcaoj 
 heioyns himfclf to thofc who excufc it from blafphemy, and faith, (2) 7/ »Wi ''^'""''""'"^°- 
 Lover jpeak^beforepeTJonj of indifferent dijcretton, he ought not 7n any ^ort be ejieimed . Si coram 
 a Blajphetrier^ becauje it it clear that it is only flattery • but if he fpeak^ bifore grofs mediocrirer 
 mtted perfonij he would not altogether exempt him from a grand material blaj] httny. prudcatibus ob- 
 If this reafon take place, there will be no blafphemy at all , unlcfs he who hears '"^q^aiur, nu^ 
 it, believe that he who utters it, fpeaks according to his judgment, fo this fhalj n^[^"nota*ffi- 
 be only a material blafphetny ; that is, the matter of blafphemy only. So that cjcndus cii hu- 
 thcrc will be no true blafphcmies but what are uttered by Infidels and itrpious jufraodi uttns 
 perfons who believe they fpcak truth when they blafpheme. , And according to locutknibus : 
 this Rule the Tyrians and Sidomans blafphcmcd not when they faid unto King "l"'* ' ft*""^,!,! 
 Herod to flatter him, that he fpoke as a God and not as a man : And this proud [''^ * ^^ ^^^^^ 
 •King ought not to have been eaten of worms, as he was by the jull Judgtiient of tufticisj baud 
 ''<Sod, for fuffcring thefc blafphemous words, fincc the flattery was altog:thcreumoninioo^. 
 manifeft. s;»^i mai«i»hs 
 
 This reafon may be made ufe of for a foundation of the Propofition of Tam- ,Xub^:^r^^' 
 bourin 3nd ^zor who hold, that to fay, 7his is as true m the GofpH, or ibis is .m gr^^^ ,(,„ , ' 
 true as God, is no blafphemy x And their reafon is, becaufc it is villble that this is tbeol Afor. lib. 
 an cxcefi againft the divine Truth. That is to fpeak properly, that this is no 4. ffohl.xi. 
 blafphemy, becaufc it is vifible that it is one, 
 
 Sanchez, faith that he who fwears lightly and unconcernedly, without thinking 
 on what he faith, or through vanity, fins only vcnially. (3) 7he oath, faith he, 3 Juramen- 
 tvhereanto the third condition is wanting, to wity judgment, tvbtn men fwcar tritb- turn cui defuic 
 out neceffity, or without the refpe£i and reverence that is re^uifite, is hut a vernal fin • «'""' « omcsj 
 becaufe the irreverence herein committedis not grcat^heingcnly a fm of vanity^ or (,y "'"^P'J""^'"" 
 fuperfiuity. ne^aTnec^ffa- 
 
 Filliutiuf faith the fame thing, and almoft in the fame wdrds : (^) If judg- liam jurandi 
 ment only be wanting to an oath • that is to fdy^ if it be uttered without necejjrty or cm^imSc dtbl-^ 
 tttility, there is in it fame fault. And a littlt after : An oath is not a mortal fn,^*'^''^^"'°^'^~ 
 if it be without contempt .VJcxoa^ not then fay any longer inthc Commandment '^fi/culpa*'*fi- 
 that forbids Swearing ; Ihoufhaltnot ftvear byCodinvain-^ but only thou fliaU q^j'^^n, foUus 
 not fwear falfely 5 fincc that, according to thcfe new Divines, we may without vanitaiis & fu- 
 grcat fin fwear in vain and out of vanity,without ncccffity,profit,occafion,or re- puflnitatis ptc- 
 vercnce, which in fwearing is due to God uhofn we take for Judge and Witnefs, '^""'jj ^^- ■ 
 
 Filliutiut^s reafon is, C^) Becaufe though tins oath, thus made without neccfli- /j^ ' JZ ^. ' 
 ty or reverence, be in fnme fort againfi the Authority of God ; mvertheltfs becaufe num.\ j.f. 17. 
 it dejiroysit not in it felf, as a lye dedroys his truth, and is not contrary unto him 4 Si dffic 
 otherwife than as it renders him not all the refpeS that is due unto him, it is bid a J"»ai«nto tsrr 
 venial fm. As if it were a fmall matter to fall of our rcfpeft towards God, and ^"" J"'^'^'"°'^ 
 to demean our (elves irreverently towards him , and not to be troubled for ^Wo^m axaSi- 
 offcnding againft his Authority, provided we do not abfolutely dcftroy it. t»tt auc^tilita- 
 
 ■ ' -' ' it, pccMtum a- 
 
 liquvd commJcchur. Talc jurimcntum nen eft moctalti fi defit conttmptui. PiUiut. ttm, 3. qq.mor.tr. 2^ ap. 1 1 . 
 9um.%%x.if,iii,ftg.xQ%i S Licet aliqu* Hiodo fie contra Dei authoriwttm, tamen quia non fit cotitra illam 
 in ft, ficutdeftrultur »erita$ ejus per mendacium, fed tantum fie contra illunj non traftando illam cum dcbha fcve- 
 rtntia i ideo tintum committitur culpa venialis. ri/d. »H«, 3 5 J . 
 
 This Author confiders not that to dcftroy truth in our fclvcj, i« no Icfs a tticjrtal 
 fin, than to dcftroy it in it fcif, which is impofliblc. For we arc obliged to have 
 it in us as our life, by loving and honourir^ it : and tochifeit from us by con- 
 tempt or negligence, or by preferring other things before it which plcafe us more, 
 can be no other than a mortal fin, fincc this is truly to kill ourfclves, and it 
 
 in us. 
 
 And for the Authority of God, it is certain that wc cannot indeed deprive him 
 ofit, any more than of his Power ; and to deny it, were to become a Fool or an 
 Athcift. Since then it cannot be deftroyed in it felf, nor in the opinion and 
 judgment of men that have their reafon found, there remains but one way to de- 
 
 a:om.2. U5coft 2 jaart 2,cijap.2.avtic.2. " ' ftro^
 
 294 Of Swearing and Blajpbemy. 
 
 ftroy it (b much as may be, which is by contempt, and irreverence which is com- 
 mitted againft it by uling it indifferently v^ithout refpeft to confirrh what wc 
 fay, fwcariiig without ncccflity or occafion, and even of mecr vanity. . So that 
 if in this cafe and thcfe circumftanccs the fin committed againft the Authority of 
 God, and the reverence which is due unto him be a flight one, as ihcfc Jefuits 
 fay it is, it fccms that there can never be any great one, according to theiii in this 
 matter. 
 
 FiUiutm proceeds farther, and maintains, that to fwcar, not ohiy without 
 
 occafion and reverence ; but alfb upon fomc bad cccalion, as to affirm by oath 
 
 1 Qa!»li- that one hath committed murder or adultery, is but a venial fin. (i) for though 2'i_%A[ 
 
 cet juramentum j^^ rn»k( ufe of this oath in the relation ppe make of a mortal fm^ tH whin rve (aj : / 
 
 jung'tur jn'car thit Ihave committed this murder^ or this fornication • yet this may be done 
 
 cati mor^alis • withmt any complacency in this crinie^ and only out of levity and without caHfe.Where. 
 
 ut juro me fort it is but a venial fm, 
 
 cotnmifiiJe t«lc He adds that though a man who fwears thus, (hould take plcafurc in the crime 
 homicidmm,^ he relates, and fhould (candallzc and defame another perfon in his relation, this 
 nesi" tameti ^^^^ according to Suarez would not be mortal; which he alfo believes as proba- 
 non fie cum bic with him. For after he hath faid that the more rational Cafuifts hold, that 
 cwnplictntia in (2) if any one reporting a mortal fmtvrona the honour and reputation of his heiohm 
 jllo ex ncc«ffi- bour^ as by fayins^ that he hath committed adultery with an honcfi woman, or if he 
 wt,\einrA\imf^^ pliafure thtrciv, ij he ftvear ta affirm that which he faith, it is a mertalfin', 
 Uvitcrjquare he oppofcth unto thdrs the cpini'^n of Suarez^ as probable. (5) For all that 
 non cxccdet Suarez, faith he, in the place now quoted^ n. 8. maintains thai it is no mortal pn^ if 
 culpam vcnia- it be confidaed only as an oath • becaufe this oath regards not the matter of this dif- 
 lem. Ibid. n. courfe^ as bad, but only as true : And by confequence then is mne^ at the leaji m 
 il^'ffi-^°i- mortjl fm therein-^ which is pribable enough, 
 
 nsrrtt pccMtum And becaufe this reafon of 6uariz is mctaphyfical enough, FilHutius relates 
 mortalf, infa- another, or rather expounds the fame in another manner, and makes it riiore in. 22851 
 mandoproxi- telligible, C4) Becaufe this defeB, faith he, fpeaking of the injury done unto 
 mum, ut adu!- God by the man who takes him for a witncfs of the adultery he hath committed, 
 terium cum jj. ^^^ contrary to the end of an oath. .'For it may fervt to confirm the truth ; and he 1 
 &t, velcom" ^'^^^ "°^ ^"'^ f°^ * witmjlofa falfe, but at the mofl uf a Witkid and dijhomji thing; ^ 
 placendo in il- »'■' "'f ^''^^ faid ; and this in it jt^lf is no great inpiry againft God. By this 
 lo, tancjurt- reckoning WC may fay that a child fliould do his father no great wrong, nor a 
 mentumaJdi- fervant his Matter, nor wife her husband, to produce and take him for witncfs 
 mwtaie rWi ^^^^^^ debauches, provided they were true ; unlefs we will fay, that the honour 
 v.um.i'i-. ' of God is lefs confidcrablc than thatof men, or thatGodol]ghttobcin(chli- 
 3 Ar.amrn ble of all injuries and indignities committed againft him. 
 Suarizlococi- S.inchez difchnTgcs of fin, at Icaft mortal, all thofc who fwcar of cuftom, 
 tato, n.8. de- ^^^ of what fort focver if be, faith he, though they have not yet recanted it. If they in 
 [j"(|^^j^°^*~fwca ring have not fo much prefence of mind as to perceive what they fay and do, 
 hsbcaiur ratio ^^""^ what evil they caufe, as the moft prudent liave, who have not this evil habit ; .£ ' 
 juramenti: quia fo their vice and wicked cuftom of fwcaring ftiall not hurt them; but on the 
 fton caditfupra contrary upon this occafion it ftiall be favourable unto them. For if they had it 
 '■"^ '"'"''*'" not, they would perceive what they did in fwearing,atid would oiakcthemfelvcs 
 fed* Vrntum* '' Criminal?. But becaufe the evil cuftom of fwcaring whicK they have contraft- 
 qustenu'^ vera. cd,and wherein they pcrfift ftilT voluntarily, blinds, and hinders them frompcr- 2226< 
 Quare mc eric ceiving the crime they commit, it fccurcs them from it, according to this Doftor. 
 peccatum, fal- ^ -,'.-.: ,.,,>J,.,' .:;".' 
 
 rem martalt, quod td fatij probsbile. Ibid. 4 Quia tjufmodi defe&us' nee eft contra finein jui-anifntl, Potcft 
 enim confitmari per illud Veritas, nee facitDeam teftcm mendacii, fedadfummum reimals & indrcentl'sj ut dixi- 
 mus. Ac id per fe non el) injuria gravis. Ibid. num. ^^6. j Qualifcunj^ue Ilia fir, & nondiim "t "triftata. At- 
 qacita utfint peccscaluhalis, requirit lalem advcrtentiam,qualiselknecel1'sti« infeomlncncnfic ad JQrandumaCue- 
 to. Wwib. cp.»i9M/. tj&. j. Mp.5. rum. i2. fig. II. ■ 
 
 I I 
 
 By this reafon if a man being in a dangerous way, fhould pull Out bis own 
 eyes, and then fall into a precipice, he might be excufed by this, that he could not 
 fee when he fell. 
 
 By all this which hathb:en faid unto this prefenr, it is clear that the Jefuits 
 
 kr0\]u2, )i5a»li 2.jantt a.CtJsp.i.girrfc.a. ■ cxcufc
 
 Of Swearing dnd Blafpbeniy. 095 
 
 cxcufc them who fwcar and Ibifvvcar through ancvi! habit ; who fwcar rulhly 
 and without rcafon , vainly and without nccclficy, in wicked and fcandalous- 
 matters, which tend to the difhonoiir of our neighbour by dcfamint; him, and ot 
 God by taking him for witnefs of crimes and debauches, of which in fwcariig 
 they boaft thcmfclvc?. So ibac there remains nothing in this matter but fwcar- 
 ing and forfwcaring with iv,\\ knowledge and black malice, to be a crime, and 
 which properly retains the naineof an oath and perjury in the Schools of thcfc 
 Fathers. 
 
 £/c#ijr puts this Qyeftion: (l) Is it hrcfuHo fuhom any perfiii to [wear a i LUttrt 
 falfe things ivhich he notTPithjiaridiaf^igaorantlj believes la be trite? And after he '"''""'*■ ''>-. 
 had faid thit Azor is not of this opinionjbecaufc it is not lawful to caufc that evil ^"^ ^jj,- 'i!*^"' 
 to be done by another which wc cannot do our fclvcs, he add« ; ('2 J Bttt this is the ^^^^ ^^^^^ *_ 
 opnion of P. Hurtado. He might alfo have joyncd Sanchez to him, who holds pft juraiurus « 
 the fame opinion ? (^) If fome one prefent himjeif to me, dhh he, fithotti tnj/ ignojtnvi wt- 
 follicitation to [wear that which he in fimflicity believes to be true^ though I \quxfi '"■" Fi"' ' 
 rpell thjtitisjalfg : ij notmthjiandinn^ it ftrve to provi Jome other thing nhich ^, jl'T"^"'' 
 i^ow to be true., and conducts to hinder that I be not deprived of my right^ it is lavfftii num.li. a ji 
 for me to take his offer. 2 Aft a »c ' 
 
 The reafon ofEfcobar is, ('4^ Becaufe in this cafe we engage not our neJghbour in »vi;cm I'cttui 
 a thing tvhichis formally evil^ fince be fins not in fjvearing, U'e may fay by the i'°'i,r .• 
 (ame reafon, that it is lawful to caufc a Fool to kill another man, bccaufc he fins i^j^ua/^j^j ^r* 
 not in killing him. qua nit» llle le 
 
 He demands alfo, C5J Whethtr it be lawful to caufe him to [wear whom w^cff.ric ed ju- 
 fear will [wear falfe. la the difpofition wherein this man is fuppoftd to be, ir fandum qaod 
 h one and the fame thing to require him to fwcar and forfwcar ; lincc wc know ^°^^ ^^^ P"'»^ 
 that the one is infcparable from the other ; and bccaufc we dare not require both \\l^'it.^a\li, 
 together, wc need only, according to thcfc Doftor?, make an abftraftion in our fum ncfim, flk 
 minds, and fcparace the one from the other in our thought?, and only require him crndocac to. 
 to fwcar, without confidcring the perjury he is about to commit. prcbandum 
 
 F27/f»/i«f hath put the fame Qucftion, and anfwcrcd it in the fame manner quo'^Woj'f- 
 (ii) I haldy faith he, that any one may upon a lawful caufe re^ueji a man to jwear., -^ ^ ^'^ ^^_. , 
 though be probably fear that hewillbejforfwmn. And thisanfwer is but a con fraudtr, lictblt 
 clufion drawn from a Principle he had minted before, faying, (7) That this miqat taep- 
 thing is not evi/ in it felf^tortquire an oathof aperfonwhom we h^nwwillforfwtarwt- S^mh.of. 
 himfelf^ fo that fome conditions be obferved. Amongft thefc condition?, one o( '""" " ' f" . 
 the principal is, ('8J That fomtwhat of value be in qtiejiion, and thai there be - ' ,"^^ 
 fome ]ufl caufe to require this oath^ at the necefjity of our affairs or btneft wt hvpe 4 Qjii cro- 
 therefrt'm ; othenvife it would be againji Charity to expufe and engage our ntigbbi.ur\m\iiiui\(non 
 in fucb an wcjfion. inducltur ad 
 
 rtc believcf: not that it Would be aeainft the Charity we owe our Neighbour, r "" *°,'~ 
 to caufc him to kiIj his own^oul by perjury when wc pretend lomt temporal m- tun, jursndo 
 tereftinit", but then only when wc pretend nothing, nor receive any prtfiL non dtlinoun. 
 from it. Ihii. E^cebgr. 
 
 Filliutiuf faw this difficulty very well, but he forbears not for all that to per- ' ^■'^'/i', J 
 fift in the maintenance of his opnion, faying, (9) That ytt this is not "/J'^W^ [^^Vfcr'tf'^"" 
 ( haritj^ becaufe it obliges tu not to avoid the fin of another man by our own Igfs. Thi< qjcm '^hitb 
 Maxime agrees well with the Word of Jefus Chrift who faith, that it were better la fum J^rsty- 
 to be caft head-long into the bottom of the Sea with aMill.ftonc about cur reck, '""" ? " ^ 
 than to oflfcnd onr neighbour, and to induce him to fin. They confidcr neitlvjr ^"« **?"* 
 truth which is prejudiced, nor God who is offended by perjury, nor the Soul of ^* ^^ "^^j^^J 
 ournei^hbour who kills himfclf by his perjury ; but only the private intcrcftoftum. ibii. 
 him who caufes him to fwcar, which they arc not afliamcd to prefer before all ft;^^ 35 
 thcfc thingi. <> DK04. 
 
 pollc qufoKutv 
 guelnttrcedu)tcI^ic!maeiCiri)pet(r(jursi)uxKum>beoqtitmpcob3biiite{ timet eflt pijuraturum. Hffiutimtom. z. 
 ^ortl.qq.trjU.tt.etp.ii.num.n^j.pjg.xci, 7 Nan ifleincrinftct malum, ptwn juramtntum ib co queoi 
 (cimiu p.juritururn, dummodo [er»enfur aliquje conditionei. Ibid. num. i ^6. S lit fie iliqiw julls csufjid pt- 
 ttndi, ntc«ffir»$ vldtlictt, relatilitajjalioquicffet contra charitatem proximumconllituere in talicccifionf. j N.< 
 proptcrta eft contra chsritttcm ; quia bzc non oblijst sd vltindam peccatuoj ahtrius cum propria damno. 
 
 aom.i. mm 2. ^m 2.Ctjap.2, artici; . ,. ;: uu^:>. . Who
 
 _ , I 
 
 2c6 Of Swearing and Blafphemy. 
 
 Who dares cxcufchim who {hould induce his brother to do an aftion which 
 he knew was capable to procure his fathers death and his alfo, bccaiife he might 
 from thence draw to himfclf lome profit or advantage thereby ? Nevcrthelcfs a?-S^ 
 the Jefuits allow this to all forts of pcrfons in reference to God and their Ncigh- 
 inwinftcTnw- '^"'^ * ^^^^ '^ '° ^^X^ '" reference to their brother and father, faying, (l) That 
 lum'pet«c juta- ^* ^ .«"* <» *^"'"5 *^'' '" '' f'^f '" '«"'f "^ "* P'^'P'" *" /"''^'"i ""^^ ^' k">^ '"'O "'f ", w'*/ 
 mfntum abeo forfvcear himjtlf, ■ ■ , 
 
 quem fcimui This opinion is Sanchez's alfo, who after he had faid that there arc feme whb 
 ptjttaturum. hold, (2) That it u not laivfUl to induce him to fwtar, who will forfxvear bimfelf^ 
 ca :"^^^' *hsugh he he very fernnardy and ofer bimfelf voluntarily thereto • he adds, fpcaking 
 lum ipcjtratu- after his oWn opinion, and correfting that of thofe Divines, C3) That when fame 
 ro pttcrcquam- j«/f occafioH to do it sccuri^ it if nofm. And a little after, to cle^r up this Queftion, 
 vis We ad f tjt- |jc adds : (4) B ut the difficulty is greater vhen he tcho is to forfreear himjelf is not 
 randum paratuj ^i^gj-g^ thereunts^and he who intreats it of him hathjcme neciftty obliging him thereto, 
 Sr He acknowledges that according to the Principles of S. Auflin, S . Thomas^ and 
 
 J At con- othcrDivines, whom he had quoted before, this is not lawful ; but he forbears 
 currentl jufta not to maintain on the contrary, (5) That it is lawful when ah) ]uf\occafwnhaf. 
 caufa, nulla eft pens' which renders this oath needful^ though he who takes it, muljl forfwear himfelf^ 
 culpa. ^*''p- andwM not di^ofed to forfwear himfelf, if he had not been intreated, His grounds are 
 »p'!i!nim.6!' the fame with thofc o{ FiVittiiim, ^6) The rtafon is^ faith he, becaufe he is not re- 
 t*£i4' ' qtt'redto forfwear himfelf, bttt to [wear; and the Law of Charity obliges not to ef- 
 
 4 Std ma- chew this fm of our Neighbottr with notable damage to our felves thereby to be incur- 
 joreftdifficul- ygj^ /\nd being dcfirous to make lis fee what ncccflity and moivc might fufficc 2290* 
 las quando ille jq makca perfonfwcar, who, wc arc affured, will forfwear himfclf, and offers 
 
 erK aauMrt"" himf^'f to that purpofc, he brings two Examples. 
 
 tuj, at r.eceflicas The firft Example is, (y) That it tnay happen that a man hath taken 07i him the 
 eft in pttcnte. care of another mans affairs^ and that to acquit himfelf well tlnrein, he Jhall be obli~ 
 Ibtd. num.7, ged to exa£i this oath; fo that if he fail therein, he will give occafton of fufpeSing 
 
 5 picendum ^^j^ fdelity, or his afftSion and vigiUnce. So you have the firft Example, which is 
 currcmrjufta" of a man who being charged with fome affairs, knows not well how to perform 
 caufa ntceiEta- or difpatch them fo readily as he dcfires, without making ufc of a Perjurer j this 
 lis ejus jura- is to give great liberty, or rather a great and dangerous temptation to all Agent?, 
 menti, quamvis Proftors, and Sollicitors of Affairs. 
 
 m« nee rft't • "^^^ °^^^^ Example is of a man who hath need of a Knight of the Poft ro rc- 
 paratui*adf>eje- form a Contra^ and make it valid, (8) Moreor<er, faith Sanchez, this oath may 
 randuow Ibid. bemadettfeoftofortifie^ndmakevalidaContran, which without it would be null. 
 
 6 Ratio eft Xhis is to make good penny-worths of confdence and our neighbours Souls, to 
 quianohpcti- gbandonitin thismanner, and to help him even to caft himfclf into perdition 
 '"u fed'"Bra-' ^^^ the power of the Devil, to fccurc a debt, or to avoid the reproach or fufpi- 
 mentum. ^Ncc cion of being negligent in the conduft of an affair. 
 
 lex charicatis £/cfli^3r puts alfb this Queftion about an Oath: (9) iVlnther it be lawful to 
 oblijatcum induce one to fwesrby falfegods'^ ThcAnfweris, (10) That to evgs^e him fX-jjgK 
 proptio notsbili p^^/r, tfjgreto. is a mortal fin : but to demand an oath of him who will jwear bjfalfe 
 
 proximiptcca- fuch an oath of an Infidel • but it would be to demand it; that it may be de- 
 tum. Ibii. manded, but not exprcfly : that we may fbllicite an Infidel and engage him to 
 
 7 Quiapo-; fwear, provided wc tell him not in exprcfs terms, that he (hall ftvcar by his falfc 
 te(! quifpiam ^^^^ though WC be affured that he will not fwear othcrwife, not acknowledging 
 McKna'tio"* tbc true God. Who fees not that this is to deride God and men, to treat of 
 admlnifir*dc- matters of Religion and Salvation in a manner fo unbandfom and grofs, that 
 nis petit exiil common fcnfc only is fufEcicnt to perceive the f xccfs and bafcnefs of it > 
 
 id jurameniumj , ; 
 
 &nifip«tatur,ar5ueturpr*raricatiinisexiftimataE, aut nejllgentia sdmiuifltationis. Ihid. 8 Infuper poteftdefor- 
 vkehocjurannemuiBconfirmandoconttaftuiquialiisinfirmuserit. Ibid. 5 Num liceat p;r falfoj Deoj ad juran- 
 duminducete? Determinate iRducercmbrtale crimen eft; pcterr vcro juramentUDi lb C9 qu] pci falTosDcoi cfi.jui*: 
 uruSjpetfemjluinnoneft. fi/tsi.ir, i.Mjm. J. 7i«»i. 17,^45.79. 
 ..iiU t, - 
 
 - 'i=-^ '"-•"•■ ■- -■---•;■'■- Efcoha,- 
 
 Com.2. Uffoott 2.)Bait a.»Ct)8p.2i Slrtic.2,
 
 Of. H'inonr dnw Hi-ito tarcnts. i^ 7 
 
 Efcobar cite; Filliutticr upon this Poinr, and he faith in cfFcft the fame thing 
 with him, and iiuhe fame terms : (1) fo dcmancf ^fi'nb he, a» ojth of hi»:n'l.>--, ' Peter ju- 
 Wfe arCiilJUred^n-'ill jivearbf his f.iljt livd^ is not j ihing evil in it je If. This i« "i"^"'""" 
 alfothc Judgment ofSamhcz, who with his Brethren acknowledging, that it iSjUc juncurum 
 to contribute to an aftion of Idolatry, oratthcleaft to j;ivc occalion of it alfupct fallosDecs, 
 with them, that it may not be done without fome rcafbis for ir. But inftcad of non eft ptr fc 
 what the others fay jjcncrally, that we oucht to be engaged thereto by fome nc- ni>l"ni- ^O^i- 
 •ccflity or utility, he ifaith more , that it cannot be fo little, a? not ^^^irticient ^^'^ '""^'^^'^^ 
 thereunto. (2 J The leafi bimft or intcriji JH^cdh, Ca'nhhe^ to dijpefifenith tin c,p\^\^^_ 
 Precipt which obliges m to avoid this occay.on, j jj. pig ao j. 
 
 And it is in a manner upon this rcafon that he givc5 a fblution to another diffi- 1 Vd modi- 
 culty which he propounds a little after. (3) What fin is it to require an oath oj ^n "','^'"' r'"'* 
 an Inpdel who is ready to [wear by falfe gods, without neccfpty or utility which ^ ' .k^ hrc 
 might jtrve for excufe ? He anfwer?, i. That none have declared nor cxpli- prxctpto vitan- 
 catcd this Qjcftion in the terms he hath propofed it. And after he acknow- ttihujujocca- 
 Icdgcs that lome condemn this afticn of mortal lin ; bccaufe it is entirely againft ^>°"''« S^'^^b. 
 the Charity which we owe to our Neighbour, which obliges us to hinder, and"''"'"''"'""" 
 much more not to tempt him to offend God mortally, at Icaft when we can do ^^", sfcunda 
 it conveniently and without any lofi. difticultas eft 
 
 This fo weighty a confidcration ftartles him a little ; but it is not capable to quale pcccaium 
 make him to quit his opinion, and yield unto the truth. (4) Though 1 believe, ?»t exijeie hoc 
 
 faith he, that this opinion is more probable, bccaufe the reajon of thcfe Authors which '"J'^t^'j" m "" 
 I now related is very urgent • it is verj probable that it is but a venial fin. His 'jto^ad iura^n- 
 rcafon is, that fincc there needs (bfmall a matter to be able without fin to prevail dumperfslfcs 
 againft the Precept forbidding us to demand an oath of an Infidel; thi.' is a Deos, gamdo 
 fign that this Command is not To rigorous, as to oblige under mortal fin, though d«fuic nertffi:aj 
 we (hould violate it cxprefly and without any particular reafon, (5), Becatife, '"r"' »**»''" 
 faith he, the leajl confidiration of benefit fufficeth to exempt uf from the Precept ^Jl^ '^^^ 
 which ohligeth to avoid thii occafion '•, and it is not ordinary for fo flight an otcaficn ■ Quam difii- 
 to difpinfe with Comnurds which oblige under mortal fin, cultatem in t«- 
 
 Thi? manner of arguing is very-ordinary with the Jefiaits, to cftablifh one Er- ™'"'' "°'' ^"°" 
 rour by another, and to make ufe of one diforder which they have already intro- ^*"1^ Autfaorts. 
 ducedjtomakewayfor a fccond, by drawing confequences from the one to the jgij^hariwls 
 other. Gecaufc they give liberty without 'fin to demand an oath of an Idolater, pr xlml ac cor- 
 whcn we have any fmall pretext for ir, they infer from thence, that when we de- rtSionis frattr- 
 mand it without any reafon, it cannot be any great evil. Thus it is that they take na: prarceptum 
 from themfclvcs authority to difpenfc with the Commandments of God, and f ''''|'y "^ ,T 
 abolifii them as they pleafc ; and that they make ufe of their own difpenfationSjjj yitandum 
 to give them liberty to violate them freely, or at leaft without any great fin. Uchale skerius 
 
 peccatum, 
 qu^ndo commode &abfque fuo damno id piteft. 4 Quamvil autem hoc probabilius tffe credam, quia ratio addud« 
 fortiier ur jct j at probsbile et culpam lolum venialem admitti. 5 Quia, ut Yidimus n . i ■ & f»q . vel modica utilitas 
 facts eA ad cxculsndumab hoc prxcepto vicandx bujus occilionisj at a przctpcis (ub morcsli obliganclbuSj non 
 tsm levis caufa Kcufare folet. Ibid. 
 
 ARTICLE in. Ofthe Commandment of God, 
 
 HONOUR THY FATHER AND THY MOTHER. 
 
 T His Commandment obligeth Children to their Fathers and Mothers in four 
 principal things, as the Catrchifm of the Council of Trent obferves ; to 
 love, reverence, obedience, andadiftance. Thefe arc alio the four Duties in 
 which the Jefiiits undertake to difpenfe with them. 
 
 I. For what concerns love, DicaliiEiu fahb, (i) That it it not altogether cer- i Dtfiderare 
 tain that a child can lawfttHy f^ifire the de/th of his father or rtjoyce in it, bccaufe ri/fi!'i'm v. j. pa- 
 inberitance nhlch might cnme tn htm thereby ; but be believes that he fms not mortally ^'""^ mortem 
 inreioycing,mtinhtfdcaih,confuleredasan evil unto his father^ but tu <» ^''"'/''^ dereob hzfe'di" 
 
 P P »w^ tit^ tlvlem 
 
 ; JCom.2.1!5coi5 2 ^avt 2.Ctap.2.2rtic.3.
 
 298 Of Honour due itnto Parents, 
 
 I 
 
 provfnienttnij *ned?ij appowttd nfCoJ^ fur him to obtain the jmctffion ; not becaufe fame evii bejel 2l^i 
 r\' n iti certum the father^ but fjmtgiol the jon. 
 
 tft cffe licituoij Sec here a man exceedingly confounded. He would gladly juftific a child 
 «su^o& dtlt- who defines I he death of his father, that he may enjoy his cftate ; but he dares 
 ftsdore non "°^ ^^ it abfolutely, bccaufc this appears not to him to be altegethe\ertaini He 
 quidem h»bl« Contents himfelf to exempt him from mortal fin by the rule of directing the in-. 
 de mortt ipfa tention, which teaches him to look on his fathers death, not as ill to his father 
 ftcundum fr, j^^j 3.5 good for himfelf, becaufc of the inheritance that comes to him thereby. 
 Di^tumMtrh ^^) Ttfwt(7«ri« who wrote fincc Dica/Wjtf is more hardy ; hcmakes nodiffi- 
 immo«dfincm '^"'ty of exempting this defirc from iin, on condition the intention be dircftcd 
 harcditatitob- according as Dic^j/fi/Zwdifcourfeth. And that he might render this more pro- 
 tinend* aut fi- bableand more intelligible, hediftinguiflieth of two forts of define?, whereof the 
 "*U°i'*'T" one is abfolutc , and the other conditional, (^z) If yon dtfne the death of ymr 
 fcilicet a Deo Z"*^'^'" ^^f"" fi^"^ conditim^ faith he, ihe anftver is eafie^ that you may latvfitlly, Fer 
 Ban qusttnus if f"( l^^)' in himfelf : if my jaiher fhoald dye^l jhould tn]o) his efiate -^ inthiscaft 
 malum patrij he jhould not rejoyce in his fathers death, but it: his inheritanct, 
 eft,fedquaK- Behold the Example of a conditional define, in which he finds no difficulty. 3295 
 bo* pro " ^^ propofes and expounds the other dcfirc which he calls abfolute,in thcfe terms: 
 nit, ncnpnta- Cs) ^ (^(f're ihe death of my father^ not bccjufe it is an evil to him^ but becauft it it 
 rem tfc mrr- g»od for me, or becaufe it is the caufe of goed unto me ; and becaufe by this his dtfiti 
 tal*. P/'«)?/H. / enter into the prjfrffton of my paternal inheritance, 
 lib. i, torn. 1. 
 
 di^. I X. ij. I . dub. 6. num. 54*. i An p.'ffit filiiis morttm p»tris optartj vel de Bl» gauderr, non ut efl malum pa» 
 tris, (hoc enim ellet odium extcrandutn) led u. jp(e filius pasris hxreditat* fruatur — facilit eft tefporfio. Licitc 
 tnimhzcopc^: velampltiSerij.qu'a non gji'dsjdealteriusmalo, ftd de proprio bono. Tmbur. lib. 5. deal. ctf. i. 
 ftH.j.num.if. a Si dtfij^re; fub cotcitionfjfacills hemrjfponfio licitepofle. Si quisenimhurcaaum cliciat: 
 Si meuj patct moreretur.tgo haertditate potiretj & g»ujeret tunc Jlle, non de pitris morte, fed de hajcedltate, n. 50. 
 
 3 Cuplo mortem pacris^ r.on uc maluDti p3;ris vft, led xii bonum meumt feu uc caufa me! boai ; nim'irum quia tx 
 il ^lus morte ego ejus bxcediiarem adibo. Si. inquam, fie diiideras, major eft difticuhas refolvendlj &c.— Nihilo- 
 n inus Cafttopaiaus...... ex quibus vides opinioncm Callropalai tSi laiii probabllem. num. J i^ 3 x> j 3. 
 
 This is the fame thing that he had already faid in the former paffagc ; and 
 this repetition makes us fee more clearly the perplexity he is in through the dc- 
 firc he hath to judifie this unnatural child in his dcfirc of his fathers death, that 
 he may enjoy his eftate. He finds therein fome difficulty ; but after he had re- 
 ported the opinion o(Ca(irofaljo who approves this fort of defines, he concludes 
 that this opinion is probable enough ; that is to fay, that a child may lawfully 
 and without fin love his fathers inheritance better than his father himfelf. For 
 if he loved his father better than the inheritance that he hopes from him, he could 
 not rejoycc in the death of his father as in fome good thing, fince it would pro- 
 cure him more hurt than good by taking from him his father whom he loves 
 more than all the cftate he (hould receive thereby. 
 
 I know not how without horrour any can, I will not fay approve, but produce 
 and publifh fuch thoughts and dcfircs fb oppofite to the moft comn on notions 
 of reafon and of Chriflian and natural piety ; to exempt that from lin in childncn 
 which were horrible and criminal in the remoteft kindred, friends, or dome- 
 flicks ; and finally to pretend to prove this overthrow of Nature and Reafon,by22p^Q 
 the raoft brutilh and inhumancPrincipIe that can be imagined,faying,that a man 
 may dcfirc evil to any pcrfon whomfoevcr, and even death it felf unto his own 
 father, provided he confidcr this evil as his own proper good, and not barely as 
 an evil unto him to whom he wiflieth it. 
 
 It is thus that Lyons, Bears, and Tygcrs devour men, not fimply to kill them, 
 and to do them hurt, but for their own proper good, that they may feed them- 
 fclves with their flcfh : yet they fpare beafts of their own kind, and in this they 
 are lefs cruel and inhumane than men who arc fo blind and unnatural as to be- 
 lieve and follow a Doftrine fo pernicious, and which teaches men to kill, car, apd 
 devour one another through a define of any the leaft temporal intercft. 
 
 If this werclawful, as the Jefuits pretend, thenc would be no mone anytnuc 
 >. Chriftian or humane Society. It would be lawful for every private man to dc- 
 
 a:om.2. ll5cDb2.jaart2. Cljap.a. artic-j. fire
 
 Of Honour clue unto Parents. 299 
 
 lircpublick Cilaraities, not conlidcring them as the deitiuftiou ot KamiluSj 
 Towns, and the Common-wealch, but as his particular benefit. There Ihould 
 be no more Charity nor Religion, fincc wc might without lin, according to this 
 Divinity, not only wi(h all forts of mifchicf to our Neighbour ; but ddirc alfo 
 the profanation of the moft Holy things, and the our.throw ot" the Laws of God 
 and the Church, provided only we fay that it is not any hurt or offence to God 
 or our Neighbour that we dcfirc, but only the good and profit that thereby vvc 
 .pretend unto. 
 
 Now T<j»;Z)(;Kri« as he fpcaks more abfolutcly and boldly than D/cj/?i//«/, be- '•' 
 
 caufe he wrote after him, fo he adds alfo the rcfblution of many like qucilions : 'An poflic 
 (i) May an inferior defire the death of his fupcrior in the Church or Comrmn-n-ejlth^ fubditus mor- 
 that he may fmcecdbjhis Off.ie, or that he may be delivered from him^ ^'''■^"/'^ '■'^ Pnelati uc Prx- 
 f avows him not ? Here is the cafe 10 which he anfwers precifely and without hcfi- Uturx i'pfc fuc- 
 tation in thefc words. If you difire only or receive with joy the eftU of this death^ ccda-, vd ut sb 
 to JuzV, the Inherit mce of a Father ^ the Charge of a Prelate^ the deliverance from fume 'oPrslato fibi 
 trouble he procund ym^ the anfrver is eafie^ that you may defire all thefe things laiv-^'^'^°' J[^' 
 fttlly^ and that becaufeyou rejojce not in the evil of another^ hut in your own proper itfidttes vel 
 good. cum jaudio ci- 
 
 VicalUllus durft not at firfl determine upon this queftion, bccaufc it fcemed to ciplss tjufmodi 
 him uncertain; the Authority and Exampicof Cajiropaiao having made him *. . ^"'' ''^f'" 
 more bold, he approves and propounds it as probable ; and 7 ambourin vrnkcs f^-^^''J^'"}°^' 
 thereof a Maximc, in which there is no difficulty at all, facilis rejponfio. Thus it prjeimursm, fa- 
 comes topafs.that thcfe Doftors who make profcffion of a complacent Theolo- cilis eft refpon- 
 gy, go on fiill advancing, not to the better, but to the worfe, as S. Paul fpeaks, fip- Licic e- 
 and labour to ftretch or rather to corrupt mens confciences, by flrctch-ing and "'^bxcoptas 
 corrupting the moft holy and inviolable Rules of Faith and Morality, and ma- quia'no'n "' 
 king thofc things probable which in theiafel ves arc incredible. desis aktrlui 
 
 If todefire the death of ones father be of itfclf a crime, as none can queftion n)«lo, ffd de 
 it, the crime is yet greater when he is carried thereto by fbme wicked motive, Pfop"' b»no. 
 as that of having his eftate, which comes from covctoufncfs and injuftice, and 
 contains in it alfo a notorious ingratitude : and it is in the fight of God a kind 
 of theft and ufurpation to defire to have the eftate of another, and which is more, 
 of ones father, againft his will, the appointment of God, and all the Laws of 
 Reafonand Nature. So that to juftific ihcdchrc a child hath of the death of 
 his father, by that which he hath of his goods, is to juftific one crime by another 
 wherein many more are alfo contained. 
 
 This injuftice and diforder may. appear yet more vifiblc in the other Example 
 brought by Tdw^i?Kri?2 of aninferior who dcfires the death of hisSftperior ; A 
 Monk, for Example, or a Clerk of his Abbot or Bifiiop, that he might enter upon 
 his OfHce. For the defire alone of a Charge of this nature, even under pretence 
 of a good motive, as to be fcrviceablc umoSouls, is a kind of ambition and pre- 
 fumption which renders a man unworthy of that Office which he dcfires in that 
 manner, as S. Tfcow<jj, after the Scripture and Fathers, doth exprefly teach us • 
 he who hath not this good motive, and defires to enter by a way Co odious and 
 criminal, as is the death of his Superior, is not only unworthy of the Office 
 which he fodelir*?, but alfo deferves to be excluded from the Clergy, and even 
 to be chafed out ofthcChurch,as a rebellious and unnatural child from thehoufc 
 of his father, who defires to fee his death, though he dares not kill him himfelf. 
 How then can onj: of thefc defires juftific the other > How can we fay that an In- 
 ferior may lawfully defire the death of his Superior, if wc pretend not that one 
 may be a murderer, bccaufc he is an Ufurper, and defire the death of a man, be- 
 ciufe wc would have his good?,without having either right or capacity, but only 
 an unjuft and nnrcafonable pretence unto the one or the other. 
 
 This yet fufficcih not this barbarous and murthering Theology, to permit chil- 
 dren to dcfirc the death of their father and mother, they permit them alfo tob:: 
 willing to kill them themfclves, to attempt their livcj, and cfFcftually to kill * Colligj- 
 thcm in fome cafes. It is from this Principle that DicajUllujCiuh, (2) That a '""'^'"'"* '•". 
 thild who defends himfelf againfl his father who affaultt him unmfily, tnay K^ilZTJtLm^ 
 
 Coin.z, mm 2 laarr 2.C!jap,2.2rttc.3. P p 2 him 5 ^ '
 
 ^oo Of Honour due unto Parents. 
 
 fervij comra him ; iM alfo Servants their Majhrs^ VflQals their Primes ; Monks their Abbots and 
 doroinos, vaf- th^jr Superiors. Which he undcrftands not only in fuch manner that a Son may 
 fallis contra j^jj] j^jj. pj^jjgp jjy accident and bcfidcs his intention, in his own defence ; but fo 
 ^m repellere ^s he may have a dcfign to kill him voluntarily. For after he had propofcd this 
 qusndoaSuin- cafe which I have now related, and many others, he concludes that in this cafe it 
 vsduntur, in- is lawful to defirc to kill him who affails iis. 
 '"ft'' ^""\'"^*' As for what concerns the refpcft due unto Fathers and Mothers, Tamhonrin dc- 
 
 ^1?'"?,.'°" dares confidently, CO T^'-W a Sonisio be excufed from tnoytatf.n vrho mil not 
 
 nibus, jdemque , , , ■ r i '' -r i , ■ r- i j i • 
 
 de Monachis ackrumnedge his bather^ if he do U not nf contempt^ but to avoid jome zmconvemencey 
 
 aut (ubditif or that he might not be put to the hlujh in achnotflerlging him. It is manifcft that ac- 
 
 contra Abbattf cording to Scripture this is to renounce ones father , as it is to renounce Jefus 
 
 &Suf5"0'«- Chrift to be afhamed to acknowledge and confefi him ; and yet this is a fmall 
 
 A. 10. duh. J. Neither is he more religious about their obedience, concerning which he de- 3 3C0 
 »«m. JO. mands, (i) Whether children may lawfully contraCi Marriage rrith terfons Kn. 
 
 AnincaHLus teorihy of their alliance again]} the v^ill <f ihe'ir fathers and metiers ? He an- 
 prxccdcmiidu- ^^jj.5^ Ihough feme believe ihey cannot jvithout mortal fm^ which is very prthable^ 
 
 dheSUytlk Sc y^* ^■'^ ^^°^'^^^" "* ^^ " pohahle and fjfe in conftiente that they may and that 
 
 intcndtte mor- Sanchez hath reafon to fay^ that a daughter is fo free-, 05 to Marriage, that though 
 ffm Injuftl 9g- jhe have not yet attained fo much af tntnty five years of «ge^ (he may mxcry her filf 
 grtflorisad de- unto a per f on unrvorthy ofheryXvithout her fathers cow/e«/. Whence it fol!ows,accord- 
 Jendendam pro- j^^g ^^ ^j^ jj Author, that Ifaac exceeded hi? power when he fo txprtfly forbad his 
 I4cz« s" Tho- ^°" Jacob to marry in the family of CfcawaaK, which was unworthy ot his alliance, 
 mil- His «a- If the difobedience of a Daughter towards her Father in thcfe circumftanccs be 
 mtn non cb- not Criminal, it fecms it never can be fo, fince it cannot be in a more important 
 tantikus affe- matter than this fame wherein Marriage is concerned, which imports an cngage- 
 rendum eft tan- j^^^j. j^^j. jj^g whole time of life, and a Marriage with an unworthy perfon, and 
 
 ficut ho- which proves a difadvantagc and diflionour, not only to the Daughter who enters 
 
 quatn 
 
 nciHam eft ia it, but alfo to her kindred and whole family 
 cxecudone re- But if we objeft to this Father, that Scripture, Father?, Pope? condemn thcjsoii 
 ptilere aggrefib- difobedience of thefc Children in terms capable to terrific the moft refolutc, and 
 rem UlBmocci- .^ afhame the mod impudent : He anfwcr?, that this proves indeed that it is ve- 
 tione°hoBe*um ^V commendable for Children to doothcrwife i but not that they fin mortally 
 (ft direae ilium if they fail therein. (3 J Though the Pope F.variftns, faiih hc^have ordai:ied that a 
 Yelle& Inttn- daughter (hould not be held for a married rcife, if her father himfclf a^ireed not to the 
 dcte occidere. Marriage : Ihough the Pope S. heoand S. Ambrofc fay, that it is not becoming the 
 ■V-^."'^'^' mode(fyof aVirgintochufeanHnsband^ hut that Jhe ought to aiicnd m her Fathers 
 recoinofcere no- jndgment : 7 hough in the holy Scriptures this charge be laid upon Fathers : Though 
 Ht pattern, non ►*> . Paul teach exprefly^ that daughters ought to be given in marriage by their fathers i 
 txcontemptuj Jhouz^h many Examples of the Saints flierv this manifcftly ; / anfwer rviih Sanchez, 
 fed ad vitan- j^^^ ^^^^yj, f[j},jgj ^,;^ j'ffjj m^ trove well that it is very commendable f:r them to de- 
 1 com'modum ""^"'^ ^^^"^ fathers advice j but not that they in not doing jo fall ifjiit the horrible 
 aut erubefceis- diforder of mortal fin. 
 tiaoij a morti- 
 
 li culpa ficputoeffttexcufand us. Timlwt.lih.^.Aud. ttf.i. feS i. Jium.i?. j D^fficu'tas erjo foU fup«re(t 
 an cum Jndignis poflint filil Uche conttafacre, patte rtl genitrife diflientientibus ? Et quidem Icet aiiquibus videitut 
 n»n poffe, idquefub mortall, quod certe valdeprobabiU eft...- fatter tamen probabile item cffe »c tutum quod pof- 
 
 fmt EtreSedscet Sanchez filiamadeolibetsmeffejUt ante vJfefimumquintum annum nubsre valtst, etiam in- 
 
 difnoj k fine pitris confenlu. Tambur. deal. UK f . af- ^ f<3. ?. num. y. Vocjvit itaque Jscib, Kajc, & btne- 
 dixiteum, prxdpitque ci dicens, Ncli accipete conjujtm de jenercGhsnasm. Geritf.ii. 4 Si ftatuir Evariftus 
 Papa, utprcnuptanequaquamhabeacurpuella quam pater ipfe non difposfat : fi Leo Pontifex & Ambrefius aiunt 
 non effe virginalli pudotit matitum elijere, fed jadictum pattntttm effe txpeftandum : fi in facrisS-tiptutisparenti- 
 busttibuiturhocmunus : fiS.Pauluscxpt<ffedocet a parentibus ttadendas effe fiiias nuptui : fi multa Ssnaarum 
 Scripturarum txemplaidmanifefcedemonftrant : Refpondeo cum eodem Sanchtx base & fimilia prcbsre quodffftt 
 valde honeftum ejulmodi confilium a patre cxqujrere, diram peccati mortalij neceflicaiem non probjrt. Tumbvt. lib. 
 ^.dtttl.cif.o. feU. 3- '"*»-6. 
 
 This
 
 Of Honour due juito Paref2ts. -^o i 
 
 Tbh difcciirfe is peeper for iioihinp but to countcrurice difobcdiencc .-.nd iin- 
 pniiencc ill Children, r.nd to favour Fuapcs and dandcltine Waniagcs; and this 
 is vciy infolcntly and Jefuitica'ly to elude the holy Scripture, ihc Autr.ority of 
 the Church, Councils, and lather?, and the Examples of thcSaint^, by takint; 
 only for fimplc exhortations and counfels of Decency and Civility what ihcy oi - 
 dain under (b great penalties, faying, fuch Marriage fliould be niilJ, and ihsc 
 a daughter flrould not be held for a married wife, if her father himfelf agreed not t> 
 her Marr'iJge. 
 
 Sec here another cafe wherein the liberty of Children, that is, their licen- 
 tioufncfs is fufficicntly eftabliflied. (l) ASon^ faith the fame Author, is vol \ Fil-us In 
 fuhjdi to hii Father ifi rvhtt concerns untarpfHl games I and by coiijeqmnce he wd> '"'^o '" '"" . 
 without wrotiging him^ retain wito himfelf the gain he makes thereby. He will have '^°".'_" '"bditus 
 it that bccaiife a Son commits two fins, one in playing at an unlawful game, aod dco liic'uT'x'' 
 the other in gaming contrary to his Fathers prohibition, that which he hath jilo habitum 
 gained, is therefore juftly acquired to his own ufc. If he had not been difobc- abfque comro- 
 dient in gaming contrary to his Fathers will, he had had nothing of that he ^'f'* ^'b« "i- - 
 gained ;" butbecaufc he wasdifobedicnt, that which he hath gained appertain? ^"'^|[*y"°^*' 
 to himfelf, though he have contemned his Father, and plaid only with I: is mo- Tmhur.'ub. j. 
 ney. So he receives benefit not only of the money which is his Fathers, but o^ e/em/. «p. 4. 
 his contempt of his Father alfo; and this contempt gives him a right which he ((3. «.««»). :• 
 could not have had if he had not abufed both his Father and his money. So mar- 
 vellous and gainful too is the Divinity of thefe Doftors. 
 
 Finally, lambonrin fpeaking of the temporal affiftancc which Children owe. 
 unto their Father, fhews us how far this obligation may go. He propofcs the 
 cafe ofa Father taken by Thieves who thrc^en to kill him, if a certain fumof 
 money be not given them ; he demands whether the Son were obliged to give 
 this money? (2) Ifa fathcr^dkhhe^be inperilofhis life^andmoney be demand- 2 Quod fi 
 ed to five him of his Son who is rich, thequeliion is more difficult. As far «?«, Z'^^fP*'" '"fi- 
 
 would mak^ ufe of this dijlinUion : IftlK, fum demanded may be tal^cn c»t nf goods ""!'' )'''* ^^f' 
 fnperfluout or only becsming the conditipn of the Son^ I would oblige him to give it. ^^^^^ ptcuni*- 
 But if it ought to be taken out of what is neceffary unto him, in fuck fart that it qac a divlte fi- 
 
 would wholly impoverifh him, or caufe him to fall notably below his condition, I would lio expofcere- 
 not oblige him at all...,. Nctwithfiandingl fay /lot, that it is altogether certain that ^^^'^^ '^'^^^]'°^ 
 this Son is obliged to give on this occffwn fuch goods as arc fupcrfluous or convc- 1'^ ", '^°' 
 nient for his condition. Behold a dccifion very favourable to thofe Children of umcr dTftinftl- 
 whom he fpoke before, who innocently dcfircd the death of their Fathers . one ; Si ea (um- 
 
 ma demi potcft 
 tTtfupefluis, velfolumftstuJconveniemibus, cbllisrtmpatrtm filiumque ; fi dcbia: demi ex ntccffsriis, ita u: vcl 
 omninodtpaupetandi, veladmodumnotabiliter a fuo ftatu dimorcndi tfftnt, mu rum obligarem...... Et nihilomi- 
 
 nu5 p.-lcrtm diSi partem non tanqujm omnino certam jfErmo. Tinthur. lib. 5. deal. c. i. /eS. i . num. i r, 
 
 - He would be far enough from obliging a Son to expofe his life to fave hi- Fa- 
 thers, fince he would not that he fhould be obliged fo far only as to give for it a 
 part of his goods- which he may abfolutely fparc. And if you rcprefcnt unto him 
 that which our Savinur recommends unto us to love one another as he loved us, 
 and whatS: 7«fc« faith, that wc ought to lay down our life for our Brethren, and 
 by (trongcr rcafon for our Fathers and Mothers, I fee not what he can anfwer, but 
 what he hath already faid before, eluding the Authority of the Scripture and the 
 Saints ; that thefe Commands, though fo exprefs, repeated, and foltmnly confir- 
 med by the whole Church, arc wholefom advices and counfels of Decency and 
 C!vilify,which oblige no farther than wc plcafc to follow them. 
 
 ARTICLE
 
 02 - Of Murder 
 
 
 
 A R T I C L E I V. Of the Command of God : ^3040 
 
 THOU SHALT NOT KILL. 
 
 that the Jefifits ahfolutely overthrovp this Commandment^ and 
 authorize all forts ofMurthers. 
 
 T 
 
 'Here is, it may be, nothing in all the Morals wherein the Jefuits arc fo trans- 
 ported as in this fame. The cxceffes they have committed therein arc fo 
 great, thatasit is enough to raifcan horrour againft them only to underftand 
 them, fowefliould have found it hard to believe them, had we learnt them 
 from others than themfelvcs : and if they, after they had taught them in their 
 Schools, had not alfopublifhcd them every where by their Books. 
 ii Gumau- i. T his Precept contains in it tivo things according to the explication which our 
 Km hujusjejh j^g^^ gi^^^j thererf^ as the Catcchifm of the Council of Trent obfcrves. The one it 
 ^xnl'?°eT"jn f"*^^^^''^ "*>'" ""*> Mtirther » and the other is commanded w, to mt^love and charity 
 CO duo conti- towards our enemies ^peace with all the world^and patience tofuffer aOjorts ofevils.The 
 are oftenih. Jefuits deftroy thcfe two parts of thi» divine Precept by the pernicious Maxims of 
 A'wtum ne oc- ^hcir Divinity.For as to the (ccondjthey arc fo far from believing that God hath 
 '"'*v"*fi'^"*'* commanded the love of enemies, thit they believe not fomuch as that there is 
 " ft '"ik- ^^-y ^''"^ Command to love our Neighbour in general, nor God himfelf, as wc 
 rum quod f«- '''""-^^ ^^^" whilft wc ffoke of the firft Commandment of the Decalogue. And 
 ctte jab?mur. for the firft part. Which is the Command not to kill, they overthrow it by in- 
 ut eojicordi a- finite decifions which arc contrary thereunto. 
 
 michh chatlta- For they generally allow to kill in defence of honour, life, and goods; notaaosf 
 ''''"^laVmur* °"'y "'^'" * '"^" ^"' himfelf in a near and evident danger of lofing them, but 
 Bsctni h4b!«-' when it is far off and uncertain. They would not have you ftay till a man fmite 
 mus cum omnl- you, it is enough that he threatens you ; it is enough that you tee him come afar 
 buvjCunSadt- oif; it is enough that he offends you with his words, or that you know Jihat he 
 nlque intom- [j^^^ ^ dcfign upon your life, honour, or goods, for you to preveni, and kill him 
 
 ftiS"5. ^'^^^ * ^°°'^ confcience, 
 
 »i P<r#M. * "^^^ allowance they make herein is general and without exception. They 
 grant it to Clergy- men and to Fryars as well as Secular pcrfons. And to give 
 the greater liberty to the ufc of it, they make it pafs for a right of nature, of 
 which they pretend that any whofoever may make ufc againft any other whom- 
 focvcr,even a Servant againft his Mafter.a Son againft his Father, a Monk againft 
 his Superior, leaving thera at their choice to employ all means whatfbever th<y 
 pleafe, and which they judge moft proper for their dcfign, whether it be by open 
 force, or by furprizc, and making ufc of fccrct ways, and by fcrvicc of other 
 pcrfons interpofed, if they will nor or dare not themfelves attempt to kill thotc 
 who do or wt)uld do rfiem fomc hurt ; as wc ftiall fee by and. by. The matter 
 is too large to be compriftd under one finglc title, wherefore I will divide this 
 Article into five Points, in each of which I will rcprcfcnt the Opinions of divers 
 Authors of the Society, beginning with Leffius, 
 
 r. POINT, 
 
 Som»2. VScoH 2.i^a(t a.Ci^ap.st SIrtfc.4«
 
 Of Harder, 50^ 
 
 I. P O I N T. 
 
 Lejjiffs his Opinion concerning Murder* ' 
 
 SECTION I. 
 
 Hovp far he enlargeth the permijjlon of Killing in defence of his own 
 life : that he holds that a Prieji at the Altar may break^off the Sw 
 crifice to kjU him who ajfails him, 
 
 LEJJiH* propofcs this Qncftion concerning Murder : If it be larvful to kjD a man Ucmm li«»t 
 in defence efmy ovpn life. And then he relates many cafes, in which he main- altetum caidt- 
 tains that this is lawful. « '"^^J^'* f"* 
 
 Thefirfi cafe^ faith he, is if I be flrttd^with a tveapon^ and in this point there is ifm^ieTulf. 
 no doubt at all. ^ j^r, ub. i. 
 
 The fecond is, if yoMdraxv near anto tre tojirikf Wf, and I cannot avoid it unUjlc*p 9. dub. 8. 
 1 flye or prevent your blow. iikot. 41. p. 8j. 
 
 7he third is. vphmyou do not yet approach, but you are ready to invade me , and *; ^' "•?'» 
 1 cannot avoid you but by preventing you • I may m tins caje prevent you. o^ > j^^^^ n 1- 
 
 Iht fourth cafe J when you have a defign to cauje me to be flain by a Servant or lumefldubium. 
 Affafm. Ibii. num. 41. 
 
 Ihe fifth, when you fall upon me by way of juftice to caufe me to dye byfalfe witnef- *• $' »fce- 
 /ex, who accufe me of crimes which I have not committed j impofmg upon me ^ for ex- j" ' '"""7 
 ample, fame Sacriledge or other delegable crime. evadere nifi vcl 
 
 I: appears then, that according to Lejjius, it is pot neceffary that you may with fugUm, vel u 
 a pood con(cicncc prevent and kill a man, for you to ftay till he finite you ; it is praevtniam. 
 fufHcient that he draws near to fmite you : Si accedas ad feriendum. It is enough ""•"• 44. 
 that he is d ifpofed to do it, though he be far off from you : Si nondum accedas^ ,^' S' "<^"' 
 fed tamen ir/fi-uSus es ad invadendum. It fuffices that he hath a will or hath gi- tamtn inftru- 
 vcn comm'ifli n ro another tn do it : Si per famulum aut ficarium me ftatueris oc- ftus t$ ad jn- 
 cidere. It is fiifBcient that he hath wrongfully accufed you of fomc crime for v»dendum> nee 
 which you may lofc your life : Sifalfis criminatiembus^ SJc. poffum tv»dere 
 
 If you enquire unro whom it is lawful to kill in all thcfc cafes, Molina will yj/^ f"^'^/ 
 anfwer that the pcrmifllion is general, and for all forts of perfon?. (6) To anfwer, fum mxvtnUc. 
 faith he, to the (juejHon propofed, we mufji fay that it is generally lawful to \iU him num. 4^, 
 who is refolvid to kill you, when there is no other means to avoid death or imminent 4- Si per f»- 
 danger of deJth^ whereunto you are reduced by the refolution he hath maliciotifly tak/n 'y'"'" ^'' "■••' 
 to caufe you to dye. That is to fay, that a prudent man, according to iMolina """^"^Mtc"' 
 will notcxpeft to ufe means for affuring his life, till he fee himfelf nigh unto num. 46. ' 
 death ; but he will even prevent the danger, and without attending till his ene- f- SI falfis 
 my afliil or feck him out to kill him,will prevent Skill him, by getting the ftart cr'm'n'"ont- 
 ofhim as foon as he believes he bears him ill will , and defigns to put him tof"!' "'^'''"'^^"* 
 death : Dicendum e{i foi ejfe univerfim interficere turn qui ms interficere decrevitr I'Tl' 
 
 This liberty is without any exception and for all people ; Fm f (i univerfm. cMlfj^um vd" 
 
 . , crimen infan- 
 
 dum, vitim meam impetas in judicio. num. 47. g Dxendum tft ad dublum propolitum, fas univerfim f ffe inter- 
 ficere cum qui nos interfic-redecrevic, quandoaliternon pstec via evadendi mortem, au: grande periculum mortiitj 
 <juod nequitia illiut ex eo dccreto nobis immincc. Molintdejuff.tg'iur.tem. 4. traH.^. di^.i^. num. J. fig.iTio 
 
 Amicus fairh the fame thing, and he expounds it alio more particularly. For 
 after that he hath advanced this general Maxime; That every one hath aright to 
 kill any whomfoever who would deprive him of his life, he draws from thence 
 fomeconfequcnces which fervc to cftablifh and declare his Principle Q])Itfollws, 7 Infettur, 
 fiith he, I. 1 hat not only one private man hath a right to defend himfelf againjh- bocjuttu- 
 anotber private man. but aljo againji a publicly pcrfvn ; an inferior againfi his fupe- *"^' p:opri>m 
 rior; a Son againfi hit fit her and mother; aCkrl{,ora Monk^ againfi a Lawtan v"*'" ""n ^o" 
 
 a:otn.2.1IBooli2.12art2.(li;|jap.2.artic.4. * ^ ^ ^^^lumhrbneper-
 
 O^ Of Murder. 
 
 fonsmprivaam and a L<t)Tndn agahfi a Ckrgie-man or Mcn]^^ without contractwg any irregularity 
 contf* ptiva- thereby. 
 
 tarn, led cdam ^^ j ^^ ^^^^ ^^^^ ^l^^j. ^j^-,, yj^^v^j^ns alrcscthcr barbarous and iniuimanc is com- 
 pubUci'm, Tub"* "^"" ^ " ^""^ P^ff" ^o*" "rtai" wiih the whole Society, Lejfjus matnrains and rc- 
 ditum contra licarfcs it almcft in the felt fame terms \»ith Amicus^ and draws it like him from 
 Sjperioreaij fi- his Principles, f i) "^ '•'■ Tifore^ faith he, it w lairful fir Church-nun and Monk/ to 
 Hum contra ps- l^JU f,.r the fecuritj of their lives, Oi n-tll of Laicl^Sy and they may uje this liberty 
 tretn, Clcticum j„ j „, jpf-^omfoever. and aaainll their Superiors themlelves ; at a A'fonk a?aw{i 
 conta fecula- ^^' Abbot ^ a Son jgjinji his Father and Mother, a btrvant agaiKJi bis Majhrf « 
 ]tm,Si. e couirt Vajfjl a;rainll his Lord and Prince. 
 
 sbfque ulla irrc- So that according to (his Doftrine and what we have already fccn and heard jjogi 
 £"l*7'»'''^°"r him fay, relating and expounding the cafes wherein we may prevent and kill a 
 maionr.^j- ^^^^ j^^ defence of our lite, if aSouldier fee his Captain, or a Child his Father, 
 pire rf/fli :6. a Subjeft hi? Lord or Prince lay hold on a Sword or Ciidgcl, and lift his hand to 
 /fS 5. RH1H.76. ftrike hiir, all thefc perfons may with all freedom prevent thcblowand danger: 
 P*Z- 5?T- yea, they may alfofirll: fmitc and kill upon fear only of being killed themfclvei, 
 
 . * ^"'."^^-'^ The confcqucnccs of this bloody Doftrine which leads men on to fuch crimes ai 
 MonjThis' hoc nature it fejf abhors, arc clearer than that I need to (lay to reprefcnt them. 
 caoceffam ficut Lefftus adds, (2) 7h3t this may be'tPove in vch at fundi on foever tve be employed^ 
 & Laicis ; id- « ;/ a Prieji be affailed whilfi he is^t the Altar faying Maf, he may defend hirnfelf^ 
 que contra g„,l fj,,„ JdJl^ i^ it he needful, him trho offdtdts him, and afterwards go en with bis 
 quofcunqut, e- ^j^i> y ,^-^ without doubt is perfcftly to imitate Jcfus Chrift, who is offered in 
 »«Tor«" "u t "* that Sacrifice, who beini^ nigh unto death, prayed for thofc who caufed it 5 this 
 Monachocon- if, I fay, well to imitate Jefus Chrill,to forfakc the Mafs which is a Commemora- 
 tra Abbatein, . tion of t|ic Sacrifice of the Crofs, and to abandon the Altar, to fmiic and flay an 
 filio contra pa- enemy. This i' a cood difpofition wherein to return unto the Altar , and con- 
 Kntem,fer»o ^^^^^^ ^^^ Mafs,toimbruc his hands in rhcblood of his neighbour, and to come 
 num,*v8ffalo prefently thereupon and !a^ them on the Body of JcfasChrift, and to receive hii 
 contra Princi- Blood which he filed for his enemies. 
 pern. Leffiti* ' ' ^ - 
 
 jufrt num. 41. pjg. 84. 2 Et ?n quocunque officio (it qui$ occupatus, ut fi alcbrct & invaiitur, potcR fc tuirf 
 «t ocddtre invafoteaij fi neccffelir,& poflca Ssccum continyvarc. LtJJimibid. 
 
 This crime is not one finglc crime, fince it contains in it many and the great- 23 io( 
 eft which can be committed. It is without name as without example, fo enor- 
 mous is it and unheard of in all paft Ages ; and I fee not to what end it could 
 fervc Lf/^«i" to fpeak of it without necellity, and propound it for an example, if 
 it were not to make US fee that the Jcfuits Divinity is ingenious and fruitful in 
 formini^ Monfters and inventing new Crimes, and audacious in giving liberty to 
 commit them, 
 
 S E C T I o N ir. 
 
 Tftat according to Lcffius it is laiefal to kjU in defence of our Honour. 
 
 t 
 
 IT is not only in defence of our life, but in the prefcrvation of our hcnaur that 
 we may kill any one whomfoever, according to Lrj^a/ Principles, (i) // it 
 eft virohonora- ^/p lawful, faith he, for an honourable perfon to kjUa?! Affailant who would fhike 
 '°fo em qui fu- ^'^"^ ^"^^ ^ cudgel, or give him a box on the ear to aff'ront him, if he cannot etherwife 
 Rem vel ala ^m "^"'^ '^'^ difgrace. And a little after, to facilitate the praSice of fo pernicious a 
 conatur impin- Doftrine, he particularly fets down fcveral ways by which wc may attempt againft 
 gct:u:5gnomi- anot'icrs honour, which are fo m.inyoccafions whereupon he pretends it to be 
 ",'.^"'"^'?'''' lawful to kill him who makes this atfcmpr. (2). It is to be obferved, faith he, 
 
 "iriiavirarinc-''''*"''"^ '■"""'"'" ''^'"""'•''''" '*''" '"'' ^"''^'^^^ ■'"'^ violated in divers manners, again^ 
 
 quit, tejfm which it is La>ful f>r him to defend himflf by the ways he hath related. 
 
 ibii. dub. !2. 
 
 sun. 77. pig- 89. i N^ttndum efi variis modis honorcm alitriiii poffe imp{(i & auferri} in quibus vidccur c«a- 
 
 c:B» d:ftnfio. IbiJ. num. 78. 
 
 g:om.2. JlScuh 2.i?<irt a.CDap.i. S[rrtr.4.
 
 Of Murder. 505 
 
 Ftrji^ If one endeavour to jhike him with » cudgel^ or tg give him a box on the car^ i . Si bacu- 
 ofwhich wcfpokcbut now. lumvcl abpiai 
 
 In the fccond place. If be be eutragiovfl) reproached by words or gejlurei^ he hath """"^'"'P'n- 
 a right to defend himjeif, and by confcqucncc to kill. jjm diaumtft. 
 
 Jn the third place. If he who hath given him d^\jx on the ear continue in the fame Ibid, 
 place, or even though he fl)e arvay thereupon. 2. Si con- 
 
 In the fourth place. If you endeavour to deprive me of my honour before a Prince,^''^ ". '^" 
 Jtidge, or Perfons of great quality, by accufmg me of feigned crimes j and J have no ^*,[,"g'^* (^y' ''"' 
 other tea) to divert this lofi of reputation but by kjUing you fecretly. figns/hic ctiam 
 
 And a little after he adds, allcdging Bannez for it : * Ihe fame is to be fiid trt jus lUfcnfio- 
 where the crime is true, fo it be hid and fecret. And that he may cftablifli this fo "''• t^'d. 
 ftrangc Doftrinc, of which there is none who may not fee how dangerous and ,}'. ^' '"""' 
 fatal the confcqucnces arc, he brings three inftanccs which arc fo many rcafons f,f "' 1 '^* 
 whereof he makes ulc to prove It. fugijs. ;y^^ 
 
 ^ This may be proved, faith he, frji becaufe if one attempt to damnife me in my nunfj^. 
 hantur and reputation, by jmiiingme with a cudj^el, or giving me a box on the ear, I 4- Sinotnini 
 may betak^ me to my arms to k^ep him off^ and by confcquence I have the very fame '^'° f'llis cn- 
 right if he endeavour to do me the fame wrong by reproaching me : for it is of /mall ^'uj P°"rd" 
 confideration whit means are made ufe of to da me an injury, if I be hurt as much the vtl vires hono- 
 one way as the other. ratos dctrahtre 
 
 In the fecond place, Kecourfe may be had to arms to hinder an affront ; and fo nitaris,necilt» 
 
 lih^wife by confequence tofilcnce reproaches. rationc poffioi 
 
 In the third place. The danger of lofmg honour is equal to that of hfing life. But fa*»2 avertcre 
 
 it is lawful to Iqll to avoid the peril of lofmg life ; and by confequence alfo for avoid- nifi te occulte 
 
 ing the danger of lofing honour. *' £«ca»/e,as he faiih a little before, men ^j inteificiam. 
 
 good reafon efieem their honour more than wealth and money • and by confequence as '*'^' """'* ^'* 
 
 he will fay hercaftcrj if one may kill for fear of lofmg his money, he may alfo for fear j ^^'r *''■' 
 
 of takinz an affront. . „,„ .n ' "' 
 
 "J ^ & JJ ' men dt vcrumi 
 
 cultum. * Probirl poteft i.quU fibsculo vclalaps impafta vcHsmtumhonorim fefimam vloUre, coflumrmil 
 prohibtre : ergo tiiam fi id nitar lingua. Nam parum videtur refcrre quo InHrumento quis rhatur infetrt injurism 
 fi xqus efficaciter noctbit. lbilnum.ii. 2. Quia comumtlije pcflunt armis ImpedirJ, ergo & detrsaionw' 
 3. PericulumfamaeaequiparaturpericulovJtj:: acqulob ptriculum vlt« evadendum [icitum eft occidere • ergo* 
 &c, Qaia honor merito apaJ homines plutis siftlmatnr quam damnum multarum pecuoiarum : er"o fi potcl occi- 
 dere ne damnam pecuniarum accipiat, poieft etiam ne ignomJniam cogatur fuftinere. Ibid. num. 77° 
 
 I have no dcfign for the present to confider or examine this whole difcourfc nor 
 all theft rcafons which contain almoft as many exccffcs as words, I (hall content 
 tny felf to fay in general of him and thofc who imitate him in this kind of rea- 
 foning in matters of Chriliian Morality, that the farther they advance the far- 
 ther they ftray and arc removed from the truth, and fall continually from one 
 crrour into another ; and the latter arc ufually the greater ; their conclufions 
 are worfc than the Maxims from whence they draw them ; and the rcafons which 
 they produce to prove the one and the other, arc alfo oftentimes of yet more dan- 
 gerou'! confequence than all their propofitions. 
 
 The fame X]/?«j, after the three rcafons which we have now related, gives 
 
 thereupon alfo a fourth, which comprehends all the reft. Si which alone may fcrvc 
 
 as a general .Vlaximc to refolvc a multitude cf cafes in this matter, bus which may 
 
 alfo be both the caufe and juftification of all forts of Murders, (i) Becaufe the ^ 5^-' ^"^ 
 
 right of lelf.defence,(3.h[i he, feems to give liberty to employ all the means which^'^^T'ixJr.- 
 
 are neceffary to fecure ones felf fromall forts of injuries. He feems to have taken dere ad omne id 
 
 thisMaxime, a« good ftore of others, (torn Molina who expounds it alfo more <1"°'' "'"'^*^'' 
 clearly, fz) '^ •■"■'-•• • , .. ^ - . 
 
 It is lawful, faith he, to emfloy all forts of means, and to make ufe *"" "'. " ''' 
 efajl forts of ways J and of all (arts of arms to d» that which is neceffary for felf- ft^v"simmu- 
 
 nem, 'bid. 
 
 r!?!l^Tr"'''i''i'«^JL*'i°"' * "^uibufcungue srmis id totum eflSctre quod »i tuim deSoncm fut 
 ^imat. Mtltntdcjuli.te'jurctom.Ji.irttR.i. dt^.z,fntm.5.ftg.i7<7, ■ 
 
 QLq The . 
 
 aCom.z.l^cDli 2:jaart 2.<i:i)ap.2» artic.4,
 
 -jqS Of Murder. 
 
 
 
 The Propolitionof theonc and the other is univcrfal in all thcfe points. They 
 give no boundaries to mens pa (lion?, fufpicions, jca]oufics,and pretences whereof 
 they may make ufc to cover and juftifie their intcrcfts and vain-g;lory. If we be- 
 lieve ihefc Jefuits, allmcnhay^^right to make ufe of all forts of expedient? to 
 maintain their reputation, true or falfc, againft all forts of people who oflFcnd 
 againft it in any manner whatfocver, or who hurt their intcrcft and prctenfions. 
 He may kill his adverfary himfcif, or employ other pcrfons whom he (hall judge 
 more proper to kill him, by open force or furprizc. All this is lawful for every 
 private man, according to thcfe Doftors, jus dtfenfwnU videtur Je extendere 
 ad omne id quod efl neceffWiumy &c. 
 
 They hold alfo, that wc may ufc this right, not only in important occafioii?, 
 but even in the kaft alfo, to repel or repair a petty as well as a grand injury , to 
 havefatisfaftion for an offcn five word, as well as if we had fqfiered the grcateft 
 reproachful outrage. And in a word, that we may make ufe of this right to pro- 
 teft our honour by all forts of efFeftual ways, fo that it may not receive the leaft 231^ 
 dininution : ut te ab emminjttria ferves immufiem. 
 
 Afcer Lejftus hath cftabliflicd fo detcltable a Maxime,which is equally prejudi- 
 cial to the Church and State, and which"overthrows all Laws divine and humane, 
 he is conftrair.cd by the horrour he had towards it in himfcif, to declare that he 
 Venimhs^c approves not the praftice of it : But there is caufc to believe that this word comes 
 cjuoque fenttn- rat her from the fecret check of his confcicnce, than that it is a tcftimony of his 
 tia mihi in true judgment, and that it proceeds not fo much from the fear of God as men, 
 bscur"""^'"" who might, as he well perceived, reproach him juftly therewith, and impute . 
 unto him all the unhappy cffcfts of a Doftrine fo abominable and pernicious to 
 humane Society. 
 
 For if he bad had God before his eyes, and had truly condemned the praftice 
 of this bloody and barbarous opinion. He would never have publiflied and main • 
 tained it with fo many reafons,as true, juft, and reafonable ; fince this is at the 
 fame time to approve the praftice thereof, there being none who doth not cafily 
 believe, that it is lawful to follow in the praftice of a Rule which is juft and con- 
 formable to rcafcn and truth. 
 
 And though he had propofed it only as probable, and not as his own opinion, 
 he had thereby fufficiently approved the ufe of it, and ought to be refponfible for 
 all the roifchicfs which may arife from it, fince according to him and all his 
 Society, it is lawful in praftice tofollpw a probable opinion, even fo as to prefer 
 it before that which is more probable. 
 
 2315 
 
 SECTION III. 
 
 That it is lawful to kjU in defence of ones goods ^ according to Leffius. 
 
 THe third concern for which Lfj^Kx holds that it is lawful to kill, is for the 
 prcfcrvation of our goods. His reafons are : (i) Firfl^ becaufe temi^oral 
 bona t:mpor»- ggg^j ^^g neccjfjry to preferve life ; and by cenfequmce it is lavrful tofreferve them in 
 taVconfervaii- *^^ ■^^'"^ manner as life it felf, OS being necejfary^ not only to live abfolutelj^ but alfo 
 dsm mceflaria : '" ^'^^^ honourably according to our ranl^and condition. He made ufe of the fame rca- 
 ergo (ieut Icet fon a little before, to prove that a man may fight a duel for the defence not only 
 vitsm tutri, ii» of his life and honour, but of his goods alio. (2) h feems to we, faith he, that tbt 
 ttism hxcqus famereajon for kiBng takfs place when our goods are invaded j /or onr wealth is * 
 faria ^ non" I0-" "'^"JP'U inlbument^fupport, and ornament of our life. 
 lum ut prseciCc 
 
 viYamut, fedftiamut eonvenimter & hontftt vivamas. Ltjfiut de jufi.dj'jtirt lib. 7. etf.^. duh.it. num. 67, 
 'fag. 88. 1 Et eadtm videtur effe ratio in InvaGone fortunatum. Nam foriunx f«nt neceliarium vitx inftrumtn- 
 tumJublidiumScoroa'JKntuiB. Ibid. dub. i. num.Ji).
 
 Of Mitrdcr. 507 
 
 Sothar, according to Lt]/?«j-, wc may deprive our neighbour of his life, for 
 fear he Ihould deprive iisot our goods. Ic is manitcft enough that this Maximfc 
 cannot appear very Chriftian • but the.rcafon on which he grouhds it is much Icfs % 
 becauje, faith he, tvealib is a neceffary inflrttmtnt^ jUpport^ and ornamcvt of liff. 
 That is to fay, that the commodity and advantage which we reap from wealth 
 in that it gives means, not only to live, but to live at eafc and in honour, ought to 
 be preferred before the life of our brother; and fo we need not make any fcru. 
 pic to kill him, if he attempt to diffcize us of our temporal commbdities, with- 
 out fear of violating the Laws of the Gofpel. ' ni.;:. 
 
 The fccond rcafon is, (i) Becaujl otherwife occafioHtvcMld h !>iveh to'T^hte's i Sfcunao^ 
 and Kobbers to pitlage homji wen. For if it were not lawful to rcfjl them by doing <!"'» darctur s" 
 tvhst is necefSaryfer our defence^ there would be nothing fafe and f( cured from thtir ''<"1"^» rccslio 
 enterprifes. But as it is lawful to defend our fclves, jo it is alfo lawful to kjll, he ("onibus vltcs 
 eaufe oftentimes rve cannot defend our [elves without kjlling. He proves by thcprobos fpoUan- 
 fame argumentation, that we may kill to prcferve our honour, and to repel ordi- NihiUnjm 
 prevent an affront ; (2) Becaufe if this were not htvful, occafion would be givcn'^'^^'^*^*^^'^.'"' 
 to wicked perfons to commit all forts of outragiottS abufes upon honel} perfons. And'""', , " 
 a httic after he repeat! the lame rcafoi : (3J Becaufe otherwije liberty would ie poflet objid. 
 given to w c '^d men to outrage any perfan wbomfoever at they f leafed. Concefls auttm 
 
 deferfion'jCti- 
 imconctffaccnleturocdffo, finequsfaspe non pottft ((Te defcndo. Ibii.nun- 67. 2 QaU sllas daretur occafto 
 improbitati opcimat quofque contumeliis vcxsndi. Pub. 12. num. 78. j Qal« alias darctut liccncJa imptobi! 
 quodviitcnuscon'umclixinquemvislngcrcndi. Ibid. 
 
 He is very much afraid tb give way to robbery, detraftion, catum'ny'; Ijuc 
 he fears not at all to make way for the murdering and damning of his neighbour, 
 which follows thereupon inevitably in fuch encounters ; fincc a thief, a calum- 
 niator, a defam:r, can no more avoid the lofs of his Soul than of his body, when 
 they arc flain in the aft, or in the defign of cotrimitting theft crime?. But the 
 Divinity of the Jefuits judge that true charity may contemn thtfc mifchtcfs to 
 avoid the lofs of temporal goods. 
 
 He contents not himfelf to eftablifli in this manner this inhumane and barta- 
 rous Maximc ; but to render it more eafic to be praftifed, he notes ogc many 
 particular cafes wherein he pretends that it is lawful to kill, of which one is, C4^ 4 Si conjfc* 
 lyhen you conjpire to rttineuf ; And another, (5) IFhea you Mnjuflly hinder w; r»»"is ki mtt 
 Creditor from paying me. So that as foon as anymanfliall threaten to undo us, ''"'""I". . ,.-■ 
 or we (hall know that he will hinder our Creditors from paying us, whether he • -^ "^P'"'* 
 do it of animofity,or bccaufc the fame perfons who are indebted to us arc alfo ac- crditoies ne- 
 comptablc to him, and he may lofe his debt if we be firft paid , it will be law- mihl faiis'acl- 
 ful for us to attempt upon the life of this man, and to kill him publickly or pri- >f"^ ^^^' 
 vately. 
 
 This Doftrinc is fo hortible, that L(fius himfelf forefccing the extremities and 
 deadly accidents which are infeparable from this liberty of killing, which he 
 gives all forts of people indifferently and without excepting any pcrfon, endea- 
 vours to moderate it by two conditions, that he might make ic more tolerable, 
 and diminifh the horrour which at firflHght it raifes in all thofc who have only 
 feme refentmcnts of humanity. For after he hath faid abfblutely, that ic is law- 
 ful to kill him who would take away our goods • he adds by way of exception, 
 (6) That this is to be tmderjiood in cafe the things be of ureat importance • becaufe g rj--] j 
 there is no likelihood that for a fmall occafon itfljould be lawful to defend our felves rcfponfionc lii 
 withfo great damige to our mighbcur-^and it would he Very unreafonable andunutft to res illae fint 
 takf away a mans life for an Apple, or a ^rown it felf. But he overthrows this^^'S"' T""^'""- 
 exception immediately after, and dcftroys itftrangely, adding thereupon thefe ".' 1«<«rfo «' 
 words : f 7 J let if fome affront woM be done you for not recovering your goods out ^ij"'tu *con«f. ; 
 of the hands of a thief, you may affail him, and even kjll him if need be. fum jus dcfcn- 
 
 fionis cumtsn- 
 toalttriismslo. Eft tnlm yaUeiniquum at pro porno, vd etiam uno a«reo fervando. alicul vita auferatur. n.ii. 
 
 7 Si tsmen tibi vctteretur ptobto nifi rem furi txtorquci, poflrj cenati, &, fi opuj tflit, occidere, 
 
 Eom.2.1i5aD!i j.gart 2.Cljap.2,S[rtic.4; Qq 2 Ic
 
 3o8 Of Murder. 
 
 Itmuftthcnbc confcffcd that it were a very rigorous and imjiift thing, ac- 
 cording to this Jcfult, to de'firc to deprive a man of his life, who had only taken 
 an Apple from us : but if this fliould caufc any confufion or difgrace to him from 
 whom it was taken, and that he fhould be derided, ifhefufFcrcd it to be carried 
 away from him, he might endeavour to force it out of the hands of him who had 
 done him this injury, and in cafe of refiftancc it would be lawful for him to kill 
 him. Certainly a manj life cannot be made more cheap than to give it or ra- 
 ther to take it away for an Apple. 
 
 The fame Author difcovers another condition whereupon wc may kill him 
 who hath taken away Come temporal goods, that is, that the lofs cannot cafily 
 be recovered by fomc other means ; but he hath nofooner propounded this con- 
 dition, then he ruines it by the fame realbn by which he fcems to cftablifh it, ia 
 faying that to do otherwise, that is to fay, to kill hint who takes from us fomc 
 X Quit fi (hing which wc might recover by fomc other more fwcct way, would be to fall 
 tupiraVv.gf fiiort of the charity which we owe unto our neighbour ; but not to finag»inft 231JJ 
 ptr judl«m,fj6- jufticc. (i) For, faith he, iftve can recover it by fomt other way, at that ofjuftcr^ 
 pc etic faltcm it mil be oftentimes at leajl againji charity to kiO^ that we may hinder him from takin;^ 
 contra chtriti- it from us ; Of if alhief flye Tpben he hath takfti aveay fomething. Which he ex- 
 urn pro >Uiu»j pounds yet more clearly a little after, num. "Jo. where he puts thisQueftion: 
 dere""? fiTur' (^) ff^^^^ther it be againftjuflice to kill a Thief that fiyes, when that which he hath 
 reablatafugiat. '-'%« maybe recovered by Law ? To which hc anfwcrs Nb , according to the opi- ^ 
 
 2 An fie con- nion mhich feems to him mofi probable. 
 
 era juWtlam fi ^j^n believe now adays that they do very well to hold themfelvcs precifely to 
 
 furem pto"»' that which they cannot omit without injufticc 5 and they ordinarily trouble 
 
 ci«$*qaMdo rts thcmfclvLj little about charity,provided they can pcrfwadc therafclves that they 
 
 judi'cio effet re- do what they ought of Jufticc. So that to tell thcffl that an aftion is in fomc fore 
 
 cuperabilis ? againft Charity and not a^rainft Jufticc, 15 to give them liberty to commit it.And 
 
 sum, 70. as for the Jcfuit? who abolifti the Commandment of Charity, as we have already 
 
 fcen, when they fay that a thing is againft Charity and not aga"nft Jufticc, they 
 
 fay according to their Principles and in their ordinary language , that it were 
 
 good indeed to abftain from it, but it is no fin to do it . 
 
 Leffius deftroys alfo this condition in another way, (aying, n«w. 70. that 
 though wc may abfolutcly by way of Jufticc recover our goods out of the hands 
 
 3 QuinJo ofhim who retains them unjufty, yet wc arc not obliged to follow this way, 
 jnjudlcionon and, C^) That vee may kjU him when we cannot without great trouble and difficultj) 
 petcfi nlfi m»g- recover them by the way ofjuflice, 
 
 nis moleftiis r^- jjjjj j^ ^^ excellent invention to cut off a multitude of Suit! which arife daily tiZ(n 
 eupctsti, . • for goods ufurpcd or unjuftly detained : this is a good expedient to avoid the 
 charge and pains which muft be undergone in purfuit of them. He that knows 
 well how to make ufc thereof, according to Leffius advice, ftiall have no more 
 need to feck to Judges or Advocates, and he may do himfelf Jufticc in all affairs 
 of this nature ; his Law Ihall be his own paflion and intereft '■, and inftead of 
 fending a Serjeant to cite him who will not rcftorc his goods , he may (end a 
 Murderer to take away his life. 
 
 He faith alfo the fame in a manner, nnm. 66. affuring ps, that a perfon who 
 fees a Thief carrying away his goods in the day time, may kill him, though the 
 
 4 Hint qui Thief neither was in a condition, nor had any will to offend him, nor even to 
 (utcm dlurnum defend himfelf. Behold his words : (4) It follows that he who jhould hill a 
 nen ft tele de- Thief who fleals by day, and who defends not himfelf with arms, would not be excu- 
 fendentemin- fed in J Hjiice from the homicide which he bad committed ^ and yet in cnnfcitncebe 
 «tfi«re^t^,^r.on ff^g^j^ y^ excufed, if probably he had no hope to recover what wot jloln jrom him, cr 
 homicldio^'n ""'■? '^"**^*'^-> ""dwas not wholly affured thereof. And his reafon is, (5) Becaufe 
 foro extetlori } ^' '" "<" obliged to lofe bis goods, or to expofe them t« the hazard of being lofl^ to favt 
 In foro tamen a Thief. 
 
 eonfcientia: <x- 
 
 cufaretur finon'iatprobabiiljrpMrecuptrandf, vet fi rtcuperatio non erat «rt« fed dubifc num,t(, 5 Quia nan 
 
 tenetur res fuas perdere,aut probsbili perlculo exponere, uc fur filrui fiir. 
 
 %m\>2. jiSooli 2.iaart a.ctiap.a. artic.4. ; Cod
 
 Of Murder. 3^*9 
 
 God (aith by the mouth ofS. "jobn, (i) J hat we ought to lay clurrri mr lives i Et ros 
 . for ottr mighboHr, and L(ffjHS faith wc arc not fo much obliged as to part with ^'•"mu* pro 
 oiir goods, nor a part of them to favc his life ; and that on the contrary wc may "*'^"'"" '"'" 
 take it from hiro and kill him our fclvcs rather than to cxpofe our goods to any , /mS.Tv.i^,' 
 hazard of being lollj or to fparc our fclvcs the trouble of recovering them after 
 they arc loft. So conformable arc thcfc Maxims to thofe of the Apoftlc and the 
 Gofpcl- 
 r ■ The horroHf which he is conftrained to receive hereof himfcif, or rather the 
 •_ fear which he hath to make himfcif odious and isnfuffcrable in the fociety of men, 
 - is the caufc that he dares not abfolutely counfcl men to praftifc this ; and he him- 
 fcif alledgcs inconvcnicncies which may render it difficult or dangerous. For 
 . after that he had faid that it is lawful to kill him who is become an accuftr of us . 
 -of pretended or even of true crimes, but ftcret and concealed, he adds : (2) But , * 5«d *b«c 
 thif opinion alfo, though it may bt probable in the Theory, yet for all that u not to he fo""(f" fpecula- 
 ■ admitted in the pradice, becaufe of the inconveniendts which may arife <^cr?«/)(7», tlr» pr«bibili$ 
 ■For men eaftly perjivade tbemfelves that they are fcandalized when they are accufed^ vidcri queat, 
 /ind that they have no other way to avoid the calumny ^ than by killing him who acctl. 9°" .'**"*" •■ 
 feth them. And by this means there would be a multitude of ttnjuH murders com- §" o'b l^c "*"" 
 mitted. Finally, they wha JhouldfraSife this ofmim in a Common-wealth well con. mods qax'x ta 
 Jiituted, would be punijhed at Murderers. fequl poflunt 
 
 And below, num. 55. havingfaid that it is a wholefbm advice rather to en- F«cile enim ho- 
 , danger our own life than to kill him that aflaults us, he fupports his advice with ?^'"" ^^' V"- 
 thisreafon; (i) Becaufe herein there ii danger left choler or hatred minalt it felf,.^",. 
 tberewuh, or that we (hould be transported with fame exceji-^ and fo thinking to pre- cuf«r|, & noa ' 
 ferve tht life of our body, we fhould lofe that of our Soul. ,ffe «ffu|ium 
 
 iii(t mortt BCCU* 
 fgtoris t ficque multr exits injufis patrarentur. Dwiqut talis in Republics btnt conftItut8,'ut homkids plefttretur. 
 Vub. t. num. 47, ptg 8 ;. J Quia pnlculum eft ne ira aut odium (e admifccaat, neve medum fzccdamusi Ic fie 
 ^Qm volumuifctvsii; vicam corporis) vl cam pctdamusanimar. sun. $5. 
 
 And in Chap. 12. num. 78. after he hath fet down of himfcif a Propofition of 
 which he declares himfcif to be the firft Author, faying, that he had not found ic 
 in any that had written before him, which is, that it is lawful to kill him who* 
 hath fpoken any contemptuous word unto us, or who hath made only fomc fign 
 thereof, he brings in this rcftriftion : (4) Tetheought notwithliandingavddhtre- 4 CavenJ* 
 in the de fire of revenge. And though afterwards, num. So. having proved ^y\'^V^^^}^ 
 tbrce different reafons that an honourable perfon who hath received a box on the \^„lF ' 
 ear, may purfuc him who gave it him, and kill him, though he Were withdrawn; 
 iptaking always of this as of an opinion he holds for true in it tclf, or at lealt 
 probable, becaufe of the reafons upon which he hath grounded it, yet he fecks to , ql 1, 
 fwceten a little the rigour of it, concluding in thefe terms : (5) For theft reafons ntfones bxc 
 this opinion is probable inthelhtoty ; yet for all that it ought not, m it feems^ be ftntentiacft^-^ 
 tafil) permitted in the fruBice. (6) Fir^ becaufe of the feril there is thereiny /f_^ cuiative proba- 
 hatred and revenge jhould tranfj^art unto fame excefi. b'lis ' """'n . 
 
 This judicious Jcfuit requires feme prudent man to the praftlce of this fo rea- d"[u"jc?lt pet- 
 fonablc and humane a Doftrine ; he would have one kill in cold blood, after he mjttends. ' 
 had well thought of ir, without heat or precipitation ; and that having well 6 Pdmum 
 .weighed what he {iocs about , and being prepared for it as an aftion of impor- ob periculum 
 tsnce, he (hould follow this rare Doftrine with fo great fimplicity, that he (hould ^"» »5"'i>S»3 
 thruft thcfword into his brothers breaft, and prefcntly withdraw it again with- ^^?|, ' 
 out any kind of emotion ; that he fliould (hed his blood, and wafli his hands in ' ' 
 it as (bbcrly as if it wire in water. 
 
 It jj therefore clear enough that all thefe precautions and apparent limitations 
 proceed only from the apprehenfion he hath that this Doftrine which he believes 
 to be good, might become odious by the imprudence and evil conduft of thoft 
 who know not rightly to make ufe of it. He diftrufts not the truth of this opi- 
 nion, fince he faith that it is probable in the Theory, but doubts of the capacity 
 of many pcrfons, for executing it as he defires, becaufe of the d»ngtr that it tbtrtm 
 in, Itji hatred or revenge Jhould tran^nrt them unto fimt tXceji, 
 
 Som.2.1!ScDt( 2 ^att 2.Ct)ap.2.S[rtiC'4> H«
 
 :? I o Of Mnrder. 
 
 He t reduces alfofotnc other rcafons to the fame purpofe, which arc all taken 
 
 from conlidcrations ^ urely humane an J politick. A? when after he had given a li- 
 
 1 Verum ' bcrty to kill upon an injury or word fpoken in drollery, he add?, (l) T/^u/ /or 2 324c 
 
 . h jtc ftntentia all that we ought not to follovD this eyinion -^ becauje in aCommon.tveJtth tve ouftht 
 
 non eft fequcn- to content our fehes reith the pomr of rtpelUng injuries by words which cnnfji 
 
 d». Satis enim ^^u {„ ^Qf^j and to repreli and chalUCe thenhby. a lamful and tcalshahk tunith- 
 tffs dtbet in -■ ' ' ' ■ ' ' 
 
 Rtpublio, ut '""^' ,. ,' o ., ..^ . .... u .. . „ 
 
 injuria vtrba- " And a Iittlc after, num. 8i. to prevent tnertpToacn which might becaftupon 
 
 lesveibisrfpcl-.faimfor faying we might makcufe of all forts of means which wcfhould judge 
 li> &le2«inia' ncctffary to kill an accufcr who charged us with falfe crimes, or would di/covtr 
 ^'f*-^ '^°n' ^"'^ publifti fccrct ones, though true, he endeavours to cover this pernicicos Ma- 
 latTp ffinc'" xime, by faying : (i) For all that^ neither do I approve this opinim intheptoBict* 
 *um. 78. ' And his reafon is ; becaufe it would make way for many fecret murders, not without 
 '■z Vtruni great trouble and diforder to the Common, wealth. For we ought always in makjng 
 •fcxc quoque ufe of the right we have to defendmr [elves, tak^ heed we do nothing which might 
 fcntcmia mibi ^^^^ ^^ ,jf^^ prejudice of the Commen-wealth.. For in this cafe it muli not be 
 in pnxi non r J 
 ptobatur, quia '^^"' 
 
 wultis cxdibus So he always maintains his opinion, which tcachcth to kill, to be at Icaft pro- 
 eccnlds cum babic, hc alfo vindicates the licence he gives to kill , to be a true and law^I 
 mijna Reip. right, though hc dares not advife ias to ufe it at all times, bccau/c of the confc- 
 P*"^°"V quenccs thereof. Becaufe as he now faid, (3) IVemull always beware that this 
 enem. Injure hring no prejudice to the Common' wealth. For then we muji nut he fuffertd to 
 tnim "dcfcr.fio- mal^ ufe of this right. , ; 
 
 msftmpercon- ^ - , 
 
 fidcrandumedneejasufusJnperniciemReip. vergat. Tunc enim non eft ptrmhtendus. «ttm. 8*. HK.fententi« 
 eft fptculacive probibllis. i In jure enim dcfen(ionls fempsr contiderindum tli ne ufus ejus in pemiciem Reip;; 
 \ergit. Tunceniijinpnifl ptrmiucBdus. 
 
 4(v. 
 
 Hc faith not that it is a thing evil in it felf to kill, even in (uch occafions ; he j^,,;- 
 faithnot, that we have no right to doit ; but only that it is not for our ad van- ^ 
 tage to make ufe of it ; not becaufe of any principle of confcicncc , as being 
 againft Gods Law, or againft the love of our neighbour ; but rather in refpeft of 
 '4 Quiaejuirorae Maximc of Policy ; (4) Becaufe this would produce fame dijorder and mif-" 
 Vi(w in funici- chief in the Common wealth. 
 
 tm Rcip. yerge- ^^^ ^^ terrific him who againft his counfel, but following his Max'ms, would 
 Reip"pttturba- '''^' ^°"^ ^° Cmsiil an occafion as a word of contempt, he brings this reafon, ^5^ 
 tione. That if he be taken in the manner, or accufed before a Magiftratc , hc will be 
 
 5 Talis In handled and puniflied as a Murderer. 
 Rep. bene con- fhis is a confidcration of a prophane perfon rather than a Divine, and (b arc 
 ^'•"1!? "'1 a'" *^^ ^^^ ^^^ which hc allcdgeth on this point. And we may fay that the Pagans 
 nuc da pic "e-^ouij [,jyg furnilhcd us with more forcible and folid ones, to condemn the Do- 
 .;*, ftrine as well as prafticc of murders, which this Jcfuic authorizes by his cruel 
 
 Maxirae. , 
 
 And alfo it is eafie to judg,that if he had had a true dclign to divert men from 
 the prafticc of this murderous Doftrine which hc teaches , he would have fee 
 himfelf to it after another manner, hc would have prcffcd them with the Autho- 
 rity of Gods Law, the obligation of their confciences, and the fear and threats of 
 eternal death, and not only with the dread of civil Law.', fccular Judges, and 
 temporal death. 
 
 But hc would not rack the confciences of others, nor fpcak againft his own : 
 hebclicved,thatabfolutely we arc under no obligation to obfervc the counfcl 232^3 
 he gives us in this point of praftice. And i hcreforc he pretends not to make any 
 Law therein, nor to propofc his advice by way of command, but only as a coun- 
 fel. He would not revoke the right hc hath given to kill ; but only he is not of 
 opinion that we may make ufe of it in occurrences wherein we may bring fomc 
 trouble and prejudice to the Common- wealth, and fo be brought to tryal before 
 a Magiftrate, and punifhcd as Murderers. 
 
 In concluding this Chapter which contains part'cularly the opinions oiLfjJtut 
 Eom.2, 0a)lt2.J3art 2. Ci;ap.2. artic.4. concerning
 
 Of Murder. - o 1 1 
 
 concrriiing Murder , I cannot omit one good advice which he gives Church- 
 men a§d Monks in this point. After he had (aid generally that dierc was no 
 obligation thereunto 5 ncvefthclcfs it would bcgoodcounfcl many time?, /j/k- 
 tare confilium, not: to prevent and kill him who aflails lis ; but rather to cxpofc ; ob hss 
 our own than tD take away his life, he add?, (i) Jhjt (,htirch-nien, and parti- rsCuneictnko 
 cnlarh Monks, nitzht tn mal^e gnat account oj lbit counfel^ and embrace it, *'o<^ conliliutn 
 
 But for fear he (hould give them any ground of fcruple by giving them this ?'£"'^^' "" 
 •advice, hradvcrtifts iheiii that for all that they have a right and liberty to kill burcicricis" ' 
 . as well as thepeqple of the world when they arc afTaulted, and that if there be maximeR li- 
 hcrein any fiiilt , ic is only againit the reputation of their profcllioti. (a) Not, giofit, smplt- 
 faith he, that it is not abjolutely lawful for them to kill ; bnt becaujt it doth not be- ^nduHi. mm, 
 comtthem forvell, M j 
 
 And tofliew how farhtisfromdiminKhing the right which he gives Church- abfoluce'nonl'i- 
 men and Monks, and from pretending by his counfel to oblige them to fuif-T ceac, fed qucd 
 thcmfelvcs to be killed rather than kill him that affiils themjhe doth not fo much non Ita dcccat. 
 as oblige them to flye when they may. (3) Neverthtlifl-, faith h?, if they will not ""'''• "> f • 
 flje, ifnyfin not a^^ainU jK(fic^, though they liill him who ajJju/tJ thi tn. ? ^', "'""' 
 
 Heftithalfo the fame thing aftcrwardsi, n;<w. 86. and gives them the fame ngpoj^jj^yl^^ 
 liberty for defence of their goods as of their lives. For having put this express contra jullitl- 
 Qjeftion : ^4) fFhether a Monk, ^ho wiB notflje^ hut defends himfelf, fins againjl am, e.fi invafo- 
 juiiice in hurting or killing him who ajfjults hi>n ? He anfwers definitively in thcfe "■" occidant. 
 terms: CjJ lthin\he ftns not againfi juftice, ejpecially if bis life or goods be "'"''■ ^' _ 
 
 invaded. Rtlinofusnolit 
 
 He pretends then that a Monk who fees a Thief take what belongs to him, fugerl; vtl fe tu- 
 may kill him without fear of afting againft Juftice, though he (hould do better"!, ptccctcon: 
 topardonhim, and fparc his life withdrawing himfelf or flying: (6) /^n^ "=> J"fti"»w> 
 though Charity incline, it doth not oblige thereto, as he had faid before, though by ^^"''"oo/' ' o"^- 
 withdrawing himfelf, (y) be prevents his neighbour from defiroying himfelf for ku, ? ° '°^' °' 
 'fer. y Puto non 
 
 IfCharity oblige not in this occafion, as Lcffiut pretend?, 1 know not when it ?*"»'_« contra 
 can oblige. Here we are concerned in the faving, or rather in the not taking ^'I^""'"'.^*'. 
 away of a mans life : here we arc concerned even in his eternal damnation; an3fj,™unaeJnva- 
 that we may not be the caufe, or at Icaft the occa^on andinftiument of this dou- dantur. b. %g. 
 b!c death, the qucftion is only of the peril of lofing a few goods, or of retiring 6 chsritas 
 and flying. The cafe concerns a religious perfon who is aflfaulted , or from ''l^ non cbH- 
 whom wliat he hath would betaken. What (hould he do in this encounter > ''^' "*"'" "^ 
 Shall he withdraw or defend himfelf > Shall he rcfolve to kill him with his own cS'^"'"' 
 hand who hath taken his goods, rather than fuffcrhira to carry them away ? 7 Neprcxl- 
 L<lfnis anfwers that he may kill him wichout fear of finning againlt Juftice. tnus in »ter- 
 "Pk.'o, faith he, nm peccare contra jnfiitiam, nor even againft Charity it ifelfab- '^*"" pereat. 
 folu'tcly, bccaufe it obliges not hereto* Ch-'rittH nonobligat. r«»j. jj. 
 
 After this we may find it lefs ftrange which we have fcen already, that Father 
 Sirmond maintain? that the Law ofCharity obliges us not in rigour always to love 
 God,norour neighbour, upon what occafion foever ; fince, after Ltjfms's Maxim?, 
 there arc many very (lender occafions upon which it is lawful to kill, though we 
 miy eafilyabftain therefrom it we would, and though we fee clearly enough that 
 from temporal death he pafTeth on to eternal. 
 
 If. POINT 
 
 2i;titr..2.Bco!5 z.iaart 2.ct)ap z.artic-v
 
 m2 Of Murder. 
 
 1 1. P O I N T. » 
 
 The Opinions of Amicuf concerning Murder refpefting 
 the Religious. 
 
 Tbat he per mitt them to kill in defence of their Honour , him tohoifft- 
 peacheth them of falje Crimes , or onlji threatens to difcover thofe 
 they have indeed committed. 
 
 N' 
 
 \ Ot only to prcfcrvc his life and good?, as Ltfjiuf hath now faid,but a Fryar 
 may alfo kill to prefcrvc his worldly honour, according to the Jcfuits Di- 2 32 
 vinity. This Doftrine at this day is very common in their Schools ; notwith- 
 ftanding bccaufc it is ordinarily attributed to AmicUi in particular, and he him- 
 fclf makes no difficulty to declare himfclfthe firft Author thereof, at leaftofmany 
 points which he propounds himtelf, and which he faith he found neither cleared, 
 handled, nor fo much as propounded by any Author ; wc will afford him the ho- 
 nour of being treated as the Father of a new opinion , and we will reprefent 
 apart his opinions upon this point, fince they are lingular, or atlcafl were fo when 
 he firft produced them. For they have lincc made a marvellous progrcfs, as we 
 ihall fee in the fequcl of this Article. 
 
 He faith firft as Lfj/?«*, that to efchcw the danger of lofing life, a Monk hath 
 thcfamcrightasafecularperfon, to kill him that aflaults him, whoever he be. 
 1 Hoc jus ^j^ 2hit rigfctjfaith he, of defending hit life , btlongs not only to oneprivate prfon 
 am vit»m noil <'&''^"i^ another^ but alfo to a. private againji aphblick perfon^ to a Sub]eB againfl his 
 folum habet SttperioHr, a Son againji his Father^ a Father againji his Son , an Eccltfiafiic}^ or 
 privata pcifoaa Mon}{_ againji a Secular ^ a Secular againji anEcclefiajiick^er Moni^y without any 
 contra priva- irregularity thereby incurred. 
 
 "r''^"*co""" ^"' ^^ ^*y^ "°^ ^^"^ ' ^' pretends that they may make ufe of this right of 
 •ubl*cam°"ub- killing, for the prefcrvation of their repute in the world , as well as their lives, 233 
 dituicontraSu- (2J JheAuthorsofj»homI^ea}{^(a.hhbef agree in this point y that to defend our 
 ptriorem, fiiius felves from an affront which tpould be given ut • it is lawful to prevent the aggreffar 
 contra patrem. /,^ \i^lling him : hi the fame manner Of vehen a man endeavours to deprive us unjufily 
 patMscoiuta fi- ^y-y -^^ ^^ member^ it is Uxvful to kfll him before he can execute his mck^d deftgn. . 
 aut Religiofui It fccms at firft fight that this general Propofition is to be CNtendedonly to 
 contra iccuU- the l^aity. But bcfidcs that, he gives in all things which concern the right of kill- 
 rcm, & contra, jng, the fame liberty to the Monks as to the Laity, as we (hall fee hereafter : he 
 ablquc ulli ir- declares it alfo here very manifeftly. For after he hath demanded whether that 
 contraaionr ^^ "°* ^*'*'^' C)) ^^^^ ^^ '^ lawful to kill in defence of honour, ought to be ex- 
 Amicm torn, j. tended to all forts of perfon? > And faid th»t according to Law and the common 
 de jn(l. (y jure opinion of the Doftors it is forbidden the Religious, he forbears not to fay after- 
 dijp. j6,/lefll 4. ,^3, ^,^ ^^J That ive canmt at lea\i deny that Clergie.men and Fryers may and even 
 nxm. 76. pdg. ^^g obliged to defend their honour and reputation xvhicb proceeds from vertue and pru- 
 "* CoBvtni. dewe ; becaufe this homur doth properly appertain to their prof (fjiony and that if they 
 unt fiipradiai loje ity they loje a very great benefit and advantage. 
 fas e6c ad pro- 
 
 puUandam ignomfniim quam mlbi aliqu!s inferri conatur , ilium przrcniendo occljcre : {icuc (m tft ad dedinan- 
 dam mortem quam mlhi injaftus invafor moUtur, ilium ccciderc, anttquam mibi mortem vd mutilationcm inferat. 
 Ibid.feX.7.9um.ioi.pig.^^i. j S;d adhucfupcrcfl diificultas, an omnibus perfonis licltum (it in lutclam ba< 
 noris invafon.m occidcre ? Negant idconceiTumeire Cifrici$& Rtligiobs, ut cum ilolTa in element. Si futiolui, 
 de homicidio, & jloffa in caput, Sufccpimusjlub eodem titulo, doaentcommuniier Doftorcs. Ibid, pt^-'i^^- 
 
 4 Nejarltamen nonpottfth)norcmfamamqueiliamquztxvirtuteac fipientia nafcimr, quiqKC verus honor eft 
 iuftedcfendcreCleclciaucRellgiofi raletnt, ac fzpt oebtant : cum hie lit propriut profeflioiiii coiam. Qatm fi 
 amiitant, oitximum bonum ac dccus amitcunt. Ibid. «««, 11 1. p^. H4- 
 
 Coir. 2. JBoofca.j^art 2. Cliap.a. artic.4. The
 
 Of Murder. o I ^ 
 
 The pointofhonourthcn, according to the Principles of this Jefuits Divinity, 
 
 ought to be accounted amongil Church-mcn and Monks , as well asamongtt the i Ergo fal- 
 
 moft ambitious men of the world,for one of their grcatcft blcflings. (7) Maxi- tem hmc ho* 
 
 fna>H bovum ac decus. Whereupon he concludes, and faith in the fccond place, i'«m pot<runc 
 
 That the CkrffieandKdinoHS may at leali (/e fend their honour , and in doint ^ji*-^'"''^'" Rt'>- 
 
 .... i; , "^ I ■,, 1 ■ I III • I ,•■ •^ t'ou cum nio- 
 
 tvhich u mcejjary thereto, may even kill him rvho would deprive them of it, dtramine in- 
 
 And to L-ncourage and incline them to commit this Murder with greatcrconfi- cu'paae tutclsi 
 dcnce, he reprcfcnts it to them as an aftion of vertue , and contents not himfelf «i»m cum 
 to (ay tiiat they may , but declares that fometiines they olight to do it ; fb that '^°"* invaforjj 
 they (hould fin acainft Charity,if they failed therein : ^in interdum, legefaltcm "^ ""^hiritjs 
 chatitstis,vident/ir adillum dcfendendumtcneri. Ibid. Vca and fomctimes , at noninfljtur, 
 leaft by the Law of Charity they fcem obliged to defend it. non eft smbi- 
 
 VVhstkind of Religious Charity is this that obliges to commit Murder?, for ticfs, non quje- 
 fcar of fufFKringfomclofs or diminution in worldly honour > If it be JcfuiticaH" quz fu» 
 Charity, it is not that of S. /"dw/ which he recommends unto ChriftianJ, when ""'^ * ''^* 
 hcfa!th, (2) That Charity it not puffed up ^ is not ambitious, and that it feekj no j Unde li- 
 iti onn private interejh. ctbit Clerico 
 
 Amicffi doth not content himfelf to have faid once or twice very clearly, that v'l Rdigiofo 
 it 15 lawful for a Monk to kill for the point of honour, he repeats it again as a "'"^d"'."".'" 
 thing very important, drawing this conclufion from his Principle. (5) Jt fol- dc7e'vcl dcTus 
 lovffs , that it will be lawful for a Clergiuman or a tdonk^ to kiU a fljnderer who Rdigionc Ipsr- 
 ibreafens topubUffj fomt ureal crimes againfi him or bis Order ^ if he have no other ^tu minancew 
 means to defend himfe'.f therefrom, occidete, qusn- 
 
 It is not needful therefore, according to him, that a Monk attend until a flan- ^° *'!"' '^f'^' 
 dercr fpeak evil of him or his Order, that he may kill him ; it is Sufficient n"„fu^'e;j" 
 that h: threats to difgrace him ; and even without expefting this , if he believes ibid. 
 that he hath a will thereto ; and that he is difpofed and ready to doir. For 4 Sic«lum- 
 in that cafe this Jcfuit gives him the fame right to kill him : (4) If he be ready to "'*'°f f" P'^*" 
 chargtthife crimes on him or his Order publicity before confrdcrable per funs , if he p*,f^.^, P 
 he not p tin before. One of his reafons is, (5^ B^''^**f'*^-'f^"*f^i^cafeitfeems^'^^^fY'^^^^ 
 that a Clergie-man or a Monl^ hath the fame right as * Lty-man lawfully to kjll a publico «c co- 
 flinderer, there being no difference in this point betwixt a Lay-man and a Religions. r»m gaviflimii 
 That is to fay, that he would have the Clergy in this point conform themfelvcs *!"* impinterc, 
 to the world, and that he would be forty that Monks (hould have Jefs liberty "'^ °""l«"f- 
 than Lay-men to follow their pafllons, and to revenge thcmfclves before-hand of 5 jsIj^ ^^^ 
 an injury they have not yet received. jure licitum eft 
 
 fccularl in ttil 
 csfu calamniacorem occidere, codem jurt licicum videcur Clcrico & RelI(lo[o, cum in hoc Rtlitiofus & ((culatit lia^ 
 omnino pircs. Ibid. 
 
 Which cannot but feem very ftrangc to a perfbn never fo little equitable, feeing 
 thatinftead of putting a ftop to the paflions of the world by the Example of the 
 Religious, he would overthrow the vertue of the Religious by the Example of 
 the World , without confidcring that worldly men that have any confciencc 
 would themfelvcs refiife the power he attributes unto them of killing him that 
 only threaten?, or hath a fimple defign to hurt their reputation by (bme calumny : 
 and though'they (hould believe they had a liberty to defend their honour in 
 this manner at the expcncc of another mans life, honour it fclf and natural gene- 
 rofity alone would forbid them to ufc it, though this Jcfuit dares to lead on the 
 Religious unto it. 
 
 A Difcipleofthe Society dcfirous to defend this Doftrinc, that he might clear 
 up and make it better comprehended, propounds it in a very remarkable Exam- r^ .«, 
 ample, (6) Teuhave ready faith he, this DoUrine 0/ Amicus , and yott demand y^^^^ dofirinam 
 whether a Mon\ that hath finaed through frailty of the fltjh with a woman of ba(e «c Inquitit an 
 condition J who tak^s it for an honour to be projiitute to fo great a Ferfonage^ hoajis her bomo Religto • 
 felfnfit^ and defames him may kill this woman, f"' "i""' f"giH- 
 
 tatl cedens foe- 
 mJnam vilem cognoTh, quae honotl ducens fe proftitutam tffc t»nto vire, tem nathtj & CAnd<m Infamatj poOit iliam 
 ocddad annuel fund, ^i.ftH.r. ptg.^ji. - 
 
 £em.2.)iefcoti z.^m 2.Ct)ap.2.Slrtic.4. B. r He
 
 3 1 4 Of Murder, 
 
 He dares not at firft declare his opinion, and he acknowledges he is in great 
 
 1 Qu!d[cio?furpcnce,andknoW8not which way to rcfolvej fpeaking thus : (i) Ikpeipnat 
 At audivi ab rehat to anftver. It k true I have beard an exctVcfit Father , a VoUor i« Divinity of 
 tximio P. U.S. gf gat tvit and learning fay ^ that P^miCUS might tvell have forborn to propound this 
 Theologii Do- pf-pppftiQ^ . ^^^ jt being once publifhed in print , • he rvM obliged to maintain it , and 
 in«n)l & do- '^^ *" ^^fi"^ '^""- T*^" DoUrine indeed is probable^ and a Monk^ may k^ll a jveman 
 fttinae viro : i^ith whom he hath finned^ for fearjhejhould defame him. 
 PotuiUct Ami- 
 cus banc rtColutlonem omidflc ; at itmtl imprtfTam debet illatn tucti, & nos candem dcfenderc. DoArba quidtoi 
 (fi pcobibiltS) Ted ^ui pofltt uti R;l!(ioru5, & pcUicem cccidet; ne it infamacct. Ibid. 
 
 He faith well, that it had been better that ^wfcw had never publifiicd this 2334 
 mifchievous Doftrinc , but he faith not that it is wicked ; and though he faw 
 well enough the falfity and errour thereof, as he teftific;: by the difficulty he makes 
 toapproveit^yethcbclIcvcsihat/^wJcK/ was obliged to maintain it ztter he had 
 publiflied it, femel imprejfam debet illam tueri. For that it is a kind of difgrace to 
 a learned man as he is, and to the Society, to fccm to have been ignorant of any 
 thing, or to have erred; and a Jcfuit knows not what it is to recant finccrely 
 when he hath once fet forth a Propofition by the order and with the approbation 
 of his Superiors. 
 
 This Doftrine , though altogether brutifli and inhumane , ceafeth not to be 
 probable in the Judgment of this Cafuiil : Dcihini quidtm (fi prub.ibilis,bec3iiCe 
 ^w/c«/ hathfctitout ; and becaufc he who is a Djftor as well as Amicus^ by 
 the engagement he ft ands in to the party , and that he might gratjfie hisMaftcr 
 and his friend, finds himfelf obliged t« give him his approbation : Et nos dtbemus 
 tandem defcndere. And upon a probability fo well foindcd , a Monk may kill a 
 woman with whom he hath finned, for fear fhe defame him. Poterit Religiofus 
 fellicem occidere ne fe infamet, taking from her in this manner her life after her 
 honour, and clearing an adultery by a murder. 
 
 A Judge cannot put to death a Malefaftor, if he be not lawfully and evidently 
 conviftcd ; and if he condemn him upon fimplcconjeftures, prefuroptions, and 
 probabilities, he makes himlclf guilty of his death. So that the Cafuifts give 33350 
 more power to a Malefaftor and an Adulterer , then the Laws give unto Judge?, 
 aflfuring him that he may upon a probable opinion kill her with whom he hath 
 finned, for fear (he difcover his crime. 
 
 2 DsSti- This is not fufficicnt to have madethir opinion probable , he muft al(b, that 
 "•°^""'^' ^°~ the Religions may have entire liberty to follow it without anyfcruple, remove 
 ft'oppofitam * from the contrary opinion all manner of probability i and this Cdr,»w«(7 doth, 
 imptobabilem faying, (2) That all able men and learned perlons amongfi them hold with him^ 
 cenfemus om- not only that the opinion of hm'icas, is true , but that the contrary opinion is not Jo 
 n« dodi. Ibid. ^^ j_, ^ probable. 
 
 ^'*^Co' it-' It muft needs be that this opinion which authorizes Murder in favour of Adul- 
 rnius ration! ^^^Yi h=>th in a little time made a marvellous proercfs, fince Amicus declares that 
 videcut bono- he invented it , and Caranuel not daring at firft to fay that he approved it, 
 remtueri gladlo (peaks ofit a little after ascertain and evident truth, the contrary whereof feems 
 quam menda- j^^^ (^ him to be maintainable , becaufc that upon his and /Amicus Authority all 
 
 &°f!nl"uT£' '^'^ '^""^'^ °f ^^'^ F^^'"" of Probability have embraced it. 
 mam deitndtre Then he fortifies this Authority by reafon, which he propofcs in this manner : 
 occldcndoag- (^^J It feems more agreeable to reafon to defend hmour by the Sxvord then by lying: 
 grefiorem °i^imT^hat it is a thing more generous and holy to maintain reputation by killing an Affail- 
 ci faliuoi tefti- i^jjf^ ffjg^ ^^ bearing fatfe tvitncfi againfl him. He takes it for granted, that both 2,353 
 nendo!%6'i^°" ^^^ °"^ ^"^ ^^^ '^^^^'^ ^^^ reafonable, and that there is no difference but as of lefs 
 funlli, fck. and more : That it is an equitable, generous, and holy aft to bear falfc witnefs 
 6. piig J50. againft him that aflfails our reputation; but it is more generous and holy to kill 
 + Cumtno-Jiinij (4) provided only rvepaflnot the bounds of ajufiand necejfary defence^ and 
 deramine tute- jj^^^ ^^ j^ ^^ ^^^^ ^^^^ j^ precifely neceffary to kill him. For it is, thus that he 
 ffmper fubintel- '^^'^^"^^ ^^ ^"^^ always underload it, for fear wc fhould qucftion bis prudence and 
 igicur. Ibid, moderation.
 
 Of Murder. 3 1 5 
 
 He continues his rcafoning and adds, (i) Notv it is probable that tb<.re it n.> i A: ncn 
 mortal fm in, the fcond^ to wit , in bearing falfc witncfi againft him who would 'j'' nwmk hoc 
 take away our honour : and therefore neither any in thefirj}, to wit, in killing for b,b[i^5""(\^ °r^o 
 maintenance of the fame honour. Wc may conclude by the fame rcafon, that „;£ illud'pri- 
 kislawfulto robtoprefcrvcour reputation, or to commit a fecondadultciy ton.um. ibiJ. 
 cover the firft for which we fear to be difgraccd, fince thcfc crimes arc not greater 
 than Gander, falfc witncfs, and murder , which he pretends 10 be lawful for the 
 fame reafbn. • , 
 
 Then he undertakes tovcrific in order all the Propofitions of this hh Dif- 
 cour(e, beginning with the firft. (2) / prove, (n'nhbs^ the major, becatife nun- x Msjorcm 
 (laHghterisHotabjulHteljivil init jelf, fince many may kfll jiijilj ; and nn the cot- P''^''^> >5«'*ho- 
 trarjij a lye is fa tvicl^d^ that God himfelf car.not make it lawful and homli according 1^'" '""" '*_ 
 to all the Ihomiiis, nay, according to many of the Scctilis , who bold that God may ji„j, „o„ jj^_ 
 di^inje with jbme Precepts of the Veca/ngue, Multieft|tnin- 
 
 tcriaiunt jullo 
 & mcndadam iis malum eft, ucnec divinltus difpenrari luc cohoncftari pofllr, In omnium Thooiilluumlenccnriai, 
 Jmo ciiam in opinionc Scotiftirutn plurium, qui putanc poffe Dsum dirptnfare in aliquibus prarceptit Dccslogi. ii/d. 
 Q'wdfidicanturnonfuBicercj vix crituUa opinisprcbi bills. Ibid. ; V 
 
 ,(^m/cw then and his Fraternity, and other his Partifans, who maintain at this 
 day bis opinion, mtift have more pc^er than God himfclf ; beine; they can juftific 
 and fanftific lyes and calumnic; when they arc fcrviccable to them for prcilcrving 
 their honour in the world , which God cannot fo much as make lawful by diC- 
 pcnfation. 
 
 But the proof of his fecond Propoficion is remarkable, fjj 7 pYove alfo, j Pf.bomi- 
 
 faith he^tbe minor ^namely, that it is probable thathi' who bears fjlfe witnefs to defnd^'^J^^'^ "'^"^ > 
 
 bis rizht and his hnnoHr. fini not mortally: for thit which is maintained by pcrfons^^',''}.,'^ 
 
 _ . - , , ■ ■ I , , J I- I n ■ • I ,^ ■ I -^ I J probabile non 
 
 tfpJttj and learmngts probable ; and this doctrtne bath j or it more thoi twenty great pcccre morta- 
 
 and very learned Perfmtages, Whence ffe concludes , That if we imagine thefe z^cJ liter qai impo- 
 
 to he fn^cient tn makf it probable, wefljall hardly find any at all that is fn. nit falfum tcfti- 
 
 Behold a new wonder of the Doftrine of Probability, to prevail not only '^°"'"'". ''I'.".'* 
 againft the opinions of men , but againft the Law of God and Nature. For this j^ Sc^honorem 
 Cafuift faid a lirtle above , that by the common confcnt of the Doftors , a lye is d«ftiidat .-quia 
 in its nature fo bad , that God himfclf cannot prevent it from being fo at allilludeftproba'- 
 timcs,nor difpcnfc with the Law which forbids it : And here he would have the bile qucdsHai- 
 opinion of twenty Jcfutts or Difciples of Je(uits of force to make it lawful by the "5 } ^"^^' i°' 
 Doftrine of Probability, and not only to proteft lying, but which is worfc, falfc aJin/hab^ in 
 witnefs alfo againft the Law of God. ft viginti &plii- 
 
 Itis impollible to advance the Doftrine of Probability any higher , then tores vires mag- 
 elevate it above the Power of God, and to fubjcft the Laws of God unto it , by "°' & iodoi. 
 Eifineita power to approve what they condemn, and to juflifie that which God ^'^°^ " dican- 
 
 u-^r If /ii turnon lumce- 
 
 niralclt cannot lo much as tolerate. ^. vixtritulla 
 
 I know not whether, as they hold that ai Confcffbr is obliged to quit hi^own opinio prcbabi- 
 opinion to follow that of his Penitent , though he believe it is falfe, if i^Bc fup- lis. /W. 
 ported by fomc probability , fo they do not even pretend alfo that a man who 
 hath killed one to prcferve his honour , coming to appear before God to receive 
 his Judgment, may not oblige him to renounce his own light, and to pafs over 
 his own Laws to abfolve him , by rcprefcnting unto him , that he could not fin, 
 following a probable opinion fivpported by the Authority of twenty Dofrors. 
 
 If the Jefuits be not confident enough to fay this , yet they muft needs believe 
 it, or renoupce their Doftrine of Probability , fince it is a neceflary and evident 
 confcqucncc of the Maxims of this Science. For as they hold it for certain that 
 wc cannot fin in following a probable opinion ; it is al(b very certain , that an 
 equitable Judge , and by ftronger reafon God who is Equity and Juftice it felf, 
 J cannot condemn nor punifti him who fins not. And by confequcnt this man who 
 following the opinion of AmicM and thefe twenty Doftors who have approved 
 it, hath flain one to prcferve his honour, having not finned, God cannot condemn 
 nor punifh hitH ; but he ftiall be obliged to abfolve him, and give him part of his 
 
 aeni.2.Bco6 a.i3art2.Cfjap.2.artic.4. Kv % glory.
 
 qi6 Of Murder. 
 
 glory, in yielding to the Authority of thefc Doftors, and giving way to the Rules 
 of Probability, though he judge according to divine light, that his aftion is vsick- 
 cd, and condemned by the eternal Laws. 
 
 After this we muftnot think itftrangc, that they will not fubmit this marvel- 
 lous Doftrinetothc Laws of the Church, or Prince?, and that they pretend that 
 they aic of noforceagainftit , as C<jr<»w«c/ declares , anfwering this qucftion ; 
 1 Anne ci-(i) May xve entertain this DoUrine of hfMC\i% without offending again\} Civil and 
 2cm doadna EcclcfialUcl{ Laws ? For he anfwers, (2) That the Docirine of Arnicas is nevp^ 
 potent Bainitti ^„^ ijf^j. fjj^fj ffj^ common Laves j and that by confequence the Popes, Emperors, and 
 ftcanonico? Kings have ordained nothing about this point. Whcnccit will follow by the fame 
 z Rtfpondto reafbn, that if any one (hould begin at this day to teach fome new and heretofore 
 Amid doftri- unheard of errour, as to fay that Blafphcmy or Adultery were no fin, his opinion 
 jiam effe novam would not be condemned by the Church ; becaufe it would be new and lacci- 
 s't io f • ''^^" '" Law?, When the Church condemns an Errour , it condemns all thofe 
 atque sdeo nihil ^^° ^-^'l ''^^^ '^^ ^°^ ^^^ future , as well as thole who have held it in time paft ; 234OJ 
 de ill* a Ponti- And it hath truly and fufficicntly condemned this of Amicut, in condemning flan^ 
 lie buj, Casfsri- der and murder which this Jefuit approves and authorizes. 
 fc"''f *iff ^•f^*" ^^^ li^^^ Errour and Crime were not fo evident as it is in this opinion , its 
 ficum" Ibid ^' "°^^'^y alone , of which this Cafuift would make ufe to exempt it from the 
 fug. j^y. ' cenfurc of the Church , fufficcs to make us fee that it is condemned by the 
 Church it felf. For there is no Divine who knows not that Novelty, and parti- 
 cularly in matters of Doftrinc , hath been always furpefted and odious in tbe 
 Church, and that it hath always rejefted and condemned it by the Laws and 
 Mouths of all the Saints which governed it. And by confequent this opinion of 
 Amicus being novel by his own confelfion, it hath been condemned by the Church 
 before it proceeded from his imagination. 
 
 Aftcp/ifwicKxhadexpounded this pernicious Dcftrinefo largely , built it up 
 
 with fo great care, and fupportcd it with all the f eafons he could , he thinks to 
 
 j Verum put himfelf under flicker by faying, (3) That fince he had not read thefe things in 
 
 ■quoniam hxc the Writings of any Author, his defign a>as not to ofpofe himself to the common opinion 
 
 spud ilics fcri' ^j,j 5,;/^ topropofe it by a>aj of dijpHte, leaving it to him who Jhould read tbefe things 
 
 nolumJs' i°Q- '" ^"^^^ thereof according to his prudence. 
 
 yj it, f,nt dl- B""^ fccking to hide, he difcovcrs himfelf the more , and his words render him 
 eui ut commu- more guilty, iance he acknowledges this Doftrine is novel, and that he hath not 2541© 
 ni fmtcntijE ad- found iun any Author. He therefore by this makes known and declares openly 
 Yttfentur : fed ^[^3^ it is he who invented fo abominable an opinion. And therefore we may 
 
 di mdSo- ^^y "'"'' "" ^'"''^ » ^^^^ " ^^^ "' ^''■'^ '" the School of the Jefuits ; that they 
 
 fita, maturo ju- ^fc the Authors of it, and that it is properly and particularly their Doftrine. 
 
 dicio teliao pc- Anditisto no purpofc for ^iwica/ tofay , that he doth not fet on foot thefc 
 
 uts prudtmenn Maxims fo contrary to Jnftice, Nature, and humane Society, but only by way of 
 
 ''^°"™- '^'"'" difputation , and that he fubmits his unto others Judgment. For this difcourfc 
 
 dilb 26 ltS.7. '^^^^IIP^ 2" opinion good which is bad of it felf ; and this excufe and fubmifllon 
 
 IJU77I. 118. p/g! hind^him not from being blamable for publifhing of it; but it only tcftifics 
 
 544. that heffid this with fear , and that he meant hereby to found as it were the 
 
 mindsof men, toftchow this his firftPropofalof it would be received in the 
 
 world, that he might afterwards declare himfelf more openly , and maintain ic 
 
 ' ' with an abfolute confidencc,'if this firft draught of his Effay (hould profper with 
 
 him, aiid an opinion fo ftrangc and odious fliould only be tolerated. 
 
 But bcfides this, it is an entcrprift unfuffcrable and pernicious to the Church 
 and Common-wealth to propolefo horrible Errours and Maxims whifh carry on 
 unto vice, revenge, and murder, under a pretence that it is done only for difpu- 
 tation fake, and for an cxercifc of wit, without determining any thing at all abfo- 
 lutely. There is no more certain way to teach men all forts of villanies , and 
 to imprint in their minds all forts of the moft brutilh and abominable imagina- 
 tions. 
 
 |U. POINT, 
 
 2:oni.2. jlSoofe 2.iaart 2,ci)ap,j,Sirtic.4."
 
 Of Murder. 217 
 
 III. POINT. 
 
 the Opiniotis of other Jefuits coftcerning Murder, 
 
 TH'is matter is too important to rclyc on the Judgment of Lt^tM and Amicur 
 alone. Wc muft joyn thereto that of fome others of their Fraternity, the 
 better to verific what wchavc reported of their Writings. Now if it fall out 
 that they fay in a manner all the fame thing, it will prove the truth of what I fay, 
 that this Doftrinc of Murder is not the opinion of one or two private perfoiis on- " 
 
 ly ; but ofthe principal JcfuitF, and of the Spirit of the Society. 
 
 I. DicaJliSttj as well as Amicus whom we have already quoted , with others 
 alfo, gives licence to any one whomfoevcr to kill all forts of perfons indifferently. 
 Father, Mother, Pricft, Monk, all Superiors generally, without excepting Princes 
 and Kings, no more than Biihops or Popes, when they arc perfwaded that they 
 affiult them uojuftly. (i) /* is Utvfttl, faith he, for Children to rife againjl thdr ^ tAcXiMni 
 Varents, Servants againjl their Makers , Vajfals againjl their Princes, and to repel eft filjij contrri 
 force tvithfoTce^ rphen they are aUuaUy and tinjujlly ajfailed. And the fame is laipfttl paremet, f«rvi» 
 for Monks againjl their Abbots , and Inferiors againjl their Superiors, So that if '<">'" Doml- 
 we fhould fee a Son fmitc his Father, wc ought not lightly to condemn him, for "°' ' "^'."" 
 it may be this Father would have beaten him un juftly. pes" vim vl k- 
 
 t^olina fpcaking of an Adulterer, doth not only not call it in quefiion , whe- pell«c quando 
 thcr it be lawful for him to kill the Husband of the Woman with whom he hath s&u Invadan- 
 finncd, when he takes him in the faft; but he takes it for granted as a certain"' inju^'— 
 thing, that he may do it for the defence of his honour and life. (2) An Adttl- {2*"5/,J* ^^il 
 terer, faith he, may lawfully kjU the Husband of a IVaman with whom be hath com- jj^j, contr»Afa'- 
 milted Adultery , if her Husband having furprifed him in the fu6i do ajfault bates & Sup«- 
 bimi liorts eft com- 
 
 T<»wto«nn is alfo of the fame opinion." (5) An Adulterer, faith he, *<»%» j» ™"°|*. f'"""- 
 the faS, may he defend himfelf, and kill thnje that weuld kjll him ? I anfwer he j'*', "^' \^ 
 may. Becaufc according to the Laws of Confcicnce the Husband hath not right dub. \. num!io, 
 to aflault him. If then in Confcience and before God, this Husband aflaults him 1 Adulter 
 not according to Jujlice. He kills him then unjuftly. And notwithftanding'gS'eflusa ms- 
 Tambouriniorhe^vznot to give him a difpenfation alfo , faying in the following ^'J?"'"'"'^*'''* 
 Seftion, (4) That a Husband may kjO a young man that forces his Wife , though fuflici c"!!'"" 
 /&e confem to it in any fort tvhatfoever. This advice doubtlefs is very religious, to intnfittre po- 
 permit a dilhonoured Husband to revenge himfelf of treachery by injufticc;Kft. Uolintit 
 and it is alfo an excellent manner for an Adulterer to repair his fault and expiate iufl.^jitr.tom, 
 hijcrimc of prophanation of Marriage by taking away the Husbands life, after 4- "^i- dijf, 
 he hath taken away the Wifes honour, according as thefe Jefuits allow him. ^'^'J"'i/uitJ'in 
 
 Afolina in the proccfs of his diftourfc faith thefameof a Thief, (^) Accord- sdulterlo d»prc- 
 ing to this VoOrine rve mufl fay, that atbief being entred into a houfe to [leal , may benfus pstcft ?« 
 in confcicnce kjU him that would kjll him for his Ihejt , if he cannot otherwife efcape def«nd(re, occN 
 death. Wc muft no more be fo much aftonifticd that they afllirc us that he from ?*!"''' "' ..''"* 
 whom one would take life, honour, or goods , may kill in his own defence , and jg^^iuntur j" 
 prevent the Aflailant •, fincc they pretend that he who unjuftly invadcth thcquU in foro 
 honour or goods of another hath the fame right and power. canfdentJat non 
 
 )\At invadicuc 
 Scmcrjto; Ttmbur.lib.\6. deetl.ctf.i. feB. i, num.-j. 4 Pottft maritus occldere juventm vim inffrentem 
 uxorlquomodocunqueconfcniiemi , quando ilium aliter avertere non potcHr firf?. 3. man. 8. $ Juxta bmc 
 dadrinam dicendum eft fas efl'e furi qui ad (urandum eft ingcefTus Interficere cum qui cult it caiifi vult calcm ftu^m 
 intetfjctre quando ali[« non pottft cvadf re csm monem. It/4, pig. 17(6, »««.». 
 
 He 
 
 %m,2Mm 2|3art 2.Cf;ap.2.g(rtic.'4«
 
 I 
 
 318 Of Murder. 
 
 Hcalfomaintains, that in thcfcoccurrcnts wherein it is lawful to kill, accord- 
 ing to him , it is lawful to dcfirc it , to lay a dcHgn for it, and to do all wc can 
 1 Dlcendum ^° ^Si^ if. Sec his words, (i) JVe mttji jay that he who is ajjan/ted may form 
 pofft ajgrcffum a defign to kjU fht A gallant ^ and dire£i Ins blow at bis heart or throat , that he may 
 imendcre mor- overthrow and kjllhim^ when he fees that it is necejfary for bim^ that fo he may ctr- 
 
 autTueulumag- lambourin permits us to have this determinate will of killing in cur own 
 grcfloris animo defence all forts of perfons. (2) It is^ faith he, the common VuilriHe, Cwichout 
 cum proftet- doubt amongft the Jefuits) that to defend my life, but not to revenge my f«tf^ I may 
 nindl «c necan- j^tll him who afjaults me ttnjuftl)), even with an intention to l^ll him , his death bein-7 2 34* 
 f' f M • ^ff "^ "' '"^''"^ '" /""^ "y ^^f'^ ? -J"'"} *f^ough it Were my Father^ Son, Brother , Majier 
 mceffarium ad ^^'/^> " I''^'"^fii <"■ ^^onk^, without incurring any feril of Excommunication or irre^u. 
 tute evadendum It^rity. Hc might have faid moreover, and added with merit , and even with 
 manusejus, 26. prctcnfion to gain an Indulgence by tills man-flaughter; lince according to his 
 <i/7p.ii.nMm.4. Brethren, an aftiondf this nature is good and homji • and by confequcnce a 
 f^'g. irij. mattcrcapablcofmerit and indulgence. 
 
 meam dcfcn- Amicus Cmh in like manner, (3) That he who it ajfaulted may endeavour to kill 
 dim, non vtro the Ajfailant^ lookjng on his death^ not as his end, but at a means to frefervehis own 
 lit sinii&im iu.- life, . 
 
 • manii commu- Dicd^JZ/w adds, that this defign of killing is honcfl. (4) IFemu^ fay and 
 nijtft doftrina ffiaintttin.it as moil <r«e (faith this FatherJ that at it is an honeji thing to repel him 
 di Jum qui me "*''•"' ''If'"*lts m^by \\iUing him ; /o likervife it is honeji dirtUly to defire to kfll him^ and 
 injttftc aggredi- to intend it for refellinghim^ and defending our own life. This is not fimply to 
 -<ur,sctiim in- tolccaleycxcufc, orjuftific murder, this is highly to praifc it , and to ftir up all 
 tmdendo ejus people to commit 5c j and to give themfclves voluntarily to the praftice of it as 
 moctim u: mt- ^o^d aftion, to fay, as this Jefuit doth, that the defignment as well as the ex- 
 ,3. J ijj.jj jj f„ ccution of It IS comraendabJe and honourable. 
 
 meus pater, fi- Bat if you have given occafion to thi? unjuft Aggrcffor to invade you , may 
 lius.ftater, do-youkill him > You may according to the hmc Dicallillm. (^) He '^"""^'^'^224.61 
 minus, conjux, jjgf a fin ofman-flattghter, who kills him that invades him uniujlly , though he gave 
 Sicerdos, Rtli- j^^^^ occafjm to ajfault him. That is to fay, that he who by any offence or injury 
 iicu"o' excom- ^°"^ ^gsinft a pcrfon, hath given him occalion to affaiilt him, becomes jiilt by 
 municadonls taking up arms to maintainhis in juUicc, and may juftly kill after hc hath un- 
 velitregularita- juftly offended. And herein hc fhall do alfo , if you will believe this Defter, 
 tis. Hurtado , j^ honourable and commendable aftion. v 
 
 DicaftiUus & fi//iatJ«^affuresusalfo, (6) That in occurrences wherein it is lawful to kflt the 
 nltm. Tambur. ^'^^'^'^f) " '^ ''(/" larpful to defire his death M a means necejfary for our defence. 
 likt. Vtcil.c. Molina oQcs yet farther, and faith that though in killing him who affaults 
 i.:fek.i.n.i. unjullly, we fee that he will dycin aneftateof eternal damnation , yet nevcrthc- 
 ? ln^"tuc jgfg ^-f. ^gy {jjij [^in, without offending againft that Charity which we owe unto 
 ^°''S4"^f our Neighbour : (7) Becauje in this cafe Charity ehligeth not to prefer 4h is mans 
 fuse vitx jnttn /?-'■"''•*' ^''/'"''' "'"' ''"""^'"■/""''^"'/^j ""'" ^^f"^^ <"*"' honour it felf, or our temporal 
 dtrfj non qui- goods which he would unjujily bereave Uiof. 
 dcm uc finem, 
 
 fed uc medium neceffariumj mortem invadentis. Amicmdtjufi.tp' jur. difp.^6. iiHn. 78. pig. U^- 4 AITeten- 
 dumefttauquamveriffimum, ficttthoneftumeft in extcucione r«pelltre 3|gtefsorem ilium oceidendo S pari ratione 
 hontftumtftdireaeillnm Yelle&intendcreoccideread lepelUndum ilium 8c confervandam propriam vitam. Did- 
 (iiUiulib.i. tr.i. difp. 10. dub. 4. ««»i.4»- i Non peccat peccato homiddii invalus qui occidic injuftum 
 invafounvjetiimliinvafusdedcrit c»ufam invafionis. Ibid. dub. j. «hib. ij. 6 In cafu quo licet ocddert inra- 
 forem>etiamUcitumeft intendere ejus mortem tanquam medium necefsarium ad [ul defcrifionem. Filliutita Moral. 
 qq.toM.i. tr. 19. ap. 5. num. j?. pKg. Jj8. 7 Tunc kfc cbarjtatis non eft necefse priponcrt vitam illius 
 fpiritualeui'noftraprcprijecorporaU. Imo vetonechonoriautbonisexttrnis qus ille velit injuf^c a n«bis auferte. 
 MeliBAde')ult.&'iuntt.^.difp.ts.p'ig.i7U- 
 
 Thatistofay,thatwithout violating the Laws of Charity , and much lefs of 
 Juftice, We may kill the body and foul of an enemy or thief, and fend him to 
 Hell rather than fuffer any lofs in goods or honour , or hazard our lives ; and if 
 Charity Ihould require any other thing of us in thefe occurrences, its yoke would 
 be, according to this Jefuit, unfupportablc, unrcafonable, and contrary to publick 
 s:om.2. JKooh 2,f»art 2,ci)ap.2,S[rr|c.4. goods
 
 Of Murder. ^ig 
 
 good and humane Society, (i) Othcrmfe^izXth he, this would be a yoke and 
 
 command Hnreallinab/tyUnjitpportable, and contrary to publicl^^ good -^ fnce it rvould ^-^'^ '^l'""*^ 
 
 oblige US to juffcr an unjujf loji of our lives and goods ^ for fear that in defending our Importsbllc bo- 
 
 felves, and doing rvbat it mcejjarji for our fecuritj , n>e Jhottld caufe a man to loje hit not^uc commu- 
 
 life who invades US unjttjil), and who of nuer malice rtfujes to difijl from fo {/real '^' <:ontrarium 
 
 iniury ,« he would do US. or leli he Jhould incur eternal damnation , by continuance in M^'^ * 
 ^1 7- -It j-n. r ■ » ^ pixccptuin quo 
 
 the jame wicked diPfmon. - pr:ecip:rcmut 
 
 . . . , . . . paii j.ftursm 
 
 injuftaai vlti & bonorum omnium noftrotutn CTtcrnorum > ne nos noRraque cum modcrsniiiie ii culpa i lutdz 
 detendendointerficercmusinjufteagircflorcmquilusnequicisa caniainjuiiiiia non vult deliver: : am n:cclli: ill* lus 
 nequitis dcGftere aolcndo) intcci:um incurrat xicmuoi. Ibid. 
 
 By this reckoning S. Paul was iinrcafonablcj and made an iinfufFcrabJe rcmcn. 
 ftrancc to the Corinthians^ when he reproved ihcm that they did not Lfi'^r them- 
 felves to be Wronged 3 defrauded, unjuftlyfpoiled of their goods , rather than, 
 notonlytooffendorkill the wrong-doers, as this Jcfuit allows ; but alfo rather 
 than fue and conteft publickly with them, (j) 2ou are to b/ame, faith this great 2 Jam qui- 
 Apoftle, in thh very things th.n you go to Lavj together before the Judges , rfhy do dem omnino 
 yeu not rather fuffer wrong? Why d(t you not rather fuffer your jelves to be ^f. dfliauni tft in 
 frauded? And S. J?/?« muft be yet more unrcafonablc and inhumane, when he'J°^"l'i"°^'"" 
 faith that all the faithful ought to lay down their Jives for their brethren. ,r Jos'^Qil^e 
 
 And yet the licence which Mo/wi^gives in this point , is abfblutc and general, non msgis in- 
 and he will have it (^) belminot only tothe Laick/^ but to theEccUftaJiicbs ^ ^jurism accipi- 
 being allowed by the Law of Nature • and not found to be forbidden them at arj^^* ^ Quatcncn 
 time • fmce on the contrary it is lawful for them to defend their worldly goods. magit fraudem 
 
 Amicui applies alfo this Maximc to the Religious particularly, faying, (4) ^! v"?" Et no»* 
 Ihat it is certain that the right of defending their goods at the expence of their Hi es debtmus pro 
 who would ti'ne them away , doth not only belong to Secular , but alfo to Ecclefialiick^('''<-fibas ani- 
 and Keligious perfons. Thence it follows, that a Monk cncountring a man who is '"'* pontre, 
 entrcd into his Monaftcry to rob it, may take aSwofd or aKnifc to kill him, if ' S'**''-}- y"f- 
 he cannot othcrwife hinder him from bearing away the goods of the Mo-' \ Eftauiem 
 naitery. hoclicituai,ncn 
 
 rj • A-i •! • 1. ■ n-L. -M. L.L. . . lolum Laicij, 
 
 fed nam Clmcis, cum jure DatHrihctat, nuUibique illit prohibitum rspcriatur j quln potius dtfcnfio bonorum 
 txtttnorum illis ptrmittatur. Ibii. pig- i77°- 4 Quod bocyus tucndi propriam vitam ctiam cum pcticulo mor- 
 tis in vaforis, non folum babesnt CccujartSj led etiam Clerici & Relijiofij conftat. Amiciet dc iull,(^i^^, ijlp.-'i, 
 num. i2i, fig. $^6, ''"' 
 
 Vicjfliltus , fupportedby the Authority of many Authors whom he quotes, 
 fpcaks more refolutcly and more generally, (5) Ihat it is lawful for all jorts of ^ Affirtn- 
 perfonr^ Clergie men themfelves^to kjU thtm who take away their goods. And if you d»m eft omn;- 
 will take his word, and keep to his Principles , this fort of man-flaughter is anbus.etism Ck- 
 aftion not only not wicked, but honcft and worthy the prcfcfllon of a Cleik or "J"' ''.^'^"■^ 
 Religious Monk. (6) That if a Thief flye away on horfe-back^, he may be purfued JJo"^^ f^,Vum 
 with a weapon, erlqliedby a Pijhl-Jhvt ^ when after he hath been threatned to isfacultatun no- 
 kjlled ^ he ceafe not to bear away what he hath tak^n ■ and even thcuojj he be «ot tabilismomcn- 
 threatned nor admonrjhed thereof , becaufe time permits not^ and there is^ danger never "' S'"'"lo ali- 
 to recover what he carries away. "^ fervsrl vtl 
 
 But what if fatisfaftion might be had for it by Law , were it not then ill done p'ff!n^'z)/M^ 
 to kill him > It is not, faith he, againfi pjarity to kjll a Thief who robs me oj things lib. i, tua. 1. 
 rvhich I cannot recover at Law without much trouble. So it is that in the Tefuit- '*'/?■ ^°- '''«* ?• 
 Divinity the Law of Charity hath no force againft that oflntercft, and the life of""" l^,,. . 
 a man is not worth the pain of purfuing at Law the reftitution of what he hath po^ ^ j^'r 
 cobbed. P„ j^^ f^„1; 
 
 , . - , cum re qusm 
 
 lurnpuit.utufugiatcumequoqutmmihjlurrlpuit, poflum ilium Jnfequi telo vcl bombjrdi confodcre, quandofur 
 prsmonitua dc morte tecufat rem acceptam dlmitctrc j vel ttiamfi non tit praeoionituj, (jusna'o non eft locui pr^mo- 
 ncndi] $( pcdculum nunquaun tccuperandi rem mesm. Ibid. num. )8. 
 
 aConi.2. 115C0Ii 3, ^art 2.C|jap.a» artiC.4; Molina
 
 20 Of Murder. 
 
 mo 
 
 Molina gives the fame liberty, and yet greater , for he allows killing for pre- 
 
 1 At fi ho- fcrvation of worldly honour. For he fears not to (ay, (l) That if an honoura- 
 > \niin\i\is. yi^ perfon he ajfaulted^ and in danger to lofe his repHtation, if he ftje, though by flyings 
 
 futere' *q"sndo ^^ might preferve hit on>n lifty and hit vaho affauUs him^ he is not fer all that obliged 
 alius cum tg-^oflje; but it is lawful for him to kjll him n^ho invades him uniufi/j^ in defence of 
 grtJitur , tunc his life and honour , tvhm he cannot do it othtrmfe. So a worthy perfon is not 
 ti\o fujlcndo , obliged to retire, nor ftep one pace backward , no more than abate a point of 
 vitam propriam honour to favc thclifc of him who offends him in fomc matter, or affaults 2350c 
 
 poITet conferva- "'"^» 
 
 re, non lenetur P^ajquez finds (b little difficulty in this point , that he (Jcaks of it as a thing of 
 
 fujere, fed de- which none ought to doubt, faying, (i) T/ja« <»// are <j|ree</ (without doubt they 
 fcndendo pro- oi ihzSodtVj') that vfhen a man comes upon Ui to affault «, and teftifies that he 
 priam perfonam ^(,g/^ viohte our honour, by threatning to heat m n>itb a Cudgel , or give us a box 
 norem interfi' °'^ '^^ *'"'> '* " ^'»»*'/«'' f"*" **' *" kill him^ iftve have no other way to defend curfelvcs. 
 tere poteft in- He is not content to fay we may revenge an affront received ; but he pretends 
 juftum sgjrefl'o- that it ijlawful even to prevent the mifchicf , and to kill him that only threatens 
 rem, qu«ndoa-to doit^ 
 
 liter nonpotefl Xhcreafon is, (i) Becaufe he who invades us in this fort, feeks to deprive ut 
 utrumque con- ^ , ^. *,<.,,•'. ,/. , , j t j ^ ,•'„ , 
 
 ferrate. itfoWnii "/ our homur, which is jujt/j ejieeniedof mere value than money or goods. For he 
 
 f«pr« fig, 177 8. »'/•"' repels not fuch an affront ^is of no account amongji the people. And hereupon 
 
 2 Omnes after he hath faid that the Cafuifts are agreed , that when a man is in hazard to 
 fatentut quod Jofc his life and honour at once, it is lawful to kill him who aOaults hira ; he 
 vitorem qui fu- ^'^'^^> thatalbeit he were not in danger to lofc his life, he is not obliged to flye, 
 tc jut slipa *"<^ 'hat he may kill only to defend his honour. (^) It feems tomealfo^ faith 
 mlnatur nobis he, that when a man hath his honour only to deftnd, be is not obliged toflye ; becaufe 
 nulum contra he is to fet more by his honour than money or goods. Wherefore there is no reafon to 23^18 
 honorem, occJ-^,^/;^^ (^hrijlians to lofe pofftjjions fo precious, hy fifing from him who affaults them 
 
 fit^fuffiJie""" «"/«-/^'> 
 
 modus defcnficn'is. ft\qut^ tpufe. moril. cap. i. dub. $. num. 54. pig. 4j.' j Quia agjredltar proprFoai hono- 
 rem auferre, qui juttoptimo plurispccunja atftimatur. In populoenim patri hsberttur qui fimiiem injuriam non 
 propellertt. Ibid. 4 Std & mihi eciam videtur quod ob tumdum honorem non tenetur fujere, quiapluris lacien- 
 dus eft honor quam pecunia aut res fatnillarij. llnde non eft cur obligemus Chriftianot ita prttiofa amlttere ex eo 
 quodfujiaHtiaraCoreminjurtuai. Ibid. Honefiusvit fi alapa, &c, pe[Cutiatur,&c. Ttmbur. lib. 6. ctpi. ftH. 
 3. num. 1. 
 
 4 Poterit Jambourin faith the fame, and Dicajlillus extends and expounds it very largely, 
 
 teT«l"ur'""''^''"P""^^^'"^^^^^°^^°^^^""°P™°"^" ^^^^ point from reftitution as well a? 
 letn inftqui!'& fi"- And by the fame Principle upon which he cftablifhes this Doftrine, (4) he 
 tsnrum ir.flije- approves the DoQrine o/SancheZ tvho believes that it is lawful fecretly to kjll a flm- 
 re v:tberum, derer or falfe tsitnejl in an affair wherein not only life, but even outward goods alfo of 
 quanium puta.^,.^^, importance are in queftien. ?i.r\d in another place (5) he extends this permiflpn 
 ',"/f,"„"^™ of killing falfe witnefs and flandercrs, (6) unto fuch as defame us before a Judge. 
 cuperandum. Prince, or honourable perfons, when we have no other means to fecure ourfelves again]} 
 Vitiflil. lib. ijhis damage. He proves that it is even probable in the Theory , that we may 
 »r. 2. di^p. 1 1, prevent this flandcrcr, and kill him before he have defamed us. 
 fir. 4. dub.z. ^j^j that Church- men may not in this regard be in worfc condition than 
 
 ^"l,j",y J others, 1 ambourin viho <\aoic% for himfelf 2)'<:'«^'//«J^, Lugo,'kc. faith, (j) 
 difp.io.dub.i^. That it is lawful for a Gentleman, though he he a Clergie.man , not to flye , becaufe 
 num. 110. this would be a fhame to him. Though this Father Tamhourin had lived all his life ji ,-»« 
 
 6 Si quis fal- time amongfl: Armies, he could not have determined more Souldier-like of the ^ ' 
 n!bii""apud"'P°''"^ of honour. He believes not that a Gentleman in turning Clerk , and 
 Prlnciptm, Ju- renouncing the world , hath renounced the right his Divinity gives him to kill 
 dicem sutvirosfor prcfcrvation of his worldly honour. 
 hontftos te in- ^ 
 
 famsrc parac & nitltur, & aiiter non poffis damnum illud avertert nlli cum occ!dead«, psteris eum oecidere — Idem 
 dicenJum fi crimen fit veruaijdummodo fit occultuoi. Victfl. lib. t. tr.t. difp. 12, f/g.^. dub.i. nun. 414. 
 
 6 Si alia via, v. (.fugicndo, tetutati poifis, fugere teneris (i dedee«rl Bia{no tibl fuga non vertitur , ut certe noa 
 verteretur fi c&tRelijiofus; non <ta fi vir (it noblliS) quaoivit fit CicricuS; cul dcdccus cfct fc in pedes dare. 
 VicifliUiulib.6. dtcal.etp. 1, ftSt.i. num.6. 
 
 a:om.2. liSoob 2,iaart 2,cijap,2,artic.4. I«
 
 Of Murder 
 
 -,.3 1 
 
 It is not fufticicnt for ^<j/5«fz to place worldly honour above other temporal 
 goods ; it fcems that he would have it current as the moft precious thing among 
 Chriftians. And this honour and cftimation which he would make Co dear ana 
 precious with Chriftians , is that which depends on the opinion and fancy of 
 thofe perfons who arc of bafcft and moft contemptible condition in the world, 
 which arc the common Rabble, (ij 1 his hmonr, Cwh he, is jujUy "/'""•%„;'„ J,". JX- 
 ejieem than money and goods. For he tvho rebels net this affront^ is of no account at ^^^^^^J^ '^^j j-^ 
 tffl amomfi the common people, milcm injuriam 
 
 The value and love of this worldly honour , is that which we properly call non propdlerct. 
 Ambition and Vain-glory. So that when J^^j/^wcz faith we may kill him who 
 invade^this honour, he gives a liberty and power to facrifice the lives of men to 
 ambition and vain-glory, it being clear, that we cannot love the honour of the 
 world fofar as to kill men for the prefcrvation thereof, not only without ambi- 
 tion but without extraordinary ambition 5 whereof many ambitious perfons 
 themfelvcs are not capable, having an horrour againlt fo barbarous a cruelty. 
 
 This very Jefuit, as well as his Fraternity , granting a liberty to kill for pre- 
 fcrvation of goods, doth with them put thereto this rcftriftion ; (2) Provided that 2 Omncs 
 tfhat the Thief fieals be not cfveryjmaU value : for it is not fit to kjU him rehe muld IntdliguBt id ^ 
 taks fome (light thing. And immediately after, to mitigate what might fccm too [j,"" f J",^^' 
 fcvcrc in this condition, he adds : (3) S»' though the thing be of fmall value ; jtt ^^^ fu^^ „,;„;., 
 if he to tehom it belongs, be in the efiimation of the people an honourable pcrfon , and mj petii, quia 
 rvho xoill receive jome reproach^ if he force it not out of the Thiefs hands ^ he may kill pro parvodecri- 
 the Thief if there be no other remedy. niento non dl 
 
 And that he may leave no doubt at all about this point, hepropofcs a^^thisr'"^"^^^^"^' 
 difficulty: (4) Perhaps it mil be demanded, after hcip longtime is it lanful tokjll jlji„^,^^^^^ 
 a Thief t He firft relates the opinion of thofe who fay, (5) That it is on!)i hn'. pjg. 42. 
 fulto Idlltvhen heis tal^/tinthe faCl. And he afterward concludes with feme 5 Scd liccr 
 otherswhoholdonthecontrary, that it is lawful to purfue and kill him. ('^j "s pravi prttif, 
 Jt feems to OT«,faith hc.w^re true, that feeing a Ihlcf flye away on horfe-bjck or other- qVoT'dominu's 
 ^ife it is lawful to kjll him before he hides what he hath ^oln, jUint ^^^ ^ipj^ 
 
 at illsm de ma- 
 nibusiattoniijilli v«tatUi:ded«corJ,& llle fit hofflodignus honor* in populc; poteft ilium latronem occidcrc, cum 
 aliud noo reftat rcmedJum. Ihii. 4 ltd dices : Quo tempore liccc lattoncm occjdcre ? Ibii. j Tamutn llccc 
 in Ipfo fiajranti delifto oecidtte. 6 Scd oppoCtum vldctur veriut quod poteft etiam fugientem ij'.rontm in :qao yei 
 •lio modo acddcrc, tnte^uam rem occult cc. IbiL 
 
 Lef}ius,zs we have Ceen already, pi-opounds ihc fame cafe, arid rcfolvcs it iri 
 the fame niafiner. He fpeaks as P'afquez of a perfon that hath taken away fume- 
 thing of no value, as an Apple, and will not reftore it. He avow? that he dcfervcs 
 not to be killed for that ; but he adds, (7) That if it n'ould be a fliame toym not to y jj ^.^^.^^^ 
 tal^ it out of the Thiefs httnds^yoH may endeavour to tak^ it from him^ and rjcn J^i//tibi vtneretuc 
 him if it benecejfary. piobro nili itm 
 
 The Stoicks taught indeed that it was lawful to kill ones felf rather than lofe furi "torquwj, 
 his honour^ and there are many Examples found in the Hiflorics and Books of fhc|;'^opu5°eise"' c^ 
 Pagans , of perfons commended for having praftifed this wicked Maximc. But ^i^^ occld'ere. 
 I find no moral Rule nor civil Law in all Heathen Antiquity , which ever tok- Lejfiut de juff. 
 rated what the Jefuits allow , to kill a man for a thing of fo finall importance a? & jur. lib. ». 
 an Apple, fo often as it falls out that the lofs thereof brings upon us foinc abate- '^•''•'^•9 'i- 'i- 
 mcnt of worldly honour. num. wo. }'.»»« 
 
 I have not found, I fay, in all Heathen Antiquity any Philofophy which hath 
 taught, no Law which hath tolerated this, no more than any Example of any pcr- 
 fon that ever did it with the approbation of any fagc perfons. For this cauk th: 
 Jefuits may boaft truly, that they have pafiTcd the bounds, not only of the Fathers 
 of the Church, a? they brag openly, but even of all the Heathen Philofophers, arid 
 to have difcovered Principles, and invented Rules of Morality , which the Pagans 
 deftitutc of faith, by the light of reafon only would have abhorred arid rejcfted 
 as crrours and extravagances, 
 
 Neverthclefs f^'tf/^wez believes that he is obliged to exiicnd this fame power of 
 killing in defence of what belongs to them,unto the Clergy and Monks, h fecrir
 
 Of Murder. 
 
 to wf, faith he, that this is lawful for them as wdl dS the Laity ^ and that htnin there 235 ro 
 is nothing ccvlrary to their Profeffiots, 
 
 The Jcfiiits content not themftlves to allow killing , as we have now fcen ; 
 they teach alfo and note out in particular the ways to do it, LelJjits and Alolina^ 
 as we have already fcen, give herein an entire liberty todo whatloever we pleafc, 
 and to take all ways which fecra ncccffary, and which may be moft commodious 
 and eafic. 
 
 Sanchez dcfcending farther unto particulars , faith it is lawful to take the way 
 
 1 Qaii hoc of a Duel , if we be expert therein, and think to have advantage thereby : (i) 
 
 dutllum ritio- Becaufe^Ca'nhhc^this duelling is accounted a juji defence ^ moderate alfo and without 
 
 nrm dcfrnfionis f:>:(;(,ff and this Ion of defence is lawful for the prefervation of life . honom , and 
 
 tuttb induif. There are Cafuifts who on thefc occafions would at Icaft that thePrinces licence 
 
 Ea dtfcnfio ' be had ; but S^iznc^ez faith that this is not neceflary : (2) Becaufe Nature giver 
 
 contra invjfo- a right of fdf. defence without need of demanding an] toleration. And this natural 
 
 um cftlicita, & rigiht gives leave to fend as well as receive a Challenge , according to this fame 
 
 h'i'nore!'& pro J''^^'^ ^^° attributes, not without commendations, this opinion to Bannes , fty- 
 
 tcbus ctiam lu- '"fj (?) T-hat he hath very well ebferved ^ thatinthejeoccurrents the innocent party 
 
 •tndis. sancb. may accept or offer combat , if he had not rather deal more fecurely for himfclf 
 
 epufc. moral, by killing him fecrctlyinftcad of fighting him. For he pretends that thefaracas-^Q 
 
 ■ ^'Z'*''" ^'' reafon which gives liberty to kill an enemy in a Duel , gives him leave alfo to 
 
 i Nsm ' t- '^"" '^'"^ fccretly, (4J Becaufe this flmghter , in what manner focver it be done, 
 
 fenlio jure ns- '■'' ''^^'yi a true defence. 
 
 turali sbf^j aii- And he declares that this right of killing an enemy in fecret rather than by 
 cjj'ui Ucmtu fighting with him , is fo ftrong , that it fometimes paflcth into an obligation. 
 j^/i"^""'^' Infomuch that he even aflures us, (5) That Navarra faith very well , that an 
 ? ' AtqoptI- i>^'^ocent perfon ought neither to offer or accept the combat^ if be can kill his enemy pri- 
 tr.e Bino'es uzvily, and thereby efcape that peril of life^ honour, and goods. And he holds, that 
 licere— Inno- this obligation proceedeth from the Charity which this innocent perfon, who 
 Mnti in his «- commits this fecret murder, owes to himfclf and him whom he kills. (6) For at 
 & 'ff '" j''"i" much, faith he , ashy this meaas he will avoid the imminent danger of his own life 
 lam ob ratio- ^'hereunto he had expofed it in fghting a duel , and he will withhold his Adverfary 
 jiem trsditam. /)'«>« offending God by giving or aecepting tht Challenge. 
 Ibid. 
 
 lino non prevocando ad duellum , intttficere occultc aftorcm ilium CalumBiofum. Ibid; 4 Cum bzc occifio He 
 vtradcfentio. ' ; Imo bene Niyarri n. 190. ait ten(rl innocentem non acceptsrt dutllutnj necindicere, fi poccft 
 pcculte ilium cccidendo id vitje, honoris, fortunarumpcriculumtvadtre. Ibid. 6 Quippe qui propdum vlt« ptri- 
 caluai in dacUo imminens vltabit, Sc peccitum aftoiis offcccntii lut acceptantis duclIum. Ibii. 
 
 It muft be confcffed , that this is a ftrange Ind unheard of Law of Charity 
 which obliges to kill our Neighbour and Brother to keep him from offending 
 God, and tocaufe him to be (lain fecrctly, for fear that if he be openly fet upon^ 
 he fhould be tranfported with fomc excefs through a dcfire to defend himfclf, and 
 commit a crime in fighting a duel ; and in the mean time to make no difficulty 
 nor fcruplcof fending him to Hell by killing him in an cftate which he believes 
 to be criminal and guilty of injufticc , which ought furely to be very great and 
 manifeft, fincc it is taken for the ground and pretence of killing. It is fufficient- 
 lymanifeftjthat this is not the Charity which Jcfus Chrift hath taught us by \\\S2^^'j4 
 Words and Example, which obligcthus to dye for our brethren and for our 
 enemies themfclvcs , and to prefer the good of their Souls and their Salvation 
 above all our inter efts and all the goods of the world. 
 
 Molina proceeds yet farther than Sanchez, or at leaft he declares himfclf better 
 upon this Point. For Sanchez fccms not to oblige us to kill our enemy in our 
 defence no otherwife than by the Charity wc owe to our fclvcs , and impofes not 
 this obligation on other than the innocent , without determining what his fin 
 would be, if he failed herein. But Molina extends this obligation to every fort 
 of Superiors, publick Perfons, and even to many private Pcrfons, pretending that 
 it isa duty of Jiifticc ; and he fears not to fay and declare , that he who fails
 
 Of Murder. ^2 
 
 herein lins mortally, (i) IVhen he.xvbo is ajfanlied^ faidi he, i/ a ptrjon n-htije i Quomio 
 life is of importance J and neceffary to the IVeal fublick^^ whither it be in temporals sr 'iSfU'Js pctfo-i 
 fiirituals^ he is obliged under mortal fin to kjH, if be can^ the Aggrefjor^ in defence of ^? , *"" , "'"* 
 
 his life: ., , ^ „, , Rupublicx 'vd 
 
 If this Jcfuit had been found amongft the Apoftlcs when our Lord faid untoinip.riiuaiibus 
 them , that he fliould be delivered unto the Gentiles , outragjoufly dealt v?ith, vci in trmpus- 
 and put to death, he would have believed without doubt, ;hat he ought lo have: J'tii^s rtfaru,tt~ 
 oppofed himfelf thereto moje forcibly than S. Peter did, who faid unto him only °7cu "r '|c 'h- 
 by way of advice and natural affcftion ; (1) God forbid. Lord, that this (hoHld\i^ i,i'teific:re 
 befalthee, this evil (hjti not be unto thee. And he would have had no better tggrcirortm (i ; ■ 
 anfwer than that which Jefu? Chrift made unto S.Teter: (5) Get thee k/;zWptil ti "tvit'in 
 
 me. Satan, thou art an offence unto tnei for thou favourejl not the things that are of ^""'^ '^^'^!"^^' 
 ^ ', , '« -•' ' •' ^ " ■'' ret. Moltna At 
 
 God, but of men. . ,^l ccmmut 
 
 It mud alfo be obfcrved , that he would have the Commandment to kill an trak. 3. dijp. 
 Aggrcffor, unlefs we will fin mortally, not tobeonly for publick perfbns, when 14. p'g- i/h- 
 (the publick good is in queftion , but alfo for private pcrfons, when the iiiterefts ^ hbCu a ic, 
 ofthcir families arc concerned. See here his words : (4) // feemi that the fnnc ^.'^™"'.' "°" 
 Is to be faid, if hit death tvould bring fame great prejudice unto bis family , as to his ^^j^ ^^ ^ ^ ^j 
 wife, his children, xvhom he is obliged to fttfiain. j Vadc'pcft 
 
 And for fear that it fiiould be objefted to him , that if this man be notcbl'g^d me , Saiara, 
 in Jufticc to cxpofc his life or his goods for his neighbour, that he misht recover Tcandilum cs 
 Mm from death eternal and temporal at once, hcmight at Icaftdoit of Charity , ""!"'^^"'*""' 
 he prevents this objection by faying, (5) Ihat though it might he lawful for him j-'^,'.' j^* J'^^.j- 
 to depart from his right by fuffering himfelf to be Jlain by hi-n that affaults him, to qu^ tiominiim. 
 prevent his falling into death temporal and eternal ; yet he cannot give avpay the right ibid, v i^. 
 of thofetvbo belong unto him, to tvhom bis life is necijfary, beijig nbliced to maintain 4 Wtm vi- 
 and defend them. And by confcquencc he fms mortally in not Idliino the Anateffor, ^^1"' '^"' ^' '* 
 tfhe can, for the prefervatton oj his life. q\,^.^^^^ ^,^i. 
 
 >■ mum detriinn =■ 
 
 turn famlliae , utuxorl scfillisquoi «lere ttnetur. Moliniihid. y Qusmvis cnim pofitt cedcre jurifuo ptrmiL- 
 tefl4j»feabaggrefsoreinterficl ncaggrtfsor damnum mortis cemporalls Scasicrnse jncurrcrct, non tamcn pofseiccdere 
 )uriTuoi;umqi4ibusritaip(ius(fincccfsaii>;^guibut alimcnta & protc^lontm dtbct j qux a vita ipHus pendcnr; 
 Ibii, 
 
 But why may he not fay al(b cf the Head of anEcdcfiaftick Body, of the 
 Superior of an. Order, and of all thofc who have any Charge or Employment in 
 the Church, what he fpeaks generally of thofe whofe lives are neccffary for the 
 Common-wealth or their private Famiiie?, (6) Ihat they are obliged ttndir 6 Tcnctur , 
 mortal fin, to kill the Aggreffor, if they can, for theprcfervation of their lives. fub tcaui calpjs 
 
 The one as well as the other is.aconrequcncc of his Principle, and his reafon '"'**'■* *""^'.^" 
 is ftrongcr for a Head of an Ecclefiaftical Body , or Superior of an O: dcr , or a "■"' '^^ ^l' 
 perfon who hath fome Charge in the Church, than for a Secular Magiftr3te,.or a ij[^ni\uam''"' 
 Father of a Family , it being more true of every one of the former than of the coulcrvit. 
 latter, (y) Jhai he is a perfon rrhofe life is very important te theiyeal-pubiuk, of 
 the Church both in temporals and fpirituals.V^hcnce it will follow, that we may fay 
 according to the fame Jcfuit, (8) That he fms mart ah , if he kill not him that 7 Elt pctfc- 
 affjults him, if he can, in the defence of his life. ' "» '"'"' ^']^ 
 
 So that it fhall not be in one or two cafes only, but in an infinity of occurrents ^b."jn rcmpi- 
 almoft, that this Command of Killing , which Mtf/i«i would introduce amongftraljbus & in 
 Chriftians, (hall oblige them under pain of eternal damnation. And it woiJld^P-'''l'">''''usue- 
 not be cafic, according to the Doftrinc of this Jcfuir, to exempt from mortal fin^'"- „ • 
 a multitude of holy Martyrs who have fuffcred ihcmfclvcs to be (lain unjuiUy, f^f.^reemcur* 
 not only without defending themfelves; but alfo fomctimcs forbidding, thofc itth»H"Ltei ft* 
 who could and would to defend them ; becaufe fjmc of them being Father? of cere aggwlso- 
 Families, and others Fathers of the Church and of the Faithful, their lives were "'"' •• f" ^'V'*^ 
 of importance both in fpirituals and temporals. So tha: though they might re- '^''^'" '""" - 
 cede from their right in Charity, and fufKr themfelves to be (lain without de-' * 
 
 fending themfelves, yet they could not, according to this tiew Theoloey , recede 
 
 Eeni.2,J5oeft z.jaart 2.atjap.2.aiiic.4. Sfa " from'
 
 ^24 ^/ Mxr^s^er. 
 
 from the right of thofc who appertained to them , and who were under their 
 ChargcF, whereunto their lives were ncceffary. And by confcqucnce if this Jcfuit 
 do not (hew them favour, and grant them a difpenfation from this Rule , they 
 fin mortally in dying for Jefus Chrift , and not defending themfelves, and not 
 doing all they could to prefcrvc their lives, fo far as to kill , if it were needful, 
 their Aggrcflbrs. 
 
 But if he pretend , that this Commandment is from God , as it ought to be, 
 that it may imply fo great and drift an obligation , we muft alfo believe that the 
 Law of God is Icfs rcafonable and Icfs juft than the Maxims of Philofophy , and 
 the Civil Laws of Pagans, who never commanded nor taught any fuch thing, and 
 who rather condemn it in many cafes in which the Jcfuit approves it, as an excefs 
 and crime; he muft therefore be conftraincd cither to change the Command- 
 ments of God, or to incrcafe their number ; wcmuft, according to him , make 
 eleven Commandments of God inftead of ten S or indeed inftead of what hath 
 been faid to this prefcnt ; Thou Jhah not i^iff, we muft fay for the time to come : 
 Thou mayft kill oftentimes without fear of mortal fin , and thou (halt even bs 
 obliged fometimes to kill on pain of Hell. 
 
 IV. POINT. ,3^,, 
 
 Jhe Opinion ij/Efcobar concerning Murder. 
 
 \ 
 
 I 
 
 Will give all this Article to Efcobar , and indeed he defcrvcs it well, for h^ is 
 Spokefinan for twenty four of the moft famous and ancient Divines of the 
 Society. And he hath alfo handled thisfubjcft of Murder very largely , and in 
 that (hort Piece of his Epitome he hath omitted in a manrei nothing of what 
 the reft have faid. So that in his Book , as in an Abridgment, may be fecn, 
 what is diffufed through a multitude of great Volumes of his Fraternity, 
 
 He propofcth many exceptions to the Law of God vi?hich forbids killing , of 
 I Malefafto- which the firft is this: (1) Allthat do rvrongmsy be hilled , as thofe who rob by 
 rej polVant oc- night or by day , and all fuch as offend w, though rve be certain they will be damned^ 
 cldi , nofturni, dying in that e\}ate. In faying all Wrong doers, he gives liberty to kill all in ge- 
 diurni furesj & ^^^^^ ^^^ j^^pj ^5^ j„ y^j^^^ manner focver it be , leaving it to the difcretion of 
 *' slefadortw"- Private men to judge whether they defcrvc death or no; 
 
 tiaincertodam- He expounds himfclf after more clearly , introducing a perfbn who fp;aks in 
 nandi. Efcoiac thcfe terms : (2) Of what f rice ought thethinztube, for prefervation tvherenf a 
 tf.i. txim. 7. j-hief may be fiain ? He anfwers prcfcmly, (3) That it ought not to be of fm all 
 eip.t. «»»«•*• j/^/we. But he adds after this exception : (4) Iftii turn not to the d'lfgrace of 
 ''^^x'c/u'selie- ''^''^ A"'" ^hom it is ta'-^en. This is the opinion of Lfffi us , as we have feen alrea- 
 tim qusnti vj- dy, and indeed he quotes him. 
 
 lorisdebriteffe He relates alfo the opinion of/l/a/i«« whoholds, (5) Ihat ordinarily it fhottld 2^629 
 res pra cujus ^g ^ Q'mven^ Or of the value of a Crown So his general Rule is, that ordinarily 
 'onli^t'fiKeai ""^ "^^y ^'^^ ^ "'^"' whoever he be, for a Crown. But he pretends there are ex- 
 Scciders Tmi. traordinary cafes wherein far lefs doth fuffke , and that fometimes it is enough to 
 8nm. 44. prf^. have taken an Apple, as Ltffiwi faith in exprels terms, or to have fpoken an offen- 
 » *». five word, or to have given the lye , as Efcobar aflures us after Badel. For pro- 
 
 5 Non dcbtt pofing this Qiieftion : (6) Whether it he lawful for an honourable perfon to kjU 
 * N^fi"ole. ^"* "'^'' '■''^'^ S'^^" ^'"* evi/ /«»ngKJ^e, or the lye. He anfwers, (7) That Badel 
 retur cum injii- ^"''^•f 5 *^'** '* " lawful to k^ll him who utters reproachful words ^ in cafe be cannot 
 jja. otherwife be reprejfed, 
 
 5 R«gul»ti- ■ ' 
 
 terauctmMolirwtom.4.d«juft. tr. }. dub. 1^. iiain^yl Udumauftl)malCgn»tI K/i. 6 Numliceateontume^. 
 liofumi fta profantem, mentiris, honorato viro, intetficece > 7 At Bad<lli lib. 3. dub. »4. num. 14. puiav'*"'"'" 
 cS: occidccc coatumtliofum, (cd in cafu in quoallter arcetinon potaft^
 
 Of Murder. 525 
 
 He gives the fame.liberty to a Gefitlcm.an,apainft him that threatens him with 
 a blow of a Cudgel, or a box on the ear, and prepares tofmite him 5 fayiiig, 
 (ij Ifanyoneattemptt»giveaboxontheejryi>rjbloxva>itba{,'udgi:ltoaGemU' « A^grcdi- 
 »Mj», it if Ijpef't! fir bint to prevent and l^U bim , according to Lcflius. And if he tut <iuis virum 
 could not prevent him , he demand?, (2) whtther it be lawful jor bim after ht ^^ \^^ b?.culo 
 hath received a blow on the ear , to purfue him who fmote him, and to kjtlhim ? To pt cac r., li e- 
 which he anfwers , (5) That fame jaj «o j kcaufe this is to rcvmge ^ and tioth'nnc ei prius 
 defend himfelf. But he is not content with this aniwcr,and he oppofcs to it that o«itltie ag-f-f- 
 of Limits, (^) who believes that it is lawful in the Theory , though it he not advijc- '"""liViJ^ / 1" 
 able to pra^ije it^ becaufe of the peril of malice, revenge, diforders^duels ^ and mur- ^jp „ ^ub. '.^. 
 ders^ which may arifefrom it^ to the prejudice of the Ccmmon-weatth. rum.77. 
 
 z A;) licca: 
 poft impaaam slspanij pcrcudentem Inftqui & interlmere ? j Aliqui neganr, quis id eft injuriim vlndicarc, non 
 clefcndcre. 4 AcLeflius lib. 2. cap, j. dub. I2.nuin. 80. liccreexiftimacfpeculative, fed in praxi non confu'.cn- 
 dum, lb pcriculum odii, vindiSs, exctlTuain, pu^narum & cxdium, in Rcpubl. perniciem. Alii leclulis hij pericu- 
 lisin praxi pcobabilemsctutamjudicarunc. ibid.num.ii. p«g. 1:3. 
 
 We have already obfcrved before , that all thefe reafons arc humane and poll- 
 tick: and though they conclude the praftice of thisDoftrinc to be difEcult and 
 dangerous, they are no hindcrance but that it may continue always probable, 
 according tothcfe Authors , and by confequence that it may be followed with a 
 (afc confcience,care being only had to avoid the dangers and n:ifchiefs that may 
 arifc thereupon , asfomeof thofccited by £/c(7t><«r do exprcfly fay. That is to 
 fay, that according to thefe Cafuift?,wc may purfiie a perfon from whom wc have 
 received a box on the ear , or fomc other affront, without giving over, or being 
 fati'fi:d til! wc have flain him. ._ 
 
 C-^J They alfo reach , thatwc may prevent the mifchief by preventing him fj^j j's^'efiot 
 who might do ic, and killing him before-hand, without need to atfend till he pottft ariquan- 
 falls upon you indeed; becaufe it is enough that he fccketh occafions , or lays do? PoteiV.uc 
 train? agtinft you. • «"»^ inhdiaT 
 
 But it he prefent himfelf to fall upon you , though yoa may fave your fclf by 1°^' ^"^' ^' 
 retiring, you are not obliged thereto , if your flight would be difhonourablc. 'f'^nt-urntag. 
 But if be come near, and lay hand on his Weapon, it is lawful to prevent and kill gttftuscum de- 
 him firft, if there be no other way to avoid death, and preferve his honour. decore fug:rc f 
 
 C6) They declare, that it is not needful (6 much as to attend till he fmites us, Minime. tbt.L 
 or till he puts himfelf in a pofturc to do it ; that he aflail us, or feek occafions to ^j ^"'' pJio- 
 doit, and that it isenough thatheismkided todo it, to give us power with antm txtraQu- 
 fafe con(cience to prevent the mifchief we apprehend , and to take away an ene- nuad mc occi- 
 mics mifchievous intention with his life. d:ndum , ncc 
 
 (7) If any man have committed a crirne which is not publickly known , and V°^^^^ '''"" 
 he knows that another hath a defign to inform aoaintl him before a Magiftrate , if ^'>'^p"tis prs- 
 he fears left this Accufcr fhould caufe himto be condemned to lofc his life, or part yenitndo occi-r 
 of his goods, Efco^ijr gives him, by the Authority of Bamuz y liberty to kill him, dere. swrn. j8. 
 He only wills him, that he may net offend againft the Laws of Prudence in doing t^i- ' = '• 
 Juftice in this manner , to conlidcr well beforehand whether there be not feme ^ Licttne 
 ether means to quit himfelf of this peril, and that by all means he admonilh the °"'^"n i' vsdic 
 Informer to give over his profccution, that if he rcfufe, he may be flain withjau" feddtcr;- 
 grcater fatisfaftion of confciencc. >it ir.vadcrt ? 
 
 ... Djcet Moiir.t 
 At juft.tm. 4. trtB.j, dub. ii. num.i. Ibid. num. 57. 7 Sciofjlfam teftem vel Iniquum^ccufatorem con;rs 
 juftitiamltgalem expandere intendere crimen vtriim fed occiiltum, licctn< occiiietf, (1 ex eo tlmeatn capitslem fca- 
 Kndjin,auc notabilembonoramsmiflioncm ? Bjnnizalseciqj dummodo prius admonitus .'iolit dififterfj & non 
 Cc fpes cvadendi. Ibid. num. 39, ftg.iii, 
 
 \j Coninck,,hy the report of Efcohar^ is not altogether of this opinion, not that he 
 condemns the opinion which is attributed to tanncz, but on the contrary he ac- c Coninck 
 knowledges, {%) That it is probable , if we rcjpdi the Law cf Nature : but he de ad. Super'i. 
 
 d. 31. dub. 1. 
 nom.ii. doeult, licet opinio Banner fpeaato foio jure natursU fit probabilis ; juj taoKn pofi.ivum potui&e idpro- 
 biberr.&defaaoprobibuifse. IWJ. . f ' .- -" r . ^.. ^ . 
 
 s:om,2.Ji5ctife2.}9art2.Ct)ap.2,artic.4'; faith';
 
 -^2 6 Of Murder. 
 
 faith, f/jiJt pofuive Laws mighty and have in effeU forbidden it. And one of the 2365c 
 
 moft forcible confidcrations which he bringcth to difTwadc us from following 
 
 this opinion in the praftice, is that though we may, if wc will repofc our con- 
 
 fcicncc and Salvation upon the Faith of this Author ; yet for all that we fliall 
 
 I N c impu- not therein find fccurity for our pcrfons and lives, (i) BecattJ'e he xrho thiu kills a 
 
 irs able qui ac- Man for being »n Informant^ or tvitnefi againjl him^ under pretence that he had reveal- 
 
 culstnrem & tf- ^^ /j^^ crime true, hut fecret. or even had accufed him falflj, cunmt free himfetf 
 
 falfitstjs.sut in- /'"'"" ''""-^ pun'lhed by the Judge. 
 
 jiiUjE vcti cti- Sothat if one can defign his plot fo well, and give the blow fofecretly, that he 
 minis revd'tio- he not known, killing a man in this manner , that he may cfcapc the chaftifcment 
 nis,ncc»t. Hid, joftly due unto the crime he hath committed, he hath nothing to f6ar , according 
 
 to this Doftrine, neither from the Jufticc of God nor man. 
 Efcobar alfo maintains with his Brethren , that it is lawful to kill in defence of 
 
 cur goods, and he brings their very reafbn for it, faying, (2) Ihat tvorldly goods 
 
 1 Quia bona /«ri^e to the preftrvatiotiof life and honour f and for the fupport of our jiate and condi. 
 
 ex'frnam'dium<ion. And to add fomcthing to this invention , which is common to him with 
 
 funt >d "'^'^3 hh Brethren, he fmh, fs) That it isfor this reajon that worldly goods are called 
 
 ["uTfnftematio' ''" ^'f' ""'^ ^'""^ "^ "'^"^ 
 
 nem.ibid.n.ni. But if they be the life of men , they arc only fo to them that love them , and 
 
 fig. 122, who are of the world, and live according to its Maxims. And this (peech is un- 
 
 j E: Hm worthy to proceed from the mouth of a flcligious pcrfon , and agrees not with 
 
 bona exttrn* the profeflion of defpifing the world and its^ods to follow JefusChrift and his 
 
 h"mimim a"-" Gofpel. But this Jefuit tcftifies alfo , that he fpcaks as he thinks , and believes jj^gg 
 
 E:l™ntur. ' "ot that Monks are obliged to defire and love the goods of the world Icfs , than 
 
 Worldings themfelves, fince he gives them the fame liberty with the Laity, to kill 
 
 thofc who would take them from them. 
 
 Per aft:r he hath faid that Molina extends this Doftrine , which permits to kill 
 
 4 An pcflit inprefervationofgoods, unto the Clergy , he demands, (4) Whether it maybe 
 extendi ad Re- alfo extended tinto Mfr\s^ feting they have nothing of their own. And he anfwcrs, 
 ligioles , cum f^-s . becaufe all mm have a right to defend not only what every em poffejfetb in par- 
 proprium nihil ficular, hut alfo what they poJftJ! in common. , 
 
 *tft ^*u'i8 un^f- '^^^^ '^ '° ^^y* ^^^^ ''*' S°°'^^ °^ ^^^ Monks arc to Monks, as the goods of the 
 quifqlichabec World arc to Lay-men ; and that there is none but this difference advantagious 
 jus dcfendcndi, to Monks • that every private pcrfon in the world cnjoysonly his own propriety ; 
 iwn folum pro- tut in a Monaftery every one doth not only pofTcfs a part of the goods of the 
 pria, ltd ea qax Society, but the whole is common to him with the refl. Whence it follows, that 
 mun! E"*" <=^"y '^^"^ ^^'^ ^ "8^^ '° ^^^^ ^'™ that invades the goods of his houfc. 
 jjMOT. 4?. p.12,2. He demands a little after , num. 46. if Monks have the fame right to kill for 
 
 5 Licjtum- maintcnanceoftheir honour, as for defence of their goods, (s) Is it lawful fer a 
 tie ReU jiofo oc- ^Jgfij^to l^ill aflandtrer who publifheth great crimes againjt his Orders as it is lawful 
 cidcrt cslumni-y^j. ^^^ ^^^^ ^^ kill for pre fervation of their honour with requisite moderation ? 
 
 cSal'e l^a And hc faith firft, (6 J That Arnicas durft not hold to the affirmative for fear ii6j<i 
 
 Rtliglone fpat- "/ fecming to oppofe himfelf againfi thi common opinion. 
 
 gemem, Gcut li- 
 
 cicumettcuilibccprotucndohonore cum moderatlone Interimere ? lbii,tum.^6. 6 P. Amkui,' cujus oSo d« 
 
 cuifu Ttieologi£ volumina ouper ad meas vcncre minus, torn. ;• dc juft. d. if. it&. z. num. ill. non iudcc fen- 
 
 unciz aEticmacivz adhzccre, ac omnium idvctfarividcinir. 
 
 He acknowledges that until the time of Amicus , Monks had not yet the liberty 
 
 ofkilling for the prefervation of their honour. This Jefuit would gladly give 
 
 it them, but he dares not ; and that which rcftrains him, is not confideration of 
 
 Juftice, but of men and cuftom. He is not afraid of violating the Law of God 
 
 by granting them this difpenfation, but of offending theCafuifls , and oppoling 
 
 himfelf to the common opinion. Ne communi fintintia adverfari videatur. In 
 
 the mean time he forbears not to propound this opinion which he dares not yet 
 
 maintain, and he approves and fupports it as much as he can. 
 
 7 Si Lalco, ^jj TCiCon for it is, (7") Becaufe if it be lawful for a Lay-man to kjU for the pre- 
 
 aiC) propter no- , . n ■ 1 ^'/ < •' . ^ ... -^ r i--i '/-.i 
 
 noteoa&famamr'''^''^"'" "/*"* """'"*'■ "''d reputation, it feemshy Imager tea} on ^ that it a lawjut
 
 Of Murder. ^27 
 
 a/fofor a Church.man or Mon}^. For at much as their profej/ton^ mifdam, and vertue, kcc. lici^um tft, 
 from tvh'ich the honour of a Clergh-man or Monk^ proceeds^ « more to be tfltemed than n]"'co mtg-s 
 shill in Arms^ from wb:nce Ljy-tnen draw their honour, ^^"."'^ "I5,_ 
 
 Jmkus qaotcd in this fame place by Ejcobar , adds alfo to conifirm his reafon, ijg'ioio,riquidein 
 that in this the condition of a Monk is altogether equal to a Lay mans. Cum in prof.flio.lapicn- 
 hoc Kcli^iofiu & Sectthrii fiat omtnno paret. But Ejcobar forpot thefe Words , or ti« & virtus, ct 
 rather lefc them out purpofcly , though they fcemed favourable enough to the 1'".''"'^'^.S*^" 
 dcfign he had of eftablifliing unto Monks the right of killing for honour. With- j^'^J,* ^Sl 
 out doubt he believed that this would dcbafe too much the right of the Monks in tur, nwjcfis cl\ 
 this point, to make them equal to Lay-men. quamdcxtcricte 
 
 For the right of the Monks being grounded, according to him , on their Pro. armorum tx 
 fefljon and Vcrtue ; as theLaicks on their valour , and dexterity in managing S"*^" Lt^f 
 their Arms ; being the Profcffion and Vertuc of Monks is more elevate and more ^^^^ 
 to be efteemed than thefixercife of Arms , it muft neccffarily follow by this rea- 
 fon o{Amictu^ that the right which the Religious have to kill for honour , being 
 better grounded , (hould alfo be ftrongcrand greater than the Laicks. And by 
 eonfequence he ought not to havcfaid , that the condition of the one and the 
 other was altogether equal ; but it muft be concluded by the Principle and Argu- 
 mentation of thefe Jcfuits 3 that in this the Monks ought to have advantage over 
 the Laick?, and that they may kill with more liberty, and upon lefs occafion thole 
 who invade their honour. 
 
 And the reafon hereof is clear. Becaufe the more precious honour is, the more 
 cafie it is to hurt it,and the fault of him that doth ir,is the greater; and as offences 
 which are flight, being done againft private pcrfons, arc very great , and defervc 
 exemplary chaftifcment , being done againft the honour of a Prince or a King } 
 foan injury which would not be conliderablc againft the perfon of a Laickj 
 would be criminal, being done againft a Monk, to blafthis or his Orders repu- 
 tation. 
 
 By this Rule it is cafie to judge how far this pretended right may be extend- 
 ed ; or rather it will be hard to judge of its Co great e'xtent. As it will be ac 
 the pkafurc of Monks to fet their honour, vertuCj and the rcfpeft due unto their 
 Profeflion at what rate they pleafe, fo it will alfo be in their power to judge ti 
 the greatncfs of the faults which are committed againft them in this point , and 
 consequently of the penalty they defervc who commit them. 
 
 And if it be lawful for a Lay-man to kill lor a matter of fmall value, licet fit 
 res parvi pretit, as yafquez faith , by example , for an Apple or a Crown , ut pro 
 fomo^ vtl etiam uno aureo fervando , as faith LeffiM^ as we have fcen ; when a 
 mans honour is concerned in the taking thefe things from him, wemuftconfefs 
 that a yet leffer occafion , if alefi can be had than an Apple or a Crown , will 
 fufficc , according to this Divinity, to give the fame toleration to a Monk. W^ 
 need only look furlily upon hira, do or fay the Icaft thing to offend him , to in- 
 cur his di(pleafurc, and thereupon to dye by his hand , if he pleafe to make ufc • . 
 of thisright which the Jcfuits attribute unto him , as they alfo ufurp it them- 
 felvcs, and pretend they may ufe it, as wc fhall fee in the following Point where 
 tvc relate the Opinion of Father PetaviKf upon this matter. 
 
 Vo POINT 
 
 jCotms.K^ccb ii^SiXt 3.C(!ap.a, arttc.4:
 
 ,28 Of Murder. 
 
 V. P O I N T. 
 
 The CoKformjty of the Jefitits , vpho in our days have taught in their 
 Colledges,with the more Ancient , in the Do^rine of Murder. 
 
 THis Doftrinc having been invented and eftabliflicd partly by the moft an- 
 cient and moft confiderableDivincsof the Company of Jefiiits , as we have 
 now fccn in the preceding Points, their Authority hath given fuch credit and 
 fuch a current to it amongft their Fraternity, that paCing thus from one to ano. 
 ther, as a Tradition of the Society , it hath been ever fincc maintained by their 
 School?, and is propagated unto our days without any interruption. On the 
 contrary, it bath by fuccefllon of time received a notable incrcafe, and far greater 
 Authority by the multitude of thofe who have followed it , the later always en- 
 deavouring to add fomething , and to augment the inheritance of their Father?, 
 by expounding and extending more and more the bloody and inhumane Maxims 
 which they had left them on thisfubjcft. 
 
 For feme years this Doftrinc hath alfo been taught in divers places of this 
 Realm, in many Colledges of the Jcfuits at the fame time, and many years toge- 
 ther in the (amc Colledges. Father Tlachaut and Father Le Court have taught 
 it at Caen^ and in teaching it , have been tranfported to all cxccfs which therein 
 could be committed, I will only report here one or two paffagcs of one of thefc 
 two Cafuifts, faithfully extraftcd out of his Writings, which have been verified by 
 publick Authority , by the diligence ofthcRcftor of the Univerfity of Parit^^^-jn 
 wherein he hath heaped together, and faid in fliort a great part of what Lejfius and 
 1 DIco 5. others have propounded upon this fubjeft. See here his own words, (i) / 
 probsbiliter li-faylhat it is probably larvful for all forts efperfons, even for Clergie-men andMenk/^ 
 citutn effe cd-jpeakfng abfolutely^ and fetting afide fcandal, to j^fC a Ihief fvhofljes^ though he mak^e 
 \"' L"b'"h^-''' ^0 ref fiance, when he takft ateay fotne precious thing, as a fiorfe ; e^cciallj Church- 
 fo > per it \o-E>'""^^* "^^ which he cannot othertvife recover. 
 
 qutndo , & fe- (^ ) ^ /^J moreover, that it is lawful to kjll a Thief who fljes , if it he necejjarj to 
 moto fcsndslo, the prefervation of mine honour therein notably concerned. 
 
 eccidete furem (g) Finally it is hwful, ej^ecially for Gentlemen^ to ktH hiniwho is minded to 
 fugientem , cti- j^jjj r/;cw, though flightly, if the injury and dijhonour they receive thereby be remark- 
 tem"°'f«" mem "^^^ 5 f" "Z'^'' "'•'?? ^'^'"^ received a box on the ear, they may prefently ftrik^ with the 
 res iwit ^itHa-^t'^ord to av9id d'lfgrace , and preserve their honour. This it the opinion of many 
 r», puta e- learned men, 
 ^uum.&prxftr- 
 
 cim Ecclefiz, (i allter rccupcrare nequcss. 2 lumque licicum efiTe ocddcce fugientcm, fi id necclTacmm fie sd dcfea- 
 liocem honoris tui notabjlittr imjtttndl. i Dtnjque Ucc: volentem te percucere leviccr, occidetcj ubi id infijiiif ek 
 injuria, prxfeitim in NsbllibuMiimirum accepts aisps } {ladie percutc^c ftadas ad vitaudim {{nominiain, conre:^ 
 vindumquehonorem. Ita dofti pcrmuhi. 
 
 Thefc learned men arc Molina , Leffttu , Sanchez , and others whom we have 
 produced in the fore-going Points , as the Authors and Fathers of this Doftrinc, 
 fincc they have confeffed themfclvcs, that they found it not in the Boofa of other 
 Divines, at Icaft as to certain the moft important Propofitions, 
 
 The fame Cafuift faith, that a man who fears left another fhould lay feme 23720 
 Indiftmenc againft him,or accufc him un juftly, that he might deftroy him, bccaufc 
 he hath affirmed, that he hath fuch a. dcfign , may juftly kill this his enemy, 
 challenge him into the field, or rid his hands of him by fecret means, as he judges 
 ■ E, d obus" 'Convenient. And then he advifes rather to make ufc of the latter than former 
 mediis Ileitis il-^^y- (4) Be'caufe of two ways which are both lawful, it feems that ought to be 
 Ud vidctur tli- preferred which is mofl fecure for the defendant , that he may avoid evident peril or 
 genduoi quod 
 (Utius tfl ex psrtc ejus qui [elpfum defendic, ad vicindam ce;:tam mortcp; ejufrc ceccum pcrlculutni]
 
 Of Murder. ^2 p 
 
 death it [elf. And a tew lines after, he add?, (i) That all thit ought to be un- i Hxcinwl- 
 derihodin the foveraion and intvardCourt of God and ^'onj'citnce. for in the out lig<n«*> (""= '<» 
 tfjrd Court which proceeds accordincr to forms of JulUce , and conCiders prefumpiions t''! '°'r' '^"'^ 
 and conjeaures^ he who jhould thus prevent hn Adverjary hotv injurtottf joever^n>oul/i jj^j gj iouki- 
 be condemned as a Murderer^if be could not clear hinijelf, • cntix, Namia. 
 
 As if Gods Law did not forbid Murder as ftrongly as thofc ofmcn, and it were foro liiigiolou- 
 lawfiil toabufchisgoodnefsby fcarinj^himlcfs than his Creatures s faccaufe hi>^"^'"'^^P'*' 
 Juftice doth not commonly punifli with fo great fcverity and fpeed as that of the la^mx^cnitns 
 Princes of the Earth. saorcm inju- J 
 
 This Jefuit raifes yet another Qneftion , whether one may kill a perfon ffomftum bsbcrciur 
 whom he yet never received any riifplcafure, as an infant, when he cannot fcciirc "".* fao^iiciilii* 
 his own life but by his death. And after he had faid , that there arc many who "''' '"P'""' 
 cannot approve fo barbarous anaftion, he adds, fz) That according to the «•/"- "" j Refpondcs 
 nion of fame others^ which is alfo his orvn^ it is probable that this is lawful ; becaufc nihilomlnus 
 this Commandment^ Thou Jhalt not kjll, forbids not abfolutely to kill an rwwwcn? j cum quibufdam. 
 but with this exception^ not to kill him without obligation and iuficaufe, accardin^^ af?'°^^^'^^^" ^^n 
 S. Thonas haks. Now in this cjjehe that kills, doth it not without jufi ani rcrr""*' P;°P'*" • 
 urgent reajcny Juch at is the prejervatian of his own lije. praecepto, KoA 
 
 cccidis ) non 
 prohibtturabToluteoinnlsocc'fiafnnoccntis.rcd cum limitacion:, ne videlicet indcbJtc & (ine jufta caufa tisc. Sicuc , 
 docec S. Thomas i. 2. q. loe. «. ;. Ifta auc(m occifio non iic &ai juftiflTima cjufa & ur^entifliixia , quails (.A con^ , 
 fcrvatio proprias vltje. 
 
 This reafon may be extended yet farther. For hence it will follow, that liber- 
 ty tnay be taken to kill an innocent, not only to prcferve life , but honour and 
 goods'; and if he {hould be blamed , who had done it, he may alledgc for his 
 juftification, that if he had not done this, he had been ruined in cftate and ho- 
 nour, whereof the one is ncccflary to life , and the other more dear than life ii; 
 felf; and he will fay as the Cafuift here: Iflaoccifio non fit fne jujlifnna caufa ■ 
 & urgentijjima. 
 
 Tambaurin hath very lately cauicd the fame thing to be imprintfd. If any one, 
 faith he, affuult yon , and makg ufe of an innocent perfon to fhelter him^ you may kill 
 him^that joK may hit him who invades you. 
 
 Efcobar is of the fame opinion , tr. i. ex. 7. num. 'yZ. par, 121. and LiJJius 
 whom he quotes , propofcth the Qucftion in thefc terms: (:;) It is demanded^ 3 Si is qj 
 whether if a perfon defaulted cannot Jectire himfelfbut by hazarding the. death of an invditur non 
 innocent wherewith the Angrejfor covereth himfelf, he may defefid himjelf nutwiih,. P^jT" " '""^ 
 fianding that hazard .? He anfwers, (4) That it is more f rob ible he mjy. He C^ ■ °™/'','"^ 
 afterwards propofes the fame cafe in another fafhion. (5) Suppofe ^ faith fie, quo invafor fe 
 that a man fyes from his enemy^ and he cannot efcjpe but through jome jirait way ptottgit, utrum 
 wherein he will crujh to death fome infant or lame perfon ^ it is demanded ^whether ^^^'^'^^'^^^^'^ 
 be may tak^e that way to five himfelf.? p:riculo ic d'- 
 
 Hc anfwers firft, (6) That Navarra faith that- ht may not ^ unUjl he have pro- '\^^^-{r,anito 
 hable hopes not to kill him. But though this be always A great in juftice to hazard probabilius t& 
 thelifcof an innocent, over whom we have no power, tofccure our own 5 yet rolff. Lc^utit'^ 
 thisfatisficsnotLfj7?«J, who outvying A/l^z'jrr^, adds, (7) That in trtiih it fems J"P- ''^' '■■'''^■ 
 that we ought to fay the very fame thing of this cafe as of the former. That i', that •*' ''"^ g"/"'"' 
 as to fave my life I may kill an innocent with my own hand ; fo one niay ride ^^'/feti hfu- 
 ovec liim, though we be affured that he will dye thereof. jicns hcfktat 
 
 npn poflit cva- 
 dcrCHlfi ptranguRumitcr ubiproteretinfanrcmvel claudum J poteritne iliac fujere ut fc (alvet ? 6 Petrus Ni- 
 varranegatjiiififitaliqusptobabilisifpcs noni«ttrFciendi. 7 Stdtevfra vidctureadcin rario qua in cafu fuperiorJ. 
 IM. num. ^9. 
 
 His reafon is, (8) Bicaufehe who is affaulttd hath right to defend himfelf , and 3 .Qjia qui 
 
 that his meeting with , or the interpnfure of an innocent doth not take from him this invaditur juS 
 
 right. Which is no other than an application of the general Maxime whereon *"''« fe defcn~ 
 
 he ground* all this Doftrine of Murder under pretence of defending life, honour/'"'^'' '.'5"° j""= 
 
 *■ b «' 5 ' non privatur «X 
 
 jH> l(inoccntis intcrpo(itio.n(. 
 
 aCom.2.1l5(D6 2.gart 2.ct)ap.2.artic.4. Tj anil
 
 330 Of Murder. 
 
 1 lasdtfen- andgtods: which is, (i) Ihatthis frtUndtd right of felf-dtfence it gtntrallj t^-j^o 
 (ioais vidc'.ut extended to tvbatfoever is necefjary to fecttre ones ftlf from all injurits. 
 it (xnndtrcsd But he gives a charitable ad vicc to temper a little thcfe anfwcrs, if they be 
 id otiin: quod found too rigorous. That is toconfider, (2) That rve are obliged ^ at leajl by 
 tft nccelTarmm (;/, ,yjy, toflye^ if we can^ for fear of killing an innocent. Eut this languagc,as we have 
 iti'mvi fcrves already obfcrvcd elfcwherc, according to the Principles of the Jcfuits Divinity, is 
 imraunem. not intended to fignific any more than that if being aflaalted, you can flye with- 
 
 1 Adverte out any inconvenience to you, rather than kill an innocent, in your defence , you 
 tamtn primoj (i^^jj do well, though you are not obliged to it abfolutely, and in doing the 
 
 P"t« ^^"8««3 coptrary, you cannot be blamedof any injufticc. This is that which the fame 
 ex charitattj ne ^^f"*^ f^ith in another cafe. (3 J Ifnottpithjiandin-g jou will not flje, you fin not 
 innocrntesi in- agdin^ Juj}ice. 
 
 teifici«$. Ibid, All this murderous Doftrinc hath alfo been taught at Paris in the Colledgc of 
 rnirn. 58. Clernient by Father Her«ii», under the view and with the approbation of the 
 J. fug^^"* Superiors and Chief of the Society. For he demands : (4) If when any oat en. 
 noD peccab J d/avottrs-to defame me before a Prince^ a Judge^ or Perfons of Honour byfalfe reports^ 
 contra juftitl- and I cannot by other means prevent him frem caufmgme to lofe my reputatiaa than 
 *rn. by I'^llini htm fecretly^lmaydoit with a geodccnfcience? This is the fame Que* 
 
 .4 *'^^"°' ftioii which Lf]/r«f hath already propofed before, and others with him. And he 
 criminationi-"?^'^^ *^^°'^^^"*^ '^^^^'^^^ fame anfwer. (5) B««nea, faith he, beliivet it y and 2^-^60 
 bus «pud Prin- ♦"^'^■^ >^oreaver, that we ought to fay the fame alfoy though the crime be true, provided 
 cipemjudictm, it be fecrct^ fo that according to the 'Rules of Law and Jujiice , be could not dif- 
 vtl vi OS hone- cover it. 
 
 rscos detrahete ^ crime can never be more flrongly authorized than by allowing another to 
 tadone "poffioi ^^ Committed to conceal it , and giving liberty to kill a man who hath kiKi'w- 
 hc damnum ledge of it, when there is fear that he will Utter it. 
 
 famae avertcre The reafon of thisCafuift is, (6) Btcaufe ifyauprof^ that you will takeaway 
 cifi te^ occulte ^j honour or reptitation by jirikingme with a Cudgel y or giving me a box on the ear^ 
 intcrficiam , id ^ oppofe you with Arms • and by eenfequence if you endeavour to do it with your 
 P Heretu. tongue , / may maks ufe oj the jame means when I cannot jave my felf othtrwife 
 
 5 Affirmat] ihan by taking away your life. For the difference is of fmall moment^whetherfoever 
 B mnt-L q- 64. ofthefe two ways yen affail mc, fince Of much mijchief may be dene with the tongue at 
 » 7- d. 14. »d- ^„y gfl^if irjirument, 
 
 dens id dicen- -^ . 
 
 dam, euam fi crimen (it verumi dummodo occultum fit, ita at fecundum jaftitiim Icgalcm n«n poftt pindne. 
 
 6 Q;iiatib3CuloT(lahpiimpida vciishonoctmoicumvclfainiai violate, pcifum atmis ptohibtrt. Sr(0 ctiia 
 fi id coQCcis lingua > nee aliterpoflimeradetcnifitcoeddim, pirumidTidetur refute, cum xquc lingua atque tllo 
 inftrumcnto mihi nociiutui cs. 
 
 If this rcafon and this bloody Maxitnc be current amongft men in our days, as 
 this Jefuit fcems defirous to make it, by giving it his ftamp , and teaching it in 
 his publick Lcftures, no man can be fure of his life, or rather there will hardly 
 be any perfon left alive in this world , wherein defamations ferve for common 
 entertainment, and a flouting humor goes for a vertue. 
 us'de^^o 's He alledges alfo this other reafon which is more general, (7) Ihe right of 
 extendi! fe ad/''/'^^/'"" ** extended to aU that is neceff'ary to fecure ones felf from aU forts of 
 omne quod eft '"jw^fJ. He took this reafon from L#«» , which wc have already examined, j.^. 
 iieceffitlum uc but he adds this fweetning thereto, (8) That it were good to admonijh thit Vetra- ^'' 
 fe quia ab omni ijo^ before xve k^U him, that hejhould defijl from kis bad intention ; and if he will not 
 immimem^" ^0 if, not to kjU bimpnblickjyyfor avoiding fcandal, but in ftcret: 
 
 8 Moncndus 
 
 cimen prlus cfTct dcttaSer uc dcSftctct, 8: fi noUec, latisnt fcandali, non tfitc apttte eccidcndas, fed claoi. 
 
 The Jews had this fame coniideration , and faid in a manner the fame thing 
 when they were upon the demand of the death of Jefus Chrift, and yet would not 
 
 9 Et quattc- for ^n tha^ have him put to death on the Feaft-day for fear of fcandal and tu- 
 ant SummiSa-jj^yjj ? -. j/^^ chief Pricfts and ^critf/, faith S. Mark, fought means to take him 
 
 berdotes &$cri- „ ^''■' ^ ' 
 
 cs quomodo eum doio ceneteat & occldtient : Dicibant aucccd, Nen >• ^I' f"^; °( f?"' nunoltiu fierce in popu^. 
 
 Hint 14* V. It.
 
 Of Murder. , 5^1 
 
 hy fubtilty^ and put him to death ; but they jsid^ This mufl not be done on ihe FeajU 
 day^ left it fhonld caufe a ttimult amonsiji the people, 
 
 I will put an end to this Chapter , and clofc it with fome rcmJikabJc place? of 
 a Book which Father Fetai'm caufcd to be printed fome y-ars iincc , of Publick 
 Penance. For writing; after thofc whom wc have already quoted, and feeing he 
 could add nothing to the licentioufncfs of their opinions about Murder , he was 
 minded to fignahzc and make himfelf remarkable above all others, by (hewing 
 himfelf more audacious than they in the prafticc and execution of what they 
 had taught. 
 
 This Doftrinc is of it felf fo far diftant from all rcafon and humanity , thac 
 the greater part of themfelves who would have it pafs for true , or at lealt for 
 probable, have maintained it only in general and in the Theory ; and when ihcy 
 morcnearlyconfideredit in the particular cafes and dire confcquenccs it drew af- 
 ter it, horror and fhamc kept them back, and hindrcd them many times from ap- 
 proving the prafticc. 
 
 Perhaps there will be none found befides Fither Petaviuf , who tranfgrcfling 
 all bounds of moderation, is not content to maintain , as others, that thisDo- 
 ftrinc, which teaches Murder, i? probable, or to approve it in the praftice ; but 
 he requires and prcffcs the execution of it, and purfucs it with all extremity of 
 heat againft a Doftor and Priclt whom he acknowledges unreproachablc in his 
 life, and who could not be criminal in that point upon which he purdics him, if 
 not in this, bccaufc he being obliged in Charity and of necefliry to reprove feme 
 defaults of the Jefuits conduft in the adminiftration of the Sacraments of Penance 
 and the Eucharift ; that which this VoSlor ef Sorbonne faid^ n-as not pleafmg to 
 bim^ nor his Brethren. 
 
 He would cover his inhumane paffion with a veil of imaginary good intention. 
 Hcwpuldhavehisavcrfionagaidftan innocent perfon, pafs for a laudable and 
 necefiary duty. And becaufc he can find nothing in the life of this famous Do- 
 ftor which could render him fo criminal as hereprefcntshim, he forms againfi: 
 him general accufations , and imputes unto him the greatcft crimes againft the 
 State and Religion, without any proof, without other foundation than that of 
 his paflion and blindnefs. 
 
 He goes yet farther, and to rid his hands of his Adverfary more cafily, hcfli:ws 
 a defire ^ that the iHvehtion of a famous Law-giver mighc be followed ^ who 
 ordained, Ihat if any me would change and innovate any thing in the received 
 Laws , hi jhould prefent himfelf tvith a Halter ahottt his neck, « 'li into a rnnnirg 
 kpot , and having in this manner propnfed his reafons in oppofuiun to them, if thty 
 vtert judged equitable , the Law jhould be abo/iffjed or moderated^ and the fropofer 
 come offfafe ; bm if his overture were not confented ;j, he fjould be firanglcd imme- 
 diately, and fo undergo tin penalty due unto his utiadvifedn((I This courfe, (aiifi 
 he, may feem toorigorouf, but the intent is commendalk 5 nay, it is necejfary fr 
 them in whofe hands the Government notp is. By this difcourfc it is cafic to con- 
 clude, according to this Fathers Morals , that Dr. Arnauld , having propofcd a 
 Doftrinc contrary to that which is in credit amongft the Jeuiirs , deferved death_, 
 and that he fhould do no other than a very laudable aft who fliould draw the run. 
 tting l^not about bis neck,to ftrangle him ; my, that ic is nccciriry for them who 
 have the Government in their hands to aft thus, and to make thefnfelvcs thein- 
 ftruments of the palfions and interefts of thefe Fathers, 
 
 It is an incredible thing, that a Prieft, a Monk, and a Chriftian durft fpcak id 
 this fort, and durft rife up in a manner fo cruel and (himeful againft a Prieft and 
 ^orion»e Doftor. But it is more incredible, that he would extend this fury, as 
 he makes fiiew of againft fo many Biftiops and Doftors who approved his Book 
 of frequent Communion , and generally againft all thofc who followed arc! 
 cfteemed the opinions of this Book . that is to fay, againft an infinity of learned 
 and pious pcrfons of all conditions. 
 
 It muft be avowed , that thofc who have allowed Murders, who have given 
 liberty to difpatch enemies by killing them , were never tranfported to fo great 
 excefs , and that there arc few men who have in their whole lives cotnmitted fo 
 
 Coni.j.BcDft z^art 2,ct>ap,2.5Srtic.4. Tc i great
 
 ■^^2 Of %)ncleanneJS. 
 
 great and abominable homicides, as this Father, fo good and gentle, hath a will 
 to do with his own hand, 
 
 I fpcak not here, though this fccms to be its place , of that deteftablc Doftrinc 
 which teaches Sub j efts to kill their Kings, under pretence of their being Tyrants j 
 * women great with child, to caufc the fruit in their wombs to pcrifh, when they 
 
 cannot be delivered thereof without endangering their lives ; young Maidens dc- 
 floured , to expofc their children to fave their credit , which is the Jcfuits Do- 
 Srine. I fliall rcprcfcnt all thefe things more conveniently, when I (hall come 
 to fpcak in particular of the Duties of every perfon according to his condition. 
 
 I willonlyobfcrvc here, that if the Murder which is committed in all thcfa 
 cafes, and in all others which we have formerly related, and cxtrafted out of the 
 Jcfuits Book?, be not againft the Commandment of God which forbids to kill, as 
 the Jefuits maintain ; it will not be eafic to imagine on what occafion one may 
 poflibly break that Commandment , or make him(clf criminal in the violation 
 thereof, if he may kill an enemy, a flandercr, a thief, an invader , an informer in 
 falfe crimes, and even in true ones, but fccret, and which is yet more an innocent 
 perfon, and from whom he never received any difplcafure ; an Infant, a Prince, a 838 so 
 King, all forts of Superiors, without excepting Fathers and Mothers. 
 
 If he may challenge into the field, affafllnate publickly, kill by furprife or up- 
 on advantage, caufe to dye fccrctly, by poyfon, or otherwife for the prefervation 
 ofhis life, honour, or goods, and even for the Icaft thing in the world, as for an 
 Apple, when he believes himfclf obliged in honour not to let him carry it away 
 who hath taken it. ' 
 
 I fay, if one may kill, or caufe to be killed in all thefe cafes without punidi- 
 mcnt or fin, as the Jefuits teach publickly, it will ncceflarily follow, that accord- 
 ing to their Maxims , for a man to make himfclf criminal againft the Commind- 
 ment which forbids Murder , he mufl kill in a frolick, and without any true or 
 apparent caufe. Which cannot be fuitable to any but Devils, and thofe tbtc 
 have a diabolick malice. 
 
 ARTICLE V. 
 
 OfVncleatiMef, which the Jejuits allow againji the Command ofCed 
 
 and natural Reajon. 
 
 THe Jefuits allow almoft every thing in this matter , excepting the laft aft of 
 this fin; and it would be even hard to juftific according to their Maxims 
 and Reafbns, that they condemn it at all in good earncft, fince they approve , as 
 we fhall fee prefently, and difcharge from all crime all the ways and means that 
 conduce to thatend, as lewd company, impudent difcourfes, kifTes, looks, difho- j jgjar 
 neft thoughts, pollution it fcif, which is in fome fort the accomplifhmcnt of flcfhly 
 lult. 
 
 I know not whether wc may not fear after what Father lambourin hath writ- 
 ten, Icfl the Jefuits fhould at length affirm, that Fornication may be lawful. Sec 
 I Forniciti- here his words, (i) It is defined by the Ckmentim Ad noftram : De Hzreticis. 
 ontm tffe pec- lh.tt Fornication is a mortal fw^ and that to fay the contrary^ is an Herefje. Bftt 
 catum ^°^^}^t) whether it be forbidden by ^oftiivt or natural Lan> ; and by confeqmnt tvhetber it be 
 fff "'^eflt b^ ^'"^^ "' '* ^'^f* " " 1**^fl'°" among^ the DoSors. Durand, Martinus dc Magiftris, 
 uticum iectt- ^^^^^^^h ^"'^ f""" f(^ "f^^""^ b'lt^'"^ tf"*f tt is forbidden by fofitive L^v 'tly, 
 turn eft JnGle- B«^ the common apinien and of almoft all the Dolors is^ that it is forbidden by the 
 ment. Ad no- Larv of Nature—m.As for me I hold two things for certain. Firji • that the common 
 ftr«m. Dc hjc- opinion is true. Secondly^ that this truth being prefuppofed, w< mufi jay, that then -.0. 
 rsticis. Std an ^ ^ r^^^ natural reafon rvhicb proves it. B«t / mujl ingenuottflf achpotvledge^ that the * ' 
 bita'jurTpofitl- P'''""P^^ whence this (^ onclwfon is drawn, is not ytt entirely difeovered. After this 
 »o «n etUm ya- manner it is that a>e are accn^omed to anfwer concerning fome fecrets of Heaven^ or 
 re Rttt^tlli } «• thi fl^taring of the Circ/e, or other Hk^e (juefiims when vte dilute of them in fhiloft- 
 
 Eom.a, V5coH2#8ttz,c^ap»3. artic.5. th-.
 
 Of VitcleanneJ?. 333 
 
 thy. For we fajjihat thefetbwgs are certain ^ and that thty may Le proved f>^ ^7e. que adeo es 
 mm\irative reafms , but no man hath jet propounded them. I fy, thefrinipU^^ lie inttmlcc* 
 whence ihu Conclufton is drawn. For if the conjequemeJ of it be confuiend^ it may ^* *' ^"^'j^qj. 
 he proved manifefily enough^ principaVy from this, that if it K>(re not forbidden by th. ^^ ouramlu* 
 hitfof Njture^ it might be granted by dijpenfation in font e very prijpng £;ccj/'o'/,fjquidcm,Matd- 
 n^hich cannot be [aid in any wij'c, nus de Mjg«- 
 
 Itis caficto fee whither this rcafoning tends. (l) It is probable ^ faith h,-, •*'''« 'Carswu- 
 that one may be invincibly ignorant of the precept ivhich forbids fornicatimy at leaji t,nt*ti]e folum 
 amongfi barharim and grofi-vpiued perfons. Ihis is the opinion of Azor and Fa- ,, ju,e pofitivo. 
 gundcz. the reafon is^ becaufe this precept is not drarrn wanifelUy from fame fr/i Vtrum com- 
 principle of natural Vwht. rnunis U omr.i- 
 
 fum fcnumia dcctt effe it lft«naturaJl. Mihl vero duo funt cf rt»." Primo banc communem tffc vtrsm fenimuan.: 
 Steundodati hic vcrJcitf, dicendnm i nobis tflc dari radoncm naturalcm Jd cecio ptobanttra , fed ingenue iatcri ncs 
 debere earn a priori nondum dare eflicomptrtam. Ita folemusrtfponderecumde cali quibufdam occultis> cum de 
 ijoadtatura drcali, aliifqut (imlllbus etiam in Philofophia difputamus j ea nimiium ccrta clTe , csrtifquc rationibuJ 
 poffeprobari, yergm eas nondumadhuc fuilTe msBiftftc ab ullo propofi-a$. Dili a priori; nam d pofleriori fatiJ 
 tnanifcfte probstut, pracfertira tx co quod G non ellct jurcnaturali prohibits, in aliquo tandem urgtntiffimo cifu poflcc 
 in ea difpcnfari, quod nullo modo dici poteft. Timbaatin. lib, 7. dcul. ap. i. fcS. i. num. 1. 
 
 I Dari pofie igootaotiam invincibilem circa prxceptnm non fornicsr.di , (altcm apud Baibacos & incultcs, pro- 
 babileei. Ita Ator, Figundts, quia non admodum manlfcfte illud deducitur tx primij princ piis luaiinisnacutaT 
 ill. num. 10. 
 
 He faith firft of all, that many Doftor.";, whom he cites, hold , that Fornication 
 is forbidden only by pofitivc Law 5 and by confequcnt this opinion is probablCj 
 according to him, being fupported by the Authority of thcfeDoftors, who 
 without doubt arc notdcftitute of rcafons to prove it 
 
 In the (ccond place he faith, the Principle from whence we may infer, that 
 Fornication is evil in it fclf, and forbidden by the Law of Nature, is not evident ; 
 that it cannot be found, or at leaft wife not clearly diftovercd. Whence it fol- 
 low?, that this Condufion is no more evident than its Principle, but is it fclf only 
 probable. And though it be more probable at this day than the contrary opi- 
 nion which hath not fo many l^artizans and Cafuifts on its fide , neverthclcfs as 
 it is the more fwect , that is to (ay , hath more liberty and canformity to the 
 corrupt inclinations of Nature , it may perhaps (hortly prevail above the other by 
 fuflfrages, and the greater number of thcfe new Cafuifts who profcfs a complaccnc 
 Divinity, and follow voluntarily the moft indulgent opinions. 
 
 In the third place, though it (hould continue always lefi probable, it is enough 
 that it is limply probable j fince the Icaft or laft degree of probabiiiiy fufticcs 10 
 be followed with a fafc confcience, according to thefc Doftors. 
 
 4. Whence it follows evidently , that he who (hall be of lamhomins opinion, 
 may abtblutely demand and receive a difpenfation for Fornication , as well as 
 for fading, becaufe it is at leaft probable, according to him, that neither »he one 
 nor the other is forbidden, but only by pofitive Law ; and where things are not 
 evil, favc only in regard they arc forbidden, one may with fome rcafbn , and 
 even without any reafon, according to fomc Cafuifts , obtain and make ufc of a 
 difpenfation for it. 
 
 5. 7jwt()i«r/« hath forefcen this inconvenience and difordsr , and confcffcih 
 openly enough, that it follows from his opinion in the manner he propounds and 
 
 that he maintains it when he faith, (2) That if for want of an evident Principle 1 Sinoncf- 
 Vfhich he confiffes it hath not , one would prove it by cnnfecjuences, it may be proved ttt jure naturall 
 manifeftly enough, from this priiicrpallyy that if it ivere not forbidden by the Law o/'pfohibii;a, ins- 
 IflatKre (he fpeaks of Fornication) it might be indulged by difiinfation. ''1"° 1^^'°^ 
 
 He produces here as a principal reafon which may prove it, or rather as a "Jfu' pofleUn «» 
 
 .Conjefture which may make it believed, that Fornication is forbidden by the difpm(«ir4m. 
 Law of Nature, becaufe we cannot have a difpcnfation to commit it. And bur. lib.-;, dt^ 
 fome other time, if the world be better difpofcd than at prefenr, he himfclforhis"'"'''-^*^'*' 
 Society building uponihf fame Principles with him, may eafily prove , that it ""*'•'■ 
 may be difpenfed with ; becaufe it is not evident that it is forbidden by the Law 
 of Nature,and that it is cvenprobable,that it isonly bypolitiveLaw.as hcdcdares 
 
 aom.2. 115(06 3: i?art2.<i[jap.*,artic.s.- it
 
 2^4 ^f 'Vncleannefi. 
 
 it hirofcit". And fo Fornication (liall be in the number of things indifferent ; 
 
 and it may be lawful, when it plcafcs them to employ their Authority and their 
 
 reafons, to take away the prohibition which alone renders it evil and cri. 
 
 minal. 
 
 And it fccms that he would prepare before-hand, as it wereatdiftance, mens 
 
 minds one day to receive this unhappy Doftrine, when he faith in the end of the 
 , I ^*r' P . Seftion, (i) Jhat it is probable that there may be invincible ignorance of the precept 
 vincibllem citca ^"^'^" jorbidj b ornicatton^ at leafi amongd Barbarians and groji-a>ittea people. This 
 praeceptum Hon '-f '^« ofinion e/Azor and Fagundez. The reafon whereof is^ becauje this precept is 
 fotnlcsndi, (il- not manife^y dravenfrom thefirll Principles of the light of Nature. 
 ttrfi apud Bsr- He alfo faid oncc, that it is neither evident nor certain byway of Principle 2586 
 
 oT* robbf ""^ ^y"^*^"""^' ^"^°"'^^*'^^°'^"'"''°" ''''*' '^^ '' '"^'^' ^"'^ forbidden by the 
 t(\. * Ita Aiar, ^aw of Nature. And from thence he infers, that a man may be invinciblyj that 
 Fijandti— is, innocently, ignorant that Fornication is a fin. Whence it follows, that in fuch 
 quia ndn ad- a difpofition it may be committed innocently and without fin : becaufc, accord- 
 
 ^2^^^ ,"?*!"■ in2 to the Principles of his Divinity and Society, that which is done by inviftcible 
 
 feftt illud dedu- . '^ . r . 
 
 ,: r .» «r;™;c Ignorance is no iin. 
 
 citur cxprimis & ./r i • l i_ . r . . , . . , 
 
 principiis lumi- 1 his pcrmillion Which he grants to commit r ornication by ignorance, is as it 
 
 nis Mtaralis. were, a prefumption and proof, that Fornication Riay be committed , according 
 tiMw.io. to him, by difpenfation, fince the one follows as well as the other from his rca- 
 
 foning, and is grounded upon the lame foundation , which he eftabliflieth or 
 fuppofeth here in this place: That there is no evident Principle drawn from 
 the light of Nature, by which it may be dcrnonftrated , that Fornication is evil in 
 it fclf, and forbidden by the Law of Nature. 
 
 And this fame reafon proves alfo, that he holds Fornication not to be forbid- 
 den by the Law of God. For no man can difpcnfe any more with the Law of 
 God than with the Law of Nature. So that if Fornication were not forbiddch j 
 
 by the Law of Nature, neverthelcfs it could not be difpenfcd with, if it were for- ' 
 
 bidden by the Law of God ; and fo whilft he maintains , that if the Law of Na- 
 ' ture forbad it not, it might be lawful in Come cafe by difpenfation from men : 
 
 he tcftifies clearly , that he believes not that it is forbidden by the Law of 
 God. 
 
 Eauny in his Sum, Chap. 46. pag. 717. aflures ns. That they who in the places 23870 
 of their Trade and Commerce are obliged to fee, §eak^, and treatTpilh young Maidj^ 
 and TFomen^ tvhofe fight and company caufeth them oftentimes to fall into fin , are 
 capable in this perpetual danger of being in a flatc of Grace y and of receiving the 
 Sacrament. 
 
 Layman affirms indeed in general , that we arc obliged to flye the next occa- 
 » Etdfeni-fionsof fin J but he adds thereto thefe exceptions: fi) Vnlefl it be fo that this 
 C\ froqulnquufa peril and next occafion of finning mortally y cannot be removed tpith out undergoing 
 f triculucn feu f^^^ notable incommodity in body^ reputation, or goods. For in this cafe there is ah 
 k" eccTndrfi- '^'^^'^"f ^"^ "° command to forgo the lefftrfor the greater goody and to mak^ Ufi account 
 ne grsvi incom- of our temporal commodity than of the fecurity and Salvation of our Souls, 
 
 modo ccrparlsj . 1 . a • 
 
 fame, autfortunarum toll! nonpoffit} tunc confiUum quldtm (ft miaoicm 111am jsaurim majoti bono fecuritadi 
 
 animz poflhaberc. Lijmtn lib. 5. trttl, 6. ctp. 4. nunu f. 
 
 There is no pcrfon, how engaged foever he be in the next and moft dangerous 
 
 occafions of fin , who may not always take for pretence to abide therein , fomc 
 
 one of thefe reafons, and therefore none will ever believe himfcif obliged to avoid 
 
 them. 
 
 .. jL#«jfpeakingof!ewdDifcourfes, faith, that it is only a venial fin to hear 
 
 ^ '^jj^gl°",_ or utter them, (3) though we takf pleafure in them y provided we have fame other 
 
 tem qua prsci- intention befides the pleafure we tak^ therein. He might fay as much of an idle ' 
 
 fe ex ipfanarra- Word, or of an inconfidcrate difcourfe fpoken at random. 
 
 tjone capituc 
 
 abfque uherlvrc intcntlont, (ft peccatum renlalc. Ltjfim dt jufi, IH. 4. ttf. 3. iiih 9, nuM, f}. fi£. 61Z.
 
 Of V/Jcieajincfi. 33$ 
 
 And a little after , fpcaking of the picafurc which comes by the imagination 
 and thinking of diflioneft things , he faith alfo the fame thing in another nun- 
 ncn Hcdiftinguifhcthoftwo fortsofplcafurc , or rather of two ways of taking 
 pleafure in difhoneft things. The firft is, when the plcafurc comes from the di(ho- 
 noft thought : the fccond ij, when it comes from the objeft or thing it fclf, or the 
 diflionell aftion whereon we think, and wherewith wc entertain our felvcs. 
 ,. He declares tlrcn , that in the (irft fort of pleafure there is no fin at ali. And 
 hisreafbnis, (l) Becitufe the pleafure u cf the fame nature with the aQ ion from i Si Fio'c 
 rrhence it froceedetb. For it if /i^ ««'" thii aUion^ at faith Ariilotle in the i o. 'l/ his mode dtl:a*tio 
 Etbicksj cap. 4. and it is a mc((fary confequent of every operation which is agreeable |^* P ^^ ptcc«- 
 unte m . N»n> the operatim from whence this pleafure iffues , is not bad , bttt goud^ ^^jj, . qui, it- 
 er at leafi indifferent^ to wit, the knowledge of the truib^ or the viexf of an) r^re and lcaKiof:quitut 
 admirable thing., which men efleem very much, though thej abhor the ebieCi of this condiiiomm o- 
 kpowledge and view. J'^j^"^ r»lis t- 
 
 (2) The things, the knowledge whereof men Co much eftecm, and which they ^j^ ^^ ddeai- 
 take fo much pleafure to behold , or to entertain themfclvcs with, are , as he jj^ quale tft o- 
 faith hlmfclf, Combats, Duels, Inchantmcnts of Magicians, the Generation ofpusix quon*- 
 Bcaftsor men, and every thing that belongs to that aftion. So that , according fc'tur > )"^* 
 to him , the thoughts of all thefc things , though a man entertain himlclf with ^V^" "^ g^' 
 them voluntarily and with pleafure , and even for the pleafure? fake which he re- ^^j^^ quiddsm 
 lifhcs therein, will be no fin. For hcccucludes all his Argumentation in thcfe „,ctfritio ex o- 
 words ; (3) 7bis pleafure'is n:}t evil in it Jelf. ptt»iione ncbis 
 
 congtua rclul- 
 tans, Atqul opus ex quo nafcltur non eft malum fed bonuni, vd qaid indiffcrtns , nimlrum notiiia veclia[is> vtl tci 
 ritJE »ut Sffmlrandx vifio J quam noritiam & vlfioncin bominc! msgni a:ftimanri ctiamfi obitftum citca quod vu- 
 iatur maxiaie txtcren ur. Ibid, dub.i'; num. 108. p!g.6$8. i H:c mododelfatniur homines IcSiont vei 
 narcationt praeliorum, dacllorum, & rerum adailrandarum qua per a««m majicam fiaoc , vel corum quar p:rtintnt »<1 
 «pus geactationk Sc conceptum prolu. Ibid, j £cgo taks deltdado non cfl de it mala. 
 
 He might have faid more , and infer from the Principle which he faith is 
 ArijlotleSy that this fenfual pleafure not only is no lin , but it is a!fo commenda- 
 ble and honcft, fincc the objeft he hath given it, is good and honcl^, namely, the 
 knowledge of the truth : Nempe notitiaveritstii. 
 
 The onfy condition then which he demands , that wc may entertain our fclvc$ 
 innocently with the thoughts of theft things, is that wc ftay not at the pleafure 
 alone which arifes from thefc thoughts • and that we think not of what ma^ 
 come from the thing, or the wicked and diftnncft aftion we think on. 
 
 I will not ftay to examine this imaginary condition in moral matters , any 
 more than the Metaphyfical diftinftion and abftraftion whereupon it is grounded. 
 I will tmly fay, that to declare unto any pcrfon that he may take pleafure in any 
 filthy thought , provided that he refpcft not the filthy objeft that this tliou^-ht 
 rcprcfents unto him , or that he be not touched with the pleafure which comes 
 from it naturally ; isasif one fliould fay, that one may ftand before a fire, pro- 
 vided he be not heated, and pafs through the dirt, provided he be not defiled. 
 
 Common fenfeonly and continual experience (hew fufSciently , that it is as it 
 were impoflible to behold thofe things which we Inve , and to which wc have sn 
 inclination ; as men have naturally to the objefts of fleflily concupifcence, with- 
 out e^ citing love and the motions of that propenfion wc have to them ; as it 
 is impoflible to behold and confider the things which we hate, without conceiving 
 an hatred and avcrfationyct more great againft them. 
 
 As for Kifles, Lcfm propounds a (^leftion in iliis marner : (4) There is fame a D:fficoI- 
 difficulty abent Kiffes, being confidered as anions in themfdves agne/ble to the flcjh m fftde ofcuU 
 and dij^flfmg^though afar off" ^ unto pollution ■ to rvit^ whether in ufing them in </;i/ qusteous ipfuni 
 manner, without having an intintion :■: f.^d any farther in fenfual pleafure we fin^". ^* '|\*^''* 
 mortaVy ? He anfwers""firrt, accordin^'to the opinion, which is , as he fai'th him- J-, & «:^ot"« 
 felf, the more common in the Schools ; that there is mortal fin inKifl«s whlchdifpontnsadfe. 
 
 minariontm : 
 utrumh quit hac ration* illo utaturj non intendcndo ukeriortm volupcatcni , ptccJt mortaliter. Ibid, dttb 8, UMwi-
 
 ^^6 Of Vncleannef^. 
 
 I Commu- arc taken in this manner, and he tcftifics that he doth approve it. (i) Firfl^ 
 nis ffntentis eft becaufe this opinion is the tnbre common. In the fecond place^ bittufe it is the fafer 
 in ittis (fFc pec- cmrfe to remove our felves at far oi we ctn from theje things. In the third place, 2Jgi< 
 ^*^^'^'^°'^^"'~l^(caMfethtre is oftentimes danger to confent unto theje things, and foto jiay therein 
 mihi' prcb«tur '*''''' fletftre-, or to fall into pollution^ according to the complexion or di^ofition of the 
 turn quia com- ^5^7. For this eaufe , faith hc , it is expedient not to be too loofe in thefe things , 
 munior , turn Whcncc hc infers , that thcfc kiflcs muft be abfolutcly forbidden unto perfons 
 qul« tuticis fft betrothed. ' 
 
 quam^niKime ^"' * ^'"^"^ *^^" ^^ grants them as innocent and lawful things to the betrothed 
 vitcntur i ,um f^'^™''^'^^'' For having made this Objeftion on the behalf of thofc who arc 
 
 quia fapcfcri- of the contrary opinion : (2) It is aUotved unio perfons betrothed id erijhy th'epUa- 
 culum eft ulte- jmt they takg in kifftng, or touching the hands or faces of one another, fo that hereiTi 
 rioris confenfus they fin not fo much M veniaEy. Hc anfwers, affirmingthis Propofition, (3) That. 
 JO- I [ it is aHorved to betrothed perfons, becauje this is a fign of the carnal conjunUien which 
 etiam pollutio- "'" ^^ afterwards ^ whereunto they have in fomt fort a right to confent by reajen of 
 nis , ratione Marriage, 
 tcmperamenti 
 
 sue pcculisrls difpodiionfs corporis. Qoam eb ciuftm cxptdic in hujurmodi non effc latum. Unde f tiaoi incut 
 fponios ccnfeo plane cSt dilTuadcnda , ii caufa volupiatis (iinr. 2 SponfiS concedicur ca volupcas qus przcife tx- 
 oiculo flcconta&umanus vd faciei percipituri ica ut nc venialiierquldemincopcccct. Ibii.num.S^. 
 
 :? Sponfij conceditur > quia eft fignum copulas futurx , In quam rai lone matrimonii confentirt quodammoda 
 poBun:. num. 59. 
 
 Hc allows them the fame kiffcx , which he had before condemned of mortal 
 fin, according to the more common Doftrinc and his own opinion. And which 
 is yet more ftrangc and extravagant , hc hath allowed thefe unto them for the 
 fame rcafon for which hc had faid above, that they could not be allowed chcm. 
 This is grartted, faith hc, to perfons betrothed ; becaufe it is a fign of the future carnal 
 4 Etiamln- conjunCiion, whereunto they have in fomt fort a right to confent hyreafon of Marriage. 
 tft Iponfos fua- And a little above hc had faid ; (4) My advice is , that we ought wholly to divett 
 deo plane dif-y>(,^ them, even perfons betrothed themfelves, becaufe thefe Iqjfes Of they produce fen^ 2392c 
 fuadcada. Q.^j^f„ji jjif^ffun gf^himf elves yfignifie naturally preftnt of. future carnal con]unUion , at 
 dcltaabile cat- '"'^ ^* Z^^" commonly amovgfl Animals themfelves. For which eaufe it fetmi that 
 n\,mt\itii\iitkthey contain in them ^ filent confent ii»tothiscon,iH*jUion. 
 fignum copula 
 
 vel iiiftan:l{, Tcl fucurz, uc (tiam tx ufu inimalium ceaftar. Icaquc in co cohtincti vidctiK (tcltw quidim confen-^ 
 Tus in copulam. Ibid. mm. jp. 
 
 ' I leave it to his Brethren to undo thcfc contradiAions; I will only obfcrvc 
 here farther that hcaffurcs us, that betrothed perfons may take pleafure , and 
 confent in foirc fort to the aftion of Marriage, which they (hall cxcrcifc when 
 they arc married j as if it were lawful to enjoy a right which wc have not yet, 
 and even which we (hall never have ; Marriage giving us only a power to dp 
 what is ncccffary for the begetting of children, and not to hunt after (hameful 
 plcafurcs, and the fatiating of luft. 
 
 Layman hath taught the fame thing. For taking the difficulty at the higheft, 
 ^ An lit mot he puts this general Qucftion : (5) Whether a married perfon commit mortal fw by 
 tale ptccatum ^ fgg ig„^ continued delight takfn in difheneji pkafures gf mind, when in the abfence 
 f o°ni°s* fi con- "f ^'" B^^^'f'^^ow he entertains himfelfwith the thoughts of the pleafure which arifes 
 iusabfente con- /'■'"« '^^ «P of the Marriage-bedf "the fame ^eftion is commonly made etncerning 
 juge deltftec fe a Widow entertaining her felfwitb the rtmtmbrance of pleafures paft, and a Spoufe 
 cogitatione co- n?/;o dipres and fert-tafies at it were by way of advance that which he fhall have. He 
 pulae ma"calls.^j^C^jj^gj,j,^ ^^^ j^^^ ^ Husband and Wife fin not mortally, when at a diflance from 
 fiio propon1"o- ""^ "ntther, they thin\ of the aUion of Marriage, and admit and entertain this thought 
 let de vidua ob- J*""^ pleafure and joy. 
 Iteante fe rc- 
 
 cotdatione copuls prztcritz. Idem de (fonlo dcGdcrantc vcl obleftintefc In copula futuia. Ltymtn lib. i. triS.^. 
 dp. 6, num. 1 2. fig, 41 . 6 DIco i. conjuz morcaliter non pcccat fi de ipailciili copula abftntc conjure coiitan;., 
 rem cogitatam, veluncaiic appcobcc, five dc ea {audcac.
 
 Of ZJfJcleanneJ?. 537 
 
 Hcfiiiththcfamethingaftcrof Widows and betrothed pcrfbns who do what Q^,pJ j^j^^ 
 he fpokc of in the Qiicftion he propounded. He piocceds yet farther, and make? Sanchez lib, i . 
 ufcofthc Authority of 5ijnc/i»2; to maintain that all forts ofperfons indifferently moral, tap. 3. 
 may voluntarily continue and with complacence in the ihcup^hts of pkafnre ""j";- J>- * 
 which they misht have with any woman whatfoevcr fhc be, ifthcy wcrc'married ^™'"'' ^»P- '• 
 
 , ^ tx^cr.dunt 3a 
 
 together. cmntm volu- 
 
 It iseafie to fee , that there arc no filthy and diflioncftdefires which may notptaiis jffcaio- 
 be juftified by rhefc diftinftions and fubtilties, whiiharcof no ufe but to corrupt ntm,ct«ain fim- 
 mindfj and to give thcra liberty to commit without ccafing aniiiHnitcof Forni-P'"'?' f^mpla- 
 Cation?, Adulteries, and Inccfts within thcmfelvcs without any fcroplc of con- ""'^* J°"^j'.P" 
 
 ICienCC. j,j toncubitus 
 
 As for Pollution, Le0m maintains, that it may be dcfired when any good is cum muHcrc, fi 
 expefted from it. His words arc: ("i) hit probable that it maj be dtfiredmth'i^od^^-ltiii- 
 afimpUaffcCiion^by reafon of forne goed effe6i which may thcrebj be produced -^ ai | ^\^°a'\- 
 healthy dtliverance from temptatien^ and repofe of mind, citum cffe illam 
 
 To/ft faith the fame thing more clearly: C'^J Jf any one difrre pr.Vution for MiAmtt fim- 
 fome good end y as for t/is healthy or that he may be quit of fame fl<fhlj tempt Jtiansflki sffcSu 
 Tvhich are a trtuble to him oftmtimei^ it is nofm. Emanuel Sa, Sanchez^ and Efcubar ^«"1_» 'licojuj 
 arc of the fame opinion. I will only relate the words of thclall who faiih, (3^''°"' •°'^"s 
 Ihat a perfon who in hisjltep begins to fall into pollution, is not obliged to npreji it ^j ^ ^ ^t-u^^i 
 vphenheaispahfs. This he takes for certain in his Divinity ; and then deinandFjfsnjta'isjfedan- 
 what is tobefaid toit, (4) If he be reellpleafedrvith this pollution, and d(fire it ? dx ttniaiionJs, 
 Hisanfwcris, (5 J That if he be pleafed trhh this pollution , and defireit\ »o/J(e. cbijnerdstran- 
 caufe of the ple.ifurc^ but becattfe of his health , or ts appcafe temptations , it is not fo S""''"'""? ani- 
 much as a venial Cm. Tjk tfb^'" '^' 
 
 L^jptii gives the reafon why the one and the other are lawful, to wit, to defirc V^. 14^ ^'jq^' 
 pollution, and rcjoyce in it. (6) Becaufe^huh he, whm it is lawful torhfne a ^tg. 697. 
 thingtocometopafi^ it is atfo lawful to rejojceinitwhenit detJy come tt p,:/). For * Si quia dt- 
 thefe things are of the fame nature, according to the 'Rules of Morality ; bccaufe de^ ^"^'"^ poilucio- 
 liak follows neccjjarih from the enioytnint of the good we'defire , arid it prefuppnfes'^^ "'' ^T"' 
 and contains tn tt the dejire of tms good. faninitem vcl 
 
 _. . „ ad Icvandascar- 
 
 nis KntitJonw quibus interdum iffliguurj non »ft peccstum. ToUi hb j, tip. ij. nam. 4. fag. 771. Stvttba 
 Luxurit nm.it. Mg.449. Suncbtxmortl.lib.t; ctp. 1. num. 18. pag.7. E[c»btrtr.\. cxm. S. »!hwi. jj. 
 fig.ii^. } Incho«t8minfomBopoUutioncmnontcneturquijtvi;',ilans tcprimfrt. 4 Quid fi ^audtac de ilia 
 pollutione, vtl optec ertnire ? Si giudcar vel opter, non ob deleaaeionem, icd propter fanita-em, vej ad leJandas tcnta- 
 tione», ntc pcccatum quidctn vtniale <ft. 5; Quia qued licituni sfi dtfiderart ut fiat, licitum eft cciam eo gjudere 
 quod fadum fit, & contra, fi fas jauder«defaao,«ti»mlicitumerJtd(fida:<rtucfiar. Hacenim funt ejufdem moris. 
 Nam gaudiumttfulcatneccflarioci bono d((idctajoobtcnto, & fupponic; vel implicjtt dtfidtrium indudit. L«/H« 
 fupn ntm. i9f. 
 
 ■f ■• .- ;. ■ . :):i :;ii£ qiJ-iiliv.., l:iJV.£l dJlcft .• 
 
 He fccms to fct pollution in the rank of good things, fincehe finds the-tlefire 
 thereof and delight taken therein to be good, faying, {"yyihatdelichtfiilkws 7 Namjau- 
 ntceffarily from the fruition of the good deftred. And indeed if pollution were not^^'"". ri^ultat 
 a good aftion, or at Icaft indifferent, his Argument vocta nothing wdrth* For l'""'^'?. '* 
 as he faith, delight follows the nature of the thing wherein we delVrtt.. HcbS? 
 therefore. pollution be wicked and unlawful, accordirig to him , the delight as 
 well as defire of it would be wicked, he could not fayi as'.bc doth , that both arc 
 lawful. L(jfiHs his opinion then is, that pollution is good and commendable, or 
 indiffereAt at Icaft, ' ^■^■' ' '-^-n^^-^-' :^c|.;rn.,- ,:•;,.„.,;,£.■;, ^ :^' .,^.,5^,1.. • 
 
 Upon whichheexpoundshimfclf more clearly in the fame place, building af- 
 ways upon this fame reafon, and faying for corroboration thereof, (%J Ihjtthe 8 Confirmi- 
 material ohjeCl of this joy is not wicked, and that its formal cbjed is c^ood. And he ""■» '^"'* '^''J'" 
 had faid a little above, that the reafon why the defire of pollution was lawful, is ^'"" '"'"^j!?'* 
 (9) Becaufe the thing dej^red is no fin, but in it fe If indifferent. '^^^^\^ ^X, 
 
 & formalc eft 
 bonum. Ihid. 9 Ratio ert, quia quod bic dcfideriturj non eft prccatumj fed per fe indlfferens 
 
 aom.j.JIffoOft 2.jaart 2.Ct)ap.2.artic.6. V v Whence
 
 ^-3,^ Of Vncleanmjl. 
 
 Whence he infers , not only that it is lawful to dcfirc the good cffcft which 
 
 follows from puUution, as health, without defiring the pollution it fclf, as fbrac 
 
 teach , who are a little more refcrvcd f han himfelf. But he concludes , that wc 
 
 may al(b dcfirc both at once , and be well pleafcd not of the relief only we rc- 
 
 X Non fo-ccivc by means of the pollution it fclf. (i) It is not on/y latvful^Cmhkej to re- 
 
 lum ^\i^^^^^^ '^oyce in this good fffed^accordingto fame, though this py haveno other objeS or motive 
 
 ^^&\> ' ut '''''" "^" *S^^ '* ^^^^i ""'^ regards it only as frefent or to come • but it is Uvpful to 
 
 quidam volunt, <^^^'g'^* ^" ''■'^ caufeit felf,rvhich it poVutiett^becaufe of the good effe3 it produces, 
 
 quamvis hlc (it r /• ■ 
 
 formalis ricio objcdivs, feu totum mstlvum dc(idccli 8c giudil conhdctaius cun csnditiant futuil vel prxlcntitj iU 
 ctiam de ipia caufa (polludone fc.) propter cffcftum. 
 
 He fpcaks in all this difcourfc of pollution as he might of eating and drinking, 
 
 and all indifferent things.For in the Morals wc can give no other rank unto eating 339^91 
 
 and drinking, which are natural aftions , than that of indifferent things , which 
 
 arc not lawful to be dcfired but bccaufc of the need wc have of them to the dif- 
 
 charging of our duties, and prcfervation of our lives; and this Author Would 
 
 1 Non tft have it lawful to fay all this of pollution ; and he faith it in cxprcfs term?, fa J 
 
 peccatum, non That it is Jio evil ^ that it is no fm- that of it felf it it an indifferent things that it it 
 
 eft malum , eft lawful to defire «, that it is latvful to rejoyce in it. 
 
 per fe mdiffe- g^ (j^jj according to his Principles there is no more ill in pollution , than in 
 
 ""!i riecaceu' """8 ^^^ drinking; and as eating and drinking arc a remedy againft hunger 
 
 M^deea "«ude- ^nd thirft, pollution i?, according to him , a remedy againft indifpolition, hcavi- 
 
 re. lbid° n«fi °^ bo'^y ^"^ mind, and againft temptation which puts thc^Soul in hazard of 
 
 Salvation. And fo aswcraakeufe of meat and drink to repair ourftrength, 
 
 and fuftain Nature ; he holds, that we may alfo make ufe of pollution to recreate 
 
 Nature , and to prcfcrvc the health and repofe of the mind as well as of the 
 
 body; 
 
 Whence it follows from thcfc very Principles of this Jefuit and his Brethren, 
 that as wc may takt and demand bread when wc are hungry , wc may likewifc 
 not only dcfirc , but alfo procure pollution when wc fed our fclves urged by 
 temptation , or any corporal indifpofition which wc hope by this means to alle- 
 viate. 
 
 This follows ncceflarily from his PrincipIcFor i« is allowable to do that which 
 it is lawful to dcfirc and receive with Joy ; it being fo that dcfirc and joy cannot 23970 
 be fctlcd but upon good things only, as LeJIius himfdf confcflcd formerly, fpcak. 
 ing of Pollution it fclf. And it is not only lawful to defire the things which arc 
 good, and to re Joyce therein , but alfo to do them, to feeft after, and procure 
 them; So that if it be lawful to dcfirc pollution in it fclf, and to rejoyce therein, 
 it is alfo lawful to flir up and incline our fclves to it as a good and blamclcfs 
 aftion. 
 
 So they are not afliamcd to declare , that wc arc not obliged to abftain from 
 things which caufe pollution , though wc know it by experience. And this is 
 the formal decifion which Efcobar draws from the Principles of the Society, 
 ) ^'°^'°^"(3) Italic^ from hencey faith he, that a perfonveho kflorvs by experience that when 
 mincmabftJn!^ ^* "/*•' ^"^ viSuals, when be it te ride a journey, or lying in hit bed in a certain man" 
 K a calidis d- ner, hejhallfall into pollution^ it not obliged to «b9»infrom thefe tbingt* 
 bis, ab equha- ..«,.. 
 
 lione, a tali tccumbtadirtltlonfqulbustxpat^HultH^!*^**'' '*'''*•■• (xMkI' vmiT ^'f*'}** 
 
 aonu2,li5o9ij».J|»artz.;«tjap,«.artic.«; ' ^'^""^
 
 ■S=?r 
 
 OfUnckanm^. -^op 
 
 Layman faith more clearly the lame thing, to wit, that if the caiifc from 
 
 whence pollution proceeds, be in it (elf lawful and honclf, wc are not obliged to 
 
 avoid it, and that pollution in this cafe is no lin. And afterwards he there adds ; 
 
 Ci ) that if the aUinnKhcTCUpontvebillivt pollution will aifue. be unlawfitl of it y r ,^ 
 
 jelf^or vyreajcnof jomectrcumjtance, or ferh if s be done without oencpt or rieccjjrly^(t[j„^j.(^y^fj^ j, 
 
 as when one eats or drinks to txctji, or Khen we eatertain our fches irith /an/A/? fiiis ejus bonc- 
 
 dilcourfes tvhcrcb) xve fortjee rpe'fijallfallinto pollution^ thi)U(>^l}n>e baveno JHch i«- Aus, v.c. con- 
 
 Kntion ; in this cafe rve prt only venialty againji chajhty , though the caufe whence the f'*^'""" tiu'ic- 
 t. • •/" f • ". /" J/* . » /" rum suJirCj vci 
 
 ftllutton arifes, be in it fe/f a mortal ftn. ^^^ fcCLinJum 
 
 •' ' ' ' '^C-- I morem pauije 
 
 ■mplfftU quardo jint jr«vJ oEfcBfiont Intermittt non poteft a Lsicis & SecuIsribuJ, hujufmodi sSioncs licitsfunr, 
 non obftanu petit ulo pollucioiiis inde naturalittr fccutura;. Vel aSio ex qua polluiio fccutura putnur , fecundiim fe 
 Vfl ratlone circuenflantia: nccclTaria eft, y.c. nicnlo ciboaut potu le fnjurgiiarc , inutiliter conlabulsri, unde pollutio- 
 ncm (ecuturam e'xiftimec ; quamtamenminimtincendas; tunc veniale tantum peccatuni contra caltitatem commit- 
 ticur^ cclaoifi caufa ex qua pollutio [cqultur in fe motcalt iit] V. c. tbrietss. Lij/mnn lib. j, ftlt,4' rum. t6. 
 
 There is no man who will not affirm, that this is to fall voluntarily info pollu ■ 
 tion, not to do what wc can to avoid it ; that not toflye the occafions of it, is to 
 feck after it ; and by the common fcnfc of all men to purfiie of our fclvfs the 
 things which wc know by cxpcrisncc will produce it, when wc may freely abftain 
 therefrom, is to procure it ; which is yet more certain, wheji the things arc in 
 thcmfclvcs forbidden and criminal, as drunkcnnefi, according to L'jyman. 
 
 The rcafon he allcdgcs to excufc him who falls thus into pollution after he 
 had been drunk, is bccaufchchad no intention to fall thcrcintOjalthough he have 
 perceived thatbcing drunk , he fliould fall into it ; VnHe folhthmem fecuturam 
 exi(Hmes, (aith he^quam tamen minime intendas. But if thi"; rcafon e\cnCc pollu- 
 tion, wc muft fay that it cxcufes drunkenncfs alfo. For this mans* intention, 
 without doubt, was not to make himfclf rfrunk, any more than to fall into pollu- 
 tion ,' but only to take his pleafurc in eating and drinking, though be forefavif 
 that giving way thereto , he fliould fall into drunkenncfs , and confcqticntly into 
 pollution. 
 
 Wc may even affirm truly , that his intent was farther from drunkenncfs thaii 
 pollution; bccaufc drunkenncfs bringing nothing but hurt and inconvenience to 
 thcbody andmindjisnota thingdefirableinit felf; and pollution on the con- 
 trary, fincc it may have good cfFcfts, as the allaying of the inccnvenicncies of the 
 body, or troubles of the mind , may, by this Jefuits Argument , be abfolutcly 
 dcfired. And by confequencc , if when a man falls into pollution after he hath, 
 been drunk, pollution be no mortal fin , bccaufc he had no intention to fall into! 
 it ; drunkenncfs will yet be Icfs fuch , bccaufc he had lefs intention to bci 
 drufik. i 
 
 The Jefuits fay then, i. That it is lawful to defirc pollution in it fdf. 
 2. That it is lawful to rcjoycc in it when it is come on us. 3. That it is lawful 
 to do that which excites it, as to ufc hot meats , to be tranfported to excefs in' 
 eating and drinking, fb far as to be drunk , though wc forcfec , and knoiv by cs» 
 pcriencc, that the confcquent thereof will be, that wc fiiall fall into pollution. 
 It muft needs be that they believe , that wc may abfblutely procure it. Fof this 
 is indeed to procure a tiling, to purfue it with inclination, and after we have done 
 whatwc know is ncccffary to procurer and produce it, 10 re Joyce and be well 
 pleafed when it is come. 
 
 This Doftrine is very convenient to bring to pafs the defign'i of the Devil of 
 Uncleannefs, who after he hath tempted men by day with difhoncft thoughts, 
 continues to torment them alfo in the night by illufion?. Which the Church 
 hath judged fo important a thing , and fo much to be feared and avoided by its 
 Children, that in its Publick Prayers it hath inftituted one for demanding pecu- 
 liarly of God , thathe would prcfervc them from thcfc nofturnal illufions , and 
 cfpecially from pollution. 
 
 Vv 2 Prociii
 
 340 Of Theft. 
 
 Procul recedant fomnia^ 
 Et noBium phantafrttata^ 
 Hoflemq-^ nolirum comprime^ 
 JVe polluantuT corpora. 
 
 And the Jcfuits on the contrary inform us, that we may defirc pollution, ^40 00 
 teaching us to make a prayer altogether contrary, fince to defirc is indeed to pray 
 in the fi^ht of God. • 
 
 But if the Church teach us in this manner to avoid, and by our prayers to pre- 
 vent pollutions which might happen in the nighi againft our wills, and without 
 our giving occafion unto them ; with what fcverity would it not have condemned 
 them to whom they happen night and day, after they have dcfired and procured 
 them, by doing what they forefaw muft needs bring them on > 
 
 Beyond the things I have formerly related concerning this (libjeft in the 
 Chapter ofLuft, and thofe which I (hall relate aUb, treating particularly of the 
 Duties of married Perfons , 1 could report here alfo abundance of other moft 
 filthy and fhameful opinions, if Chriftian modcfty did not oblige rae to ufc great 
 moderation in a difcourlc which neccflity only allows me to make ufc of, and 
 honefty obliges me to cut as (hort as poffibly I can , fpeaking of a matter wherein 240 10 
 the things thcmfelves that arc lawful and honcft , can hardly be honeftly reprc- 
 fented. I will therefore take heed here carefully to pafs by all thofe Filthineflcs 
 ■whcTCoi Sanchez, hath made whole Volumes, and whereof fome were fo fcanda- 
 lous, that they have been left out in fome Editions ; which hath not reftrained 
 Tambourin from renewing them in his Book. 
 
 It fufficc? to fee by thefe difcourfes of the Jcfuits which I have cited , the great 
 licence their Divinity givea to the luft of theflefli, of abandoning bur fclves to 
 filthy and difhoncfl- thoughts , foasto re Joyce in the imaginations of them to- 
 wards all forts of perfons, provided we imagine that we have married them , or 
 thatwedefire to marry them; and that pollutions and other fliameful effcfts 
 which may arife from thefe thoughts, are not fins , or but (light ones. There 
 are many vicious and immodeft people who would content thcmfelves with this^ 
 to fatisSe their infamous pafllons. Alfo from thefe its eafic to pafs to othtfr excefics, 
 and wholly to let the reins loofc to all fenfual motions and defires. 
 
 ARTICLE Vr. Of Theft. 24020 
 
 Thai the Jejuits authorize it , a^d abolijij the Commandment of. 
 God which forbids it. 
 
 TO ftcal is no other thing than to wrong another in his goods , and therein to 
 caufc him (bme damage, in what manner foevcr it be , whether wc take or 
 detain fomcthing which is his ; whether we take it by force, (light, or artifice ; 
 whether we difpofc of it, give it, orconfumcif; whether we make profit of it 
 or not. For in all thefe different ways of ufing another qpans goods as our own, 
 his right to whom it belongs, is always equally violated, and injury is done him 
 1 Qui dam- '^y "'''"g fro"! fiini what is his.Let us fee how the Jcfuits Divinity excufes Theft 
 num nullum in all thefe different manners. 
 
 dcdit tern aU- £fwanKe/ 5a amongft his Aphorifms puts this concerning Theft ; (i) Httcho 
 quamaccipkiiJ, 'm takjng what it anothers, dcth him no prejudicey becaufe be made no ufe ofit, and 
 narnon utcba" "'"^ ""' ^''^ '" "-/^ " ' " ""* "^^k^^ '" refiitution. There arc no Thefts almoin 
 tur, nen ttne- which may not be cloaked with this pretence, it being cafie to be pcrfwaded, 
 tu/reftituere, fi that what we would take, is for no ufe to him from whom wc take it, efpccially if 
 nulll tft Doml- he be rich, and well to live. And indeed there arc abundance of things whereof 
 no uful futura. jj^g o^ncfs make no ufc, and it may be never will, which by this Principle it 
 i«m,*f«.6.w# will be lawful to take away without fcruple, and without fear of being obliged 24C3© 
 291, unto reftitution. This Maxime opens a great gap unto pcor people and to 
 
 aiom.2. Ji5o9lj2.J^art,2.,Ct)ap.2. ar«c.6. houfhold-
 
 Of Theft, 341 
 
 houfhold'fervants of PerfonsofQijality and well to pafs, to commit: many Thefts 
 boldly wichouc fear of punifhmriK , by taking away things which they fee arc 
 not made ufe of, but arc many rimes fuffcrcd to perifh. 
 
 He faidi a little after, fpcaking after the common opinion, (i) Thathervha i Qui p« 
 fteah frequently hy litth at a time^ (0 as to gsthtr together a notable juin^ it obliged vices piucsali- 
 UHtorciiitHtion- but he adds afterwards in favour of thefe Thieves, (2) ^^"^ "^ jj.^")^'"^'^",'^ 
 there are fame who hold the contrary , rvhen it it not dom rvitb intintion to jieal this ^^^^^'^^^^f^ fy^. 
 great fum. tnam , tenetuc 
 
 Efcnhar propo(cs the fame difficulty in the fame terms, (i) If a man after tt&Uattt. Ibid, 
 rmny jmall theft j bath taken the lajl half-penny rvbich ma^es up a gren thtft^ whereof num. 8. _ 
 he thereby becomes gnilty , be obliged to remove all the fum tphich rvoi compofed of ' p^jbabT- 
 tbefe petty thefts f He anfwers, (4) He is mt obliged under mortal fm to w^e^-tt^ncgsnc," 
 fiiitttion of all the fum^ but only party vehich being ta^en off^ the theft would be no ^usndo non fie 
 more criminal. ' «x iottntione 
 
 Amicm before had faid the fame thing, almoft in the fame terms ; (5) That fursndJ totam 
 he reho hadfloln fame notable Jtim, is not obliged under mortal fin to rejhre it all j '"•"'"j|jjj- '■ 
 but thit it is enough that he re^ore what fuffices to make the wrong done unto his uitjuium obo- 
 neinhbouf not to be notable. lum artipuk, & 
 
 fie idco gravis 
 futtl reus, ttnetur totam illam quamhatem qua ex aiinlmis illit futthcoaluit , rtftituere ? EfcobtrtnB. i. Ex.4. 
 num.:^. pig.i6t: 4 Non ad totam quanticactm tenctur Tub morcali, fed ad illam, qua ablata, furtum {rave non 
 tcmanct. ^ 'Q^^i netabilem quancltitcm fucatus eft , non tcneri fub tnortali totam ttftiiucrc, fed fat elTc ft cenitui- 
 tur quantum fafiicltad tollendum notabllc damnum illatum proximo. Amicm torn. j.difi ^2. mm.ii'].pllgJ^^t, 
 
 The fame Author in another place draws from thefe Principles another confc- 
 quence very different from this, though h«: be upon the fame fubjeft, faying, that 
 (6) iVhtn amanhath by many petty thefts proceeded unto a notable j urn ^ he fms ^Tmlocum 
 mortally every time after this that he takes any little thing from the fame perfon.'^^^'f^j"'^^^^ 
 This might feem fcverc after the fwcetnefs and complacence which he had teftifi- ij^ quantha- 
 ed in his other Anfwcr ; but fuch is the property of mens fpirits, that they can- tem pervenitj 
 not obftrve moderation, but arc tranfported into exceflfcs , palling from one ex- quotUs dtinde 
 tremc unto the other, when they quit the conduft of Faith , and the fupport of*''. *°*'"" ^°'' 
 Authority,to follow their own privatelight. mlmiamufw- 
 
 Bawiy handling the fame Queftion (aith,that it is the common opinion amongft p,r, f^^-^^ .,£_ 
 Divine?, that he who hath at divers times ftoln many fmall fums, lofes Gods grace cat mortaliter. 
 when he attains to a fum fjfficient to conftitute a mortal fin. And then he adds Amjcih torn. 3. 
 by way of corrcftion to thefe Authors; Neverthekji by their permiffien I dare^'IP-'^l-i'^'l' 
 fay, I. That the lafl theft xvhich is fuppofed to be a fmall one ^ even as thofe which " i'^" ^ -^VZ 
 went before, is only venial. And a little after intermingling his own difcourJc j„;„ ,/J''j^ 
 xs'nh Emanuel Sa'sjind fpcaking part Latine, part French, asif hefcared tobep,,.)^j, * 
 undcrftood of all people, he draws this Conclufion from this Authors Argumen- 
 tation .' Saverbo furtum,num. 8, faith he, re/)' w^ onthis foundation that he ^ qui 
 per vices pauca alicui fttrututeji^ cum ad notabilem quantitatem pervmetit ^ is not 
 obliged under pain of eternal damnation to refiore any of it. 
 
 That which above all things in the world toucheth men moft , and hinders 
 them moft from doing wrong to their neighbour , is an apprehenfion of being 
 obliged to rcftorc; but this is to give them all kind of liberty to fteal and com- 
 mit all fort? of injuries, to take from them this fear , difpcnfing with them for 
 rcftitution and for allpunifhment not only of this life, but alfo of the other , aqd 
 eternal damnation, as doth this Jcfuir. 
 
 y^nd the reafon is a (Irong one , faith he. For to repair the wrong whereof we 
 have happened to be the caufe, none is obliged under pain of eternal damnafion,when 
 in doing it, we have only (wned venia/ly ; becaufe fuch an obligation is not the efeU of 
 other than mortal (m. 
 
 So that according to 5awn)i, a man may feather his ownncft, and even en- 
 rich himfclf with the goods of another , provided he take not too much at once, 
 and proceed thereto only by fmall Thefts, which yet all together at length make 
 up a notable fum , without obliging the Thief to any rcftitution on the pain of 
 undergoing eternal damnation. So rcftitution and damnation belong only to 
 Eora.a. JKcofe 3: garr i.C^iap.** Slrtic.6; Thieves
 
 3,4? • Of Iheft. 
 
 Tliievejthac arc not crafty cnouf;h , or covetous over-much. There arc Mcr- 
 chantSj Bafikcrs, Confederates, and other Traders , who may heap up extraordi- 
 nary riches by this method,' by taking in many parcels fmall fums which together 
 • i^p I produce very 'great oiics , and they need not ccafc for all that to li«e in rcpofc, 
 u ij IK-. • AVithoiit fear of damnation or rcftitution ,' which is to- them many times more 
 jjsiulibj (ivcrcartdafflifting , if they will rclye upon BaWs word and the Divinity of 
 i..;';,f|^^'"Miis Society. * : . . ^ 
 
 ,?',,"., 5;. This fame Cafuift fpeaking of things that arc found, demands what tnttfl be 2^*60 
 V.o; .iisuiiji'i *'''"f »*'''^ th^n^'that hif confchnce may he fet (J« ^aict /^ He anfwcrs , that accord- 
 ■8 .'*"!;*"? 'o the; common and true opinion , they belong unto the poor. But he adds, 
 Sum'cLb.ii '^'^'^'"^'^^"?. *^^i^^ "pnionof fome^ wemayxvithoHtanyfin appropriate them unto cur 
 f'i-'kii^ fff^'^^' '*'''^ the foUarviti'r circumjiancer. Ibefrji it, that a>t infgrm our felves of the 
 3?l'*^"'. obi!;.'.i ^Ogh.bstHrhotd^er.ofthofewho by their condition may hefi kwwmres thereof ^ if they 
 A SI hjvc no l^sotfledge of the true and lawful pojfiffor, The jecond 11, that rve be in 
 
 ni-::i i J;r5i'. (t.dijpjfitioj* readily torejhre it when the true owner Ihall m'akf appear it is his. 
 V' " ■'"?""""^ i V^housh this opinion be falfc and very unjuft, yet he fccms to make it Icfs crl- 
 '^^ ,„: ttiinal by the qualification he gives ic , being not willing that he who keeps the 
 ihines !ic find?, fliould appropriate them unto himfelf , and permitting him only 
 to become dcpofitory_,-and to make ufe of them, Co only that he be difpofed to re. 
 ibrc them to the dem3ndant,w/;f n he mak^s appear they aire his.Bot he immediately 
 after dcftroys this condition, by cftabliflilng three Principles which he holds for 
 certain , ,^a^ld whereupon he will have the decifion of this difficulty entirely to 
 depend. ' 
 
 The firft is, that he who hath thefe things^ may appropriate them to himfelf ^ if he 
 he poor. The ftcond, that this being om^done^ that is to fay , the thing found be- 
 ing once thus appropriated, it Jhall fo properly belong unto him , that though the 
 true owner appear afkrwards^heJhaU not be obliged to quit the pBJjeJJion </jeree/, Which 
 doth wholly dcftroy what he had before eftabliflicd as a neccffary condition unto 
 the power of retaining what is found j that he Jhould be dijpofed to re^ore it to him 24079 
 who (hnuld demand it^ when it appeared that it was his. 
 
 The third Principle, That under the name of the poor are comprifed the Mona^^ 
 fleries^ HoJpitalSy Churches^ thofe ihat want things necejfary for a moderate mainte- 
 nance^ M weU of their quality as of their life. 
 
 If he be a poor man that hath not all that which is neccffary to fupport him cre- 
 ditably according to his condition , there is fcarcc any man at this day who may 
 not call himfelf poor, and who by confcqucnce may not appropriate to himfelf 
 all the Joft things he can find, or which (hall be dircfted to him , without being 
 ever obliged to reftorc them , though they Whofc they arc come to challenge 
 them. 
 
 L^ywjw is of the fame opinion. For after he had faid, that in the cafe of 
 thing? found, the common opinion of the Doftors is , that they ought abfolutely 
 be reftorcd to them whofc they are, or at lead if he be not found to be diftribu- 
 ted to the poor, and employed in good works ; he fupports this opinion alfo on 
 the Authority of S. Auiiin^ bringing a paffageout of this great Doftor of the 
 2 Si quid In- Church, which he took out of the 9. of his 50 Homilies> (i) If you have found 
 vcnifti Sc nou jjiy things and have not reflored it^you havefioln it. 
 
 '^■{{■I'a^' And on the other hand he relates alfo the contrary opinion which holds , that 
 L«/?. fcflini/. 9. wc may appropriate and keep things found. And afterwards palling fentencc 
 jiur, 50. upon this difference, he concludes in thefe terms. (2) 7he firfi ef theje two opi- 
 
 2 loter has n'loiu is more pious and fecure ; n&verthelefi the laji is probable alfo. And he adds 240»* 
 duss oplnioBcs jp fjyour of this laft opinion, that after we have attended fome time, if it happen 
 & °tudof"e^* '^*' ^' v)\\ok the thing is which was found, cannot be difcovered, we have liberty 
 •ttsmen poHe- to difpofe of it abfolutely, whether he give it, or (ell it , orfpendit. (ji) And 
 rior quoq; pro- if it happen that after be hath alienated or ^ent it without fraud or unjtiji eontn- 
 btbllls. Uy- 
 
 tnanlib- ;■ tTtU.\. M^ ^ sum. 14. } Quodfi vcro pet alienitionem vd coofumptionem bonji Bit fs&ara 
 D.;minu] comptreat} aibll IpG tefticucndum t,^, niG quatcnu; inventor locuplccior indt fa£tus eA> IblL 
 
 Slom.a. ffiicofe 2.JPart 2,c|)ap.2.artic.5. vame
 
 Of Theft. 343 
 
 vance [imply und homli/j^ the etvner come and prejent htmfelf^ he is not obliged to rt- 
 
 Aore any thing unto him but what he hath put out to ufe , and whereby he it become , 
 
 more tveilthy. 
 
 Bauni faith alfo the fame thing , and fecmcth to have taken it out of Layman^ 
 trarflating it only cut of Latinc into French. For in Chap. 13. of his Sum, 
 pag. 19!. he makes this Qucftion ; Wkereunto arerve obliged^ having ffunt what 
 tvoi anothers in honefi fimpltcily^ f>*{pofmg it to be our orvn^ and not anothers ? He 
 anfwci's : To rc{hre fo much as we have profited thereby ^ and not more. And forc- 
 fceinghimfclf the objef^ion might be made againft him ; That there was inju- 
 fticc therein , and by confcqiiencc an obligation to reftitution, in bis aHion who 
 contrary to jujiice appropriated unto himfelf what he neither could mr ought ^ becauft 
 he took, it jfrom another y he faith for Anfwer, Tkat in the above aVedged aSt there 
 is no injujiice to befoundy becaufe they have a jpecious {hew ofhone^ ftmplicity. \ 
 
 This good Father fpcaks better than he intended, faying , 7bat thefe adions 
 (which he intended to juftific) have a colour of fincerity. For indeed they have 
 only an appearance of fair dealing and equitable aftions , and are true Thefts, as 
 S. Aufiin above quoted by Layman , telUfies : If you find^ and rejiore not^ you 
 fleal. ■ 
 
 Under the fame pretence and colour of fimplicity he would have ufurarious bar- Btmnj in M» 
 gains and 'contrails to pajl for good • When hefaith. That they who by trufficl^, mer- sum, chtf. »»' 
 chandizc, ufurarious bargains^ or contra&t , believing them to be good , have gained t*l' * 5^' 
 gnat wealthy being invincibly ignorant that fuch manner of dealings were forbidden 
 andunUfpfuly are not obliged to mal{e rqjiitution ef tbofe goods fo getten y although 
 afterihey have fo gained themy they hi informed of the injujiice of fuch contrads. 
 
 And a little after, pag. 1 54. after he had faid, that a perfon after renunciation 
 might in conlciencc fubftraft and keep one part of his goods to maintain his fa- 
 mily and his port ; continuing his difcourfe, and enlarging his opinion, he adds ; 
 Which thing I conceive alfo to takg place in lik^ manner when women by the ill govern- 
 ment of their hmhandSy and children by that of their parents y are conflrained to rem 
 nounce their Eflates unto the Creditors^ who thereof caufe an ACi of Renunciation to 
 be made by the hands of the Judges. 
 
 And a few lines after he purfues it farther, and faith , Ihat a tvife or children 
 being called unto Judgment to fee themfelves condemned ^ to confefs what they have 
 put afidfy taken out froWy or ujurpedof the Moveables, Inheritance^ or Poods of the 
 Veceafed , are not in confcience obliged to confeft it. And becaufe they may be 
 brought upon their Oaths, and obliged tofwear before a Judge , he gives them 
 this expedient : Neverthelefs that they may not lye^ and fo doing forefwear them- 
 felves, the prudent Conftjfor Jkall teach them that they are to frame a conception in 
 their minds, according to which they may form their anfwer and oathy which they may 
 malt^ by the commatid of the Jftdge, to jujiifis , and mak^ him believe their inno- 
 cence. 
 
 And in cafe they meet not with a prudent Confcffbr who underftands well 
 theft ftiifts and deceits, and fall into the hands of one who feems to them too ex- 
 aft, and would oblige the'm to reftorc what they have privily taken away, he 
 holds that they are cxcufed from giving credit unto him j and though the 
 Church it fclf fhould interpofe and employ its Authority, and preft them by 
 vertue of a Monitory to come unto Confeflion and Reftitution , they would 
 not be obliged to obey it : Becaufe in this occurrent , faith he, neither the wife nor 
 the children afnrefaid oughty or can be forced by the Confijfor to reveal the things 
 they fo pifrlojn'dy though the Creditors flfmld obtain Mandates and Letters monitory 
 front ih& hi fop. 
 
 From the fame Principle he affirms in the fame Chapter , pag. 206. That a 
 perfony tvho is indebted for very great and notable fumSymay,to the prejudice of hit 
 Creditorsy give away part of his goods , fo that he to whom the gift is made, fhall 
 ^jV °^^'g«<* to "ftore any part thereof to his Creditors, if he be not conftrain- 
 cd by Law. See how he concludes after he had propofed contrary opinions up, 
 on this point : I fay theny that he who hath received bj Deed ef Gift any meveabh 
 
 OT
 
 ^44 Of falfe mt,iefi. 
 
 
 
 *r immoveable of a man in great debt, is not obliged te quit it in favour of the Cre- 
 (Jit.)rs of fnch a Debtor^ before the Law conflrain him. 
 
 \n the following Page he propounds another Cafe upon the fame Subjeft 5 
 and he r-ful vcs it after fuch a tnanner as authorizes and iliaintain^gTioconly injury, 
 but revenge ajfo and murder. Seme bne, (aith he, entreats a Souldiir to fmite and 
 heat his neighbour , or to hum the Farm of a manivho hath offended him. It is de- 
 manded^ fvhether the Souldier failing, the other tvho frayed him to do aU theft out- 241 10 
 rages , ougJpt to repair out of his own Estate the damage which proceeded thence i 
 Uoon which he makes a Relation of fome Authors who hold the affirmative, and 
 without quoting any one for the contrary opinion, he broaches it as from him- 
 fclfj and faith for refuting the firft : My opinion is not m theirs. For no man is ob- 
 liged to rtflore, if he have not violated Jujiice. Doth he fo who fubmits himfelf tii - 
 amthcrs pleajure, when be only entreats of him a favour ? 
 
 Thisgoodly rcafoning may ferve to juftific from doing wrong , not only all 
 men who employ their friends or other pcrfbns to do mifchief, making ufc of 
 them as their hands and inftruments , and fo doing the very fame aftion and in- 
 jury with them, whether they commit theft or murder, or other violences : but 
 it may alfo juftifie all perfbns who induce and follicite others unto wickedncfs, 
 and the Devil himfelf when he tempts men , and caufcs them to fin ; becaufe 
 temptation and follicirations unto evil force not the will , and arc only induce- 
 ments, and prayers as it were which depend abfolutcly on them who are tempted 
 and follicited to do evil, which many doalfo rcfufc and rcjeft. 
 
 Behold whcreunto the Maxims of this Cafuift are reduced. They teach to 
 ftcal with fubtilty and confidence , without being obliged unto reftitution ; to 
 f['cak againft ones confciencc, without lying; toforfwcar, without treachery; 
 to make a mock of Juftice, without being deficient in the rcfpeft due thereto ; to 
 contemn the Authority of the Church , without difobediencd ; and finally to de- 
 fraud Creditors, ruine Comtncrcc , dcftroy publick Faith , and make havock ot 
 our neighbours goods, without in juftice. 
 
 B^ 
 
 A R T I C L E VII. 
 
 TFIOU SHALT NOT BEAR FALSE WITNESSE. 
 
 I Earing falfe witncfs is a fin fb odious and contrary to the Law of Nature, that 
 
 the moll corrupted perlbns, and who boaft of all other fins, cannot endure 
 
 tobcaccufedof this, norcvenof a fimplelye. God hath always forbidden it, 
 
 whether before a Judge, or in private ; but the Jcfuits favour it at any time, and 
 
 the fins which depend on it, to wit, (lander and detraftion. 
 
 I Antenta- Djctffjii'w demands : (l) Whether ht be obliged to retraS who hath affirmed 
 
 tur quis rctra-yo^jg falfjty which will coji the lofiof life or member te another^ when the witncfs by his 
 
 fun? dlaum* ' f^f'^'^^'^tien will himfelf incur the fame penalty i Heanfwers, That he believes that 
 
 qusndo ex co if the falfe witnefs have not fmned mortally by bearing this falfe tejiimonjiy he is not 
 
 inftrcnda eft al- obliged after that he underflands the truth, to retra&what he hath faid , fo expofing 
 
 tcri inots (eu himfelf to fo great evils. That is to fay, it is lawful to kill an innocent after wc 
 
 *""fi '"ftils^^K-^^^' flandcrcd him , rather than put ourfelves into any danger by retrafting; 
 
 trsftsnti fidem fi"'^^ '^ is not fo much the offences or the Hangmen, as the witneflcs that put him 
 
 refultet fimllc to death who is condemned upon their depofitions; 
 
 dimnum?Ex- 
 
 i fiimo fi non p:ccav(r!t mortalitcr, dlccndo illam falfiutcm y non tcncri cum tarto fuo inceoiinodo cognica vcrlcate 
 didun tetraftsre. Ltgjtur Tolet.lib. J. cap. f 9. Lcff-dub. 7. Reginald. iiSt. 2. num. 45. VifffiiS' Hi- »• 
 trtf(.i, di^.i, dHb.7, imm.^i. 
 
 24129 
 
 3:om.2. IBoofe 2.}aart>.Cijap.a.art{c.7. - • That
 
 Offalfelf^itneJ?. 345 
 
 That wc may have a clearer Expofition of this Qacftion, this Jcfuit fends us his 
 
 toTrcatifcoffCcftitution, where hcfaithi (0 'ihatiheopimontvh'uhh/Ujthata i aJ nltil 
 
 perfon who bath born falfe xvltnejs through ignorance er inadvertenccy uithout ginning tenetur is qut 
 
 mortally y is-obliged to notfnng^ though tint falfe te^imony do oecafion the coniiemna- f'l'uoi tcflimo- 
 
 tian of a man, is fafe in praSice, though the opinion fiem'to him more agreeable unto "'"^gj,':* ' '^ 
 
 reafon. For he regards no more to toUow the light of natural rcafon and equity, inadvertentis, 
 
 than thc-Rulcs of Faith ; but only his, own fcnfc and the Authority of fuch a? cciaufi ex illo 
 
 he is, in refolvlng difficulties which refer toManncrsand Religion. And thisteitimoniocon- 
 
 i?onc of the moft eoodly and commodious Principles of the Tcfuits Divinity, that *'"5" a'"^*'" 
 I !• r A- • L L /-J 11 • flsmnarj. Ltd, 
 
 V/c arc not obliged to reltitution when WC have not hntied mortally in wrong- ^ ^^^ 
 
 ing our neighbour. For if this Principle be JHre^ they who find a great fum of hsc .ftntfntfa 
 
 money, ;qr ;akc it by ignorance and hecdlcfnefs, arc not obliged to reftore it, be- in prs»i w-a 
 
 caufe they have not finned mortally in taking of it* Wc nrtay fee the confcquencc 'ftWprScr ma- 
 
 of this ill tbc'Chapter of Reftitution. But if you joyn hereto the conditions the fj^jl^'^^j"^^?"" 
 
 Jcfuits require to make an aftion a mortal Ifli, falfe witncfles will thereby receive p,*^«^"^j|"^. 
 
 great comfort and cncou^'agcmcnt boJ4.1y;to aft and acquit thciiifelves in this trail, z.diff.f- 
 
 duty. , .'-,.!'' ' dHb.t.num.S7- 
 
 The fame Author is nptlefsfatourablcto him who fufFers himfelf to be cor- 
 rupted by money, not to bear falfc»\y£ncfs , but not to tcftific the truth. He 
 approves Azorf obfcrvatiori, who faitb, •( 2) .Ibat if a witness corrupted by m^ney, 2 Notac A- 
 hide or retire himfelf before- be bath been ligaUy examined , or cited into the Court, hi *or quod li«t 
 is not oblig-ed to reftore the money he receiv.es in this manner. As if Tuftice were no "*'* P«cuni» 
 
 1 I . L i_ f 1- - J > fi -^ ft • • corrup;us lele 
 
 Other thing than the (ormalicics, and ofit ward appearance of Law. A man is in occulict ncc dif- 
 
 dangcrto lofc his life for not having witncflesof his innocency: if being able to«dat antiquam 
 
 deliver him by your teftimony, you tftke mdney not to render him your due afli- jurldice rogeuc 
 
 ftancc.yoti take it to put him tp death, fiocc.not ho only who depofcs againft '"' ""^ )"'' ""o* 
 
 the truth, but he alfo who conceals a truth whereon the life of an innocent 'Ic-p"",'"'^^^""* 
 
 pends,isthe true caufc of his death. Which is (b inuch bore tVue,oratlcaftmore juHij;"gn^j^j„c 
 
 criminaland un juft, whenbe fuffers hiinftlf to be corrupted by money, ttnctar tiftitu- 
 
 Tambiurin faith, (3) Ihat he who is accufed of a crime, which cannot be legally tre pccuniam lie 
 proved by the Accufer , may not only dfjn) the crime ; but fay that the Accufer lyes, acaptam , n;li 
 and panders him. He fends us, to S. Thoifia in his 2. 2. q. 6g. art. 2. This is c"d„trtl5l fur- 
 without doubt that we may fee his condemnation. For S. 7'homas proves in (jvjm. Diajt. 
 that Article, That it is not lawful fur the accufed to defend himfelf by a Jlander, lib. 1, ir«ff. i. 
 and that even when he is not legally examined, it is mflawful jcr htm to jp^ah^ an H^- 4- ^"i". 8. 
 MVlruth, ■ Faljitatemtamenproponere in nulla cjfu Hcetalicui. 7ambourin for iW""^- '^^- . 
 that finds there is no difficulty in his opinion ; as if this were no lye, to fay unto ^^^^^^ ^u ilea. 
 a man that he lyes, when wc know he fpeaks the truth , and to flander an accufer qui a<cufaiut de 
 asa flandcrer, when he accufes us of a crime which wc have committed. Of two crimine qucd 
 accufers the one fpeaks the truth , the other lyes ; the one objcfts a true crime, J^'idice sb ac- 
 and the other a falfe j and according tolambourins admirable Divinity, he who '-'f'^f" prcbari 
 fiith the truth, is the lyar j and he who objcfts a true criine , is a flandcrer ; ot fum"pcflrn"ea"e 
 which he doubts not at all. . -. _ crimtn, fidtti- 
 
 But, (4) There is jfCiuh he f more difftculty in another cafe. It is demanded , i/ am di«re accu- 
 jo» cannot defend your felf againfi an nn]u(i witnefs , but . by flandering him , may fatorem calum- 
 you do it rvithoutfin, and impofe on him f» many falfe crimes as will be nectffary for """ * '^""" 
 yoarjujideftnce, I fay two things 5 qne is , that it feemstonie probable though ;^',yj,'f* )jt,""' 
 the other is, that I find it dtubtful enough, his tome fufciently probablf, that if^^.^. nuni.'34! 
 jou d» it, you fm not againfi J tiftict, and by confequence. that you are not. obliged toLt^t ciiam S- 
 
 Thoniam 1. 2. 
 ^. 6f. anil Q^\ e«im iccufatde ccJmint quod probar! non pottftjCalumnlator eft 8c mentirl prasfumit"';- Tambur. 
 lib.9. decsLtip.2. [tS.7. Birm.i. 4 Hate pjflim in ore funt omnium : Jllui fmjolatt & d'fficile : A" 1' <'lo moia 
 to ab Injufto lefte cuer! ncqueas, licitt fallactlmins iill poflis objicere, quanta fufficiunt ad cuaoi jutam deftntiontm * 
 Duoaftrro. Unumfatismihiprobsbileell j alterum fatljincertum. Ptobibile mihi eft tf, fi id facias, non pcccare 
 
 contra julitlam 5 unde nee obligatl ad teftitutlonem— Incertum mibl eft an id poffit lidtt fieri dnt uHa culpa 
 
 Ktc quid enim fi Sodpmitam oportet probati eflc iUum teftim ? li excommunicatum ,■ fi basreticum ? — Quid eniiA 
 fi Gc necclTc publicas Scripturas <m(ntiti i , Poflctnc Nocarhis jiublicus adbuc indUcl i Libthur noJum banc in aliud 
 icmpui exolYendum rtfccvo. nim. 4> { i ^> 7.
 
 34<5 Of falfe mtnefi. 
 
 rejiitution but I do 'not h^oxv ctrlainly tphether thit may be done teuhout any .- '; 
 
 Cm-.-. For if it be needful to provt that ihk rvitnefi is a Sodomite, excommunicated^ 2^169 
 an Heretick^ — if it be neceffary to this purpofe to counterfeit fub1icl{^ Bxcords^ tofj we 
 foEicite a Notary hereunto ? I leave this diffieulty to be refolved another titHi. 
 
 It muft be obferved , that he fpcaks not of a falft Witncfs who charges with 
 falfc crimes, but of an unjuft VVitncft, ab injufiitelie^ who accufts of troc crimes, 
 but fccrct, or which he cannot prove , according to the fprms of Jufticc. For 
 thus thcfc Deftors expound themfclves what they mtfan by an unjuft Witncfs, or 
 I Hie acw- Accufer. (i) That this lVitnefs,(inh Diamius, may thank, himfelf^ if in the 
 '*'°r * "°^P"" concltifion he be held for aflanderer.ftme he could not prove the crime -. and hj confe- 
 lumniiwr ba- i?"^""^' having aecujed un]ujily, be ts obliged unto nptutton. 
 bc»tuc , JQimo So that, according to this Divinity , te defend our fclvcs from trup but (fcrct 
 cum probate crimes, and whereof there arc no publick proofs,wc mayfay to the honcftefi: man 
 ^on^P°^iu 3tqi in the world who would inform againft us in a Court of Jufticc , that he is a So- 
 tyfmrJr tent- ^°"'^"*j Hcrctick, Excommunicatc, &c. and wc may for proof of thisflander, 
 t«rHftitJtr«»c- '"^kcufc of falfc Witneflcs, countei'feit falfc Deeds and Writings, and corrupt 
 cuf«tot Diciff. publick Notaries to fubfcribc them, without committing aiiy injuftiee in all this 5 
 lib. 1. trtS. 1. though according to Scripture, thofe who do evil, and thou who caufe it to be ^\-'i\ 
 m i9 n*iil' ^^"'» °^ °"'^ confcnt thereto, commit the fame fault. 
 
 But after he hath maintained , that herein there is no injuftiee, Tambottrin 
 doubts if at leaft there be not fomc fin in an aftioH which contains fo many 
 crimes, becaufc that he knows it not certainly, that is to fay, according to the 
 Principles of his Divinity , that it is alfo probable , that there is none therein. 24170 
 For a Doftor (b learned as he is, remains not cafily in fufpence concerning things 
 which he hath well examined , and he doubts not thereof without reafon. And 
 therefore his doubting of it is a fufficient ground whereon tocftabli/h a probable 
 opinion. 
 
 He holds then indeed, though he dare not declare it , that it is alKb probable^ 
 that one may without any (in, as well as injuftiee , commit all forts of crimes to 
 hide one he hath committed, and to opprefs by flandcrf, falfe WitnefTcs, forged 
 Writings, corruption of Courts, and publick Perfons, him whs would discover 
 it ; becaufc he is perfwaded he accuses him unjuftly , that is to fay , he cannot 
 prove what he faith by the ways and formalities commonly ufed in Courts of 
 Jufticc, though it be true and certain. 
 
 Tambourin approves very well the manner wherein Hurtado believes that 
 » ScfaoUfti- Scholars may give tcftlmonyofthcftudies of their Companions. (2) A Scholar, 
 cu$ volens pro- Qid^ \^g^ having need to prove that he hath gone through his courfe , and having ntei 
 fluod ejer duo- "/"*''' tvitnejfes hereof^ may employ therein ttvo of his friends ^ rvho have not feen him 
 bus teftibusjsd-g" '" *^« LeSureSy but are fufficiently ptrftpoded that he did attend them : but they 
 hibtre poteft may not ftvear for all that they have feen him go. Neither indeeed is it thecuftotn 
 ^"?*.,?™'*^'^* to caufe them to fivear , whereupon it will be no hard matter to get falfe attefta- 
 viderim inttr- "°"^ ^^ °"'* ft"'^^^^ which may fcrvc for obtaining degrees and benefices, 
 cBi lcai5nib«, "^^^ dctraftioD, fee here Tambourins Rule which he gives us to inftruft us how jiig^ 
 ■t fstij fibi ptt- to revile with pleafin-c and delight, without mortal fin. (3) ff^hen one reproaches 
 fuadtnt ilium another^ be who tvithout deftring that reproach^ rejoyees in it^ not hetaufe of the Jhame 
 inwriuiffe j at that happens ta his neighbour , but btcaufe of the new and curious hpoitledge he eb- 
 rare ft Id v'idU- **"'■' "f^" neighbours aSiottS, or becaufe of the eloquence of the detraUor , it is very 
 It ttmhur. probable that in this, precifely tahgn^ there is no mortal fin. We may then, according 
 ih. J. dtul. to him, without doing any great evil, rcjoyce in the reproach of another without 
 "f- '• /**• *• defiringit ; bi* he fcems not to remember that Principle of his Divinity quite 
 *"* Qui fup- co"t'"*'"y hereunto, by which his Brethren conclude familiarly, that we may d(;firc 
 
 polita dettaalo- pollution, becaufc we may rcjoyce in it. And indeed it is ©nc and the fame thing, 
 ae, fine ullo i- or the one is the confcquent of the other. 
 
 ipiiut dtfidetio, _ _ ' : r 
 
 ixcaturnendeipfainfiimia, fed d( Tola cutlobvd nova cogaltlmofa&otuffl pfoximl,' vd de eloquCKll dcgRftftk| 
 !{«yeprobjbileeft«ho<perfenoapc«itemo«alitfr. Tmtur.Hb.f. «^eM;.f«^J. (tS.j. »mi,i, "" ' " . 
 
 tt0!n.2. iBQ)^ a»j?art a.Ct)ap.z,artJc.7. He
 
 Of the SanSiijic,ation df Fejiiz/als. 347 
 
 He addsjthat this rcjoycing oui^ht to come from the eloquence of th'-dctraftor, 
 and not fi om the finm; of our neighbour who is reproached. This i- done con- 
 veniently, and without trouble, by an abftraftion ot the mind, or dircftion of 
 the intention ; but that takes nothing from the evil of thcdeciaftion, it augments 
 it rather inft:ad ofredrcfling if. For it is true, of reproaches as well a.s impuii- 
 tics, that the hci\ expreftarc muft dangerous ; bccaufc eloi]utnt words . and dif- 
 courfes ftudicd , and agreeable to their fubjcfts , are as it were a bait which en- 
 tices and cpcnsthc Iieart , to caufe the evil which is underltood with plcafurc to 
 enter with more delight into it. 
 
 After you have heard this defamation, (i) It is lawful for you , according i Non tft 
 \.oU\ci&i\\^^,to believe certainly the evil that hatb been related unta you of any one, P^^^'^*'"^ c'"° 
 fnvided he be publick.ty defamed by common report. As if common report , which "''' " ^' *'*" 
 may be falfe, and oftentimes is fo, might be made ufe of as a juft foundation for pebiice eft inti° 
 a viiihlc injury , and a judgment difadvantagioiis to our neighbour. By thismsius per lu- 
 reiCon Vicajiilluf could not have condemned cfdrtraftion or rafii judgmcntjtnoreir. D/w/f, 
 thofe who had an ill opinion of Jcfus Chrift , and who accounted him a wicked 'f.^ *■ '"^- *• 
 tnd impious pcrfon ; becaufe the envy and flandcrs of the Pharifees had niadc^^"'*" ' 
 ihefc reports very common during his life, and much more athispalTion and 
 death. 
 
 But will it not be lawful to utter fome reproach as well as to hear it > Di- 
 caliillui hold.', (2) That it is pri^bab/e th.is it is no mortal fin to dejiroy a mans re- » Probtbilis 
 futation tn the mind nf feme cofifid;rjl>le perfon, fromwhom no eiil may he feared bj'^ fcnentia 
 revealing unto him fome mortal fn of the perjon d( famed. He would not have i^fc'!}^ mo"a- 
 talkcd otherwifc, had he taken upon him to maintain that d:rraaion of it fclf JMa'tc sno"a7" 
 not evil -, and that if no other evil enfue than the infamy and lofs of reputation of crimen alteriu'i 
 him whom we reproach, it cannot be a great fin. tx quo fequitur 
 
 (5) Neither can it be any more a mortal fm ^ according to this fame Author, /jii'Sufsfaniaea- 
 rereat fome great fiiy or even to impofe a falfe one mapcrfm who boajis he hath com- ^"'^ ^'tuinr*- 
 mitted fuch, or who mak^s no account of them^ or rvha is publichly defamed of fuch "^j ^time°ur"') 
 liks, this paffes rvith him for a fmall infamy. That is to fay , that we may \»ith- doccnt aliqui 
 out breach of charity fpeak evil of thofe ofwhom many pcrfons fpcak it, not only tcccmicrcs Lib. 
 in repeating what we have heard fpoken of them, butalfo by impofingon ihcm *• "•'^•^'B'^- 
 falfc crimes : or if fo be a perfon difgraces himfelf by his wicked life , you may ^^^\, ' *' 
 without any gtcat evil help to reproach him yet more , and caufe him to lofe his j Revelire 
 reputation altogether , by flandering him , and ausmcriting hisdifordeis, and ptccatum gr»- 
 attributing unto him dilbrdcrs he never yet thought of. I fhould as fconfay"'* *'' «''*"" 
 that one may, without much offending pod or our Neighbour , help him to de- ''"^° ',""'| ''^" 
 ftroy himfelf, who by a tranfport of pafllon or folly , would burn his own houfc, Fors» qu" de*fi- 
 drown or kill himfelf. miiibuj 'Ipf, le 
 
 )i£tit , 3UC nil 
 c urit) aut de ils t* publice inl>niati> n(c cit mortalis dccraaio. Volenci enim S; confcnticnti oon fit injuria . Dictlt. 
 lib.t. tr*fl,i. ii^.ii, fig.i- dub nMM,\o6. 
 
 V CHAPTER III. 
 Of the Commandments of the Church. 
 
 IF the Jcfuits afford fo good penny-worths of Gods Commandments, as we 
 have now faid , it is not to be hoped that they will ufc the Churches better. 
 Thisfliall be feen in this Chapter, whereiti we fpeak, i. cf the Sanaificaiion of 
 Feftivaldays, 2. ofFafting, 3. of the Communion at Eajier, 4. of the yearly 
 Confeffion commandccj by the Church. 
 
 Xx a ARTICLE 
 
 tomta.jecob a:3gatt a.Ct)ap.3,artic.xj
 
 2a8 Of the San^ification of Fejii'vals. 
 
 ARTICLE I. 242i» 
 
 Of the Sanaification of Feftival Days. 
 
 THIs Commandment carries with it two obligations. One not to labour on 
 Feftival and Lords- days ; the other is to keep them holy. This is the end of 
 the Precept , the other is but a mean to accomplifli it. For that which God re- 
 quires of us principally on theft Holy-days , is that we employ our felves pecu- 
 liarly to ran£):ifie him, or rather tofan^^ific our felvet in ferving him: And that wc 
 may be at more leifure, and attend better and with greater devotion and liberty 
 unto his Service, he wills, and the Church hath on its behalf commanded us on 
 thefedays to quit the care ofall other affairs, and abflain from all employments 
 wAich might hinder or divert us from it. 
 
 The Jefuits acknowledge theft two obligations contained in this Command- 
 ment ; bit they deftroy them at the fame time by falft explications and accom- 
 modations altogether humane, as we (hall now preftntly ftc in this Article, which 
 wc fliall divide exprefly into two Points, and each of them (hall have two Para- 
 graphs, that we may more diftinftly and clearly reprcftnt the Opinions of the 
 Jefuits upon each of theft obligations. 
 
 I. POINT. 242JO 
 
 SECTION I. 
 
 That the 'jefuits dejpije the Authority of the Churchy and dejlroy the Com' 
 mandmenthywhich it forbids tomork^ onFeaJi-diijs, 
 
 ♦ 
 
 Ayman treating on the obftrvation of Fcafts , faith that in that part of this 
 
 Commandment which forbids labour, it is commanded thatwc (hould 
 
 i Ut Jnti^rb (i) abftain the tvboU Feafir.day from doing any fnv'jk rfiork^ An^ in his follow- 
 
 ileFffto operȣng(lxfcourft expounding what he intends by ftrvile works, he addi ; (2) Tbey 
 
 (ervilia non ex- ^^^ called fervilt reorkf which being only for the fervice of the tody, are in tbcmfelvet 
 
 ^ Opera (er- ^''/^j ""^ "*"* ""' ordinarily done but by fervants, at toploiv., to build^ &C. 
 vilii dicuntur He teftilies that to dance, play, go to a Sta^e-play , are not aftions forbidden 
 quae corporis by this Commandment , becauft theft arc not aftion? proper unto ftrvants nor 
 commoditatl- flavcj. And he di(covershis opinion fufficientiy by what he fpeaks in the fcquel : 
 eh' ilnoblliorji (S) •^^'" """^ ^"^ [ervile morkj are forbidden on Fe^fl days ; but they art not all 
 Tunt, & per [n- forbidden neither^ if there be any particular reafon or cttjiom that allotms them. 
 
 voierercetl fo- 
 
 lica, cujufmodi funt ante , {abricatti &c. tijmtHlib.i. trttl.-j. ap.i. num. 1. ptg.iSi. 3 Dleimui fgitu^ 
 
 [ola opera fcrvllisi caquc omnia die ¥efto probiblcs cle, przcuqusm fi jure vel conbetadine perml^nc. Ibid. n. a. 
 
 This fuffices him not,to have reduced the Churches Prohibition of working on 
 Feaft-days to thofc works only which are proper for (laves and ftrvants, as if this 
 partof the Commandment were only for ftrvants* bethought fit alfo to put a 
 great exception to it by faying ; Prxterquam fi jure vel confuetudine permijjajtnt. 
 
 From this exception, as a Principle, he draws many Conclufions , which are Co 
 many udirpations upon this Commandment » and fo many di(pcnfations to work s^aj* 
 on Feaft-days. 
 4 Quia non ^' allows i. To Write all (brts of thing?, to copy, to paint. And his reafon is, 
 mJnuj plftore$C4) Becaufe Painters receive no lejl fatiffaiiionin painting than thofe ivho love book^ 
 In plngendo , in jiudying : which fhews that the Painters Art is not fervi/e, but liberal, and takfa 
 quam literarum 
 
 fiudiodinlccendoailffliquadamvolupttte capluntur 8C detinentur ; quod Hgnuth eft artem pln^endi non fccrilem 
 ti llberalem tSt, quippead lecttandumhoinindn lnflltutain)liIi^o<}ut{ioiDint^ignlm> Ibid. VMS- }• 
 
 aom,2.)J5coli2,j?art2.Cl)ap.3.!3rtic.i. "f
 
 OfthsSanBijicationofFefiivals. 54P 
 
 Mp far a divertijiment tmte our minds , and worthy of a Gentleman. As if FclU- 
 vals were inftitutcd for diverdfcmcnt , or none but perfons of bafc and fcrvilc 
 condition were obliged to break off their ordinary Trades and labour , 10 fcrve 
 God on thefe days. 
 
 He adds a little after, that to follow thcfc cxercifes, that is to fay , to write and 
 paint on the Fcaft-days , not only for divertifcment , or Come Jutland ncceflary 
 caufe, but alfo out of a mecr mercenary Spirit, and for lucre only, is no evil ; and 
 his rcafon is ; ("i) BecaMfeintereji attdproptdo not make anadion j'crvile. There i Nim lu- 
 is nothing but toil and wearinefi of the body that Cccms to him to be ftrvilc, pro-^f""' '"t mer- 
 fane, and unworthy the Feaft-days : but divcrtifemcnts, pleafures, intercft^, and "* '^^n"/'".] °" 
 profits appear unto him honourable and worthy of generous pcrfons and folcmn 
 Fcftivals. 
 
 And becaufe, according to this Principle, huntirig and fiftiing (hould be judg- 
 ed the moft fervilc, being the moft toilfom Sc of greateft labour, fee how he fpeaks y . 
 thercoK (2) To /;««/, and hat»k^^ andfifh^ feem to beaUtoni of a fertile nature ; mcupsri plfM- 
 and confequcntly forbidden by the civil Law ^ as may he gathered from thi Ch'>pter,t\itxi<i.niK[\i<i 
 Licet. Dc Fcriis : yet cuflom hath obtained that it /hould he allowed in hunt for di- fervilia cptr» 
 
 tertifemcnt on FtalUda)s. as aUo to ffh in Rivers mthout too tnjm people and too much ''^' videntur > 
 fgil^ ' ^ ideoqsjiirecom- 
 
 Hc doth well to fct the civil Law and the Commandment of the Church on thcutcolligituc ex' 
 one hand, which forbid hunting and fifhing on Fcaft-days ; and on the other cap. Licet. De 
 hand the cuftom contrary to this Commandment , which hath introduced the f"''s. Confuc- 
 abufe of hunting and fifhing on thefe days ; and hereupon he paiTes fentcncc in '"''o t»"'5"':t'- 
 favour of the cuftom : Conluetudo ohtinuit. ^^"^^.'^^ 'v,}^Z 
 
 It puts alfo the Excrcifes of War into the fame rank with hunting and fifhing, rccrtation'lsau- 
 (^) /t /ff/7U, faith he, that the Exercifes of l^ar are fervilc worlds ; becanje they it inllituta ve- 
 tend direaly to kill men : for this caufe they are not hrvful on Ftliival-dtys, natio, itcmque 
 
 He declares then that the Excrcifc of War Is a fcrvllc thing. But prefently P'^".!;" '" /"♦ 
 after he advances and ennobles it again in the fame manner as he did hunting and ^J"' jjl/ „ ^ 
 fifiiing before, adding, {<f) That cuflom hath made it honour ahh and worthy of the \ Bellsrcv*!-' 
 Feafl-days as rvell as hunting. dctur opus fer-- 
 
 Thc fame thing may be faid of Dances, Balls, Stage-plays, and other fhew.^ *!'«' ^"^^ Pf^- 
 which the corruption of the world hath authorized againft the intention and or. *""* ""'^''^ "^ 
 dcrofthe Church J confuetudo ilia die feflo honcfiavit. But it is cafie to fee 'hatc°^^"q^fj"jj'e 
 the Feaft-days do not make thefe cxercifes honourable, but rather thefe cxercifes Fefto ptrmiflum 
 diftionour and profane the Feafts , as all the Saints have at all times believed and non eft. ihii. 
 taught in the Church, and the moft common light of Faith and Chrlftianity alone ""'"• f- 
 is fufficient for us whereby to know this. 4 Ccn.uctu- 
 
 And this Jefuit himfelf acknowledges it fufficiently in affirming that thefe Ex- minus'^ircem'' 
 crcifts of Hunting, and War, &c, arc of a fervilc nature, andfortiiddcn by the milicsrcai qu«m 
 civil Law on the Feaft-days. Sothatwhcn he faith afterwards, that notwiih- vnstioncmF?- 
 ftanding the prohibition of the Church, and order of Nature it felf, cuftom hath fto<li«hon«<^«" 
 authorized thefe Excrcifes, and made them honcft and lawful on Feaft-days , he ^"' 
 muft needs attribute an admirable vcrtue unto cuftom , and altogether extraordi- 
 nary, which furpaflcs the Power of the Church , and Nature it felf; finceit can 
 prevail without incurring any penalty againft the Laws of the one and the other. 
 
 And fincc the Laws of the Church are alfo the Holy Ghoft's, who by it haih 
 given us them, and who guides it in all it doth and ordains , if cuftom carry it 
 againft the Laws of the Church, as this Cafuifts pretends ; it muft needs be, ac- 
 cording to him, that it hath more power than the Holy Ghoft , and that the Auo 
 thority it hath in their School, is more to be confidered thatl that of God him- 
 felf, fincc he believes that wc ought to yield to the abufcs it hath introduced into 
 the Church, to the prejudice of the primitive Orders and Laws which the Holy 
 Ghoft hath eftablirhcd. 
 
 But if thcfc things feem extraordinary and incredible in thcmfelvcs , and con- 
 fidered according to the Rules of Truth and natural Senfe alone, yet they arc. 
 not fo in the Maxims of thcfc new Doftors. For it is not in this cafe only, but in 
 occafions of all other forts, that the cuftom being found oppofcd and contrary to 
 
 aom.2.ll5(Dft3,iaart 2,C()ap.3.artir.i. the
 
 3 5 o Of the San^ification of Fejiifab . 
 
 the Laws of God and the Church , it ordinarily gains the caufc by thclf Judg- 
 ment ; as hath been obfcrvcd in many places of thcfc Writings. 
 
 Efcebar follows the (arnc Rules with Layman to determine what labour is 
 1 Setvi'e 0- lawful or foi bidden on Feaft-days, that is (i) 5em/e wor^, faith he , rvhich k 
 pus e», ail cjuod/rf/- fervants atidfaves. And he addj, as Layman, that if a work be not fcrvile in 
 fervi deputaci jj f^]f^ ;, Jq,!, ^q,. become fervilc when it is done for gain, 
 
 .-."",^1, c'' ^'"i! He afterwards fcts down in the number of aftions which arc not (crvile, fiud^- 
 Ifrviic n:i quia . ... . , . . ■ i , rr i l • i ■ ' 
 
 fb lucrum ttt^"!l,f>"fitw^,traiicUing,/jancing. And although he affarm that hunting and pamt- 
 
 faaum, fide feing are fcrviJeaftionSj he forbears not to fay afterwards, (2) Jhjt 7/ hunting be 
 lervile ante MnJoUoived ttpon obligation and ef duty, as when a Hunttman, or a fervant hunts at 
 tmr. Efcobur the command of his Maftcr, it f/ fervik oi rvell as painting, but that it is not fo if 
 trail.';, txim. - , ^ r j e ^1 r jr J a- r 6> •» ' 
 
 5. tif. »• num. " ^^ m'*«d. of ple^me and for pajhme. 
 
 4. fug 99. That is to fay, that a fervant may not go on hunting in obedience to hisMa- 
 
 1 I'ingcrtfxfterj when he fends him; but the Matter may go for his pleafurc, and the fervant 
 
 fuo gtnere fer- a](^ . and by cohftqucnce , that obedience in labour profanes a Holy, day, but 
 
 f fi "f- P'^^^"'"'^ '" 'he fame work profanes it not. 
 ficio [crvile eft Speaking in the fame place of thofc who labour in clcanfing , hanging , and 34270 
 ut p'iaur«: rb trimming Churches on Fcaft-days, he faith that they fin at the leaft vcnially , if 
 voluptatem & they have not feme lawful caufe. He faith the fame thing of the outward works 
 recrfa io/fm , of mercy which arc cxcrcifcd towards ourneighbour, as to mend thccloathsof 
 mm^S ' fh^cpoo'", to carry them wood, or other things whereof they have need j thefe 
 Mundare fco- aftions, according to him, are fervile and forbidden on Feaft-days. 
 pis , tapstibus He Would have it lawful to paint and hunt for plcafurc on Fcaft-days ; and he 
 vtflire parietes will not have it lawful to fwccp, hang, and adorn the Church for the Service of 
 Ecclefisrum, & QqJ^ ^^ would have us have power to walk, dance, travel, and go whither wc 
 J'[^J"J^°Ji^^^^^||willforourpaftimcj buthe will not have it lawful to vifit the poor and fick, . 
 d»c^"excufitJo,' and to give them Tome alliftance, pretending that works of mercy are more con- 
 ifskcm venhlij trary to the Sanftification of Feafts , than the fports and paftimcs of the world. 
 funt. lbilti.6. He will not have it lawful to carry aims thcmfclves unto the poor on Feaft-days, 
 
 Num miftrl- gj ^^^ f^-jfj, exprcfly a little after. 
 «ctcfnd»'? Dj ^o"" having put the Qucftion , if thofc who by a motive of piety do aaions 
 re f;rvilia noii which arc called fervilc, fin againft this Commandment of the Church , he an- 
 liccnt; ut con- fwcrs in theft terms : (3) There are fame rvho exempt them from fn who bhfie' 
 fueie ycftcm themfelvesin fervile xforkj on Fea^-days, to build or re-edifie Churches gratis, to 2a2^A 
 pauptri, 0""" carry almi to thepoor, to adorn Temples^c. But as for me J am of the opinion oftbofe 
 Ibid^num'7. ' ^I'o ("f'^J't fl^"^ ""t ivho labour without necejfit) on Feaft-dayt ^ though they do it 
 
 J ' Excuian- under thii pretence, that is-to fay, by a motive of piety, 
 dine aliqui ra- r j ■ 
 
 liooc pietatis ? AliquI libecaiit i rescu curccntK die Fefto opera fervilis id cempli x^lncanda > vel rcficicnda {ratis» 
 3delccmo[ynamgercnd3m>sdornandadelubra,Scc. At ({ocumiUis fcntio <|ui Ubaianus vd boc prztcxtu* (^( 
 nccciTuate non txcu^nc. 
 
 He believes then that it is lawful to play, dance, walk abroad witlicut nccelli- 
 ty and for pleafurc only on Fcaft-days ; becaufc , according to the Jefuits Divi- 
 nity, thefe aftions arc not fervile. He pretends alfb, though painting and hunt- 
 ing be fervilc of thcmfclves ; yet the motive of pleaiure and contentment which 
 wc look for in them, hinders them from being fo, and makes them lawful : And 
 yet he maintains, that to fwccp a Church for devotion, or to take delight to drcfs 
 an Altar, to hang a Chappcl, to carry alms unto the poor, are aftions prohibited 
 on Fcaft-days ; and that occcfllty only, not plcafurc, can hinder them from being 
 fervilc. Asif the plcafurc taken inhuming or painting were more noble and 
 holy , thin that which is taken in ferving the poor and God hirafclf in the 
 Churches. 
 
 He finds it difficult to exempt thcfc aftions of Piety and Religion from mortal 
 fin, fo rigorous would he appear in this point. Ilyty are, faith he, at the leaji ve- 
 nial fins. Saltern venialia funt. 
 
 FiDiutiui had faid it before him in the fame terms, and yet more clearly. 
 
 (1) it
 
 Of the SdnUipeation of Fefti'vals. 5 5 
 
 (1) Ttfter»**han(ffn>eep€hKrthtSi iothattgibftn, and ether fitch lil^e ailiom^Arejer' > Mundare 
 
 DO vile J and to do them trithout lanrful excujc^is at Lail a venial fw, though tint mortal^ copis temp um, 
 
 if not dtirm through conumpt.' Strange Divinity, that wc need not to (car to con- t,pj,ibuj & hu- 
 
 tcran the Command of Ooifj forbidding u8 ro work on the Fcaft and Lords-day', juimcdi, vidft - 
 
 by working for our fi:lv«s ; becaufcWctafccour pleafnrein the work, asin hunt- turfcrviiis, ac 
 
 ine; and thv we ought tei feir contempt afld mortal Itn in working only for the"''' »''q"» «»- 
 
 £.:, iervjccof C5od tndthe'Gfiijrrch ! _ djc, erit faltim 
 
 ' ** ■ So that theft days whicb God fiathtJrdained particlilarly for his Service may pjccaturn vcni- 
 
 bc employed, according fo'^fiis Divinity, to fervc artyahing but him. VVc may ak, non moits- 
 
 givconcpartof it topaftittie', anotfiir to the world f and which is more afto-'f. (tcluocon- 
 
 niftingand'horrible, «>c!«ay givcitallentirelyjorinparfjto the Service of thc^'^"'^'"- ^^^^^" 
 
 Devil, parting it over in debauching and finning againft God , without Violating "^^ iitidtA- \ 
 
 thereby the Commandment which ordains that you fliould fanftifie thfr, Ralh 14^.9, n.ise. 
 
 and Lordji-rfays. • ■ n^i HtKi'; ;:■;; .'pril-L-iCi-i' :• '■■ihnA-,iir.:,-j in. ■,iii>!! fag.167. 
 
 FiBiK/»» teaches lis tkirlncxprefetefffl]r,-«thm he fsjhlf, ^2) Thai tW^oi par- ^ Dico j. 
 ticularly ferbidden to fin and off'end Gadm Fca^'dajs^ <tf if by crimes ahd.(inj the °P'" ^^"'"jfj 
 Feaft-dajf were violated. It will not tiien be a thing done contrary to tliesSnnfti'- jpj£i,Hj„ p^g. 
 fication of Feftivals, to ctflprby them wholly in oflend«lg<5od • bur thefc Holy- hibi » in dicFe- 
 days willbe profiined,if they be emptoyc<fri« tlie ScrvWof Churchc;:, Altars, and fto^qusfi peril- 
 Poor. If the former of thefeexceffes b* fflofc impirtiis^ the other will appear'* '^j" ^'.H' 
 more ridiculous , and both together do entirely abolim the Corarniiuifrtent ^'^ n.^/l^ ■ * t^f i. 
 Q fanftific Feftivals ; the one in condeinning one part of that which God bath com- '. S .kj.. •> 
 ■ manded S and the other in juftifying or excufing what he hath forbidden , parti- 
 cularly on thcfe days. 
 
 If FJC/«/iHf as well as Efeohar, who in this is of his Jiidgrncnt, had been in the 
 company of^ thePharifecswhsn our Lord irttendingto heal the man who had the 
 withered hand, to ftay their envy, and prevent their malice, demanded of them, 
 C3) fVJjether it were lawful to do good erevilmthe Sahbaih-day ? Without doubt 3 L!«: S»b- 
 they would not have been fo furprifcd,nor have been (b gravelled as the Pharifce«. '"'" '''"' ''"^ 
 For they anfwered nothing , and continued filent, faith the Cofpel. But thcfe ^^^('"2 °v V- 
 Jcfuits could not have been filent without betraying their own confcicnces and the At ilii t»cc- 
 ti caufe of their Society. £/M^<jr would have faid that it Was not lawful [to dobsnc. ihii. 
 good. Non licet bent face're : fipcc ht; maintains that it is hot lawful to drefs ? R't'o po- 
 Churchesjnorcarryalras to the poor: and J"//?/**//** might have faid that it jj "'^'^^''^S'^oi* 
 lawful to do evil, licit malefaecre, fincehe believes that fins do not profane thefc jcaiunv-iuaite- 
 days ; Opera peccaminofa mn effe jpuialiter pfohibitadieFcJIo, qmfi per ilia dies hms div'inum 
 WtjlUi violetur. eft, non ob.igjc 
 
 After this Fil!/i«/;«J expounds what fins he means , when he faith thty profane ^P"^'''"" *'^ 
 not Feaft-days , alledging withal the reafon of his opinion . (4) The principal " °Vcf"'Sr 
 rtafon, (a|th hc, itbecanfi this third Commandment^ being divine m it », oblige j not „„„^ , . ^ 
 particularly not to fin ontbt Feaji- days. As if to command us only to honour and Turn quia 0- 
 ' ftrvc hiHi, and efpecially on this day, were not particularly to forbid us to offend P"s pt'Mii fuf- 
 God thereon, there bciqgiioihipg more pppofitc to honouring God than finnin" J^'^'if'- "<»." «'' 
 againft him. v:!:. \^uh <.: .X..uvrh '; •. ^^^ ^ * :;;i^;e' l^^iS: 
 
 le He alledges a fecotid reafon yet more ftrange • faying, That t»fin, tK t.iffahder^ tc^ {oyaf^^, & 
 forftveavy commit fornication^ and fuch /%, are not ftrvlle aUions. And beciufc fea.ilis. lliL 
 S,Tjb(?»M<tf,aftcc the holy Fathers and the Scripture, hath faid that there is no ?*": ^bftat 
 baferfervitude, normoreoppolitetotbeSanftificationof Fcaft-day^, than that ^"""^ ptccjris 
 of fin, which makes us flaves of the Devil, and caufeth us to give that fervice unto y|,"?e'ccali i 
 him which we owe particularly unto God on thefc days , he prevents this reafon, ^uia u taDium 
 and touches it only in his way, as not making any great account of it. his of no meiapfiorice & 
 iwpor/j«ce, faith he, ro/oj, that be who finneth becomes the ftave (ffin- becaufe ^y'^^°^:^^ ^'" . 
 ihit if not true, but in Metaphor and fioHre, and not indeed and reallv^ at Suarcz hatb ^""^ ''VT" *"' 
 fijem, at large. Jluubus, Su»- 
 
 Hefpeaksthisgcncrallywithoutexceptinganyperfon, when he&ith, that tlii?rcxn. 7. Ibil 
 word: Hewhofinncth becometh the ftavp of fin, is not really true ^ though»«wi. j^8. 
 he could not be ignorant that it is JefusChrift'his (f ecdi in the S.btS.Jobfi, 
 
 where
 
 352 Of the SanBiflcaUon of Fefti<z/als . 
 
 where he faith, Ihat every man who ftrmethf it the Jlave of fm: omnii qui facit 
 fcccatum^ fervus edpeccati, ,. 
 
 This is an iMagination very novel amongft Chriftians , that an indifferent 
 sftion, or rather good in it felf and laudible, as it is to adorn the Church, fliould 
 be more bafc and more fcrvile, and tbcrcforc more forbidden on Feaft«days, and 
 more contrary to the Holincfi which God demands of us on thefe days « than the 
 moft enormous fins.But this is a novelty and an cxcefs ypt^more ftrange,to fay that Zdiit 
 thefe fins arc not properly fcrvile aftions ; that is to fay , that they arc not con- , 
 
 trary to the natural liberty ,^nd honour of men, and above allof Chriflians. ; 
 
 Whence it will follow, as in cffcft, this Jefuit fears ppt to affirm, that Jcfiii 
 Chrift fpokc not properly, when he faid, that he who finneth, is the flavcof fin; ' 
 
 nor S. Paul when he faitb, that finners arc flaves of the Devil , and that he holds 
 them Captives. . . : , , 
 
 ■ . , And he muft hereupon declare that Jefus Chrift hath not properly delivered, 
 
 nor redeemed us, fincc they cannot be properly delivered who arc not properly 
 flaves ; and they are not properly redeemed who arc properly in flavery 
 and captivity. And finally in the height of impiety, he muft take away 
 from Jefus Chrift the quality of a Redeemer and a Saviour, and fay that he is but 
 a Mctaphorickand Symbolick Kedecmer and Saviour,and hot a proper and true 
 * y} ''°^j^j^'one, but an improper and figurative one , contrary to "the word of Jefus Chrift 
 
 v'fre li'berl cthis! '^'"'^^^^' C^) If the Son fet you free ^ you JhaB be free indfed. 
 
 Jitn, 8. V. 34. So that this Doftrinc of the Jefuks overturns the foundations of the Scripture 
 and Religion, and is not only oppofitc to the Wifdom of the Crofs and Chriftian 
 Philefophy, but alfo to the Light of Rcafon and Heathen Philofophy. For the 
 Pagans themfelvcs have acknowledged that there is nothing more fcrvile nor more 
 contrary to the natural liberty of man and reafon,than vice and fin, though they 
 knew not the Author of this fervitude, and the true Matter of thefe flaves, which 
 is the Devil, no more thanihc true Deliverer of thefe fame flaves, who is Jefui 
 Ghrift. 
 
 S E C T I O N IL , , ^ 
 
 24350 
 
 ' Sx^edienfs which the Jeftnts propoje to elude the ContfUAndment 
 Tphich forbids vporkjftg on Feaft-dajs. 
 
 > - 
 
 WE have feen hitherto how the Jefuits difpenfc with Painters , Hunters, 
 Fifhers, &c. from the Commandment which forbids working on Feaft. 
 days, it remains now to fee what expedients they give to elude it. 
 
 Efcobar furniflicth us with two.- The firft is , if the Fcafts be local and com- 
 manded in one place only , as the Feafts of Parifli-Patrons often arc , to depart 
 » Nam ' 1 - ''^°™ ^^^^ place, and go work in another. Firft, he puts the thing in qucftion, 
 to Ftfti (d lo- ^^^ demands, (2) Whether it be lawful to depart purfsfely from a place where 
 cum ubi non eft '^^''^ « " ^ '''»/?, '" go fo another where there if ni Feaft ? And he anfwers, (3) Jhat 
 rectdtre conful- affuredly it is lawful to go thither^ and to labour theye in fervile work/. 
 to U:«at ? j^e j^jj^ ^pj fgy^ that he ought to have fome reafon or fomc ncceffity for it, but 
 
 & fervl'ibnHbi ^^*' ^' ""^^ '^^ ^^ °"'y "P*'" * dcfign to Work and difcharge himfelf of the Com- 
 opetibus racart. niandmcnt of the Church. 
 
 'EfcobtrtraS.i, Ewawwe/ 5* is of the fame opinion , and ftith, (4) That after one hath heard 
 Extm.^.titp.i, Mafl inoneplacewhere thtreis aFeaft^ he may go into another place where there is 
 tm. 1 1. pig. „f,„g^ to labour there. He Would have the Mafs heard , but only out of devotion, 
 
 4 Audit* *^ FiJliutius who cites and follows him, hath expounded him. For after he had2i,a4« 
 Miff* potcft demanded, ('5 J Whether one may lawfully depart from the place''of his abode where 
 <^uis ad locum there is a Feafi^ to go unto another where men labour in fervile work! ^ He anfweri 
 ubl non eft Ve- 
 
 ftum irt caufa liborandi «x loco ubi Fcflum eft. St vtrbo Vtfim, num. t. ttg, 17 y. ; Aa |lc«C lectdcte k pro; 
 ptio loco in quo eft Fefluj dies ad locum in quo vacatur ope?l|bni(«tj[lUt»M » 
 
 Com.2. Ji5co!ja.}»art 2. «^apt3. Slrtic.i; abfolutely.
 
 Of th ■: SanSiificaliott of Fejii-z/als. 5^5 
 
 abfolutcly , (l) That this is Ijiv/kI, and tbit he being there mij Ulntir , as others i Dico lict- 
 di.rvh9 live there. And he adds, (i) Ihit foY tvhjt concerns tine Mufi^ it Jeerns"^ »<= P^^e "- 
 mgrt probable that he vho departs^ fliould hear it in the place rvhere the Feafi is , //''f' *'"'*. °P'" 
 he can do it convcnicntfyj and Mjfibc fuid earl) ; that he ni^y afterwards have ^are •„ "^ lo"*' j)"^ 
 time to go to and labour in the place rvhere there is no Feaj}. livt':tM wio'r. qq. 
 
 He would have him hear Mafs, but provided he can do it commodicvfly , other- «<>w. 2. tr. 27. 
 wife he would iicc have him obliged thereto. And that you may not doubt of"?»7' "• »>o- 
 his thought and intention, he faith once more, as it were to expound hirofelf yci ^*^' *!'" , , 
 better in thefc term": : (3) I faid^ provided he can do this commodioupj : becaufe ^^l^y^^y^^^^ 
 Suarez in the place I have already quoted^ exprejfes this fame condition. Tet San- audicndum , 
 chez believes it very probable, that there is no obligation en him to hear Maf!, fince he probsbiiiui vi- 
 mujl before nom be cut of the bounds of the place cf the Feaff.daj. <l«t"t """J "■'" 
 
 And to clear up this difficulty yet more , FilUntiiu demand?, (4) irhether /("■"'jXco uK 
 doing all things lan>fully, it be neccffarj to have fome reafon ? Heanfwers, (5) T/-'J'dics Ftllus, li 
 though fome hold this neceffary^ becattfe othermfe the Late would he eluded, yet it is modo commo- 
 mnre true that it is not • but it is in every ones power to go from the place where the <1« ?^^^^ habere 
 Fea^ is y withjut other cauje than to libour and a^ain fomewhat. His reafon j,^ Sscrum fumtr^^ 
 (7) Bccaufe, to J^eak, properly, it is no frattd for a man to makf ufe of his right, ani jn*i" co"ubi'noa' 
 that it is rather to avoid the obligation of the Precept, which being it is not /i>rii(^^/cwob!iiatdi(sPe- 
 by the Precept it felf, it follows that it is a thing in it f elf indifferent. ftusjvacare po(- 
 
 fi: cperi fetvili. 
 Ihii. turn, 11 J, J D'x), fimodocommodepoflir, quiaficetiam limitatSusrtij qaamyis Sjnchtz vsldeprob:- 
 bile puttt oon folutti ad Sacrum audiendurrij ()uando ante meridiem futurj funt extra limices iftius loci. Ihid. 
 
 4 An ad hscc quaj diximus legitime fscienda rtquiratur juta caufa ? j E-.fi aliqul requiranr, quia alioqui fitret 
 in fraudem legis J attamen vetiuscft nonrcquirl, fed libtre pofle ad ea Iocs fe conferre folius opcris fcrvilis fsciendi 
 gratia, ScficlucrumaliqusdcoUigendi. Ibii.num.iii. 6 Qiila propric loqutndo non eft ulla fraus fi quis jure 
 fuoutatur, Stpotius eft fujeteobligationempratcepti, quod Cum eodemprxceptonon fit ptohibltum , trii res ex t« 
 iaiiSuem. Ibid. 
 
 It is a ftrangc ri^ht, this of not obfcrving Fcftivals, and to play in this manner 
 with the Church, by eluding its Commandment. If all the Inhabitant^ would 
 make ufc of this pretended right , and betake themfelves every one to his own 
 affairs, to his work, or would only walk abroad for their divertifement out of 
 the Paridi where the Fcaft is, there would be no Fead, or indeed the Rcftor mufl 
 Celebrate it all alone, cr with his Priefts only, if he have any. 
 
 But this Authors reafon is pleafant , that to depart cxprcfly out of the Parifh 
 where the Feaft i^, to labour in another where there is no Feaft, is n> t to deceive 
 but only to avoid the Precept of the Church. As if to avoid payment of what wc 
 owe, were not to deceive, and a child ought not to be taken for difobedicnt and 
 rebellious who flycs away, that he may not do what his father commands him. 
 
 And that which he adds to confirm this reafon , is alfo very ccnliderablc ; 
 That the Church notforbiddingtodcpart out of the Parifli where the Fcaft i? it 
 is a thing indifferent and free to every one ; and by confcquencc there is no ob- 
 ligation upon any one to ftay and keep Fcafts. 
 
 By the judgment of this Jcfuit the Manuals of the Church mufl be reformed 
 and when the Reftor doth thenceforth recommend a Fcafl to his Parifhioners, it 
 will not be fufficient to fay, that they arc obliged to obfcrve if, he muft alfo forbid 
 them on the Churches behalf from going out of thcParifh to difchargc themfelves 
 of their obligation. The Commandment of the Church mufl like wife be refor- 
 med , and not lay only , as it hath done hitherto , Thou fl^alt janaife the 
 Feajls, but add alfo ; Thou fhalt not flyc out of the Parifh where they are kept 
 to difchargc thy fclf of the obligation of keeping them holy : becaufe without this 
 be done, all the Parifhioners may abandon the Church, according to this new Di- 
 vinity, and leave the Rcftor to officiate alone. 
 
 Another Expedient Efcobar gives us to defeat this Command, is to keep infidel 
 Servants and Workmen , who may be employed and made to work on Feafl- 
 days. That he might eflablifh this Maximc, he demands: (7) «xk//;er /em/e p.., ■ 
 v^orkjare only forbidden unto Cbriflians on Feafi- days^ or to all forts of perfons in. ,urncop°eraf«- 
 
 vilia in Fcftis 
 
 ^Otn,2.1I5©fe3.|aart2.Ct)ap.3.artlca.: Yy differently? ' ■
 
 :>,-^ Of the SanBi f cation df Fepi/als. 
 
 ' \-\twiitm- di^erently ? He anfwcrs, (l) That a Mafter ii not to be condemmd who command t 
 r.sndui Domi- tin Jpfidel fervant to einploj himfclf in bis workman Feafl- days. And his reafbn 
 nisquJ fruj-if-jj iccaufe this Infidel Have fins not. in as much as he is not obliged to ohferve the 
 modi cpers , r i ,"i i 
 
 msn'ijio im- ^^"^'^ "/ '"* ^hiercb. 
 
 ponccitlnfideli. He mitiht Iiavcfaid the fame thing of Athcifts andFools._ And indeed he faith 4+370 
 quia mancipi- that itisZ,J)7»4n/op5n!on, (2) at the IcalHn fools. Biitifthis were fo, it were 
 urn Infidslenon^jjygnfjoious to take Acheifts and Infidels forfervant!. This is wiihour doubt 
 
 L'-buScSs ^° ^-^^^^^ ^ S''^^^ '^^'^ '° ^^*^ ^^^^ ^^ ^°^ ^"'^ ^'^"^ Church , to caufc them to be 
 ivmtt'netut!l^ violated by othciT. when wc cannot do it our felves; as if the aft and faultofa 
 <:jp 4 jium.ij. Servant did not recoil upon the Maftcrthat commanded ir. 
 pig. 1 01. A focil indeed fins not, no more than a Horfc when he works on Fcaft-days ; 
 
 Unde putsc ^^^^ ^^ j j. ^j makes the one and the other work, fhall bear the fin , becaiife he is the 
 Liym»njicitum^^^j^^^^f^j^^ "'°^^>^"^" ^^^^ P''°P'^''^y ^'^^'^ ^°'''^'' *^ it is thcPlow-man that 
 mra'"fcrvilh °' ti"""? up the land , rather than the Plow and the Oxen which he ufes thereunto : 
 pcrp;tuo sjitn- And it fccmsthat they ought to renounce reafon , who have rcnourced the obe- 
 tibus.qjianoncjjcpccthcy owe unto God and the Church, that they may imagine that they 
 delinquunr. c,ffcnd not in caufing that to be done in their houfo , for their own intcrcft alone, 
 ■ which is forbidden, and which they dare not do themfclves. 
 
 Father Ba«»;i in the 17. Chap, of his Sum, pa^. 266. wherein he treats ex- 
 prcflyof this matter, faith that thofc who negleft to honour and fanftificthc 
 Lords-days, do plunge themfelves into a great and very enormous crime ; and he 
 faith after, that if they would avoid it^ as they are ohliged^^ they Jhould tak^ the pains 
 to hear M'f, and not to rvorl^ He reduces all the Sanftification of Feafts to hear- 
 ing Mafs, and not working ; whatfoever we do the reft of the day .j he pretends 
 we are difcharged. 
 
 To "ive authority to his imagination, he faith that the holy Apoflles have com. 24380 
 ttundedus bath tbefe things, by the ttftimony of 5. Auftin, 261 Serm. de Tempore, 
 See here his words, ^pojioli Dominicumdiem^& Apofiolici viri idea religiofa fi. 
 lennitate habendum fanxctttnt , quia in eodem Redemptor no^er a mortuis furrexit^ 
 quia- ideS T>omimca appellatur,ttt in eo terrenis operibus vel mwndi iUccehis abftinentst 
 tantum divinis ciiltibw ferviamus. The Apoftles and Apoftolick men have there- 
 fore ordained that the Lords.day (hould be celebrated with Religious Solemnity, 
 becaufe thereon our Saviour arofe from the dead, whence it is that it is alfo called 
 the Lords-day, that in it abftaining from all earthly labours and worldly plca- 
 fures, we (hould give our felves only unto the Service ofjGod. 
 
 He makes great account, and lays a great ftrefs upon this paffagc, and he would 
 have it obfcrved as very important in this matter, believing he had therein found 
 all he fought for; See, faith he, hoip he forbids us on the holy hsrds'days to employ 
 our felves in manual operations ? 
 
 Iwillnotinfifton itjthat this learned Divine quotes a Sermon as S.4uftins, 
 which notwithftanding is not his. But I cannot but admire the fimpliclty of 
 this good man, who brings for proof of his Propofition a paffage which deAroys 
 ir, and which proves evidently the quite contrary to what he pretends? For the 
 Author of this Sermon fpeaking of that part of the Commandment which forbids 
 to work onFeftival and Lords-days , requires us on thefe days not only to cut off 
 all bufineffis and cares about all earthly things ; but worldly pleafures and di- 
 vertiftments alfo ; Vt in eo terrenis operibm & mundi ihcebris abftinentes, &c. 
 And on the contrary this Jcfuit and his Brethren allow a multitude of perfons 
 to work, and leave an entire liberty to the whole world , to delight themfclves 
 with what pleafures and divertifements they pleafc : even with thofc which arc 
 forbidden by Gods Laws, vvitheut herein doing any thing contrary to the Com- *459« 
 mand ment of the Church or Sanftification of the Feafts : provWe^i on/y tbey tah^ 
 the pains to hear Mafias faith Bauny. 
 
 And for the other part of the Commandment which concerns the Sanftification 
 of the Fcaft-days, he makes hisblindnefs to appear much more clearly in what he 
 relates out ot the fame Author and the Councils who evidently condemn his opi- 
 nion in the very places he alledges, as wc (hall prcfcntly fee in the fecondPartof 
 this Chapter. 
 
 aom.2. iiscoh 3,^aft 2.C!)ap.3.arhc.i. "• POINT.
 
 Of the SanSiifcation of Fejii'vals. 555 
 
 11. POINT. 
 
 SECTION I. 
 
 That for theSafi&ificatJon of the Lords-^ay it fuffices , according to 
 the Jef/itS;) to hear one lotp MtJ^ 5 that rve may hear it where jre wilt:, 
 the' whole or part, and at as mahy parcels as we pleafe. 
 
 THis Author whom Father B<»««)| cites, aftarhchad faid that the Apoftlcs 
 had ordained that we (hould abdain on the Lords-day from the bufincfs 
 andplcafuresof the world, adds that they ordained this only the better todifpofc 
 us by this retrenchment of our pleafures and work , to keep holy this day in the 
 holy Service ofGodj without employing our fclves in any other thing ; ut in co 
 urremsopcribiUjVelmundiillecebrir abjiimntef^ tanttim divinis atlt'ihus jerviamus. 
 And Father ^rfwwj (aith that we arc quit of all obligation tofanftific the Lords 
 and Feaft-dayr, Iftve tak^e the paws on tbofe Holy'days to bear Maji^ 
 JO And continuing to cite the fame Author,as if he were for him^And for the Mafr^ 
 faith he, which is part of the honour which God requires of us on this day , he 
 (peaks thus : In die veto nuVus fe a Mijfarum Siierarum ceUbratione feparet j neque 
 quit domi remaneat cxterit ad Ecclejiam fergentibiu , neque in vmatione fe occnpet. 
 On that day let no man (cparatc himfclf from the celebration of the Sacred 
 Mafs, nor let any ftay behind at home whilft others go to Church , nor fpcnd his 
 time in hunting. 
 
 If he would draw atiy advantage from this pafTage, he ought at leaft to have 
 cut off thefe laft words ; neque in venatione fe occupet. For citing thtm as cut 
 of S. Aiijiif. who relates the Commandment of the Apoftles , he acknow'cdgeth 
 that according to S. Attain and the Apoftles, hunting is forbidden on the Lords- 
 day, which nevcrthclcfs, according to the opinion of this Father and his Brethren, 
 is lawful on this day for thofc perfotis who employ themfclves therein only for 
 recreation. 
 
 He, aught alfo have taken notice, that this place makes nothing at all fbr him, 
 and in jsowifc proves what he pretends- For this Author whom he cites , faith 
 indeed that no perfon ought to difp^nfc with himfclf for hearing Mafs on the 
 Lords- day; buthc faith not that this will fuffice him to acquit hicnfelf as he 
 ought of this Precept which commands him to fanftific this day. And how was 
 it poffiblcfor him to fay that, having faid immediately before, that the intent of 
 God and the Church is, that wc (hould not bufie our felves in any other thing 
 than his Service, Vt in eo tantum divinis ctiltibus ferviamus; 
 ■ After Bauny had fo well expounded this pafTage, and had made fo happy aCc 
 of it unto his defign, he joyns the Authority of the Councils to that of iheApo- 
 ftles and S. Aujiins, and he goes on with hisdifcourfc in this manner : The Cotta. 
 110 cilf fay as much. 7 hat of NiayencCy ap.ij. and of Tovrs^. both in the year 2 1^. 
 in the time efLco IlL and o/Charles the Great^ and the 6. of Conftan'.inopic in the 
 8. Chapter, in thefe terms : Did vera Dominici tanta debet ejfc objervantia , nt prtttr 
 Orationes & Miffarum jolenhia , & ea qttx ad vefcendum pertinent , nihil fat. 
 So great ought the obfcrvancc of the Lords-day to be , that bcfidcs prayers and 
 the folemn celebration of Maffcs, nothing fhould be done, but what appertains ib 
 dreflingofmcat. 
 
 It would not be cafie to find in the Councils a paffage more cxprefsthan this 
 for condcmntng Father Bauny and his Brethrciis opinion concerning the Sanftifi- 
 cation of the Lords-day ; and yet he produces it, and pretends to make ufe of it 
 as a ftrong proof for himfclf. 
 
 Bauny would have handy labour only forbidden on the Lords-day , and (he 
 
 Council which he cites, forbids us doing any thing on that day , but what is ne- 
 
 ccffary for our lives , ut preter ea qua ad vefcendum pertinent nihil f't. Bauny 
 
 jniintains, that in hearing Ma(s we fatisfie the Precept which commands us to 
 
 £0111,2, JI5CD6 2. j0art2.Cl;ap.3.2trt{c.i.: Yj? z fanftifiV
 
 55<5 Of theSanSUfcationofFeflivals. 
 
 ■ ■ ■ . • III ^ 
 
 fatiftific the Lords-day ; and the Council declares , that we ought to employ all 
 •the day in the aftions of Piety and Religion, fuch as arc prayers, prefcncc at the 
 Mafs and divine Service : forbidding all other forts of employments and diver- 
 tifcmcnts J ut fr£ter oratioms & Mijfarttm folennia nihil fiat. 
 
 Laj'jwjwfpcaking of the obligation to fanftific Fcftival days , expounds it in 
 I Alterum this manner; (i) Ihe other fart of the Commmdrntnt of the (^hurcb vnhich regardr 
 quofi mEcc[t~the observation of Fe^ivals^ is affirmative ^ and ordains that all the Faithful^ nb» 
 ^^'^A ' kr*"" ^''^^ "fi "f reafon^Jhoitid h(ar the whole Mafs with atte7Jtion. 
 
 fioiie 'Feftorum "^ y°" ^' concerned to know which Mafs yc are obliged to hear, he will anfwcr 2^419 
 cominccur, af- J^^j (2) 7/^Jf for fulfilling this precept , it is indifferent rvhether the Faithful 
 firmaiivum eft, hear on Fejjl-dajs an high or low Mafs. If you rcprcfent unto him the obligation 
 ut omncs Fidt- they are under to hear the high Mafs in their own Pprifhcs , he will rcfolvc you 
 '" "'^"J" "'l°""_ this doubt by telling you,that there is not an abfolutc obligation of hearingMafs 
 teTim Miflam°"^y in your Parifh : Neither is there any Church ap^oimedy as namely that of jour 
 cum actenclone P'triflj, for hearing Mafs.^ faith he, hut in what place foever the Faithful hear it y they 
 audianf. Lay-fatisfe the Precept of the Church, 
 milt lib ^.tr. J. 
 
 Mp. J. num.1, pig, 18^. z NjurefirttdpraeaptihujusgdimpUtlonem utrum Fldeles Fffto die Jmerfiat Miffs 
 folemnivel privatce. Ibid. num. ^. j N«que ethm certs Eccltfij , puti Parochialis, pro Miffasudicnd* dtfinita 
 «fl j led ubicunque Fidtht Miflam audiant) prjecepto Eccklix fatisfaciun c. Ibid. 
 
 He will acknowledge indeed that the Bifiiops and Paftors of the Church ordain 
 that the Faithful hearMafs in their ow/nParifli; but he acknowledges not their 
 voice in this point for the voice of the Church, and he makes no fcruplc to fay 
 that the Faithful are not oblif ed to obey them, grounding himfelf upon the Au- 
 4 ^'o]timo-^[^pj.-iiy Qf Suarez and Tolet, (^) who give^to thzthtC^ezksoijthis advice'.that 
 rtnt non obh- ^^^^ Command which the Bijhop makis unto thofe under his Ch^rge^ to hear Mafs every 
 kpifc' pi ut (ub- ' "'^ ^^ ^'■'" "^^ Farijh , is not obliging ; pretending that the Bifhops themfclves 
 diti MUrim au- have not power to com^mand this, without doubt, becaufc they have not received 
 diant in propria jt from Suarcz nor lokt , there being no appearance for thenj to fay , that they 
 ParcchJs. Ibid, j^^yg ^^^ received it from Jefus Chrift, fince he hath given them Authority to go- 
 vern their people, and to command them whatfoever they judged profitable to 
 their Salvation and the good of the Church, and hath faid unto them , that who- 
 foevcr obeycth them , obeyeth hinn in their perfbns , and that they who defpifc 244.50 
 them, defpifc him himfelf, Befides many Councils have ordained, that wi fhould '*** 
 be prefcnt at Maflcs in our Parifh,who dcferve not to be heard, according^tb thcfc 
 Jefuits, as having gone beyond their power, and made rafli Ordinances. 
 
 Tambourin troubles not himfelf to know whether there be any Ordinance 
 which forbids the hearing of private Maffes in Religious houfcs, to the prejudice 
 of the Parochial. For he pretends that thefc Decrees arc abolifhed by cuftora. 
 
 5 Quod fi (5) That if thelextdeParochis^cap. 2. fay the contrary ^ it is at this day aboUJhed 
 ttxtus cap.2.de by ufe and culiom. 
 
 Parcchis con- Dicaflillui before him had affured us the fame thing. (6) Whatfoever may be 
 
 jamTsTft '^u'fcT''''^ ^J ^^^^^""'^"'■'j '*'■'' ^''"S^'^'"' '*'■''"''' ^*P''^/^''*» ^^^^^ faCj according to thefe 
 confuetudlne y^uihorSythat the ancient Law is abrogated by the cufiom. And which is aftonifli- 
 abrogatus.row- ing, after he had given unto this cuftom, which is a vifible diforder, the power of 
 bur- lib' t.mcth. abrogating the Right and Laws of the Church, he denies the Biftiop the power to 
 at I' USt < dcftroy this cuftom by his Ordinances. (7) 7he Bi^ep, faith he, cannot order 
 mm. 6. ' "'^'7 one to hear Majs in his ownparijhy becaufe ^ according to the ufage of the 
 
 6 Sei ubiq} Churchy every em is free to hear any where, 
 & quxcunque 
 
 Miila audiatur fatisfi: przceptO] quidquld aliqui cx intiquis dizerint, jam cnim certiffimum eft spud otcnes (utbor«4 
 antiquum jus coniuctudine abrogatum efle. ViafHU. dc stcr. Mijf, trtS. ;• dt^. %. dub. 4. num. i6. 
 
 7 Epifcopus non pocdl prscipert ut quifqae audiat Miflam in [ua Fsrochiaj <e ipl'o quod fscundum Ecckfi* uTuia 
 libcrusi (ic cuiquc ubiquc audire. num. ^g. 
 
 So if you will believe thefe Divines, all the Sanftification of Fcafts and Lords- 
 days arc reduced to the hearing of a Mafs, and that a low Mafs , and to hear that 
 where we pleafc, let the BiQiops and Councils fay what they will.
 
 Of the San^ification of Fejii'vals. 5 :5 7 
 
 But if any one have not devotion and Iei(urc to licar Mafs , DkafkUlUi hath ta- 
 ken care to accommodate pcrlbns of O'lal'tv. (i') If thty canmt . (iiihhc ccn. e 
 vementlj/remttpublici{^^gatrs to another Umr J they are (cctwi't from the objervaticn ^^ rcliaul pn- 
 ofthii Precept. msrii viri qui 
 
 But that we might not accufc him for accepting of mens prrfon<:, he allow? Scr- RcipuUicx nc- 
 vants not to go to Mafs. (2) If they mttji rife early thereto, and flcep Jefi than they 6°='* '" i"'""^ 
 are acculhmed. If they were urged with their own affairs , deep and drowlincl> commo 'e' nc-' 
 would not keep them in bed ; and if theirMaftcr had commanded them to rife very qurunt." Vha- 
 (arl) In the morning to follow him on hunting, or to dofome infamous fcrvkc farfliHnt dt s-cr. 
 him, this Jefuit would have obliged him to obey him, and yet he difpcnfcs with ^'/T- «»''S- J- 
 them for obeying thf: Commandment of the Church to ferveGod , in hearing j''^'^' ''"^^'°* 
 Mafs, if to obfervc this Commandment, they mujl rife earlier and /Jeep Up than^' i Fsmuliiu 
 thej r^ere wont. loch ubinontft 
 
 nifi ana Mills, 
 extrsorJlnariam sdhiberedilijemutn non tfnentur, v.g. nimisdiluculo furgendo , & ab ordinario & modctato fomno 
 nitnisdcmcndo, velaiiquidfiinileprxftando. Adboccnimnonobligicptzccpcum. KHm. 214. 
 
 But if you would not hear a whole Mafi, thcfc new Cafuifts hold, that ore may 
 fatisfic this duty by hearing part only : and it's a fhameful thing to fee how they 
 talk thereof, how they divide and cut into pieces , as we may fay , the moft holy 
 things in Religion , difputing and contefting one againlt another to determine 
 precifely what part of the Mafs may be omitted , and what is abfolutcly obliging 
 to be heard to fatisfic the Churches Command. They are all agreed, tliar he 
 fins againft the Commandment, who comes fliort of ar5y notable part of the MaG; 
 but they are at difference how to determine this notable parr. 
 
 Coniiick^, fiiith that he wants a notable part who hears the Mafs only from after 
 the Gofpel. Others reduce it to a moity or third part of theMaf?, as Azor who r ^ Q"''""' 
 demands, (g) IVhatpart of the Mafs Ml we hold to be notable? And he an- InunTmTemcr.r 
 fwers, that all are agreed ^ that the half or third part is notable. tlain, ccnimic- 
 
 B<»«n)/ in his Sum, cap. 17. pag. 277. is bolder than the reft, bccaufc he fpeaks ««c qui vtr.itst 
 after them. For he determines more particularly what part of the Mafs ivc arc 1'°'^ Evange- 
 obllgcd to hear preci% to lati^fie the Precept. I/;.x i/mj «;.i«/.«, faith he, i Z'inckicSscrl 
 that he rvho hears the Mils from the Offertory tnclufwely, until the after Communion^ a. S ■•. a. 6. dub. 
 fatisfits the Precept ; bicaujc i.'^ finds bimfelf prefent at all the (ffentijl and imcgrfl unico i«w.i8j. 
 farts of that Mafs, I know not who hath given him Authority to diminifti thcP''^-^8j. 
 Mafs in this fort, and to chop uR from it, as I may fay, the head and the feet, by '*,5^'*^"'^ 
 cuttmg away the bcginnmg and the end ot it. Iij^jlu ^^^j^^_ 
 
 There arc found fbme others who arcyetmorefubtleon this fubjeft, andtur? imerox- 
 teach us to cut the Mafs in two in the middle, and to joyn the parts of two dific- nss convcnit 
 rent Mailcs together , thereof to make up one entire one. /Izor in the place I diaiidlam aut 
 nowallcdgcd , gives us this Expedient , and faith that he that will make "fc "(rt"no„bil^ " 
 thereof, (hall acquit himfclf very well of his obligation to hear Mafs ; (4) Be- ^-5"°"^, '^Z"' 
 cattfe he doth all that is contained in the precept, as much as the Church doth fiinply cap. 8. pjg 6jo. 
 command when the whole Mafs is beard^ fince it commands not the whole Mafs to be 5 P>-i:Ra: 
 beard of one and the fame Priefi. quid.juid in _ 
 
 Coninck. is alfo of this opinion in the place which I have noW cited, where ^'^.'["''"j^"""], 
 he makes this Qucftion ; (5) yvhether he who coma to the A^^fs , for example , a „;„, prxcipit 
 little before the Confecratien, and hears that which remains of that fame k^afs^ and Ecdeda uc ab 
 the beginning of another faid after ^ to the Confecration exclttfivety , fatufies the Pre. eodem Ssccrdo- 
 cept of the Chnrch ? He affirms that they who hold the negative , arc grounded '* totum & m- 
 upona very ftrong and cffcflual reafon, which is , that he who carries the matter ['f fi'^pijci"«' 
 fo, hears not any one whole Mafs , whcrcunto ncverthelefs he is obliged by the ^ hUhm to- 
 
 tam audiamus. 
 Apr fufr*. 6 Utrum qui ventc ad'unum Sacrum paulo ante eonfecrationem, v. g. & audit rcliquam partem 
 lllius Sacri, & aliud fequtns ufqueadconfecrationcm cj:cIuGve, fathfacit prscepto Ecclcfix ? Conindi jufn num. 187. 
 
 aoni.a.jlffoofea.^art 2,C[jap.^.arric.i* Cbrnnand-
 
 >? 5 8 Of the SanBification of Fejiivab . 
 
 I Quia cum Commandment of the Church : (i) For /^o*, faith he, theft two farts of tKo 
 i^uz ills psttes different Maffes are independent one on another , they cannot mak^ up an entire Mafs - 
 fine inter fc om- trhereunto neverthelefj he is obliged • and thii reafonfieakjng in rigour , proves this 
 
 hino indcptn- ofinien effenualljf enough. But quickly after thefc Words hc add.^, that notwith- 
 fltntts.non pof- flap^Jing tfijs^ Q^.') Becaufe there are many Dedors who teach the contrary , he that 
 fj'crifidum con- i° <^'^''^i" *^'' bufmefs is in fafeiy, and its probable that he fatisfes this Command^ 
 ftitueie,&con-»»f«*. 
 Ccqucnter qui 
 
 CM audit, lion audit Miffaminttgram, ad quam tamtnobli|atur ; &h« ratio In rljore loqutndo banc fen tcntiam 
 fatistflicacitcrptobat. Ibid, i Quia tatncn plutiml Doftotes doc<nt contrarium > ibfolutcloqucndo talis c(t (ccit- 
 rus, & prcbsblic eft cum facisfaccre. Ibid. 
 
 ' ■ 
 
 He aflurcs this man lipoii a fimplc probability and the word of fomc Cafujfts, 
 againft the Authority of the Church , fincc hc confcffcs that it intended a whole 
 entire MaG, and which is not fo, if it be not faid of one and the fame Pricft , and 3447a 
 againft rcafon, which he acknowledges to be evident and forcible ; as if the new 
 Cafuifts ought to carry it againft the Church and Reafon it felf. 
 
 He is not content to renounce reafon to follow a new and corrupt praftice, and 
 
 to take the liberty to overturn the Laws of the Church under pretence of cx- 
 
 > pounding them ; he would alfo caft the fault of this licentioufnefs and contempt 
 
 of the Authority and Laws of the Church upon it felf. For to fupport his an- 
 
 } . n° 1 ^^^i^i be faith, (3 ) That the Church knowing rveJl that the Laws are thus expounded 
 
 fia'fcu" fuas le- ^^ J?'*''^'^ VoSors^ and fuffering their Expositions to be imprinted and taught pub- 
 
 tej ita a gtavi- ^^'^kl^i ^ thought to frveeten its Lares j and to moderate them according to thefe ExpU. 
 
 bus Doftotibus cations. 
 
 «p!icari, hoc As if the Church approved all things it tolcrates , or which comes not to its 
 ipfoquo corum knowledge. A new Inquifition altogether extraordinary would need to be cfta- 
 prmitth°publi- bliftied to examine all the Errours which are in the new Books. And becaufe 
 ce impriaii 8t tbe Paftors of the Church diflcmblc them fometimcs, and fuffcr them with forrow 
 doctrij cenfetut and groaning, feeing at prcfcnt neither means nor difpofition to concft or rcprcfs 
 fuum prxce- them, it is to do them great wrong, and toabufe unjuftly their patience and ior- 
 ptum )"'''■•" bearance to draw from thence advantage to deceive the world , and tomakc the 
 ' Commonalty and fimplc people believe that the Bifliops approve by their filcncc 
 all that they condemn not openly, though they frequently lament it beibrc God ; 
 See here how errours and abufcs Aide into the Church , and eftablifti thcmfelves -, .^g^ 
 therein by little and little ; they that have introduced them pretending at laft ~ 
 to make them pafs for Laws and Rules of the Church. 
 
 Bauny in his Sum, cap. 27. pag. 181; propofes alfo this qucftion ; Whether it 
 he fatisfaSory to the Precept of hearing Mafs^ to hear one part of it of om Prieft^ and 
 another of a fecond different from the firji ? He quotes Emanuel S a and others 
 who hold the affirmative, and approving this opinion, hc adds : 1 hold it for true, 
 for that hearing it in that manner^ that is done which the Church would have. For 
 it is true to fay that he who hears of one Friel} faying the Mafs after he is tntred 
 into the Churchy that which follows the ^'onfecration unto the end , and of a fecond 
 who fucceeds the fir^ , that which goes before the Cenfecration , hath heard all the 
 Mafs., fmce he hath been found prefcnt indeed at all its parts, 
 
 Hc ftays not here. He faith moreover, that wc may not only hear the Mafs in 
 this manr.'.'r in parts at twice, when two Pricfts fay it in courfc and fuccclTivcly 
 without interruption ; but alfo at thrice or four times,and more with interruption 
 and at as great a diftance of time as wc will. And becaufe he (aw that this opi- 
 nion might be ill received becaufe of its novclty,he would make it paflable under 
 the name of ^zor , that wc might not believe that hc invented it himfclf. Jt is 
 demanded^ faith he, if this ought to be done in an uninterrupted fuccejjion , and 
 without intermijjicn of time .? Azorp. i. lib. 7. cap. 3. q. 5. anfwers w, attd 
 that dividing it^ we may at divers times attend unto fo many parts of the Mafs , m ^^'^ 
 may makeup one entire Mafs, 
 
 That is to fay, that wemay hear it of fo many different Priefts as there are 
 parts in the Mafs , provided that what wc have heard of every one apart being 
 
 aom.2. ll5a)!j2.iaarta.C!jap.3.aitic.i. }oyncd
 
 Of ths SanSiifcation of Fejii'vals. 359 
 
 joyned together , contain all that is faid in a Mafs ; and though the Priclts fay 
 ihcfc Maffcs at far dilhnt times rrd Altars, wc fail not by hearing th:m in this 
 manner, to fatisfic (he Coramancitnent of the Chuich, and to have truly hcaid an 
 entire Mafs compokd of parts lb different and incoherent. It were better to op- 
 pofe the Commandment of the C!nirch openly, than to make fport with it in fo 
 ridiculous a manner, and with fo ftranr.c a liberty, which can be j^ood for nothing 
 but to make the Mafs and all Religion contemptible to Hcrcticks and Atheifts. 
 
 In the mca« time this goodly reafon which fufficcs to fulfil the I'reccpt of the 
 Church, by attending at all parts of the Mafs in what manner focver wc hear 
 them, whether it be in a continued fucccflion, and at once, or by many parts, and 
 at divers times, hath brought things to fuch a pafs , that fomc exceed fo far as tq 
 fay, that cntring into a Church where wc find two Priefls at two Altars, wherccf 
 thepne hath newly begun his Mafs, and the other is at the middle of his, if we at- 
 tend at once to the one from the beginning unto the middle,and to the other from 
 the middle unto the end , wc fliall thereby difchargc our duty of hearing Maft. 
 Bauny cites for this t)'f\mon Azor znA fome others, and ^zor fpeaks in thclc 
 terms: Ifihjtbetrueo'hichihefccondofinionaff.rmJ, 1 fee nothing to h'mdir hut jj ^j_ 
 he may fulfil the Treccpt^ who aitring into a Church bears the Majs in txva parts ef^^^ , f, verum 
 two fiViral Fricfis Tfho fay it at the fame time . For as for attention he may tend it eH quod iecun- 
 tn them both at once. For this caufe I approve this opinion^ not bccattfe it is ground- ^» opinio do- 
 edon a ftifficienilj forcible reafon- but becattfe it is fupported by the ylntbority of"'.' ^"'" "" 
 confidcrabU perfons. ^^, J^^ S,. 
 
 trsm ingwffus, duos Ssctrdotes rem Sscramfacientes audit dinul ptr partes. Nam quod actinet ad attcntiontin.j 
 potcftad utriimqueaniHium intcndcre. Qasct fecunds fententia mibi folum probatur, quia tamorum virotumclt 
 auwritace, nontfEcaclrationefuffulta. A\9f infiit.mor.lib.j. tup- 'i. fig.e^i. 
 
 He acknowledges that this opinion is ridiculous in it felf , and contrary to the 
 Commandments of the Church, and the refpcft which is due unto the Mafs , and 
 h alfo without reafon and folid foundation S and for all that he forbears not to 
 approve it, for fear of difobliging and reproaching thofc who maintain it , to 
 ivhofc Authority he chufcs rather to fubmit his Judgment , than to that of ths 
 Church and Reafon. 
 
 Coninck^ faith the fame thing , and he approves alfo this opinion as the more 
 probable, though he follows it not, being rcftrained by this fingle conlidcration, ^ OuiaDo- 
 (-2^ That the Vo&ors da not affure its that this Ltter doth fulfil the Precept m K>eU g^oKi ncn co- 
 as they do for the former. dcm modo aiTc- 
 
 Hcrcitisremarkablcwhat fubmilfion and refpcft thefe Cafuifts have for one^unt hunc fi- 
 anothcr, which proceed fo far as to make them renounce reafon and truth, rather "^/""' '''^"' 
 than to feparate from, and contradift one anothcrs opinions, if it be riot "ther ^"°[ w„f^^" 
 fome combination in a faftion or private intercft' that obliges them thereunto. 
 They give thcmfelves the liberty to rejcft the holy Fathers , and to prefe!- their 
 proper imaginations and new opinions before the ancient Doftrine of thofc 
 Great Mafters of Divinity , as we have obferved on many occafions ; and they 
 arc very tender of departing from the opinions of thcCafuifts of thefc times, 
 though they doubt that they are far cff from reafon and truth, cftabliftiingby 
 this means the Cafuifts as Judges and Mafters of truth, and their novel opinions as 
 the Law and Rule of Manners and Religion. 
 
 To/et treating of this fubjcft, fpeaks thus : (3) Inhere are fome who fay^ ti^t. ? Aliquivo- 
 ■if one hear the half of a Mafs ofoneFrieji, and the rejl of another^ he doth thereby /a- -"Jjj ^"jf,^ 
 tisfie the Frecept^ as well as if be had heard the whole Mafs entire. And this fcems Miflam' a'adirec 
 probable unto me. ,[, uno Sacerdc- 
 
 . Efcobar takes it for granted as certain and general, that it is lawftil to hear the '= 8'-/'l'q«uin 
 Mafs in parts of divers Priefts ; and afterwards he makes a perfon that adviffs^f^-jf^'j^/j^''"'^ 
 v;ithhim to talk in thefc terms : (4) iotthave faid that r»e may hear the one /'''// ccpto!"Nam*'' 
 •/ the MaJTof one Priefi^ and the other h^lf of another : / demand of jott vphetkr »f Miffim inrc- 
 
 ... ,. ', . „ gram audi'rer, & 
 
 mihi vWttur prclbabilc. Toltt.Injiit. Siceti. lib. 6. ap.7, num.l, pig. 1030. 4 Dixifli pcUc qaem partem 
 Mills ab uno, partem ab alio Saccrdote exwdirei Rogo anpoflit [rmJ pars poftcrior ^4iffx audirc & poUtJs 
 
 a;0ni.z.ll5cD6 2.13ar.2,Cljap.3.artic.i? may
 
 360 Of the SanSiifi cation of Fefii'vals . 
 
 1 
 
 I AlTait *^''^J P^ ''*'"■ ''"' '""f /""■' "/ ''^' ^^"A ""'^ afterwards the formerPTo which he an- 
 Turiijnus it- fwcrs thus : (i)Turrianus jaithyott may ; bicaufefo that « accomflijhcd wfub(iance 
 left. p. t. d. 1 6. rrl'ic/j j* commanded by the Frcccpt ; and therein he only inverts the order. This is not 
 dub. 7. quia the on]y point whcrcin the Jcfuits make no dainty to overturn the brder which 
 KKdam ^^'^ ^"'y Ghofthatheftablifhcd in the Myftcries of Religion and the Church. 
 implttur, & fo- He inquires alfo, (2 J Whether tve may at once and the jame time hear the Mafs 24519 
 lum invertitur of ttro Priefls^ tvhereof the one is neivly begun , and the other is at the Conjccration ? 
 ordo, Elcohir And he anfwcrs, That Hurtado believes it^ becaufe as Azor faith, one may attend to 
 tntH. I. Exim. ^^^^^ pricfis. So that a pcrfbn who could at the fame time apply his mind to five 
 f-i- 189 ^ ^'^ ^^ Pricfts who faid Mafs together , and were in divers parts of the Sacrifice, ' 
 
 I Poteftnc might in a moment difcharge the obligation of hearing Mafs, taking from each a 
 fin.ul & eodem part to compofc onc-eomplcat Mafs in his mind. 
 
 tempore sudiri ^^j j^ jj upg^ this Principle that Efcobar rclyes, when he faith alfo, (3) That 
 bu$"s°«rdoci'- '•'^ ^'"^^^ '^'''' T^"^"^^^ which a certain Author , whom he names not , hath taught, 
 bus unus Mil- ''•''^' ■* pf/o" obliged by precept, voa>^ or penance impojed on him to heir three Mijfes^ 
 Um inchosrec, may fulfii it by attending at once to three Priejis who celebrate at once. 
 aktr conffcra- 
 
 tionidsrttcptram ? Affirmat Hurtado de Sacr. torn. 1. dt Miff* dub. y. diff. 4. quisut Azorius p. i. lib. 7 csp.j. 
 f\. ;■ aic> poceA qjis ad utrumquc Saccrdotcm animuoi intcndcrc. fbid. j Undc aliquis docuic probibilicer ex prx- 
 ctp:o, tx votOj ex poenicentia injunfti obli^acum cres MitTas audlre , faclsfaccce fi fimul a trlbus Saccrdotibus codcm 
 tempore celcbraniibus audiat. Ibid. 
 
 There is nothing fo cafie as ihus to accomplifh Commands, Penance?, & Vow?. 
 But this accomplifhmcnt will dcfcrvc a greater penance than the former , becaufe 
 St is nothing elfe than a playing with , and deriding Religion approaching^,' unto 
 impiety, when a man is commanded to hear three MalTes, or to hear them a; they 
 arc ordinarily heard in the Church, and according to thecuftom of Chriilians 
 fearing God, and attending at his holy Sacrifice of the Mafs , ai^d not in a way fo 24^ 20 
 new- conceited, and capricious ; this ridiculous invention of hearing three IVJaffcf, 
 and even twenty or thirty in lefs than half an hour, if fo many Pricft' were to be 
 had who might celebrate at the fame time,being never heard ofby any man before* 
 
 SECTION II. 
 
 That according to the Jefitits the Precept of hearing Mafs may be fatk- 
 ficd^ by hearing them withont internal Devotion , Attention , Inten- 
 tion^ even xvith an exprejs intent not to fatkfie , and rvhilji w>e enter- 
 tain our /elves alone or with others xvith other difconrfe and mck^d. 
 and difioneji thoughts. 
 
 A' 
 
 LL that we have hitherto prcxluced out of the Jefuit- Divinity concerning 
 . the obligation and manner of hearing Mafs , refpefts prccifely the cut- 
 ward Sanftification of Feftivals only. We muft fay one word of the internal 
 Difpofition ; and fee with what devotion and attention they hold it ought to be 
 heard that the Precept may be fulfilled. 
 Mon eft Coninch^ taking the queftion higher , and making it general of all the Com^ 
 neccffariam ut tlUmds of the Church, maintains, (4) Ihat te fatispe it there needs no internal 
 quispraccifc [a- devotion • and that itfoffices to do that outwardly which it ordains ; and he 
 tiifaciat prsct- draws from this general Maxime a particular Conelufion, which is as follows :245[49 
 pto EccUGs, ut ^ j-^ -j-/^^j ^g ^i^g ^^ difiraUed the whole time'of the Mafs even voluntarily , fitisfies 
 nam'aliquam *^^^^''^<'(pf of the Church, provided he have attention enough to attend at the Jflafr 
 devotionem. ^'*^ outward devotion. Hc had faid before, according to the fame Maxime, that 
 Coninck de 
 
 S«r. 5. 85. a.g. dub.unieo. nuw. joi. pig.'iiS. y HInc fequltur cum qui etiam rolomatie eft' toto tempore 
 Sscri diftraftus, modo fibi fnfficienter pt astens fit ut Sacco cum externa derotione afliHat , (atisfacere EcdeGae prxcep- 
 to. Ibilnum, 30 :. Poflumus Ecciefis prxceptis fatisfaccte p«r jftum fjui noniit vm vijtus J imo qui fit pccca- 
 lum. Ibid. num. i^S> 
 
 abm.z. Ji5(efe2.jaart 2. Ct)ap»3. ^rttci. <^^
 
 Of the SiV^Bification of Fcfti'vals, ^6 1 
 
 the Comrn;^nd of the Church may be fatisficd by an aSion not only not good, 
 but even really a lin. 
 
 y4z(?r faith the fame thing, and he expounds it more at length, (i) ?' " e^c- , Anv-xct- 
 mandtd, faith he, vebcthtr he that fuis in bcjfhi^ the Mafs^ full'.ls the Commands ? pto 8c Ic^'i (mis- 
 He reports fii ft of all ( 
 fame heretofore who 
 
 adion that wm badin it jelf. 1 ncy mat neia tnis opinion were a:i tncinuy r-- ^ ,-„^^j^ 
 thcrs and ancient Divines. (3) But their opinion , if you will believe thi? An- „^,. /ij. n,cip. 
 thor, is noxv rejcUsd with common conjcnt. Without doubt, bccaufc it i? not larjzc 6. pig. 635. 
 and obfcqui'ous enough forthofcwho have fincc invented others to fwccten or = Fu'rc qui 
 rather to difparagc and abolilli the Commands of the Church. The reafon •^;(;g'|!^'"ui7u^' 
 this Jcfuit i?, (4) Becaufe, according to him, cbaritj and the defire of a good end is ^.^^..^^^^^ ^^^ 
 not nccefary to accompli(f} a precept in Jubfiatice -^ that is to fay^ fimply to ytrjemiyn^^ qui \\- 
 vchat is commanded. P" '= '"''"J* ^ 
 
 irrplirl. Ibid. 
 I Stdhorum opinio communi eft omnium confcnfurtfutJts. Ibid, 4 Nque enim aJ prxcjpioram a'Mwicisrq 
 reivandim rcquiritur cbarltas aut boni finis voluntas. 
 
 He reduces his Maxime into Examples, which is a means to facilitate the under- 
 ftanding and praftice thereof ; he takes thcfe Examples in part from S. /Intonin, 
 whofe opinion he relates and refutes. This Saint faith, that a man who goes to. 
 Church only to look on Women , and to entertain himfclf with filthy thoughts 
 in beholding them, fo that without this he would not go to Church , nor hear 
 Mafs on a Feaft-day, doth not fulfil the Precept, if he be there with fuch inclina- 
 tions. Bijc ^zar rejefts this opinion, eluding it by a very fubtlediftinftion. Hs 
 durft noc abfolutclydcny but this man commits a great crime ; but ho faith, that 
 this crime is againft God who forbids lull , and not againll the Church which 
 obligeth him to hear Mafs, 
 
 Sec how y^zcr difcourfcs : (^) S. Anton'm would [ay that a man that goes not .^ S Antomr. 
 to Church but only to fee a woman, and fatisfe his lufifiil dcfires, who wi.hjut this ^^^^^^^ cju'^molii 
 veouldnot go^ fins. Which is true, mt becattfe he hath violated the Command to inmntm alias 
 hear Mafs, but becaufe he went to Church for a diptoneji fa^on and Plcafttre only, atid ad tcmp!u2i 
 becattfe he heard the Mafs with a jpirit altogether difordered. For this cauje, Jpeak.- ""!:° modo ac- 
 ing in general, we mu^ hold their opinion frue^ who fay that though we fm in hearing ^'''^'"™ f''^^ 
 Mjft,yet we fail not of fatisffmg the precept. j^|"^'.,f \lf^„ 
 
 pcran-.tr appt- 
 tendas ciata, psccarc. Id verumtftjnonineoquod rem dlvinam &prafccp:um cmifetit j ftd quod tcmp'um adierit 
 libidlnis& voluptatis grstia , & quod dcpravato animi aitcfiu cenidivinsm judierit. Quart G gfne atim loqua- 
 mur, omnino verum eft alioruuj rcfponfumj hoc praeceptum fctvari eciamfi cum peccato r« divinj audiatur. lliL 
 
 T<j>M^o«riw faith the fame thing in terms capable to ftrike them with horroup 
 who know what the Sacrifice of the Mafs is. (5) // any otu, faith he, atand at ^ Si Wfe 
 Mafs to loo!{ on dworiian,or to attain jome vain-glory, he jatisfiis. the precept , pro- quis inte.fu ad 
 videdin the meantime he attend to the Sacrifice. According to this Author the |""'"'''""'^"" 
 Sacrifice of the Mafs may be attended to whilft we entertain and f"d our minds ^J^^'T^iJ^J^^ ^ 
 with thoughts of luftand vanity ; that is to fay , that wc may at the fame time vanamglomm, 
 facrificc unto God and the Devil : with this difference that tends alfo to the fitisfairi, fiin- 
 Dcvils advantage, that he is adored and fervcd truly with the heart by the vanity tctim faciiiicio 
 and Inft which it voluntarily entertains. Whereas the hohiagc wc ovve unto *'""• f •'"'''""'• 
 God in this cftate, is only apparent and altogether outward , and confifts in no- /js'/rwsi.i? 
 thing but the prcfcnce and pofturc of the body. And yet this Jcfuic will have tl*. '" 
 Church hold itfelf fatiified with this manner of being prefent at Mafs, as with an 
 entire accomplishment of its Precept. Nothing more liorriblc can be fpokcn 
 againft God, more difparagir.g againft the Church, more ridiculous and con- 
 trary to common fcnfe, as well as Faith , and the moft general rcfcntmcnts of all 
 Religion. 
 
 FiK«J//» fpeaks alfo the fame thing , and brings the fiirie Example : ((5) y^n ''.^''7* a"' 
 evil intention, faith he, as to looklafciviouflf upcn a woman, ioyned with a will to hear ""■'° *°J'^f° 
 JUafs, IS not contrary to the precept ; wherefore he who hears tn this di^>fttiDnJiil\ils ,pjj jrtiiVam «?
 
 — -^ : — -^ 
 
 ,52 Of the SanSlifcation of Fejii'vals. . 
 
 •fpidendi muU- it , provided he give that attention which u neafjury. And a little after fpcaking '457* 
 •rem libldinole, of tiiis attention which is required in hearing Mafs J he confcffcs indeed that it 
 ^^'c i"!"'""^" were to fail herein to ufe idle talk, and difcourfc of affairs during the Mafs ; but 
 Knt^o'n"n*lft with this exception ; (i) V,ihfi thif difcourfe be fomciimej difoontimud by talkc 
 crmtrstis fcuic ins. one tvh'ile^ and then attending^ as it is ufuaSy done, 
 
 prxctpio; qusre Hc hath rcafon to fay, as it isufuallydonc ; becaufc it happens hardly at all 
 facisfsci:. Fil- to be done othcrwife amongft the moll indcvout themselves. Since though the 
 liuUiu qi mo- refpcftfor thcfc Myfteries could not induce them unto this interruption , yet the 
 l^^^'l'^m/irdiverlityof the aftlons and Ceremonies of the Mafs would conftrain thereunto 
 
 C. 7. num. 21i» J ,. r t^ l/'Z-rti 
 
 fjg. 1 28. all thofe who would not appear openly profane. Private difcourfes muft needs 
 
 I Nifi yd be interrupted, that we may kneel when the Pricft dcfcends to the foot of the 
 
 confsbulatio tf- /^itaj. at the b;ginning of the Mafs, when we (land up at the reading of the Gof- 
 
 M''rtSfcTi-P'^'^^^"'^'^^""^*'^"*'^'^°^P''5 °'"^^ leaft before the Confecration; there 
 cct foquwdo, & "'S no ptrfon fo irreligious as not to be filent , and fliew refpcft at Icafl outwardly 
 pirtim stten- when the Pricft elevates the Hoft to adore and caufe it to be adored by the afli- 
 dtnio.u com-ftants; as alfo when hc Communicates, and when he gives the Communion. So 
 tnunlctr fi:rifo- ^]^^^ v^hen FiUiutius faith , that talking and difcourfe of affairs are lawful during 
 ct. ii n.2i . ^jj. i^4afj^ and are not contrary to the Commandment of the Church , provided 
 they be interrupted and mingled with fome attention, hc declares openly enough 
 that they be all allowed, there fcarcely ever being other than of this fort. Bauny 
 is of the fame opinion, and hc expounds it alfo more clearly in his Sum, Chap. 17. 24580 
 pag. 278. in thefe terms : Aim and ttfomen who during the Sacrifice of the Mafs 
 inttrrtip your prayers by ttnneceffary difcourfes ^though often repeated, fulfil the Com- 
 mandment. And he adds a little after, 1 bat to be fligktlydifiraUed in prayer ^ is 
 of it fel fa fight fault. Whence he infers : That albeit it be reiterated and multi- 
 plied during the Mafs^ it can never proceed to he mortal. And from this difcourfc 
 he concludes abfolutely. Iherefore to ^ea\ a few words to our neighbour , after 
 returning to prayer^ and from thence to tall^ again^ is not a thing which in rigour can 
 binder our attention to the Mafs. 
 
 But if ncvcrthelefs any pcrfbn would chat continually during the Mafs, thcfc 
 Doftors would not condemn him to hear another, provided thcfe difcourfes were 
 not about ferious matters, but flight , and which did not too much employ the 
 FiK/aiiw mind, Non de re jeria^ fed levi, qu£non impediat attcntiommneceffariam. And 
 f"'"''""""*'^' this attention is altogether external, and confifts in obfcrving what the Pricft 
 doth, and the Ceremonies he praftifcs,at leaft by intervals, that hc may fland up 
 when hc reads the Gofpcl, kneel at the Confecration, and adore our Lord at the 
 elevation of the confecrated Hoft. 
 
 According to this Doftrine, Tradcfmcn and women who prattle and arc mer- 
 ry together at their work , may in like manner chat and entertain themfclvcs 
 while they are together at the Mafs ; becaufe their ordinary difcourfes being not 
 feldom about ferious things which bufic their minds , they may apply the fame 
 attention to the Mafs as to their work ; which is fufficicnt , according to thefc 
 Divines. 
 
 They go fo far as to fay, that when difcourfes made during the Mafs are wick- ^459® 
 cd and difhoneft,thcy hinder not but that the Precept of hearing may be fulfilled. 
 » Quo p»ao -j-fj-jj jj jj,j[ ^2) Filliutim faith , expounding Soto whom he will have to be of 
 *So'w*"difp.i?.'-^'^°P**"'°"' and Bj«wj would come to agreement with them very eafilyupon 
 q. I. a. I.' fin! this point, fince he faith in his Sum, Chap. 18. pag. iy6. That he thinks they are 
 cum dicitj tifi not blame-werthy , who hold that Prebends and Canons difcharge their duty who 
 colloqulj fiat efjijiing in the ^ire during holy Service^ pafs their time in fcandalow difcourfes^ and 
 de UDUS inde- in an employment altogether vicioUf. at in lauohin^, (coffnE^&c. 
 implerl. Ibid. t.jcobar concludes this pomt by reducing it to the uttcrmoft extremity, when hc 
 mm. z\6. demands, (3) Whether he that heart the Mafs with a defign net to fulfil^ dg fulfil 
 i Audit qujs the Precept ? He anfwcrs,T^<»t he certainly fulfils it,' according to Vafqucz'/ opinion. 
 Sacrum animo 
 non fstijfacitndi prxctpto , fatisfachnt? ita plant cx Vafquti aflcrtionc. Efttbtr trtff. 1. txm.u, num. 107 
 
 a:om.2. jiffoob 3.}aart a.CtJap.jtSlrtic.i, Sanchez
 
 Qfthe SanSlificatioh of Fejii'vals. 365 
 
 Sanchez, faith the fame. And that it might appear lefs odious, he draws it by 
 confcquencc from another Principle which is yet more ftrangc. (i) H« , faith 1 Vcre im- 
 he , rvho hears the Mafs of cunttmpt , accomplijheth the Precept trnty. And tri'h P'" . »"'!'*"" 
 muchjirenfT^er reafon he that hears with an intention not to fatijfie. He would hnvc.U'- ^"^ ''[ifuVtt 
 believe that we may dothe will of the Church, doing it cxprcfly againft our in-conctmpcu an- 
 tcntion ; and that we may obey it by a wilful rebellion, and honour it by andicocfo; ereo i 
 afFcfked contempt, hearing the Mafs with a refolution not to fatiifi: it ip what it fortkricum In- 
 defires,and with aformal contempt of its Command. T'^TTcndT" 
 
 It fecms impoflibic to advance farther in this matter , than to fay that we ac- p^^^fb.cTtr.mr. 
 complilh a Precept by an aftion that wc do in contempt of it, and with anintcn- / ,, j.j, «. ,j. 
 tion nottofatisfieit. But Jjwi'owrfw goes yet farther. For he finds means not f<g, 6/{. 
 to tranfgrefs this Precept , not only with an intention not to accompliih it , but 
 even in not doing outwardly that which is commanded, though it might be done 
 if we would. (2) tf^e maj^faithhc^ lawfttlly retire jbme days before aFeailunto 2 Potcft 
 fame place dillantjrom the (, hurch where we forefee that ne might hear a Mafs on a 'luis licitein a--. 
 Feail-dijy though we do it with a deftgn of not hearing , or of not being obliged to 'j.'li "" ^'"^* 
 
 ^^'"■« , . r Eccltfu difcc 
 
 This is a Paradox greater than thofc of the Stoicks j that we may obey by dif- dere , in cuo 
 obedience, honour by diftionouring , and difchargc our duty to God and the przridct non 
 Church by fins and crimes contrary to the Ordinances of God and the Church, po'"^ dieftftivq 
 And there remains nothing more for thefe Doftors to fay, but that crimes and fins ^^^ '^ jjg 
 arc good aftions, fince they may fcrvc, according to ihcm, to the accomplilhmcnr ,-,ftj rcxoio, c- 
 of the Commandments of God and the Church : fince God and the Church can- tiam co fint ne 
 not command other than good attions, sudUc j Tcu ns 
 
 And this is that which Celot fecms to pretend , when he tmaintains , that «""-"=■ *"^"* 
 he who hears the Mafs out of vain-glory, doth a good work. This is in his j"^"^""^' ^^~i^ 
 9. Book and 7, Chapter, where he encounters with PeJer 5fg««e«o* , and reproves ^Vfjs'j. ri.^, 
 him for having faid, that though we cannot accomplifh as we ought thcCom- 
 mindments of God and the Church, without the alliftance of Grace- yet we 
 may by the force of Nature only, and without Grace do all the outward aftions 
 that are commanded. And to oppofc h'mfelf unto him more dircftly, he fpcaks 
 in thefe terms : (3) I maintain onthe contrary ^ that a man who is in an efijte if ? Ego con- 
 mortal fin ^ goingto Church and Mafs on a Fca[i-day , which is the Commandment^"* '^^^?^^^'' ^'' 
 fot fear of loftng his reputation , though his wsrk^ be imperfed^ ceafes not to aS l^y '^'." '""homi- 
 Grace, preventing and accompanying him^ and that he e fends nci againfi the obedience "I'^q^i pubii- 
 be owes to the Church. ci mc:u infa- 
 
 mis ttmplum 
 & MiffamexprxceptoFcftadieceUbracJillpfum, licecimpttfeauui j" epui ptavenienie comitame^uc gratia I'aceiCj 
 ncque obcdlentiam Ecclcfia: debitam infcinscie. Ctlttlib.^. ttf.y. fig.iii. 
 
 This aftion is out of vain-glory, and notwithflanding it muft be good and holy 
 jfit be done by the motion of preventing and accompanying Grace, as he fup- 
 pofe? ; or indeed he muft fay that a fin muft proceed of Grace as of its Principle, 
 and that Grace may caufc us to fin; which were Blafphemy , or rather a folly 
 greater than theirs who have faid that God is the Author of fin. For they have 
 not faid that he caufes us to fin in giving us Grace, but rather in refufing to give 
 it, and pufhing us on unto fin, not by his Grace but by his Power, 
 
 Alfo C'e/o/ affirms, (4) Ihat it never came into the thoughts of any man to ima- 4 Cui vcr': 
 gint that the Grace ofjefus Chriji could prefs w on to any aSion which Were fin. He 1" ment'm di- 
 declares then, that he who hears the Mafs in mortal fin out of vain-glory , or for "rerios Chriiti 
 worldly honour alone, doth it by the motion of the Grace of Jcfus Chrift ; and S"."* qtoj'tr 
 • by confcquence that his aftion is good ; and that in this quality it fufficeth to cum ptccaio ? 
 accomplifi] the Commandment to hear Mafs on Feaft-days. ibid, ftg- 8 j <-. 
 
 This Jcfuit pretends that all thofe who obferve any Commandment outward- 
 ly as the Jews , and yet in worfc manner than the Jews , doing it by a wicked 
 motive, ceafe not to have the Grace ofjefus Chrift, to aft by his motion, and to 
 do thereupon good works, though they be not perfeft ; that is to fay, though the 
 good motive, which is to them as the Soul and form, and which fhould give them 
 pcrfcftion, be wanting ; and on the contrary, though they be done by a wicked
 
 564 Of Fajilttg. 
 
 J 
 
 and criminal motive , fo that they be in thcmfelves true lins and aimes covered 
 with an appearance of good external aftions. And fc, according to this Doftor, 
 fuis and crimes (hall be good works , iprdpet to content God , and to fatisfiehis 
 Commandments and thofc of the Church. 
 
 ARTICLE ir. 
 
 Of Fading, and the Commandment to Faft. 
 
 FAftJng in the Church confifls in abftincncefrom certain viftuals which it hath 
 foi^iddcn, and to be Content with one meal a day , which fometimes is not 
 taken till in the evening after Even-fong, or at Icaft after Noon in certain Icfs Co- 
 lemnFaft-days, asinthe VigilsofFcftivals • which waspraftifed alfoin thcdays 24630 
 of S. Bernard, and long after, as the Cafuifts thcmfelves agree, In our days they 
 have anticipated the time of repaft, changing fuppcr into dinner, and they have 
 of late introduced thecuftom of making Collations atnight. 
 
 There is none who fees not that this change hath brcught great relaxation in 
 Fafting, according to what was obfcrved and inftituted by all Antiquity ; and it 
 is not without great condcfcenfion that the Church fufFers that itfliould bedif- 
 charged by fuch an obfcrvation. 
 
 The Jcfuits in the mean time find it too fevere ; and to fwcctcn and accommo- 
 date it to the world, they have reduced it to fuch a point, that to faft , according 
 to their Maxims, is in truth not to faft at all, and to make good chear. 
 
 To make this more clearly appear , we will divide this Article into three 
 Points. In the firft we (hall fee how they regulate eating and the hour of repaft 
 on Fafting-days. In the fecond what they (ay of drinking and of the Collation 
 atnight. And in the third their cilicnefs to difpcnfewith all forts of pcrfbns ' 
 for fafting, and upon all forts of occafions, even the moft criminal and infamous, | 
 
 24^40 
 
 I. POINT. 
 
 T/jut according to the "Jefitits Dwinity roe may prevent the hour ofRe- 
 pajij m^tk^ it as long and great as ree pleaje, eat more than on another 
 cUy^andbreal{^outitito all excef andintemperance^nithoHt breaking 
 our Faji. I 
 
 B/^awy in his Sum, Chap. 16. pag. 251. declares, tfctf* at prefent the hour ef rt. 
 paji if at Noon ; but he adds, that a>e may advance and anticipate ihi§ time one 
 ,i[;ff«rw»/wK«/!M, and he cites for this opinion L<»)'»2dK,Bin//icW, and Dianiy who 
 faith, that the Religious have thispriviledge. This is no great advantage nor ho- 
 nour for the Religious, that they are the firft to favour themfdvcs , and demand 
 priviledge to faft more at their cafe. But if fve may prevent and anticipate the 
 time ofrefedion by an hoary as he faith, mthoKt fin, there is no need of priviledge 
 for this, and the Religious do ill employ their credits to obtain it. This Jcfuit 
 alfo fcems not to make any great account of it , faying afterwards , that without 
 any regard thiftof they do it , and all others al]ort>ithout fault; and that altogether^ 
 that is. Seculars and Monafticks , may prevent that time by trvo or three hours tphert 
 mccffity or convenience requires it. That is, that we may brcak-faft on Faft-days, 
 ir.fteadofdining,and fit down at the tabic at eight or nine of the clock in the 
 morning, 
 * fiie'''S» £rw^<»r faith the fame thing in a manner; He demands, (1) Whether the j^^^, 
 
 h«a comdtridi ^^^ ^^ broken by anticipating the hour of refrefhment on a Fafl.day rcithout caufe ? 
 
 die jtjunii, io[- He anfwers, (i) 7hat it is not brolifn, becaufe it is not of the effence of a. Fafl to eat 
 
 viturne ? at a dttermined hour. This anfwcr gives an abfolutc liberty and without bound?, 
 
 1 Minimf, 
 
 ^uiadetcrminsciohorxhoneftdecStnnajtjunU. E((ti» trtS, i. «««,5, HKW: 71. P&'Hi-
 
 Of Fajlina. 36$ 
 
 and firft of all to j-ircvent the hour of rcpaft on Fafl-days , not only two or three 
 hoiin, as^'iwny fj'ith , but more alfo, and it gives power to cat abfolutcly h 
 what hour we will, /'«j«/t',as>thisCa(uiliniith, toeatgt^at cr otbetdcta^ntttioie 
 hour is not of the tffence of a FajL '■■aoi :i )r, rl . ; . bo) rri- ' ; 
 
 But if any fault be comtnittcd in this disorder , it carl be at tlic moftfc^i't a ve- 
 nial one, according to tliifDoftorhim(clf. (i) h Tvilili but a venial fin ^ faith • D'linque- 
 hc,if this anticipation be but Afmull om^tuof half art hour. Whence h«eandMdej^^l''^S^^''^^ 
 in favottr of the Keligiim^ tvha have tin priviledge to frev^U dinner •time h^ art hour, jnu'cipitio", ut 
 that they nitty tvithout fin dine at half an henrfaji ten. di-Tit^te koii, 
 
 i;.". . ■ Ibii. "" 
 
 CollijpRdigiofoshabcnttspdvilegiumanticlpindiprwdiujntEffjJlprwni pofle &)fi i^itlgqlf^ J«ibWf?g fH S'l'' 
 <U«man«pjerrcli.mfrandtte. IbiJ. . ,, ,^^rn svr f vnoiir; itJ. yu ■.:j^JH-^'Li:t: ^-^ 
 
 ■ . *" ' , i 
 
 The corrupt cunom and Joofiiefs of the time gives them h^lf an hoiifj and tiiei: . . •: . r 
 privilcdges give them anhour to anticipate thciricpaft. So that thcyipayidine --*' '"'"'■' 
 without fa-upic at half an hour paft ten on Faft-dsyg j'tljcrcby givuiga great^ ''' "'"' 
 example of Penance and Auftcrity to Seculars and 6rdTn,ary Chriftians , u'to 
 prolong their Faft an hour and a half, or two hours lopger tjaan thcy^^aiiju thck 
 times dine not till after-noon. ... 
 
 Jainbouritt flics yet higher than Efcobar, and maintaios that tfie FvcHigi^m may 
 flinc on Faft-days at nine of the clock and a half in Winter, i^nd at ka,it' an houc , p.^, .., 
 pad eight in the Summer, faying, (a) As for them trhu. marine thjt^in'i4'day ij quos juv.i: 'yw 
 appointed for repali under pain of mortal fin, it is to be ulfervid thai they Vhiy ciiue 4n tare mcridicin 
 hour before noon in Winter^ dnd tipo hears in Sumrner — ~^l{fkf/Ui it fuliows </'jJ<"= boram is 
 the Mendicant Fr)ars^ and thofc leho participate of their prti^(Jfl^^s a anff^dj^att their "'^<^''"'^' ft»'u- 
 dinners one hour on fafl-days. as it is contained in the Aoriidtinnt ^af thi 'iuhiledzes !-*^ '" muria- 
 
 /• T n ■ , rr r I r • /• i- 7 I ^t ti i ,- " '. . ■■.- ^ 11, IlOtS COS pc- 
 
 cf the Society of jejtu, may by this reafun nine trvo hottrs b-y fb>; ^ Hit. bcfat. n^id^daj in (e prand:rc ur.s 
 IVinter^ a-nd three in Summer ; becaufe the moral ds'.rathn^f Hoon ^ipes xbent one eyhoracircittran- 
 ttvo^andthe Papa' ^■--' '■-'-- ■^'-- -^-j'- r. :r — ■_..._.•.!. i i-.. .„ — .:j:..., :_ 
 
 that to eat half 
 
 fault' becaufe i , _, _ , __, ., „_ ,,,.„,„. 
 
 •' , ' ',. , I I ,r , r -, f ■ 1» - ' •,: 1 rill. 1(1 u.n }. 
 
 ter they may dine tivo hours and a half hcjore nnd-aay ^ and in -^ummerlhrie and a eip.z dub. «. 
 half. But if this be done by reafon of fludying^ traveiUngy cr bufimfiy j* is not Jo lumi. i. & dui- 
 mucbai avmialfm. bus in a:lt»tf. 
 
 1:3 ;395. I. 4. 
 cap. 18. num. loo. hlnc quonlam McndicsntcJ. & qui torum prjriitgia psrsicipsn: , gsuduic privilcgio amicipanJI 
 rtfcdionetn per hotaiHj (\x.\ Coaip priviiejiorucn Sacltiaiis Je(p) lii^o pjtirunt prandcre dusbus horis byemt , tiibm 
 seftate ante mtridinn, Niai unsm aucsitcfam dat morafi;as mcculieij riliquas Papx cojictfli j. Ec quia multi pio- 
 babiUtetccnftntcomederefemi-horsante ftatuium vtlcorcclTuni ccmpus, CEiam fine cau.Vj non tffc notabilcm cu!patn, 
 •quia paium pro nihilo rtpuratur, Dian.p. $. traft.- f. num. lo. p. i. traft. 9. num. 17. p. j. 15. num. 5 \. id- 
 elrcohyemepotcrunt hiduibus hariscumdimidia, Ellatetribuj camdioildis ante folarem mcridkm iHenfz accum- 
 btrc, Ec c|uid«aitx caufaftudii; itlnctis, ocgoiiijS^c. ciiam iin; venial}. Tambur, deed., lib. :i. cjp, 5. {eS.4.. 
 
 This privilcdgc fccmed fo confidcrabfc unto Tamhourin^ that he vy<?uTd. gladly 
 have it obfcrvcd here, and to caufe all the world to know that it was found wor- 
 thy to be put into an Abridgment of the PriviUdges of the Society of Jefus , as one 
 of the inoft important for the f.;ood of the Society it fclf, and for theyrcater C/ory 
 of God. Where it muft be obfcr ved, that all this i* for them who di imagine that 
 the hour of mid. day is that appointed for' re^aj} under pain ef mortal f.n. Whence it 
 follow?, that they who will not entertain this imaginatiori , may cat iu \\)c mor- 
 ning, if it fecms good unto them, without breaking their Fad. :, '.V ..r '. 
 
 As for the quality of the rcpait that is made on Faft-days , Toht fiiih y'bii may 
 fare better than you would have done, had it not been Faftjrig-day. (z") It is ^ Licet tea | 
 
 I /- » i- - L L t- ,1- J I r .1- ; ■ V- I <• ^''^ note Jfjunii a j- 
 
 tatvjHl^ faun he, on a Fajtwg-day to ta^e Jc>r.eii.'ing tmre than ujual to dinner^ ■. [.^jj p[us jcc;. 
 
 ^ana&czfaith the fame thing yet more openly , andwifh greater cqnfcmpt of fw in prandio. 
 
 the Church and its Commands. (4) Jle^fi'nhhe,a>hj taking his refeuion.on aToUt.lib.6. 
 
 fafi.day^ tah^i care to fill his belly jo with viVtuals^ that be may tigt be hungry , d^nb "P- ^- ""'"■ 4' 
 
 4 Qui femelin die jejuni! comeditjCuranJ its ftomichumcjbisrcplftt, ut nihil prorfus famls psciaijr, vcrciir.p!ct 
 prjeceptuni) cum tamtn legia iaieniioaein, quseftfamealiouaijrneoj BJCttare; dtfrjuict. i'.JBtfct^tii). mtr. /ji, j, 
 «p. 14. num. 4. pig. 6^.
 
 3(5<5 Of Fafting. 
 
 truly fulfil the 'Precept, though he elude the end of the Laa> , which is to mortifje the 
 fiejh by hunger. It is lawful then , according to this great Doftor , to mock the 
 Church in this manner by doing the contrary to what it expeftf, even then when 
 we (ccm to do what it commands. 
 
 Tolet proceeds yet farther, Taying, that what CKCc(s focver wc commit in eating 
 
 or drinking at dinner , and how long time foevcr wc fpcnd therein, provided 3468» 
 
 there be no intcrmiflion, the Faft is not broken, though fobricty be notably viola- 
 
 In contlnus ted, and wc fin gricvoiifly againft this vertuc. So that wc may be three or four 
 
 amem qusnti- hours at tabic after the manner of Ger»jd«)i, and drink and cat as much aswc 
 
 t«te Pf^'"'^*!^^^ will, without breaking the Faft , and without tranfgrcfling the Order of the 
 
 [eryanda men- Church, according to thcfc Fathers. Wc may accomplilh a Precept of Abfti- 
 
 futi rttione jc- ncncc by an cxccfs of gluttony ; we may faft without fobricty • d6 Pcnincc by 
 
 junil 5 ftd finning, and mortific the flefli and paunch by pampering and ftuffing it. 
 
 qusmvls aliquls According to this folid Divinity , they all in a manner conclude , that drink 
 
 ds' n^ ob"id ^"'1^5 not the Faft at what time and in what cxccfs focver it be taikcn. At this 
 
 folv'it jejuniuoii timc(faith Bauny in his Sum,fpeakingof thtf Collation at night, Chap. 16. pag. 
 
 pcccat tamen 2 5 5.) drinking concerns not tHc Faft, as neither on the day. Which very well 
 
 contra Ccbrieca- agrees With the Inftitution of tht Faft, and as this Jcfuit fpeaks himfelf, pagi 258. 
 
 tem. Tola, /«- fpjtfj flig end for which God and the Church do xviU and ordain that me Jhould faff^ 
 
 f^'' rfhich ii to bridle the fle(h and fubdue the appetite under the dominion of reafon. 
 
 Life and cxccfs of drinking, cfpecially of wine, having more force to inflame the 
 
 fleni,andftlrup the appetite againft reafon, than the ufe of the mofl nouriftiing 
 
 meats. 
 
 There arc Drunkards that faft all the year, according to this DoSrinc, though 
 they drink themfclvcs drunk every day , palfing them all almoft without eating, 
 and contenting themfclvcs with a mouthful of bread and Ibmc little matter 
 therewith, provided they want not wine. 
 
 The fame Author faith in the fame place, pag. 256. that fo often as wc eat flcffi . 
 
 and eggs on a Fafting-day, fo many fins wc commit/; but he adds. That it is not fa ^'i^S»- 
 in other visuals ^ ttt bread ffifh, and butler^ the ufe whereof repeated fa often at our 
 appetite requires thenty after the fecond time is no fm. His rcafoh is, Becauje fef 
 ing that a>hat exceeds above necejfar^y turns into crudities in the ftomach^ which in- 
 creafe not but rveaksn (Irength^ it feems that it cannot reafonaUy be fdid that the re- 
 paji vphich is takfu above the fecond, profits the body, much lefs that it firengthens it. 
 
 He Would fay that cxccflive eating and drinking do the fame thing that Fafting, 
 which is to enfeeble the body j and confequently that cxcefTcs which arc commit- 
 ted in Lent by eating as much and as oft as their appetite requires it , after the fe- 
 cond time, are not fins againft the Faft, becaufe they arc not againft the intention J 
 and end for which it was inftituted. ' " 
 
 This Father hath not confidered the difference betwixt mortifying and weak- 
 ning the body ; betwixt the abating the violence of fcnfuality , and enervating 
 the forces of Nature. The intention of the Church and the end of Fafting is to 
 abate the violence of fcnfuality, and not to deprive the body of its ftrength. It 
 pretends on the contrary to cure by abftinence the weakneffes and infirmiiics of 
 the body as well as of tiie Soul, as it alfo declares frequently in the office and in 
 the prayer! of the Lent, 
 
 This good Elder took no heed of this diftinftion. He confounds fcnfuality 
 which is in the body as a ftrange heat equal to that of a Fever , and which gives 
 no ftrength to it but to rebel againft the Spirit and againft the Law of God, 
 with the force and natural vigour of the body it fcif, which ought to help him in 
 f his obedience to the Spirit , and to render it more fit and prompt to the outward 
 
 aftions of piety and vcreuc. He pretends that to mortific fcnfuality , and to 
 weaken the body being one and the fame thing, according to him , he that cats 2470* 
 exccfllvcly in Lent^ by that means dcftroying his health , and weakning the natu- 
 ^ ral ftrength of his body, corrcfponds perfcftlywcll with the intention of the 
 
 Church when it commands us to faft. 
 ? That is to fay, that the true way of purfuing the intent of the Church in Lent^ 
 
 is to drink and eat exccflivcly, and that the bcft Invention to obtain the end of 
 ^ «om.».JI5»h2.^art2,Cl)ap.3.S[rtic.i. Fafting
 
 Of Fafting. 367 
 
 Faftingisnot tofaft at all, but rather to give ones ftlf unto debauches, becaufc 
 debauches do more fubduc the body than Fafting , and they weaken its force, 
 which is the end of Fafting, according to this great Divine. 
 
 AsforthcCollationatiiight, £a«;y inhisSum J Chap. 16. pag. 255. tells us 
 that we may without breaking our Faft, take any broth made with herbs, or 
 any Sallct with a red Herring. And to clear it up yet more largely, he demands : 
 And if a man (I'jould takf Jome ConfeUion of Almonds pr Pottage with coorje-grated 
 breadj xvcre it aftn ? He acknowledgeth with fome others whom he quote?, that 
 this cannot be done without fin ; but he declares his opinion in thcfc term?, 
 pag. 255. But 1 believe mverthelt^ that by the ufe of thtfe things the Faji it not at aU 
 concerned^ when they exceed not the quantity which is allowed by the cnjlom of the 
 Churchy received by the confent of prudent ferfuns. And that there may be nothing 
 wanting to this reformed Collation , he adds that in the time of this Collation 
 dyinl^ng concerns not the Faji : that is to fay , that wc may take as much thereof 
 as wc will without breaking our Faft, p ; 
 
 /4zor faith the fame thing in thefe terms ; (i) Thecuflom it at preftnt to iiJi!;? ni jam ufu rece- 
 a little bread onlj^ or with fruity herbs^ or other flight viSuals , as Figs ^ Rjj/Jn/, ptum eft u: ps- 
 Nttts^ Tears ^ Apples, ConfeUions midi up with Honey or Sugar , or fome fmaU pjh, r"m P»nis cti- 
 For herein we mti^ obferve the eujiotn. IF we may take for our Rule the liberty, dc- ?"" r^^^'^f] * 
 licacics and cxcefs which cuftomintroduceth every day into CoJIadons , there y"' ^j,''"^ 
 will be no bounds, and there will remain no appearance of Fafting atall , it be- fruSibus, hn- 
 ingclear that men every day give themfelves more liberty in this matter, and bis, vel sliis 
 many times make Collations which are good Suppers , and which coft more than '^^^^ I'vioribus, 
 thofc which many perfons of every condition , who neither do nor pretend to "J"'^^°'^' ^""' 
 faft, do make all the year long. _ 'u'^'r^: 
 
 Efcobar follows Azor in this point: (2) I k^new wcU, faith he, that A2or and ma, vd diaex 
 others permit to eat little fi(hes at Collation^and I condemn it not if they eat a /ijy. ficcha:o&meI- 
 Azer nor Bauny fpoke of no more than one fmall fifh, and Efcobar makes him fay '' "rifcds, vd 
 rhat it is lawful to eat many. Scio Azorium & alios p3rminere pifcicuhs^ becaufc P-^^''"!"* P«-. 
 according to his Judgment, it is indeed lawful to eat more at a Collation , pro- confu'etuainHn 
 vided the quantity be not too great ; quod mn imprcbarim fi fnt panci. It will t»c psrte ft«n- 
 quickly be lawful, as we fliall fee prefcntly, to eat a great fifh at Collation , fince'iumtft. jiior. 
 many little ones are as much worth as a great one, and may be equal to it. ''*• 7- "P- 8. 
 
 Headdsalfo; (3) For what concerns Pottage of Almonds and Pu/fe^ the Doctors^ '^' c ^^ 
 agree not • but he allows them^ provided the quantity of them be na fo great as that quidcm Azori- 
 offrnit. As foon as things concerning manners come to be dcliberarcd of, and uin & alius^pif- 
 wc begin only to doubt, thcfeDoftors, who profcfs an eafie and officious Divi. '''"os ptroik- 
 nity, will not fail to take the part of the flsfh and blood, and to conclude for fen- "'^'' l""*^ "°" 
 fuality, and the carnal humor of worldly men. 'Tuci fin'"" Ef- 
 
 Wcmuft conclude and finifli this Point with a paffagc of Tambourin vihocobv tr,a. u 
 fpeaks yet much more boldly J and is not (o fcVupulous as the reft. He faith. Exam. 13. «p. 
 (4) That the meats which are ujed inLcnt , to wit, raw and boiled herbs , little or'- ''«'"-6.fag. 
 great fjh faked, frejh or dryed Fruits, C'o^f^^^ons, Milk^ of Almonds or other Pulfe, *"** _. . 
 may be taken for Collation, which foever we love, bcji , provided that the whole , with j,, ^J^ letu,Tii'nU 
 the bread eaten with them, exceed not the weight of eight ounces, bus g^ aaiyis- 
 
 , lo non conl'rn- 
 tiunt Dofiorts ; ptrmltto U quanthss permiflkm quantitattm frdjum non exxquet. lit J. 4 Dico dc cibiscm- 
 munibusquadrsjjfimalibusjhetbisniinirntn, fivecrudis, liveelixiijpifcibas fiveparvis, fivemagnis falccofiis, fru- 
 ftibujfivertccntibusjfiveficds, dukiarils, pultibutexamygdalarum cremore, ex Itguminibns , ta accipi pcflu.icln 
 jentaculo^ua:cuilibctarrident,duniniodoconfl»tumexpant ucfit ScpracJidij quod accipltur, non cxccda: iincias 
 «do. TtmbHr. lib. 4. deal. ctp. 5. fell. j. num. j. 
 
 He rnuft be very fqueamifti who cannot find in Co great a divcrfity of meats 
 what may fatisfie his appetite , and a very great Eater who cannot be fatisficd 
 with the quantity he faith may be taken. And yet he adds that on Chriflw^- 
 Evewe may double the weight , and take the quantity of fixteen ounces. Perhaps 
 this is becaufe on that day the Faft is greatcft and moft folemn. He proceeds in 
 his indulgence, and faith , fVemay add two ounces more tothefc eight, bccauU 
 
 ftmt 
 
 ffetn,2.l!5cob 2.J0art 2,C!jap.3.2rtic.2v
 
 3(58 Of Fafiing. 
 
 ^ N. I. Sive fame hold it it too little ; and though it may happen that eight ounces tnay fuffice wholly 
 IIS cdo uncus fg fjtiate. it ccafes not to be latf>ful to eat them i which was prudently introduced to 
 times ptorlus ■" r ^i r - t r -...*. r . 
 
 titineustur (i- "^"'■"^e fcrupki from fome very rehgtcUS perjons, 
 
 ve ncquaqusm. 
 
 Id quod prudenttr Invcntum el pro praxi j ne fcilicec fcrupulis patettt psulo religiofioribus vl«. Dixi »utem cfto 
 circltcruncias. Nim parum eiccdcrcaddcndo unsmvel alteram unciamfupraprxdifisj o&oi elf(c ex nonnullorum 
 fentcntia provlGo materia;, nee mortale ptccatum conflituens. 
 
 This without doubt is an excellent way to remove (cruplcs , to take away all 
 pains of the body for fear of Creating any to the mind, and to allow religious Souls 
 to fatiatc thcmfelves at Collations, that they may be delivered Irom the care of 
 watching over thcmfclvcs, and from the pains they fhould take to rcftrain and 
 
 moderate their appetites. . ' ' 
 
 II. POINT. 24740 
 
 That accordif/g to the Jejttits Divimfy we may oh Fajl-cliys drinks as 
 much as rve pkajc dttriftg our Refe&ion, or after jt, and taks^ every 
 time rve drinkj, amorfelofhread or fome other thjf!g^ a/;d he drm^ 
 a/Ja wjthont mtretichivg on the Fuji. 
 
 T fccms that all humane condcfcendcncc cannot reduce Fading lower than 
 thcfe Jefuitsdo , whofc opinions we arc about to report. After they have 
 faid that we may anticipate the hour of Refcftion , and both dine and brcak-faft 
 on Faft-days ; that we may make our repaft as good as wc pleafe , and better 
 than on the days we faft not, (b far as to proceed unto cxccfs s that wc may con- 
 tinue and lengthen it as much as wc pleafe ; and after this make a Collation in 
 the evening, which (hould be a true Supper y it might fecm that there rcmamed 
 no difficulty in falling, nor any appearance of any foot-ftep of that holy Severity 
 wherewith it was inftitutcd and faithfully obferved in the Church , until thcfe laft 
 Ages of Ignorance and Corruption have changed it in this manner. 
 
 Yetbccaufc the people of the World bred op in luxury and pleafures, arc 
 never contented with the indulgence and relaxation that is granted them , but 
 demand always more, and find Falling, fijch as it is at this day, too feverc and 
 troublcfom , the Jefuits Divinity fearches out new ways to fatisfie them, and 
 
 1 Non via- c^filydefcends unto the lowcft point of complacency. 
 
 lac jtjunium Firft of all it maintains, that we may in the morning, as well as at other 2475^ 
 qui txtrs con- times of the day, take as much wine , and as often as we pleafe , without fear of 
 fuetsm corporis breaking our Fall. (l) He brea\s not his Fafl, faith Layman, [who cut of the time 
 bit eciam vi- "Z'*^^ ordinary repafl drinkj Wim or Beer j becaufe the cujiom of time beyond all me. 
 num & cervi- mory allows ii. 
 
 Gam : id cnini He fftuft never have heard of the manner of Fafllng according to the Difclplinc 
 eonfue;uJotcm- of the Church in Ages paft , to call it, as he doth, a cuftom beyond all memory, 
 pore immemo- which Was not introduced until of late times , and which is contrary to the Dc- 
 Li/mi« "^/L 4". claration which the Church hath publickly made in the Office oiLenty tcftifying 
 tr.i. c.i. n. 7. to its Children that the Faft of Lent requires abftincncc from drink as wellas 
 Pg' »94' meat, whilft it caufcs daily robe faid to excite us to keep it faithfully : Vtamur 
 
 2 gcckfia erao parciusverbii^cibis.& potibtK . without putting any difference betwixt the 
 
 iuniorum non ^ ^^ "-^ othdr. , ^ ; 
 
 prohibet potum. But bcfidcs this cuftomfo corrupt and oppofitc to the Laws and Difciplincof 
 quandoquidem the Church, this Doftor alledgcs alfo arcafonwhich feems to him tobefclid, 
 is ptr fe ac faying, (2) That the Church doth not at prefmt forbid ttt to drinkj out cf the time 
 principaliter ofrefeUion m Fa({.days^ becaufe it is not principally to nourijh the body, but te quench 
 corpus nmrien- *^^'^'^^' "^ ^^'^^ '"=^^0" ^« ""« ' '=^""? will be no more forbidden than drinking, 
 dum, fed ad fi- ^°^ ^^ drinking i? of it felf a remedy agalnft thirft , fo eating is alfo a remedy 
 tim [edandam, againft hunger ; andif eating nourilheth by delivering us from hunger , drinking 
 Ibid. nourinieth us alfo by delivering; us from thirft, 
 
 aom.2, J15(feft2,j0art2, ci;ap.3.9lrttc.:». Ther«
 
 Of Fajiifig. :^6^ 
 
 46 70 There arc even fomc drink?, as Wines and Brer, that nourifli more than many 
 flight meats. Whence it follows, that if the intention of the Churdi in the Prcr 
 ccpt of Fafting, as this Jcfnit alfo teftifics , and it is true, be to regulate and 
 abridge the nourifliment of the body, thatitmiy be fubjcfted unto the Spirit, 
 and its vices and paflions mortified, we muft fay that it indifferently forbids eat- 
 ing and drinking,which ftrenpthcn the body : which wascxaftly obferved in ihc 
 firft Age? , wherein they knew no more what it was to drink wine , than to ca: 
 flefh on Faftipg.dayf, as ihcy may well know w ho have any underftanding of the 
 Antiquities of the Church, and the moll Icofc of ail the Cafuiih alfo do acknow- 
 ledge, as Bj«»)i in his Sum, Chap. 16. pag. 250. and many others, the Church 
 thereby teftifying that wine nourifhcthand ftrengthcns more than fi(h and other 
 Lenten provifion, which have been always allowed. 
 
 Yctii Layman hid faid, as fome others, that thirft being more difficult tofiip- 
 port, and in (bmc fort more inconvenient than hunger, we might fometimcs in 
 cafeofneccflicy drink out of the time of refeftion, it had been more cxcufable ; 
 but he and moftof his Brethren with him will have it , that we may drink as 
 much and as often as we will on Faft-days, and even without neceflicy and with- 
 out thirft, drinking to naurifli our (elves, and to allay our hunger , without 
 offending againft the Commandment of the Church. (1) IVherefore, faith Lay- i Quameb- 
 m,m , concluding his difcourfc , if any one drinb^lFine or Beer to apfeafe hii hurt- "" " '5'''* ^'~ 
 atr. he doth mthina contrary to the Precept of the Church, r""^L.^L '" 
 
 770 But what fhall we (ay ot a perfon that drinks on this fafliion purf^cfcly to ,;, f^mis fcdan- 
 
 cludc the Faft > He will not fail for all that to obferve the Law of the Church, d*, non ajU 
 according to Tamhout'in^ provided he drink neither milk nor broth, he may drink c°""' Ecclclis 
 what he picafes, even for the pleafurc alone which he takes therein. See hisownP'^^'P'""" 
 words here : (2) It is not lawful on a Fafi'daj to drink^ Milk, or Pottage ; hut it it \ '^^^ .. 
 laipfttl to drink^ IVine , M«(?, 5eer, Waters diliilled from Herbs or Wine, and theje intr, diem jiju- 
 eveniatbe morniag,and for fleafure cn/y, andmany tirties in the day y and to defeat nn ebib:te lac 
 the Fafi. vtljusj fed licet 
 
 And for fear the drink (hould difcompofe or diftafte us, efpccially taken on this ''*«* "'""'^ ' 
 manner in the morning without necertlty or thirft , Layman holds that we may ^^!^ Tqu"s*ex 
 take a bit of bread after we have drunk. (3) Jhenee it follows by the pmc beibisvelcoc!;ni 
 reafon, faith he, that when we drink, after the hour of repafi, it is lawful to tal^e alfo vino dUHllatss, 
 a bit if bread, for fear thjt drinking jhould offend our health. And if any perfon "'"" ^^ "isnr, 
 will drink ten or twelve times, as he may, according to thefe Cafuifts Pviile , and V l'^ ^^ '"'"^' 
 yet more frequently without breaking their Faft , he may alfo every time take a et',m'muhoti's 
 morfcl of bread, we fotm noceat, j,^ j-,^ (tijn, ;„ 
 
 Bjk«)| who takes many things commonly out of Z,<»)w<?«, follows h?in alfo in ff»uc"m jejunii. 
 this point, faying in his Sum, Chap. 16. pag. 258. He who., after he hath drn>jkj''""j"'^- ^'^■^• 
 to quench hn thirft, eats a little bread, or who during the day Jhall hold in his mouth ' '' ^' ' 
 fome Cenfe£}ion,doth he fin .<* He would flieltcr himfelf under feme Authors whom " 5 His^adJe 
 he cites, fiying, Ihat they anjwer boldly^ No , in as much as thofe things fiipplji the esrfcm ratiore 
 780 P^"'^ of medicine rather than food. He approves this anfwer , without, producing coHigl cumtx- 
 any other, teftifying that he is indeed neither lefs bold, nor lefs complacent than "^.'™P'"* "~ 
 thefe Authors, though he make (hew of being more rcferved, making ufc of their ',ur Jici'um die 
 names to declare his own opinion in a point , which he believed might be ill re- psu'cillum pmis 
 ceived ; bccaufe the loofnefs thereof appeared too vifiblc. adjiccte ne po- 
 
 He would notwithftanding in this great facility,whJch is as it we re natural unto '"« noccac 
 him, appear fomctimes fcverc. For in the fame Chapter amongll the things '^"'' 
 about which he would have a Confeflbr examine his Penitent about the matter of 
 Fafting, he places this for the feventh : Whether during the whole day he have ta- 
 kfn any crum of bread never fo fmdl. For in this , though there be no fault wb(n 
 it is done out ofneceffity • yet he cannot be excufed from venial fin , who herein h.tih 
 mother Kule but his concupifcence, which is jo much more blameable, the oftner he 
 bath tak^n the boldricfi to return thereto^ and to takf the fame quantity at many jeve' 
 rat times, though it be little in it felf. For though every one of them, orifidvfed frj. 1 
 
 ,e/y, nourifh not much, yet they do it, being joyned altogether • beftdes Jlrengihning the 
 body, they remove the difficulty of Fafting ; and fo deprive it of the end for tvhicb 
 
 Cotn.2.]l$(D6 2.^art 2.Ct)ap 3.Srtic.2. Aa< Gad
 
 37° ^f P^P"g- 
 
 God and the Church inftituted and ordained it to be done^ which is to curb the flefh 
 ■ Of mth a bridle, and to bring the appetite into fubjedion unto reafon. 
 
 It fccms that this is a ^reat fcverity for him to condemn this man of venial fin, 
 but he fwcctf ns it prcfcntly, and corrcfts himfcif in the fame page where he makes 
 this queftion. And he who without hunger or thirfl jhall tak^ on a Fafling-day at the 
 rerjMcft of a frind, j'onte wine with a little morjel of bread and Jomefew Comjits^fms o . ^q- 
 he ? He names many Authors who blame this aftion as contrary to Faffing ; but 
 he forbears not to conclude with others who exempt it from fin , even from ve- 
 nial, whereof he relates this reafon : for that^ fay they , to aU well and prudently 
 is ?;" offence. 
 
 This is wiihonr doubt a rare prudence to prefer our being complacent to a 
 friend, before the Laws of God and of the Church, and humane Courtefic before 
 Chriftian Difciplinc. There is reafon to call this B>J/i/o>w (//</;e ft-fly/ei, and even 
 to doubt if there be any wifdom in the world like this : For the people of the world 
 would not have had the confidence to have violated the Laws of the Church at 
 this time and at others more important, if others more wife than they in this 
 
 bani!»tis gratia, faith he, to tajie a fmall morfel on a Fafting-day • J do it out of civility to hiniy is it a 
 
 num vtnialittr venial fm ? I anfwer, with Fagundez, that it is not. I permit him the liberty ta 
 
 dclinquo ? N> drink^ OS much and m often M he pleafeth. And taking it for granted, that to drink 
 
 S*"''"^'"".^*- breaks not the Faft, he demands, (2) ffhether we may ta^e wine Of often ai we 
 
 dM EklbtrT P'^'^fif j/jwgfe it be in great quantity ? And he anfwers in one word. Yes. And 
 
 «?i J. B«m.: 7. acknowledging that by vcrtue of this pcrmiffion we may be carried out unto ex- - § ' 
 
 p/g. ii4. ccfs, and drink beyond reafon and temperance , he adds to juftifie his opinion, '^ 
 
 X Dixi po- r ,\ jh^f gxcffl in drinking may indeed violate temperance^ but not the Fafl. Whence 
 *"'"1°"'''°^*" he draws this Condufion, which is a general Maximc in this matter, (i) Ihat 
 Wn"m 'affumi whatjoevir we drinks though it be tak^n frequently and in great quantity ^ as he fajd 
 pottft quoties before, break; not the Faji at all. 
 
 quis voluerir, The common redfon of all thofe who hold this opinion, is, as wc have already 
 licet in mn" fcen above, that drinking of itfclf nourifheth not. But there being drinks which 
 f o!"ft" li/I nourifh, as wine, they forbear not for all that to fay , that wc may take as much 
 KHm. '4. of it as wc plcafe, even without thirft , and only to nourilh and ftrcngthen ones 
 
 J Imniod:- felf. ■ 
 
 rstio pottft Efcobar foppofing, (4) Ihat a man takes wine after dinner to appeafe his hunger^ 
 
 lempeiBntiam andtonourifh and fufiain himfelft demnnds whether this be to break, his Fafl ^ He 
 violate, fed non ^^^^^ ^^^^ believes it is. But he condemns him boldly and ftronely, 
 
 mn.Ti. faymgj That by the common opiniomt ts not to brea^ tt. His rcaion is tbat which 
 
 4 Itaque I now related : (6) . Becaufe wine muri(heth not hut bj accident , and the Church 
 quidquid 90^^^ forbids only things that nourijh ofthemfelves . 
 
 eft , .J'JI"'"'? It is true in general,that drink nouriflieth accidental ly,bccaure there are drinks 
 mm^vil' ' that nourirti, and others which nourifti not at all. But this is not by accident 
 J Vinum that wine nourilbeth ; it hath a force and natural vertue to nourilh ; and there 
 quis in faftcnia- is no wine that nourifheth not , more or lefs , according as it hath more or lefs 
 tioatm 'umit, {^pjj^gfj, And when the Church forbids or regulates the ufe of things which 
 f metrl^x"^ "" nourifli . it confiders not whether they nourifh by accident or otherwifc. Mcta. 148 1 o 
 p*and^um,^ jnphyfical diftinftions enter not her Regulations nor Difcipline, which is fo true, 
 frangit jtjuni- and particularly in wine, that formerly it abfolutcly forbad the ufe of it in Lenty 
 um ? as well as of eggs and flcfli. 
 
 6 Affctit A- ^ J jj^jj Qjfyifl gjvjg liberty to drink wine or any other Kquor as much and as 
 ^'""' f*'*" ■',( often as we will, quoties ^uis vol»irit^& in magna quantitate^ he gives alfo liberty 
 cmum tft txtocatasoftcnas wc drink. For propounding this queftion himfcif: (7) h is 
 communi non lawful, every time we would drink^y to takf before- hand fame little thing for fear the 
 franjtrc i quia 
 
 vinumalitptraccldcns: Eccltfia autem prohlbcc es quz ptc ft alunt. Ib'tii 7 Ucc^C totics <)U9[itS fri{idus po< 
 tusbauticndus, aliquidnc noccatprxrumere. I^ii. mw. x8, f4£. i^i- .'~' ,<
 
 Of Fafting. 37, 
 
 drink^ fljould httrt m ? HcSnfwcrs, (i) Thjt t h mgh Aior f who holds that this i Lictc A- 
 ishwfuY) (xcept from ihii Kule ctrtain meatj • mvertbtUji the DoVtjri all.isv to fjifiotiusq. 7.ali. 
 ind'iffennily all kind oftyicatj ivhich rve ufe in Lent, provided »y take thtm not in ?"°' *','^°' ''' 
 
 great qtiamny ,rucu^, . pin.Wcr.s 
 
 There arc Caluifts who allow us to take lomcwhat after we have drunk , but modicainquan- 
 hc permits us to take it before we drink. They commonly allow «<: only to t:>kc Utate omncm. 
 bread, but he gives us liberty to take all that wc can eat on Faft-dajis, omwtm '■''"'" pemk^ 
 ci^KW, fi(h it fclf. For he excepts nothins;. tunc. ii».f. 
 
 P'aftins; will not without doiibc be too feverc for them that can do in tUb man- 
 ner, drinking at all fcafonswhatfoevcr they will, and as much as they fleafc, eat- 
 ing likcwife every time they drink, breadj cheefe, fifli, or any other tiling , whe- 
 ther after drinking, according to the more general Hulc of thefe CafuKts , or be- 
 fore it , according to the priviledgc Efcobar gives ; afluring us that we (hall not 2 Jfjunium 
 for all this fail infafting, provided that every time we eat wc take but a little, ""^ *"^'" P"~ 
 
 i_ . J - I 1 Ml ,- ' (US aquae ru: VI- 
 
 thongh we may drink as much as wc will, cwcn to excel-. „; ./• „ ,, .,, 
 
 Though Emanuel S a fpcaks nothmg lingular nor novel upon this matterjquid td«tur ne 
 which hath not been already faid by others whom I have already quoted , yet poius nocen : 
 becaufc his contains in it the opinion of many , he doing nothing but collcft and "" '' '^"'■^^ ''■ 
 reduce into an Abridgment the moft common opinions of the Society, it will not "''" P^*"'''°» 
 be impertinent to relate his words in this place. (2) To dri7i'^feater or wine ii no ^^j^, ,[,' ^^^^^ 
 violation of the Fall^ though you eat fomething therewith^ for fear it {hoiild do you comcdcme lilui 
 fame hurt, no more than to eit a little after dinner^ trhen a friend not yet rifen frvm fnim pan p.aa- 
 dinner^ entreats yen ^ becatije this pdrjjls alfo for a part of jnur dinver ^ as a'jn /„»ii'«nf<tui, hi« 
 haihn the hnz'r of dinner when there is fome caufe to do it. Thefe words arc as it 'j'..''°"^ P'*"" 
 were an Abridgment ofall that others have faid concerning the liberty of drink- |rLvcnis"s' 
 ing wine, of eating with our drink , ot prolonging our refcftion , and preventing icrb. jcjur^ni 
 the hour of dinner. For he fpcaks of all thcfc things abfolucely, and almoil i»<»». H. p. J17 
 without any limitation. 
 
 III. POINT. 
 
 That according to the Jejit/ts D7(l>e?tfit20!!s ivhich they give in Fajii/ig, , 
 
 hardly atiy perJoH is obliged to F<?/?. i 
 
 AFter Fafting is reduced to this point , changed and corrupted in thi? man- 
 ner, that it defer vcs not fo much as the name ot a Paft, and cannot fcrve (cf * 
 much as to regulate the life of a perfbn who is any thing fobcr , it may fccm that 
 there is no more occalion to fpcak of a Difpenfation for fafting , there being in- 
 deed no more any real Faft, nor difficulty to pafs over the Fafting-days , accord- 
 ing to thcfc Doftors Maxims, fince fobriety alone commanded all rfien, and at all 
 timcs,obliges us to more than what thcle people pretend that we arc obliged to by 
 the Churches Faft. Nevcrthclcfs thefe moderate Divines that take fuch part wi h 
 the flefti and the world , proceed yet farther, and difpenfc with the gresteft pare 
 of men in all forts of conditions for Fafting , not only to cafe them of the pain 
 and difficulty, if any be to be found in Fafting, according to their Rules, butalfo 
 to take away from ic every thing which might put a ftop to their lufts, and to 
 give them an entire liberty to do whatfoever they plcafe, 
 
 I. Firft, They will have the obligation to Fafting to commence only at thd 
 age of 21 years ; and that it ceafes commonly at fisty. Whereupon Tain. 
 iijwrin raifes a qucftion worthy himfclf. (j) If one ^ Cihhhc, accompHpj the'a;ie 3 Siquiiin' 
 of twenty one at one of the chck^after midnight of a Fajiing.day enfuing , is he fepazTt/ P"nia hon mc- 
 tofa^that day ? He anfwcrs, 1 hat if this firji hoMr belong mt to the twenty fccond'^':^^^^^^ ''°= 
 year, he is not obliged to fall that day , becauje he might have eaten this firfi hflur^^^^^V'.'^"^' 
 and fo broken his Fafi. So exaa is he to maintain intemperance againft P^aftin?, annum 'TiL"- 
 that he would not lofc one /ingle hour, and by this one hour he will gain a whole mum primuTi 5 
 
 lentcuili primi 
 nora pettlnet ad annum Tigefimiun (eCundum talis ztatis in quo urget prxccptum. Si fit lUtus in ipfa prim* hors 
 njtdi3tnsais,nonobligatur. Ttmbur.Ub.4, deed. ctp.^. {cSUy. num.i, 
 
 2;oni.2.115cD6 2.j^art2.C(jap.3.arrir.3. Aaa 2 . isy
 
 _— — — , '^ 
 
 372 Of Fajiing. 
 
 ' J ^ !■ 
 
 day entire, and thereby difchargc ic of the obligation of Fafting; as if the libcr- 
 ey he gives to cat, could avail more in one hour than the moft holy Law of God 
 and the Church in a whole day, 
 
 2, In the fecond place, Father £'»««>' difpcnfes for this obligation with La- 
 bour ers, Vim-drejfers^ Mafons, Joymrs^ and generally all Handicrafts and Artificers. 
 This is in hi? Sum, Chap. 16. pag. 262.&263. Out of other Cafuifts,whofc 
 opinion he rather approves than condemns, he adds unto them Painters, Taylors^ 
 Barbers., Cbirurgeons, mth Weavers, Bakers , Shoomakers ; as alfo Scholars^ Tra- 
 vellers, pleaders y (Atturmys and Ceunfellors) and poor Tesple, 
 
 To thcfe he adds fuch as have any infirmity of body or mind ; And in the 
 261 page he faith generally, They who complain of pain in head^ heart, or jhmach^ 
 and Tvbo being empty and mthout food cannot (leep , are not comprifed under thii 
 Precept. His reafon is , that the Church intends not to oblige us xvith this rigour^ 
 that we ought to the prejudice of our health , or lejfening our ftrengtb to follow its 
 pkajure. 
 
 Falling moderated and regulated, according to the order of the Church, doth 
 rather repair our ftrcngth and health than diminifli them , as appears by the tcfti- 
 mony the Church it fclf gives in its Prayers, and by the experience and confent of 34 S 50" 
 the mcft expert and able Phyfitians. But though itfhould diminifli them a lit- 
 tle, and bring fomeincommodity to the body, ought wc to conclude from thence 
 ' that we were difpenfed with , the intent of God and the Church being to give 
 feme trouble to the flcfli, that it might do Penance for the plcafurc given it , and 
 to mortifie it, at IcalHor feme lime , after it had been pampered and noarifhcd 
 with too much tendcrncfs all the reft of the year. 
 
 lambourin extends the Difpenfation for Falling yet farther than Bauny. For 
 61c [j\l^^^^^^'^^^^^^^'^3 (1) Ihat it is very certain that thofe who are 7iotablj fick^^ are 
 iejunio notabl- (Xempt from fajiing , though they have fallen into this fichjiefl by their own proper 
 liter icfirmos & fault, hc adds, ihat the fame muft be jaid of a. fick^ perfon unto whofe health Facing 
 vsletudinarios, flight happily conduce. For being etherwije truly weal{^ he is exempt from the obli- 
 rts eft «"» nl- g^(jg„ fg y^jj ^ though by accident Falling might be beneficial unto him. IVhence it 
 
 rinfirmhstem/''''*^^ ' ''■''*' ^/ ^^ f^'ft ""* j ^' f"'^ indeed againji the temperance a?id charity he 
 incldttint pro- owes to himfelf^ but not again]! the Precept oj the Church. 
 
 pris culpa — 
 
 Idem decoinfirmocul forte conductrent ad fanitstemjejuma— Idemde eo qui noSu dormire per notabile tcmpus 
 nonpoteftnificoenec. lis cnimeffetonerofumficjejunarf — ntquehunc cbligo mane jentare ftq; (cro plenertfi- 
 cerf, quo pafto jam jejunium fartum teSam conletvare, non cblijo,inqua!n, licet commode id facerc queat. Nemo 
 in jejunando eft obligandus ad excraordlnaria rtmcdia^ & ad.celinqucndum Tuum jus comedcndi circa mccidltm* Ttm- 
 bur. lib. 4. iictl. cap. y. {cS. 7. num. 14. 
 
 He fpcaks of a man who is fallen into a difeafe by his own fault , for example, 
 intemperance, for the expiation whereof hc is obliged to faft , according to thc248<;0 
 Rules of Penance. He fuppofes alfo that Fafting is a remedy for his difcafc, and 
 profitable to his health. So that in not fafting he fins agaiiift the Laws of the 
 Church, of temperance and of charity which hc owes to himfclf, hurting his 
 health already impaired, and augmenting his difcafc. And for all that hc pre- 
 tends that bccaufc hc is fick hc is difpenfed with for Fafting. That is to fay, that 
 the fame difeafe which obligeth him to faft, difpenfeth with him for it ; and the 
 Church which difpenfeth with none but for to relieve their wcaknefs , agrees to 
 this difpenfation, which relieves not , but hurts him , and pretends not to oblige 
 him unto a Faft, which, if it commanded him not, hc could not omit without fin. 
 
 Ihe fame mujl be faid of him, adds the fame Author , who cannot Jleep in the 
 night of a confidcrable time^ unleji he fup. For he would be over.charged too much 
 by fajiing in this manner. I would not oblige him neither to jo much as to make hit 
 Collation in the morning^ in which cafe the Faji would continue without intermijjion, 
 though he might do it conveniently ; fir no man is bound to do extraordinary things 
 that he may fafl^and to abandon the right which he hath to eat about Noon. 
 
 The Indulgence of the Church in fuffering and permitting to eat at Noon on 
 Fafting-days is a right, according to thisCafuift , which its Children may make 
 ufcofagainftittothe neglcft of its Commandment. He finds not that itisnccd-
 
 ^f^4H ' ^7J__ 
 
 ful to do any thing extraordinary, nor to the Icaft change in the order or hour of 
 our rcpaft tokecp the Faft, and obey ihc Church. And in another place he lind"; 
 it very reafonablc that to content a friend, for his own benefit , plcafure , or ar.y 
 the Icaft reafon in the world, and even without reafon, we fl^culd alter the iifiiil 
 courfe of our repafl: , and advance the time two or three hours or more , if wc 
 will. 
 
 (l) Finally n-e mufi faj the fame^ Co this Author goes on, of him tvho unhfl he ^ iJemaidi- 
 fuf rptll, is troubled to get heat ; kcauje thii is judged in fome jmt Jrcjudicij/ to his ^^ j^ ^^ ^^-^ ^^ 
 health. There arc who pretend to be difpenfcd with for Faftinsj, bccaufe it hcati' r,f ftc »buii pcc- 
 the blood, fay they, and caufes headach ; and this man would difpenfe with it, »<aj ccena c»- 
 becaufc it chills the feet, and hinders flccp. 1 pafs by thcfc ridiculous excufes and '''^"' ""*,'i,',j 
 vilible contradiftions , and obfcrvc only that thefe people take the liberty to fay '" " ''""' 
 whatfocvercomesin their minds, and make ufe of all Cons of rcafons to fight 
 againft the truth, and know to turn to the right and the left , not iis S. Paul, to 
 go unto God, and conduft his neighbour thiiher ; but rather to 'confound the 
 ways of God, make his Commands obfcurc , and to teach men thereupon to vio- 
 late them without fear of punifhment. (2) That infirmity or fome notable pre ju- 1 I'la ir.fir- 
 dice of health hinders the common aliioni of every perfon , a»d rve jttdg.: that he rvbo mitas notjbilis 
 after his ufual labour cannot, if he /jff, conveniently perform thefe aQums , // much '." 1"^ rXna- 
 damnificd by the Fafi. IFhence it fulhrvf y that if Fajiing makes a Scholars head fi'°"'cujjlibe[ 
 aj^f, or di/lurb his Studies • if a woman cannot^ by reafon of her Faiiinc:^ conveniently ptrionx impc- 
 attend her hon^jold affairs ;' if a man perform the exercifes of his proffJi,in rvith more dit, ita ut c^i 
 difficulty ; for that canfe he is not obliged thereto^ nor others fuch lil^e. That is to 'orifuc;o luo o- 
 fay, that Fafting which is commanded for our mortification, is not obliging when I""*"^' "'°'^° 
 it mortifies us ; and that wc may be obliged to faft, wc muft be able to do itcon-niode^com 
 commodiouQy and without difSculty; jcjunio ncqutatj 
 
 li Stholsflicus 
 quomodocunqutcumdifficultSKfJudtat i fi mulicr ei deWUtatt jijunii fervici«domus incommode cpcrctur : li vie 
 luum of&ciutn artecnque jejunando difficultcr txerCMtj ex hoc cjpite a jejunando legiiime cxcuftbuntur. Ibid, 
 num. I7> 
 
 It appears clearly that ,' according to thefe Maxims of the Jefuits , few people 
 arc obliged to the Fafts of the Church, though they have been generally inftitutcd 
 for all the Faithful , obfcrved inall Agespaft by all thofe who had any fear of 
 God, of what condition foever they were, and that the Church hath always thus 
 underftood it, as may yet farther appear, feeing that in the general Command- 
 ment which it hath given fo many Ages fince, it doth nor, nor ever did cxccpc any 
 condition, exercifc, or fort of life. 
 
 But the Jefuits leave hardly any Profedion which they exempt not from Faft- 
 ing. (3) The Office or M)ilery,CiikhTimbour\nyivhich a m-in exercifes , if it he ^^ . 
 laborioHf, at (there are fcarce any which are not) exempts him of it felf from Fajl- ^ ^^^^ qu'i'"*' 
 ing^ and though there he feme in the fame Trade mho can endure Fafling^ yet he is quis cxercct, fi 
 
 mt obliged For example, a firong Labourer, and who can fjji vp'ith eafe , is not dt ix ic labo^- 
 
 obligedto fajl, though he be very rich , hecaufe all Labourers m fuch are ixcm}/t.'^^*\ hominctn. 
 And befides this^ the Church hath no intention to deprive the Faithful nf the exercifc F" '^ 'ibtrst 2. 
 of their Trades^and courfe of Ufe. It muft be 2dded,that in cftabliftiing the Precept qi"^em'etiamfi 
 of Fafting for all thofe who could bear it, it had an intention not to exempt thofe in illo txercitio 
 who fiiould make falfc pretences for their not obfcrving it. It fccms that he quis invcniacur 
 would have us believe that the Laws of thcChurch regard not thcSalvation of P°'^''°'"'"^'■" 
 cveryone inparticiilar ; but that they are only general Ordinances of sn out. 'j"||°]' ''^'"i^ 
 ward Policy, and therefore odiousand unjuft, from which every one may favc and ftringecur-— " 
 OKempt himielf that can. Arator ctiam 
 
 rcbuftus paii- 
 cntlininurquc!ncdi3:>imoeciamditi(Iimus,nonobligatur8d jejunlutn, quia ptr fc omnesaratorttcxcu'antur, 8( ex 
 »lia pjrte EcdcfiiE non lat:ndit privire Fiddes fuo officio modoquc yivcndi. Tmbur, lib. ^. deal, ctf.y (eSl.j 
 mm. 18, ■ • 
 
 aom.2, Kooft ari^art i.C^jap-s. artica; ^e
 
 374 Of Fajiing. 
 
 I Dicopro- Hs adds aifo more particularly, (i) That it is probabU, betattfe of the Autha" 
 p.fc jurhoriia- fuy of the DoBors who are of that judgment^ that no Handicrafts^ and by confequence 
 
 efiT ^ob»bir ""*'^^^ "■' "^"^^"^ "^^'^''^ *" ^"fi- ^^^ ^° ^^'^ Artificers , and thofc who labour 
 iiulorartifices,'"^°^''y°^'^"P*"°"'j'"^'^'"S'Jp the greater nutnbcrjin comparifon of whom 
 arqiic siko Su- the reft of Mankind arc fmall in number, the Precept of Fafting fliall be of fmall 
 torts obligsrJ ufe, and (hut up in very narrow bound?. 
 
 «d jfj.jnia.(6/i<. But Icaft any rcfentment of Chriftianity fhould induce the Artificers tofaft, 
 "Tp.nttr £/'''y^'i"' cited and confirmed by Tdw^M/riw, (2) permits tbofeppho hire fFork,men^ 
 eandem ' ratio • '" condition with them not to fafi^for fear they pottld roork^ Itfi. Thus they would iAOQi, 
 nempoteriiquishave us love God above all things , and our neighbour as ourfclvcs, by hin- 
 ts Efcob. tr.i. dering him from rendering that obedience he ought and would yield unto the 
 tiair; 1 } de je- Church, that he may be poflibly a little better fcrved, and gain feme fmall mat- 
 pwatlos'cordu'- ^^'" '" ^^^ '^^'^^ "'"'"'^ °^^" Artificer in a time of Alms and Charity. 
 ctrc cum pado The Monks and Clergy-men thcmftlves may find reafbns in thefc grave Di- 
 ucnonjfjaDent, vines to c\cmpt them from Fafting. For i. They who work with their hands, 
 nc alijs minus or who travel abroad about their affairs , may enjoy the privilcdge which Bauny 
 ffff 5" ' ' ^^^^ ^'^'^" ^^"'■'^f"<="' Artificers; (Counfellors and Attorneys ) Thofe who arc 
 ' ■ "" ■^' employed in Study, Confeflion?, MiflionSj Preaching, ftiould not be ufcd with Icfs 
 favour than Advocates and Students. Thofe rehe climb the Pulpit , faith Banny 
 alfo, pag. 263. every day in Lent , are not obliged to fafi , becaufe of the extreme 
 toil they are oblin^ed unto by theirPrnfeJjron. And there is the fame reason for Con. 
 fcffors and Miffionaries, who fpend whole days almoft in CcnfelTion , and Profef- 
 fors who commonly afccnd their Chairs twice a day, and continue therein com- 
 monly longer than Preachers. 
 
 It is true he difpenfes with Preachers under a condition which he hath taken 
 from fome Authors a little ftraitcr laced than himfelf, reho rcjirain^ faith he, pag. 
 263. this univerfd and gincral Prof ofition^ to thofe vcho have not firtngth enough to 
 preach and fafi both at once , in vrhich cafe they exempt them from the oblii^atian to 
 Fadings and not stherwife. And he faith after the fame thing of Readers and 
 Confcflbrs. ^s for Readers and Confeffors^ they mujl knotp that upon their Itrcngth 2401^ 
 depends the Judgment they ought to make of themfelvei and their obligation to fafi. 
 For if without hnrt to their bodies they can do it , and withal read and perform their 
 duty to their Penitents in their Confefjions, and affliS their flijh at the fame time with 
 abftinence pradiftd in the Church on thefe holy days 5 Fagundez and Diana hold it 
 far an indubitable Maximc^ that they cannot be exempted without fm. 
 
 1 know not how it comes to pafs, that they perceive not that the fame reafon 
 they have in this manner to reflrain the Difpenfation for Fafting which they 
 grant to Preachers and Confeffors , doth alfo oblige them in like manner to re- 
 flrain that which they give unto Artificers, Labourers, Travellers , and all other 
 forts of people. For if they can faft in their cxercife and labour, by what reafon 
 Ihould not they be obliged as well as Preachers who have ftrengtb enough to preaeh 
 and fall both at once ? 
 
 If Confeffors and Readers ought to confider , that upon tbeir flrength depends 
 the Judgment they ought tomakg of tbemfelves and tbeir obligation to faft , where- 
 fore may we not fay the fame thing indifierently of all forts of perfons , of what 
 quality, age, or profeflion foever? And what hinders but that we may declare 
 unto them, that if without prejudice to their bodies^ they can fail and do all that alfo 
 Kshich belongs unto their duty, they are thereunto obliged, andthat it is an indubitable 
 Maxinie, that they cannot di^enfe with tbemfelves therein without fm ? Arc they 24?*^ 
 lefs Children of the Church than others , and arc they lefs obliged to obey their 
 Mother, and tQ,employ themfelves with all their power to give teftimonyof their 
 good affeftion towards her , which cannot be good, if it incline not to do that 
 which it hath power to do > 
 
 Father Bauny fhould remember the DcSrine of S. Antonin and others whom he 
 quotes upon the fame fubjeft, pag. 261. who fpeaking of the age at which we arc 
 obliged to faft,fc(rf«f,faith he, that herein we ought to have regard to every ones flrength 
 and complexion^ and to the proportion of their gre»tnefs and littlenefs, for judging of 
 the obligation of this Precept. 
 
 ; aomt2.)15(Ofe2.jaatt2,Cf)ap,3,artic.a. . Some
 
 OfFaJiing, 375 
 
 Some Rules may well be cftabliflied to judge who are obliged to faft ; but 
 there is nothing more certain nor more rcafonable than to fay, that this ought to 
 be regulated by the ftrength of every one particularly. For if we can faft with- 
 out any notable inconvenience , what pretence can we have to exempt ourfclf 
 from it > Wc difpcnfc with them who , according to the opinion of the Cafuil^s 
 thcmfclvcs, are of age to fjft , and who arc not engaged in any profclfion nor 
 excrcifc which might excufc them from it, when they have not ftrength for it. 
 Wherefore then do they not oblige thofc to faft who are ftrong enough, and who 
 candoitwithout prejudice to their bodies, though they arc in fome toilfom 
 Trade, or arc not yet of the age which might oblige them thereto , according to 
 the Rules of thcfc Cafuifts thcmfdvcs > 
 
 Emanuel Sa alledges thefc fame caufes with Father Buhh) to difpcnfc with 
 Fafting, and he hath added others to them, of which this is one : ( i ) When Fafi- ^ C«uf« rtJ - 
 ing hinder! the Hmband from J>er forming the Marriage-duty toreards the IVife ^ or j*"^* '""'"Sj 
 cattfes the Woman to be diflil^d hy her Hutband, noaaU»\luni: 
 
 Fi//«»t/«f faith the fame thing in other words : (2) Hence it foSoiei , that a(\-bxc jcjunio' 
 PVomanis exempt from Fafting^ for the prefervation of the love which htr Hwi^Jw^^impniluntur. 
 hears toxpards her. He repeats it again in another place, where he faith, C3) That ^* """^^ J'i"-'. 
 if a Husband cannot discharge his Marriage-duty fafling^ or a Woman become dif. """" '"""•P- 
 pkafing to her Hufband through leannefs or palenefs ^ they are both exempt from i Seq'uhut 
 Fafling. iiiorem txcufa- 
 
 . r «• - <• ''^ jtjuoiora- 
 
 tlone confervandi amorcmmachi «{« ipfstn. Viuiutimttn.t- trill. 10. tap.^. khw. jo5. pjr. 317. 3 Turn 
 vit non potcns rcddere dtbltum jejunsndo, turn uxor non valcni fe reddtre jrataai viro ob miciem vjI pallortm, «cu- 
 fsmurik jcjunio. Eilliutiiutom. 2. trtSi, 17. c»p.6. num. 119. ^4£. 189. 
 
 Heretofore Fafting difpenfed with perfons for Marriaoe-dutics , according to 
 the ordtr and cuftom commonly obfcrved in theChurcn; and at this day the 
 duties of Marriage difpcnfc with Fafting , according to the R.ulcs of ilicfc new 
 Cafuifts. 
 
 They who fay that the Wife for fear of difplcaflng her Husband, and Husband 
 his Wife, caufa non dijplicendi, may be difpenfed with in a Faft ordained by tbc 
 cxprefs Gpmmand of God and the Church , might very well by the fame rcafon 
 have excufed Adam from fin, or at Icaft have faid, that he had not committed any 
 great fin in eating only an Apple, giving way thereto, that he might not grieve 
 his Wife, cauf^i non dijplicendi^ as many of the Ancients fpcak. 
 
 lambourin hath not only taken care of married perfons , he fpeaks alfo in fa- 
 vour of thofc who would marry. (4) jiyoHngMaid^CrnhbCythat would marry, 4 Libfratur 
 if by FajliagcontinHaVy all the Lenty jhe notably bkmilk hir beauty is exempt fri/nV^'^^^^ nubcrc 
 Faliing. ^°'«n»' ^ ex 
 
 Eiwa^jwe/ 5a faith alfo in the fame place, (5) that one may be juflty excufed from niTau,TJ'!^2 
 Fafling, tvhen he cannot do it without great trouble. As if Fafting were not in it a\x (pcckii:!- 
 felf trcublefom, and were not inftitutcd to caufc pain , to fubduc and mortific the ''m 'scifi nota- 
 flelh, being an action of Penance which brings along with it pain and difficuhy •,'''''"'■ «mitit- 
 befides they who have moft pain in, and moft oppofition unto Fafting, have com- JJJ,' '^"^J"^' 
 monly more need thereof than others , and their trouble is oftentitncs more in (tSl%."um'J-' 
 their minds than in their bodies , and comes rather from cffeminateucfs and 5 Difpen- ' 
 daintincfi than want of ftrength, [»ndlcaufsjuii« 
 
 E/cfl^jr faith the fame thing, and brings the fame reafons with Bd«n;/ and5<»''^' ""'K"" '" 
 for difpenfing with Fafting : and thereupon propofcs this qucftion: (6) W^-^'E r°S" 
 »««/? be faid of him mho toils to an ill purpofe , ds in debauchery tvith women ? Hi' ,,/«i)i«iw ». i a. 
 rcafon is, that he cannot break^hts Faji , that he may be abler to commit that cr/we ;fj?- <j8. 
 but if he have committed it, he may breaks it to recover his ftrength , and f>r fear of ^ Q"''' de 
 tiring aadenfeebline, himfelfyet more. If he had not fallen into debauchery , he '»^'°''«"'5 ^"^ 
 had been obliged to fift, fo thst the penance for his crime (hall be a difpcnfation uc iridini"'' 
 from Fafting. lambourin faith that he willingly admits this opinion as certain, v. c ? N ^n po- 
 
 teft 
 
 u 
 Com.?. Jl5a)6 1: jaart a.Cf}ap.3» 3irtic.2; FilliutiM 
 
 r 1 • in J • "" jejunium 
 
 lolwentvirtscolUjK ad crimen ptr|»etrsndam, fed po«*«d Tins rtpirandii, laffitudini, jcjunio foluto, occurrerc- 
 Efeobtr tna. i. txm. i j. cop. i. itHm. ij. ptg. Z04. Tmbur. lib, 4. i((il. M^ y. /cS. 7. nm. j ».
 
 376 Of Fajiing. 
 
 FiU'iHtm propofcs in a manner the fame difficulty , fuppofing that fomc one or 24950 
 1 Dices sn other demands of him, (i) IFhcthcr be peho labours in ifome wicked defign ^ as to 
 qui malo h ne , ^^^ ^ rnan^ or in purfuing a rvoman whom he would abttfe, or in doing fomi fucb likg 
 aiiq'ucm'ccci- '^■''^ ^^ obliged tofaft. He anfwcrs, (.2) That fuch a perfon would fm indeed^ 
 denJucn, vcl ad becauj'e of the wicksd defignhe hath ; but that having toiled and wearied himjelf in 
 inlcqucndam »- the execution iberenf, he is to be excufed from FajHng. He adds that there arc fomc 
 niicsm.vcl quid ^^^ gpj ^f iV>g fame Opinion with him,but upon this condition ; (3) That this be 
 litnile> ttneretur j ^-^^[^ ^^ exprefs inieiiiion to elude the Commandment of Facing. But he finds 
 adjciunium? , . ji- -11 l r ii 
 
 X Rtf londco them too rigorous, and taking part with others , who arc more tavourablc to 
 
 talcm pjccatu- thcfc pcrfons tired with debauchery , and overwhelmed with crimes, he adds, 
 
 rum quidem ex (^^'\ Ihat there are others who fay with better reafon^ that thefeperfons have done ill 
 mao fine j ^^ to reduce thei' fives to that in jbiliti to fafl t but that having done it, they are exempt 
 
 iijunio. Pittiu- (5) Efcobar puts the fame queftion,(uppofing that fomc perfon had given him- 
 tiu* /H(irij7i«w. fclf untodcbaicheries till he is tired , with adcfign to deliver himfclf from ihc 
 ii3.pJI.i89. obligation of Fafting. And knowing well Fi//i«ri»f's anfwer, though he difap- 
 
 l Nifi fi-"t proves it not, yet he finds it (b infamous and fhameful, that to fparc the rcputa- 
 m traudem jc- ^.^^ ^pj^j^ Broihcr , he cites it without naming him. (6) There ii one learned 
 
 4 Std melius man, faith ht^who dijlenfcj with Fafi'mg in this cafe. 
 
 »lii culpam 
 
 qutdcmtlVc inapponendacaufafrsftionis jtjuniiat capolita,excufatia jtjunlo. Ibii. y Quid fi In jejunii frau- 
 
 (!e n fete nimiuai fatlgaflet ? Efcobur truS, i. tMm.ii. iiHMi.4y. p<g. xoj. 6 Adhuc libciatuc a dofto. 
 
 If Difpenfations be favours , as all agree they arc , without doubt a Murderer 
 or a Rake-hell defcrvcs well of the Jefuits that they (hould gratit , or rather that 24960 
 they (hould offer it him , for fear he (hould not dare to demand it of them when 
 he cannot obfervc the Faft bccaufc of his dcbauchc;. 
 
 If Difpenfations ought not to be given but only to thofc who have juft caufc to 
 demand them, according as the Laws of the Church ordain, and the Bi(hops and 
 Popes praftiic , never granting any but aponrcafons that arc alledged to them, 
 we muft fay, according to thcfc Cafiiifts, that an honeltcr and lawfuller rcafon to 
 demand a Difpcnfation for Falting cannot be alledged than that which is ground- 
 eel on thefc two horrible crimes. And if finccrity and honeft meaning be re- 
 quired alfo much more for the juft obtaining of a Difpcnfation , and to the right 
 ufage of it , there is no doubt but it is to be found altogether in him who being 
 refolvcd not to faft, and feeking out fbme means to deceive the Church , and to 
 elude its Command, fees no better pretence to exempt himfelf therefrom, than to 
 diflcnablc himfclf to obfcrve it, by tiring himftlf in the purfuit and execution of 
 a murder, adultery, or othee crime. So that two horrible crimes joyncd with 
 contempt of the Church , and a will not to obey its Command , will be a juft 
 caufc and fufficicnt motive to give him a Difpcnfation , according to FilHutius 
 words : ^td malo fine laboraret, ut ad aliquem occidendum , aut infequendam ami, 
 cam, vel ad ftmite quid—~ fecuta defatigatione excufaretur h jejunio , though the 
 dcfign of this man were to deride the Church , deceive it , and elude its Com- 
 mand : Eifi finet in fraudem. 
 ~ ^*?*"V After thiF,all pretences which may be taken up to difpcnfc with a Faft, be they 
 quemcunque"' ^°^ unjuft, may appear reafonable ; and wc (hall not find even that fo ftrangc 24970 
 etiampec totam which this Jefuit faith alfo, (6) That the Tope may di§enfe with all forts of per. 
 vitam, ttiam d-fons for Falling, though it were for their whole lives, and even without any caufe, 
 necaufs. Ibid. 7j»;io«n» faith the fame thing in a more odious manner againft the Church 
 ''"'*^Sufe^°ad ^"'^ ^°P^* (^7^ ^* f'*ff"^i ^"^^ ^^' ^° ^^'^ ^°?^ ^°^ ^° fJi^Pcnfc withFafting, 
 difotniandum '''''^* ^^ '•''"^ ■* ^^f'g" *" i^*"*" ^" kf^dnefs towards fomt perfon who hath obliged him. 
 quia Papa vult If it be kindnefs to difpcnfc with Fafting commanded by the Church, it is rigour 
 le benignum a contrary to the affeftion and humanity of the Church tocommand it. And this 
 iicui b:ntmeti- jj joufc the Pope in a bafe manner, and unbecoming his Holincfsand Greatnefs, 
 Ti mbuflib ^° ^^^^ ^^'^^ ^^ (hould pay his debts, and acknowledge the Services done him , at 
 rftM/. "'5. '/fs! f he charge of the Church, and to the prejudice of the obedience which all the 
 7. mm f J. Faithful owe unto its Commands. 
 
 a:oni.2. HScDh a.3l>art 2,C^ap.3.2rtic.2. That
 
 OfFafting. . 377 
 
 That which Efcohr faith is no Icfs extravagant : (i) That no perfon mho can. ^ rtomM 
 not piep when he hath not fupped it obliged to /j(f. And he adds , that which is quii ntquit n.ti 
 more ftrange : (2) 7 hat if thit perfon by Piakjnghh Collation in the morninfr^j and iumpiacccM, 
 referving hia [upper till nighty could faft^ he would not be obliged thereunto^ becaufc tewiurne je)u- 
 no perfon it obliged to pervert the order of hit repajl. "'" ' ^*.'"i'"f• 
 
 « /• -, ..T . m»nccolIa:iun- 
 
 cuUmfumtrej & tefptre coensrf, tentiutne? Non tenetur; quia nemo tenecur ptrvcrtcre ordlcem itfcAionoa. 
 EfcebtrtrtS.i. exim.i^. num.67, pj^. 112. 
 
 If he had been well informed of the order of Fafting, and the manner wherein 
 it was inftitutcd in the Church, he would have known that there was no order of 
 repaft in Fafting ; bccaufe the order of Falling is, that wc take but onercfcfti- 
 on, and that at fupper, as Bellarmin himfclf and many others acknowledge; and 
 fo they that dine on Faft-days do pervert the order of Fafting rather than they 
 who make their Collation in the morning, and fup at night, if the Church of its 
 ufual kindnefs did not tolerate dinners on thefe days, and flight Collations at 
 night; 
 
 (3) This fame Jcfuit gives us alfo another Expedient to exempt us from Faft- J Potefne 
 ing without necefllty and difpenfation ; which is to depart from the place where ]''"" »'■"'« 
 the Faft is, and to go to another place where it is not pbfervcd. And it' any think njum "v'hct'?'" 
 that this is to deceive our felvcs , whilft we think to deceive the Church , Fillitt. Fajundus pcfl: 
 »£»», aswehavcalrcady obfcrvcd, anfwersinalikecafc; (4) Thjt thit it w* »o Klpondec. iWi. 
 deceive the Church, nor to elude its Command • but only to avoid the obligation of the "'""•^A- P-2ii. 
 Commandment, in purfuance of the right which every man hath to do it when he 1 * Pj°P"« 
 can ; that is to lay , that if the Church hath a right to command a Faft or Mafs, eft^^lb fr " s"f 
 wc have alfo a right to avoid them, and to do all we can, that wc may not be ob- quis jure luo u- 
 ligcd to obey it ; and after this we fhall not cealc, in the Judgment of the Jefuit', "turj & potius 
 to be faithful and obedient Children of the Church • becaufe wc neither offend **/"8"''^''''" 
 
 nor deceive in making ufc of this right : Non (fl uU fratu ft quit utJtur jure B'J'onfn prace- 
 ^ ° ° ' ■> ■• ^ J "pti. ttUiutitu 
 
 Thelaft qucftion which I ftiall report here concerning the difpenfing wlthwp./. n. ne*. 
 Fafts, andtheufeof meats on Fafting-days, is E/coWf alfo. (5) He demands if f'g.i^i. 
 wemayonFaft-daysgiveflefti to children under fcvenyears old > To which he 5 Quii de 
 anfwers, that they may cat it before they attain that age. He demands a little after ?""" ^. ^"" 
 whether in cafe they have the ufeofreafon before that age, vvcmay make them medTre'carnts" 
 eat flefli > And his anfwer is, that we may • becaufe it is by accident that the ufc poflunt. ibid. 
 of reafonin any perfon prevents that age. It behoves ihem therefore who would nww.io.p.ioi.- 
 give flefti to thefe children not to feem to know that they have the ufe of reafon ; D"'"' P°f" 
 and that they may cat with a fafer coiifcience, toprefentit to them without ac-['^"j"j"[j''"*3^ 
 quainting them that the Church forbids them to eat it. That wc may hold them nfumVi funtd"' 
 in this ignorance, and conceal from them their fault, theymuft be hindered fiomlicapacej? I'of- 
 learningthe Commandments of the Church, and muft not be brought to Church, funt,quii acci- 
 whcre they are publifticd every Lords-day. demale eft qaod 
 
 . He faith the fame thing of Pagans, and thofe that have loft their Wit?, confent- j^tioS^acak! 
 ing that wc may make them cat flielh on Faft-days as well as children ; becaufc retur. Ibii. n. 
 the one fort have no ufeofreafon, and the other arc not fubjeft to the Commands ji* f^. »io. 
 
 oftheChurch. J. r - QiJid dePj- 
 
 By this fame reafon we niay fuffcrFoofs and Infants' to blafphemc , and tole- S*!!''* "■ ^"'""' 
 rate them in all forts of crimes ; becaufe having no reafon , they Hn not in com- ^"" ",j"bu$""^* 
 mitting them. Wc may make them alfo to violate all the Laws of the Church Cbrirtianorum. 
 who arc Infidels ; becaufe they acknowledge not the Church, and arc not fubjeft Qaid de a- 
 untoit; but ratherarcits declared enemies. As if a Father who had forbid '"'""'""• C""^ 
 fomethijig to be done in hishoufc under grievous penalti^Sg could take it well for ''"j"'^ *""o'' .. 
 his Sonlb caufe it to be done by a ftranger or a fool, not daring to do it himfclf. Ju«nd"\" /4M 
 III the mean time they would have the Church to be well fatisfied with a Chri- » p, p, nc, ' 
 ftian who out of a Frolick caufes its Laws to be violated in his houfc by his 
 houfhold-fcrvants, under pretence that they arc Children, Fools, or Infidels. 
 
 They muft be Fools or Infants that can believe fo great a Paradox , and w:)rfc 
 . aiom.J.lKcDft a.iaart 2,Ct)ap.3.!artic.». - •• Bbb ithan
 
 3 78 Of the Commimion at Eafter. 
 
 ihan an InfidcJ, to have fo little care of their Houfholc!,and to proceed to fo grofs 
 
 and vifible a contempt of the Church and Religion. 
 But may we not at Icaft condemn thofc who induce others to violate the Faft > 
 1 Quando lambourin who hath had a care to fecurc Viftuallers in this point, faith, (i) Ihat 
 probabiliier pu- fehen thej prabitbly believe ihat thoje vchs come to their houjety breaks mt their Faft^ it 
 t;ntur scctden- ^ evident that an Inn-kfeper or Cook^ may give and [ell them vi&uats. And though 
 rriciuniuiB p'of- ''^'-^ di>»bt vfhether or no they violate the Fdjf , they yet may do it ^ btcattfe tee ought 
 Tunt cjuponcs& '*"' prejume that a man is xvickfd unlefivpe kporv it : And by confequence pee muft not 
 vtnden(« cibcs prejume that he tpill break^hif Faji. But if they kpovo prtbably or certainly that they 
 iis miniftiate, ^^f// breaks it^ it it more difficult to grant them thit permijjion ; yet vee grant it them 
 vendtHj ^^^^^ xi'ith probability enough • hecauje the ViSHaUer provides not thefe meats, nor provokes 
 quid fi fitdubi- ^ *" ^''y ''•"'" '"''^ a direB intention that rcejhould break our Faji^ er fm 5 hut that 
 ilm ? A Ibuc he might get their money^ as all Buyers k^otP. 3 jOlo 
 
 pottrunt J quia 
 niG ccrto conftct contcarium, ntmocfl pczfumcndHS malut. A( quindo probabiliter vtl eccto fdunt vlolatureij cen- 
 
 cellu efl dIfHcilius : Concedimus tamen iifitis pcobabiliccr quia minifttatio ilU, imo ultroaea Invitaiio non fits 
 
 c3uponc vd vinditorc, dircde allkiendo ad non jcjunandum j atquc adeo ad ptccindum: [cd ad lucrum expifcan; 
 dum. Tmbur, lib. 4. dcuLctp. 5. /fS. 6. BHn».4.<f 7. 
 
 Sec here a motive very capable to purifle this aftion, Intereft which fpoils the 
 . bcft thing?, and corrupts the moft holy aftions, purifies and juftifies this which of 
 it fclf is vicious. By this reafon it will be lawful for a Merchant to fell poyfon 
 to a man whom he know« certainly will take it or give it to another to deftroy 
 him ; fince as poyfon kills the body , fo meats taken againft the Churches Prohi- 
 bition kill the Soul : and he that fells the poyfon hath no more than he that fells 
 the meat, a direft intention to kill or commit a fpiritual or corporal murder; 
 but only to benefit himfelf by this murder , and to get money by the fale of this 
 meat and poyfon, which arc the caufe of this murder. And fo it will be lawful 
 to induce any perfon whomfoever to violate all the Commands of the Church 
 and God himfelf, if therein wc find our intereft, and can draw thence fomc tem- 
 poral benefit. 
 
 ARTICLE III. 25oa# 
 
 Of the Commandment to communicate at Ea^er^ and of the 
 Confcffion to be made every year. 
 
 7hat according to the Jejitits Divinity thefe Commandmtnts mny 
 be Jatjffied by true Sacriledges. 
 
 THe Jefuits expound not the Commandment to communicate at En^er more 
 Chriftlan-llke than the other Commandments of the Church. They pre- 
 tend that it may be fatisfied by afacrilcgious Communion , and by receiving the 
 Body of Jcfus Chrift with a criminal confcience, nay, though we know that wc 
 are in this eftatc and in mortal fin. This opinion is common in their Sthool, and 
 ftlam indTne P^^" t^crc for indubitable, (z) He that receives the Euebariji unmrtbilj en 
 fumtns in "die Eafter. <ijy, /d«//i<x»^e Pre«/»f, 5««i Emanuel Sa. 
 
 Pafchatis, latis- (3) Efcobar fuppofes a perfon to communicate unworthily , and faith that he 
 facie ptxcepto. faileth not for all that to accomplilh the Precept, though he receive the Body of 
 'h "«^n J"; Jefiis Chrift in this eftatc voluntarily: that is to fay , though he commit Sacri- 
 fig-^i- ' ^^'^Se voluntarily, as the reft whom wc Ihall relate hereafter fay it openly. 
 
 J Quidfiin- s « — 
 
 digntcooimunicnn? Impln tamea pet roluntarlam (u^cpttoncda prxccptiimj E/(«krfr4^-i' "f*": 'S* "r<>* 
 
 tottif 2, Il5®!t2.j?art'2. «^ap«3. arrtcj? FiKufitu
 
 Of the Communion at Ezficr. ' :^7p 
 
 FilliutiHs faith the ftmc thing almoll in the fame terms. He demand-, (i) » An in-,- 
 Wbclherthis F'cccpt may be accampli/hed by receiving the Sjcrament vjliiriijriljyf''*'"' P'*^f- 
 thoM^h unrtorlhUy ? And his anfwer if, thjt it is accmpliflml. ^,»hJ"Jc1'""' 
 
 ^<»/c«* is of the fame opinion', and he expounds it yet better than ofhersi ontm's" "s- '" 
 (2) / bold absolutely, faiih he, that the Treceft ef the Church touchinir the Eucha- men:! , ciismtt 
 rifl is fulfilled even by a jjcrilcgioM CenJmunicn. This i? a ftran^e manner ot inJ'pncfu'cipi- 
 obeyine; the Church by committing Sacrilcdgc?, and it is to honour it very nuk ii '^"' ' ^Y P^'-: 
 to imagine that it may be fatijficd with Sacrikdgc. It miifWiecdS be that they ^° v^ J^° P"' 
 who bcHct'c it to be capable of this, have an horrible opinioiVi?if it ; they mull f ,(/,„, ja'^ur, 
 believe that it commands Sacriledges, if they believe that by obeying it, they r.m. 1. imS. 4, 
 may be committed , and it may be fatisfitd by thcfc fame Sacriledges. For "P- »• """-(^e. 
 when it commands any thing, it cannot be fatisiicd otherwife than by doins what f"^' ^i* , ^ 
 u comraandeth. ^.^^^^ ^^^p_ 
 
 Jefus Chrift hath faid in the Gofpel, that they who dcfpife the Church and it« tumEuchanftii 
 Paftors, dcfpife himfelf ; and thefc Jefuits make the Church to fay, that thofcomnino ccnfco 
 who defpife Jefus Chrift, and diflionour him cutragioufly by a facrilegious Com- inipl'd , etiam 
 munion, ccafc not to obey and fati-fic it by fulfilling its Commandment. P" '""''S*'" 
 
 Celct having undertaken to prove againft Aure/iiu, thtt the Laws of the Church ^j^, Ami'm 
 and Gofpel may be accompliflied without love , fpcaks thus againft him : (^)tom t.iijp.i^. 
 Aurelius cannot doubt but that be tvho cetnmunic 'tts at Eafter in mortal firi^ jjtis. fiH. j. Jixm.jj, 
 jie's the (,'ommand of the Churchy and yet though he accompl'ifljcth not the Juliice of P''!i-'i°'- 
 the Late, he accornplifhethfor aUthat the Jujiice of fPWkj' He would not that hi? ^^ ^o" '"'"»> 
 Adverfaryfliould doubt of this Maxime, though he knew well enough that he cun,juj^"s"''. 
 did not only doubt of it, but condemn it. pu,are potdt 
 
 Conincl^y to prove that the Commandment of the Church may be fulfilled, not Aurdius , q. i 
 only in an cftatc of ^in, but alfo by an aftion which is a lin , brings an t xam[ilc of I'-'C'n'fni ')- 
 a man who communicates unworthily at Eajler. (4) As it is clear, faith he, i'l '^"^ ^T > 
 bis cafe rvhofafls for vairt-glory, or communicates unrvorthil) at Eafter. Which he t!?ali$'^ pecMtj' 
 propounds as a conftant Maxime , and of which it was not lawful to make any celtbraverit, 
 doubt, faying, (5) 7hat it is certain that be fjtisfes the Trecepi 0/ </ie C/iwrc/', qui" is nihilo-. 
 rvho tnak^s Jhew of Faflingfor devotion, and ef communicating at Eafter lehh rcqui- i"'""* Ecclelix 
 fite piety i though he fajleth out of vain- glory , and commits Sacriledgi; in cowmuni. jl""'"''. f' ^^' 
 eating, (jnon j,,;|'i.ijm 
 
 This is alfo the opinion of ^z«r,anfwcring thofc who demand, (6) fF>A'//;fy l.gitin>pkvtrit. 
 be who receives the Sacrament of the Euchariji unworthily on ^z^cr-day,tvhcther it be C*'"* Hb-i.^ip. 
 that he hatb not well confejfed his fins , or for fome other defed which renders him '^' P^J5 "*• ^ 
 guilty of mortal fm, do accompHlh the Precept of the (fhurch ? For he faith, (j) j^ j>iu„jn'"cb 
 That ke accompli/hetb the Precept of the Church. And his rcafon is : Becaufe though vanamglotiami 
 be violate the LiwofGod by approaching the Sacrament in a wicked e(iate ; jr< he sue in Pilchste 
 nhferves the Law of the Church in the Jubilance of it. Whereunto he adds for a indignt com- 
 ftcond rcafon, or as an explication of the former, (8) That the Church by ,>j. "".""'"nic fo- 
 Command requires no other things but that approaching at EaQ.er unto the facred j^^\ ^ ^^'^f 
 Myjhries of the Euchariji, wc receive them in fame manner whaifoever it be. «, 296. p. 186.° 
 
 5 N?m cer- 
 ium eft eum fatlsfjctre przctpto Ecckfir qui fimulst fe jtjunare ex pittjte, St pie in Pafchste ccmmunicare, et(i jtjunec 
 ob vanam glorlam & fscrilcge communicet. Ibid. 6 An qui in die Paihatis Sscra-iientum Eiichariftia: accipic 
 indijnc, videlicet autfuapeccata non IcgltimeconfefluJ, aut alioquolibct modo Icthalis peccati canlcius, Bcddia: 
 p:.tctptum Jmpleat ? 7 Rtfpondeo eum implerc. Is enim licet jus divinumfrangat aut violet maleadSacramen- 
 tum accedendo,legis tamen Ecdefiafticae fubftantiam fervar. A^or Inftit.Lib.T, «p. 30. pag.7^4. 8 Nimirutn 
 Ecdefia nihil aliud fua lege fanxit, nifi ut in Pa.'chKc ad Tacrt mjfttria accedences, ejus par.icipet cificiamur. Ibid. 
 
 Naiy he faith, that not only he who is guilty of mortal fin, but alfo an Excom- 
 municate or interdifted perfon approachirg to the Altar , and re c:iving the Body 
 of Jefus Chrift in that difpofition , doth fatisfie the Comnnndm:ntof receiving 
 the Sacrament at Ei»/?cT, He inquire?, (9) Whether the fame judgment may be pall „ ^ ,, ■ 
 en him who being txcommuuicated or tnterdiBed approaches to the Sar.rame'if, rv'ith ,„ jjj^ ^j^ 
 ibat he had already made of him who reeeivet it in an ejlate of mortal fin ? An 1 lisdicium de e.i 
 
 qui excommu- 
 nicscione vd iflcetdido adftridutad b^c Sacramcntuoi acced't ? 
 
 JCotiKz.lffcDt? z.^art J.Ctiap.S.Slrtic.j. Bbb 2 anfwer
 
 ^So Of theCommmii&n at EiLdei:. 
 
 m ' ■ -.— Ml .M.. Ill 
 
 R foond-o ^n'wcr is, (i) 7^^ it iWeei /;e deth really offaid net cnlj againji the "Divim bat alfo 
 
 fum quidtm' J'l^ainli '/'« C^nsn an I EcckpjJIick^Laip ; be'cuuje the Divine Law forbids him to ap. 
 
 ptccaic, acnon '^roach the Sacrament in a vpickfd ejiate^ and the Cjnoa Laxp duth abjolutdy exclude 
 
 1 jlum contra //,f eXcommumcjte and the intcrdiBed perjom from the Sacraments themfelves , and 
 
 j.uj divinum, ^^^j^/j /((,f ^ ,<, a^f roach them : mtwithftanding the Sacrav/em » hich he receives is a 
 
 ! "/^.„«. : true Saj:ramcnt, tbow'h he receive it untvorthih • and it feems that herein he accom- 
 ira JUS Csnoi 1- ,.. y , ' *> , , /■ ; ^ i ; ' 
 
 cum feu Ecde- pi'jf'etb the Precept and Law of the Church. 
 
 fisfticum facere. 
 
 Jus cr.im divinum prbhiber, ne male quis accedat : & jusCanonicum Jo univftfuin eicommunicatoj & inttrdido* 
 aSicramencis txdudit & prohibtt ; attamenab eo fufccptum indigne Sacramcntum tft tatumj & iple Eccltfiae Icjem 
 leu pixcep'.um idimplere vidctur. Ibid. 
 
 Tlic Canon Liw is nothing clfe but the Laws of the Church tranfcribcd, and 
 the Commandment to communicate at Eajier , is part ©f the Canun Law. So 
 that if we may fari fis the CnmrRandmcntofcomniunicatingat Eajier ^ by vio-j-g^g 
 lating the Canon Law in thi' fame Communion , as this Jefuit will have it; it 
 follows that we may obey the Canon Law in dcfpifing it, and honour the Church 
 in deriding , and even in outraging it externally , a« the Souldicrs treated Jefus 
 Chrift in adoring and proftrating themfelves before him. 
 1 Ma£t$ Dlcaliiilas is of the fame opinion, and maintains that it is more probable. (2) 
 
 communis & _, ' , i ;!•■/-• 1 1 • i ; • n ^- r icit Jl' 
 
 P!cb:bil;or[ea- 7he more common and probable optntcn, faith hCj is that this trecept is fulplUd by a 
 tcniia tft frx- voluntary receivingaf the Sacrament^in what fort foever^even facrilegiouflj ^ bccaufc 
 crptuai hoc im- j/je fubflance of the aS only is commanded ■ and the manner not at all^ according to 
 pkri per quam- Stiarez. Could the Church exprefs better the manner wherein it would have us 
 cunque vo'un- communicate, than by joyning the Command of Confcflion and Penance to that 
 oncni"sacrj- '' of the Communion, and ordaining that we fiiould receive this Sacrament with 
 mtntiEuch-.ri- reverence, rcj^erfnfcr? And to the end we might not miftaks this Reverence for 
 &is, edam fa- ^ y external Ceremony 3 it allows none to communicate at .Ea^er whom their 
 crileiam. $0- Qonfcffors judge not fit, that afterwards it might be performed with the greater 
 lum ^"1^^^^^ preparation and refpcft. Could it fay more clearly that it would not be obeyed 
 liTUus , non by Sacrilcdges .? 
 
 vtro flf^oduS' 
 
 Vialiitl- dt Sicr.Eucbiri[l. tnH. 4. di^.\o. dub 8. »«m. 175, Jufciplens rt/erenter , ad mltiuj in Pafcha 
 EucbatiftisSacratnencumjnifi lortcdecor.fi'.io propcii Saccrdotis ob aliquam r^tionabiltm caufam ad tcaipusabejus 
 pttctptionc duxcrit abflincndum. Concil.Littun.fub Inntc, j. ctp.ii. dt fKii.(frmifc. Omnk. 
 
 As for what concerns the preparation unto the Communion, as the Jefuits 
 make the Command to communicate altogether outward and politick , and 
 maintain that we may accomplifh it in any ftatc of fin wherein we arc , and even 
 by a fin and facrilcgious manducation ; it is no wonder if they fcarcely ever fpeak ^5^7* 
 of internal difpofitions required to a worthy participation ; and content them- 
 felves with thofe only which are external .* And alfo they fpeak of them fo flight, 
 ly and fo unworthily as is fad toconfidcr , and gives caufe of aftonifhment and 
 indignation to thofe who have any knowledge of the Grandeur and Holincfs of 
 this Sacrament. 
 
 And bccaufc they hold Confcffion to be a principal preparation to the Com- 
 
 tmmion, it feems they believed that it was not reafonable to require it to be done 
 
 9 Po"°F'^°- in any better manner than the Communion. Efcobarduh, (3) Jhatitis aproba- 
 
 b.ibilitec aff«i- yj^ opinion that we may fatisfie the Command which obliges US to cenftfi^by an invalid 
 
 coaf^ione Confefton, bccaufc the Church cannot command the internal, but only the extcr- 
 
 pratctpro fatis- n»^ aft of Confelfion. 
 
 fi;r! i quia Ec- Hs had faid already before, not as a probable opinion, but as an aflured 
 cl>fia imi;:nos thin2,that wc might fatiffie it by defeftive Confeflion, anfwcring this queftion : 
 '.^'" "T-rT' ^'^^ Mjyrve fatisfie the Churches Commandment by aConftffton out of form? And 
 ltd foium «r- anfwcring thereto in thefe terms ; IFe may fatisfie it truly, as well as ilk Commands 
 mm ccnttflto- "*f "* if ^"^ made thereupon^ m I have but now faid. 
 nis. t.{ci>bi.T \\> 
 
 tu3. 1, exam. It. cap, j^ Hum. ay. pig.i^f. 4 Sat'sfitne prxcepto Ecd.efie coufcflione inform! ? It»i quo 
 mojo protitnc de pr«c<pto divino a fErmaTl. Ibid, (apt i, aKn. 9. fag.i^i, 
 
 Co:r,.2. Jl5i»h2.i3art 2. ClMp.j. artic.3. Filliuuw
 
 Of the CommHnion and ConfeQion. 5S i 
 
 Fillititm had faid before the fame tfiin?, fpeaking thus ; h is dcmindid trhc- i Qua i!i;f • 
 ther we m.ty accampl'fl} this Prectpt (of Confc(Jion) t>y .1 (_ mf.fiott valil^but rvitboitt •" 'Tplcaiur 
 fenn. He anfwer;, That rve may accompli/h it. Hi^ rcafon h : £cf.iw/I'jre<iec«w. ['J."Pj"""°"' 
 flt(h the Priceft in fnbfiance. And at to the tnd of the Priceft , n-/>.'i/; is Crjcr, it cont,(fijntjn 
 falls mt Muder the Pnccpt. That is to fay, that when the Church commanflj Ijn- valWairjf'd in- 
 ncrs to confcfs thcmfclves,. it intends not to oblige them to return into a ftatc of f"""'" ' R;- 
 Gracc, and reconcile thcmfclves with God 1 but only toconfcfs a<, they plt-af-fp'"n'!fo& Jico 
 
 thcmfeives. - J7l;;'j ';;;^*_ 
 
 He faith the fame thing a little above, and addf; that bcinc bo: obliged by 'hcp:u,n'uuo.d 
 Command of the Church toconfcfc our fclve; worthily , and receive Gnie in the lubftimirm: fi- 
 Sacramcnt ; neither arc we bound to prepare r.ur fclvcj to o iifcfs wdl, nor todo "'« auscm qui 
 what lies in us to attraft the Grace and Mercy of God. (2) Neither is a wjm'" S^^"*' " " 
 ^./«««/, faiih he, bj vertueof the Precipt </f ConftJJion to dijp je himflf for ^'^'"^' ' ^^^^ ^ fiu'. 
 For provided the Sacramait he doth receive be a true one , thoMfih it be xfithput form, „(,,^ ao. pior. 
 that is to fjjjVcithom Grace jhe falisfiesthe Praept, As for the dijjiifrtiort tt?;t'i tom.i. trjci-;. 
 Grace ^ rt is the end or cotijequitit of the Sacrament^ whiih fa'ls tut under //;<«?.:• I'lw. 4;. 
 
 'precept. ^'K^lic^en 
 
 AmiiUf holds with the fame Doftrinc , and grounds it on ibat Principle, (^) ,urhonjofcdK- 
 
 "Ihat fVi ought rather relirain than extend things that <rre impifed at penaltits, ncneit ii<'rc~ 
 
 Whence he draws this Conclufion; that the Precept of C'enfcffi,;?! btinp^ itnpojcd at Cnc^iyivi pi x- 
 
 a penally, ice muli nnt extend it fo far Oi to fay, that it obliges to mil^e fuch a Cwy-CSft> tonf.flij- 
 
 fe^ion as inayre\loreths fmner into a ftdtenf Grace : but we mu'd rather rdiruin ;; ""jT^^^ «'"ni- 
 
 fayins^. that it is enouzh to make one thjt doth not anfer any Grace on him , provided „ V 
 
 - f ; I I- I 1 • r I T-rr o cramciutim in- 
 
 tt be a. true one, and have every thing elje that is op the Ejjcace of a d acramcnt-, fcrme, dummo- 
 
 do ficipiit vc- 
 rumSjcramcntum, fatisfaci: pricf pto. Difpofitio auttm ad grariam, tft finis ejus, vcl qui I ccnftqutns, Fir.is »u. 
 tem non cadic fub p;$cepto. Ibid. tTjB.6. ap.S. num. 109. pJg.i^S. ,j Pocniiii Urn; fSoiius rtliiir£;nda 
 quam aaiplificanda. Cutni'itur c:nf (fijriis pictptum fitpcenale , ncn d(b;t ampitficari mandaium conftilioni* 
 brmitx; fed po:ius rcftringi sd sdum confcflicnis informis , rnodo quoad tflcntiam SjCfanirn:ifit vs!iia. AraiitH 
 Um.i. di^.if. jfS. 3. nun. 10. fig. 177. 
 
 This is not to honour the Sacraments very much, to pretend that they are not , 
 
 Gods gifts and graces, but penalties ; and that when Jefus Chrill commanded 
 Confedion, he ordained it not for our good, as a remedy and a means to deliver 
 us from our fins, and to reftorc us into Grace ; but tiiat he impofed it upon us as 
 a yoke and a punifhment, as this jcfuit faith. Cum ijiuir prsceptum cjnftfj/.init ft 
 fxnjle. 
 
 H: that fhou d fiy that a remedy ordained by a Fhyfician to a Patient were a 
 punifliment, and not a relief and a favour 5 orvvhcna Prince ordains that a Malc- 
 faftor fhall confcfs the crimes whereof he delires the abolition , that he ufcs him 
 rigorouUy , and impofe.^ an odious Law upon him, would paf for a man of lirtle 
 difcrction and without common fenfc. The Malctaftors hold this for a favour in 
 fuch fort, that they ordinarily fct down their crimes in the Letters of Grace which 
 arc pivcn them, in the moft etfcftual and odious terms they can , and arc for the 
 moft part readv to fay therein more than they have done , rather than kfs , to 
 hcip.hten the favour of the Prince , to render it more ample, and tlic better to 
 sflurc themrclve>^of it, though thi;- Declaration be pnblick and in writing. And 
 ; yet Amicus dares fay that the Confeffion which God and the Church demand of 
 a finncr, that he may obtain reroiffion of his fins, which is fecrer, and by word of 
 mouth only, is rather a penalty than a grace and favour. Triapium coaftffi'mt 
 eft Pomale, 
 
 He proccedc farther, and is not contented to fay the Church commands us nnc 
 toconfcfs Chriftianly and faithtully, according to thclnliitutionof Jefus Chiilr^ 
 but he dares 'i^a'^ntain alfo that it cannot fo much as command us to receive the 
 Sacrament of Penance in the manner inftitured by Jefu? thrift. (4) The * N>n pof- 
 Church,Qi]thhe,cdnTiot fomttch Of cimmand all that rvhicb is required to //'? S'j- '" _ ' P'*" 
 tramentof Penance at it tvas infiitttted by Jefus Cbriff. Kc expounds himfcif bet- Sa'cramenrnji 
 
 poenittnt'Xi 
 prout eft forn:ali;tr a Chtillo inftisuiuai. 
 
 SLom.j. JBoofe a;gart a.Cijap.j. artic-?; tcr
 
 Wi 
 
 :^8 2 Of the Communion. ' 
 
 
 
 I Quoniam ter, by rendring a rcafon of this opinion, (i) Far that^faxthhe^tde Sacrament 
 hoc Sacraoitn- ,y if ^^ wjiitiiied by J ejus Cbrijij contains ejfemiallj an inward grief for fin, and a 
 lum prout eft a c^„fffrig,^ gf ^J] ,j,f „ inward fins. Notv the Church hath no power over aSs purely in. 
 turn tffeoiiali- ''''■"'^'' and bj tonjequence cannot command theciacramtnt in the manner it was 
 tcr iacludit dc. injiituted by J ejus Chrijt. 
 lorcm ioter- 
 
 num, & con( flionem oiiinium pecc»torum,tti»m inttrnorum. Sed EcdeGs nsn hibct potel]at«in fupra »dus mete 
 intcrnps. I^icuc non poliei hoc Sacramentum prouc a Chrifto inflitucum eft, prxcipere. Ibid. ftS, 2, num.ii. 
 
 This language ftiflcs the prime notions of Chriftianity, and the moft common 
 
 apprehcnlions of the Church, which believes on the contrary that it cannot com. 
 
 mand the Sacrament of Penance othcrwife than Jefus Chrift hath inftituted ir, 
 
 and hath no oihcr defign in this Commandment, nor in all the reft,than to follow 
 
 the orders of Jefus Chrift , and to execute his will , it being far remote from its 
 
 thoughts and all appearance that it would have us receive the Sacraments other- j * i x © 
 
 Docjntes cos ^'*^' ^^^" J'^"^ Chrift hath ordained. For it is not cftablifhcd for other end 
 
 fcrvsre omnia than to obey Jefus Chrift , and to caufe him to be obeyed ; and its Commands 
 
 quicunqj man- ferve only for the accomplifhmentof thofc of Jefus Chrift, according to the order 
 
 davivobis. which Was given it in the perfons of the Apoftles , when he fcnt them to teach 
 
 • ' all people , and inftruft them how to obftrvc all things he had commanded 
 
 them. 
 
 So that the Commands of Jefus Chrift arc contained in thofc of the Church, 
 and are as it were the Soul, Spirit, and Rule thereof; fince it doth nothing but 
 confirm or determine what it is that Jefus Chrift hath ordained and inftituted, 
 as the ufage of the Sacraments and the excrdfe of vertucs , which arc good 
 works. 
 
 Which (tews that the Jcfuits know not the eftatc of the Church, nor its mind, 
 [ nor its conduft 5 confidering it as an humane and fecular Society, which regards 
 
 only what is outward ; fincc it hath no other fcope than civil peace and tempo- 
 ral happinefs 5 or as the Synagogue of the Jews which adhered only to the letter 
 and outward exercifts of Religion and Gods Law. Though we cannot find in 
 the very times of the Synagogue it fclf any Jews who have affirmed that the Law 
 might be fulfilled by Sacrilcdges , and manifeft and voluntary impieties , as the 
 Jcfuits, who fay that we may fatisfic the Commandments of communicating, 2? 120 
 confclTing , hearing MaC% and fuch like, by doing them with contempt , and all ^ 
 forts of unfufferablc irreverences and profanations. Which never came into the 
 head of any man but Cafiiifts, who had any fcnfe of Religion. But thefe are the 
 new fruits of thcnewDivinity of the Jcfuits , and the rare Method which they 
 have invented for the Service of God in the Church it felf , and under the new 
 Law which is all Spirit and Charity, which confiders not what it fees, but what 
 it fees not, as faith S.P-iw/ ; becaufcitneithcrafts nor fees but by Faith, and not 
 by fcnfe and rcafon all alone. 
 
 The fecond difpofition which the Jcfuits require unto the Communion bcfides 
 2 Dubium Confeffion, is Fafting. yiwicKi treating of this condition , puts it in queftion, 
 tft de [accharo ^^^ demands : (2) ffhether putting a little fugar in the mouth to jiay defiuxions 
 in orf "d Km^.f^°^'* ''■'^ brain^ be a bar to the Communion ? And he anfwers that this is Suarez's 
 perandss capitis opinion. (3) Nevertheleji, faith he after, Tabiena and other learned men whom I 
 diftill»tioncs,an have confulted^ fetm to be of a csntrary judgment^ and fay moreover^that this opinion 
 impediat Eu- ^ fafe inthepraUice. And in truth it feemt probable^ this liquor defiilling down 
 ^^"^^'^^^*^^~ intothefiomachinthe form of jpittle. This opinion which was not received in 
 j"Affirm»t S'«.ir«z*s time, is become probable in /^OTzcw's, and it may quickly become very 
 Suata 5 negate common, bccaulc it is favourable unto fcnfiiality. 
 tamen videtur 
 
 Tabiena & alii viti io&'i quos ego confuluj, qui adiunt banc oplnionem tutam effe In praxJ. Et fane non videtw 
 improb»biiij,cuintalisliquottnftom«chuindercendscptrmodumI»llvJ!. Amiam ttm.j. dub.ij, f<S. i. num.;. 
 
 Som.2. Ii0oo!t3,jaan2,cbap.5.artic.3. ¥«*""
 
 Of the ComtHHnJon. 5^3 
 
 E/cotrfr puts another queftion, to wit, (i) Whether Tobacco in )tjf or pved(r -c. .• ■ 
 breakj the natural Faji ? He takes his anfwcr out of Prifpft/r/w who faith, ll^Jttiaiuxau'jqix- 
 beingtakfn in the leaf ^ andpnt into the mouth^it brtak^i not the F^ji, provided ihut itin\im tu.iutn 
 be not JTeaUomtd down . 7 anneriif gou beyond what he(aith,and holds, T/^u/autpuivithctb* 
 this is trucy though fomcthtng of it do fall into the flomach , being niiugled and in- ''''".' *1^'* '"'^■'^ 
 corporated with our fpittle. And as for the fmoke of it, 'Gratu'Jo whom he cites, potato" x VrJ- 
 faith, (2) That it is all one , though it betal^in fuch quantity ai nuy in fon.t ^(yo in j. p. 
 fafhion jerve for nourishment. That is to fay, that it hinders not nor breaks at al 180. srt.^. d.i. 
 the natural Faft which is ncccflfary for approaching to the Communion. Am^ "• 34- P" °* 
 his reafon is, (z) Thjt fmoke is not tal^en in form of murijhrtum. We nuy [""■''""' '" 
 communicate, according to this rcalon , after wc have taken fomc medicine , or ,j.f, (U-juMiijr. 
 drunk water $ bccaufc neither arc taken in form of nourifhment. A^'l"t^»n- 
 
 ncius torn. 4. 
 difp. 5. num. I. ncqutfiquUCslivaeincorporjtum trsjiciatdrinflomichum. 2 DifumoidemsflwenJum Graaa- 
 do in j.p. conir.6. crafi. 10. dub, 8. num. 4. pucac> ethmG fic tantc quamitatitj mi aJ aliqualcm nutrinoacoi 
 fufficiic. I Quia fumus non fumiiur per modum cibi. Ibii. 
 
 There remains nothing behind to the refolving of this qucftion in all thcfc in- 
 ftances, but to know what rauft be faid of taking Tobacco in powder. Lfcobar 
 fortified by the advice of ihofc whom he hath made to fpcak before him, pi ves us 
 the refoludon of this point himfelf, and faith, (4) That his cpinian ii, that tee 4 D:ful«- 
 muji a^m the fame thin^ of the poxvder at of the leaf and fmnk^ : Bccaufc to keep '' »u;tai idtoi 
 US fading, it is only forbidden to eat and drink. oniair.o ctrito. 
 
 Amicus allows us to take Sugar, Efcobjr Tobacco , fo every one may plcafc hi> ''"'* *'' ''^r ''' 
 own taftc. And if any one have an averfion from Tobacco and Sugar , he may 'vjnouni'lt'l'um 
 according to the reafonings of thefc Cafuifts, take in his month all fonsof Eflcn- pr(,bib«tu[cibus 
 "ces, Eleftuarifis, Tablets, Comfits which may be taken wiihout chewing, fuffain^; * po^w '*"<> 
 them to melr,HkeSugar, by little and little in the mouth,fo the liquor which falls 
 into the ftomach with the fpittle, (hall not break his Faft , nor hinder him from 
 communicating. 
 
 If any too fcrupulous perfbn fhould fay that to take Comfits, or fuch like 
 things, and to make them diflblve in the mouth, is afcrtof catin;;; and drinking • 
 he may perhaps find fatisfaftion in that w hich this Jcfuit adds for the explication 
 of his thoughts, and fupportation of his opinion ; (5^ That we brea\ mt our Faji, ^ Jcjunium 
 if the meat and drin!{^^ which we tal^ by the mouthy be not eattn and drunks bj a vital '^"^ violaiur, 
 a&ion, and pajinot on prejently into thefiomach: "'fi '^'''^1 ^ P°" 
 
 And if you urge him farther , (hewing that thcfe things may fervc for noiirifli p^urin'^ftcmT^ 
 incnt as well as what we eat and drink ; he hath told you already out of Tanne- chum vii»H 
 rus and Granado that this matters not j for though thcfc things nourifti, it is al- qulJeoi aSion* 
 ways true to fay that in rieour and in the letter wc neither eat nor drink in ta-"™*?'^* *. 
 king them, as Granado affirmed of Tobacco : quia non jumitur per modum cibij P?""''*./,^?^"" 
 though it do nourlQ]. Etiamfi fit tantx quantitatis ^ ut ad aliqualem nutnticmm '' ' 
 fuffciat. 
 
 This is very new and unheard of in the Church of God until thelc Authors. 
 But that which he faith in the fame place, relating the opinion of fr^pofuuf is 
 morcftrnagc. (6) Pr<e;)o/?<«f, faith he, fpeaking of the Commandment to con-- ^ „ r, 
 municatc Fafting, maintains that it is a Precept cf the Church , and mufi be under- j(f„it ".flcV/;^- 
 ftaod in fuch manner as the Churches command ta fjfi in Lent and Ember-weekj. ceptum Ecdcfi- 
 From whence he draws this confequence , that it hath fomc latitude, (7) and afticnm, «c in- 
 fome [mall matter may he alowed. Upon which we may confcqucntly judge whe- "''•S^'"''"" '° 
 ther there be any evil in it or not, and what evil or fin it is to communicate after jTcfifin quafrl' 
 wc have taken fomcthing. ^^ji^, ^" ^^,." 
 
 , tuorcCdiporibui 
 
 prjeclph Jejunmm. IhtLnm- 6^. ptg.Sjo 7 ColUghur bine paiYitatcm admitt! mitcite. iHi. Addun; 
 •liqul pcccate vcnialltet qui poft modicum cibum fynaxi rcficitur. Ibltl, 
 
 That is to fay, that wc may eat before we communicate, provided we cat not 
 much ., all one as in Fafting-dayj commanded by the Church, we may according 
 to thefc Doftors, take a morfcl of bread , and drink once without breaking our 
 
 aonua. leoob 2; }£>art a-.Cljap.s. artic.3.- Faft,
 
 584 Of the Communion. 
 
 Fad. But if there be any fauk in communicating thus , the rooft rigorouj can 
 make it but a venial one. 
 
 So the Jcfuits acknowledging hardly any, fave thcfe two difpofitlons and pre- 
 parations ncccffary to communicate, that iSjConfcflion and Fafiing^yct arc found 
 in^ truth to dcftroy them both, and to give liberty to people to communicate 
 without having any at all. And indeed if it be true, as thefe Jefuits teach , that *S ' ^* 
 by com.Tiunicating in an eftate of tnortal fin, and knowing well that we commie 
 Sacrilcdge, we ceafe not to fatisfie the Precept of the Communion , any thing is 
 credible after this in this matter : and it fcems that, according to this opinion, wc 
 ; need no other preparation to approach the Altar and holy Table, than for to eat 
 at our common tables , and that a man may go with the fame pace and temper 
 to receive the Communion as he would to a Feaft to be debauched. 
 
 As for Priefts who arc the Minifters of the Eucharift , and who confecratc the 
 1 Poteft qm$. Body of Jcfus Chrift upon the Altar , and who give it to the Faithful after they 
 |j"^"5^'JJ,2"jJ; have taken it firftthemfclves, Emanuel Sa faith that for tofayMafs, they (i) 
 tate ptofanis f"^) "*"% "/' "f^he fame Naperj whereof they makf ufe to ^read common tables^ when 
 linteis uti, e»q> they have no other ^ and mak,e ufe of them after IiJaf!, as they did before^ at table. 
 poflea Damino But if this Cafuiftbc fo liberal in this, he will appear veryfcverein another of 
 f "^^"fc Af"/?*' ^'^^ moment, when he fuppofcs that it is a great fin to fay Mafs (2 j mthoutfljooet^ 
 rum. 7. ft <oi'. though he dare not fay that it is a mortal fm when it is not done by camtempt , as 
 X Cdtbrare he affures US it is when the Confecration is celebrated on very foul Corporals. But 
 fine calctamen- he is yet more rigorous afterwards, wheh he faith, it is not lawful to fay Mafs be. 
 lis, fi abfic con- fore day nor after noon without a difpenfation , adding that they who tranfgrefs 2 5 1 70 
 tempcut.non eft j^^j^^ ^^^ fgy (^g jy^jfg ^ quarter of an hour , or at moft half an hour fooner or 
 «m ficeltbmu'r ^^^"^ fi" mortally ; grounding this opinion upon Azor. 
 
 corporalibus AmicM faith the fame thing, and acknowledging after Baronius^ that the Mafs 
 valde Jmmun- hath been heretofore celebrated in the Church at divers hours, and many times in 
 dis. Ibid. mm. the evening it felfjhe faith that this ancient cuftom hath been interrupted for fomc 
 ^ y- f *£• so-i. tinjj^ and another new one introduced into ufe, to fay it only from the time it is 
 
 marlt mortifcrt ^"^y """^ "°°"' ^"^ ^^^" ^^ ^^'^^^ Cs) ^'^'^* '^" Cufiom is infiead of a Law^ 
 COS ptccire qui ""d hath a vertue to oblige ufonpain of mortal fin • of may be colleSed from the 1>ri. 
 fine jafia caufa, viledges that the Popes give unto Monks to fay Maji before day and after noon, 
 mtiahsrae par- He would fay, that if it were only a venial fin to fay Mafs before day or after 
 vefpoft'" "uf "°°"' ^^"^ would be no need to demand a Difpenfation, for neither he nor his 
 emhciunrSa-^°'^P^"''°"^"'^'^^*"y 8"^'-^^'-°""^°^ ^'"*'^'fi"^> mortal ones only in their 
 crum. iWi. B. opinion requiring a Difpenfation, that theymay be committed without fear or 
 -?■ pig J09. danger. So that all Laws and Commandments that oblige not under mortal 
 J Quod au- (^n, have not any need of a Difpenfation , according to thcfc Do£iors , and we 
 fuHudo"^! "h ^. '"^y boldly violate and contemn them. 
 
 beat itgis oblf- ^^ '^^^^ ^"^ hitherto in divers places of this Book, and particularly in this 
 lantiifobmot-Treatife of the Commandments of the Church, that, according to the Jefuits, 
 tali, colUgitut when the Church commands the Faithful to pray , to affift at divine Service, tOj-jgg 
 »um ex privile- f^y^ jq ^gaj. [vjafj on the Feafl and Lords-days, to communicate at Eajier, to con- 
 lc«\"8* «da"' ^^^^ ^^ '"'^ °"*^^ * y^" ' ^^ "^^y fatisfie and accomplifti all its Commands by 
 Religiofij, &c. doing only the outward aftions which it commandcth , though we do them by 
 compulfion, in hypocrifie, with a formai defign not to obey it , through any 
 wicked motive, and by committing in the very outward aftion of the obedience 
 we render it, crimes and Sacriledges. It is now pertinent for us,and a$ it were ne- 
 ceflary in the profecution of this Work, to difcover the caufe of this cnifthief, and 
 to afcend unto the Spring and Principle from whence the Jefuits draw theft 
 Maxims Co pernicious and contrary to all good Manners,Chriftian Purity, Sanftity 
 of the Sacraments, Authority and Conduft of the Church and of the Holy Ghoft 
 who animates and governs it in all things. This we arc about to do in the next 
 Chapter, where we (hall ftew that the Jefuits hold, that the Church is no other 
 than an humane Affembly and a Body Politick ; and by confcquence that it hath 
 no Power nor Authority over internal and fpiritual aftions, which are out of its 
 Jurifdiftion ; bccaufe they are bid and without its cognizance. Whence they in- 
 fer, that when it commands anyprafticeof Vcrtuc, cxcrcifcof Religion, or ufe 
 
 w aom*2. llScoft z.j^art 2,c^ap.3.artic.s. "f
 
 whether the Church may command inte\ri.il Anions. 285 
 
 of the Sacraments, its Coinmandmcn'; reaches only to, and ftaysat what is ex- 
 po t:rnal in thcfe aftions, wichout proceeding farther unto inward aftion?, and ob- 
 liges not to any other thing than to do fimply what it ordaincth in Tome fore 
 whatever it be, and upor, what defign or motive foever it be done ; that wc may 
 rcprefcnt the Opinions the Jcfuits have of the Church, its Authority, and Com.- 
 xnandments, wc will add this Article to the three former. 
 
 A R T r C L E IV. 
 
 That the Jejftits teach that the Church cannot command Jjiiritital and 
 internal A&ions 5 that its Laws and Guidance are humane 5 that 
 it k it Jclf only a V otitic k^ Body. 
 
 IF you inquire of the Jcfuits wherefore, according to their Divinity, We may b« 
 difchargedofthc Prayers ordained by the Church by praying with volunta- 
 ry diftraftion, and reciting the divine Service without intention? Whereforfc 
 we may accomplifh the Command of faying Mafi on Feaft and Lords-day?, 
 by attending without devotion ; thatofFafting, by fafting for vain-glory ; that 
 of Confcflion, by confefllng without fufficient forrow for (in ; that of Communi- 
 cating at Ejfler^ by receiving with hypocrific , and knowing we are in mortal 
 fin? Whereforcwcmay acquit our felves of Penance injoyncd us by a Confef- 
 for ; accomplifh a Vow made unto God • fatisfiea Promife, an Oath made unto 
 men and God ; by doing only in outward appearance what wc arc obliged to 
 do? And why wc may generally accomplilh all forts of Precepts byaftions 
 '■ which in truth arc fins, by doing them without any defign to difchargeour duty, 
 and on the contrary with a formal defign not to difchargc it , and by a formal 
 xaoo contempt of the Commandment, and thofe who made it , having an cxprefs in- ' 
 
 tcntion not to obey even then when we fcem to obey it, doing outwardly what is 
 commanded. 
 
 If you demand, I fay, of the Jcfuits the rcafon of allthefe fo ftrange thing?, 
 which wc have already made appear that they teach for the moft part; fom': 
 will anfwer you with Sanchez , that this is becaufe the Church hath not the 
 power to make Laws which command other than thcfubftanccof a thing : that 
 is to fay in his language, what is external in the anions it wills you to do : §uij g^nchfy cper. 
 leges fT£cifium folnm fuhftdntiam aUus^non niodum. nor. iib.i. tapi 
 
 Others will fay with FiUiMms and Layman , that it is becaufe when thcM- «<"«• i- 
 Church commands any thing, it cannot prefcribe the manner of doing it, nor thcP^S-* J* 
 end, nor motive wherefore it ought to be done ; Finis pracepti mn cadit fub pr£' _ •«;.,:„ 
 ceptum, faith Filliutiut. And Layman adds ; imo nee cadere poull. ^„ q„ ,f„^ t ; 
 
 Finally, the greater part and almoft all of them will tell you with Amicus ^u.-j. ap. ». «. 
 Coninck^y 2nd Efcobar ^ that the Church hath no power over internal aftions,i4- P'S»7n 
 and that it cannot command them, nor oblige us to accompany the outward t/jwM /. r. 
 aftions, which wc excrcifc by its orders with the inward aftionsof vertue^'"t" "jj'.*" 
 which are ncccflary to their being well done. Ecclefja non babet potefiatem ' jtmleai'tm. 
 ijJIO fupra adtts mere internes, faith Amicus : Ecclefia ahfolute non pottjl a&us mere in- t.dub.17. {(3. 
 terrioj pr^cipere autvetare, faith Cowiwc/^, and E/cu/'jr after him ; Ecchjia ailus *• "»"" '^• 
 internas non pBtefi pr£ctpere, ■' • P'l-*74- ■ 
 
 The lad of there anfwcrs is moft general. And indeed the other two depend g, j, tacrtMi 
 on it, and are referred unto it as Conclufions unto their Principle. For the rea- ari.6. dub. uni- 
 fbn wherefore , accorc^ijig to them, the Church cannot prefcribe the manner off. num. igu 
 doing things which it commands, nor the end wherefore they ought to be done, *^ '^'" 
 is becaufe the end and good motion for whicli they ought to be done, that thcy^g^^ ' 
 ©jts?i ""'gh^bc well done , are afts of the will and internal power , upon which fhey Efeobtrtr.t. 
 • *■ pretend that the Church hath neither power nor command : Ecchfia aUus inur- txm 1 2. «p.i. 
 mtnonpoiejl prxcipere, , , ». 1. pi^. »??- 
 
 So that being here to declare the Principles of all the mifchievous Maxims 
 wh,ich wc have reported before , which tend to the ruinc and entire abolition of 
 
 , Com.2.Ji5CDfea:iaart2.Ctjap.3.artic.4v Gcc nhe'
 
 'i%6 Whether the Church may command internal ASiionf, 
 
 the Commands of God and the Church and all Chriftian Piety, I will only ftand 
 Ecdtfis nonupon the Examination of this : That the Church cannot abfolutely command or far - 
 poteil »bfelmt hid internal aUs ; bccaufc this Comprehends all the reft, I 
 
 ptscipeie aftus Tomake appear that this Principle is common amongft the Jcfuits, we fhall ! 
 
 Imerncs. not need frcfh proof. For befides that they make no difficulty to confcfs it , I 
 
 have already before in divers places reported many paffages wherein they ufc it 
 to elude the Commandments of God and the Church , and teach men to under- 
 value and defpifc them. And to refute this Co pernicious Doftrinc, it will fufEcc 
 to have rcprefented , as I have done , the wicked fequels which infallibly arifc 
 from it, and the confequcnces contrary unto the Foundations of Religion and 
 Chriftian Piety which depend thereon, and arc infcparablc from it. 
 
 But bccaufc that this point is very important, and hath a great extent in mat- ajzi© 
 ters of Religion and good Manners , I will here relate (bmc more paflages upon 
 this fubjcft, to make it yet more clear , and make the pernicious fequels of this 
 novel Doftrine of the Jefuits evidently appear. 
 
 Layman fpeakingoi this matter, gives a charitable advice, or rather a Law to 
 t he Paftors and Bifhops of the Church, faying, (i) Ihat it is no eafie matter to 
 I l^on foil- j^„/{ gccafwm wherein a Lapp'giver or a Superior may ohlige bis Sttb'jeUs under fain 
 tic fscile l'l'>|i- pf fin to have an intention or other invpard accidental di^ofnion. 
 tu? fub pccfaio He puts no difference betwixt Secular Law-givcrs and Paftors rf the Churchj 
 obligite fubdi- "Or bctwixt Authority of thofc,and the Ordinances of thcfe. He denies equally 
 tos ad adhiben- to both a Power of regulating what is internal ot their Subjefts, and to prefcribc 
 dum jntentio- yntg them the intention and other fpiritualdlfpofitions in which they ought to do 
 11633 , allamvc ^^,j^^^ ^.j^^y command them. He excepts not the Superiors in Religious Orders, 
 (i^iomnT s'cd"^ ""' whom yet he gives in this point more power than unto the Biftops and the 
 dentalem. Lay- Pope himfelf : (7,) ThePrelateiKegularj^fikhhe, have a little more potver over 
 minlib.\.tr,^.theit Inferiors^becaufe of theKtligiomvow they have made to obey their Superior in 
 tip. 4. BMW. I J. aU that he /hall command them according to the Kule and Cuftoms of their Order, 
 
 ''■'^^p 1 j He grounds this pretended advantage ofthc Superiors of the Religious Orders 25230 
 tamen rtgul'ari- above thc Paftors of the Church , upon the vow which the Religious make to 
 bus psulo ma- obey them in all things ; as if the Faithful were not obliged by Baptifin to render 
 jot pot«fUs inallmannerof obedience to the Church as well as thoCe who enter into anyRcli- 
 fuoj compttlt, gjQyj Order promifc to keep the Rule, arid to obey thofi who received them into 
 li* i°fi obed'cn- " ? ^"'^ *^ *^^ Religious perfbn could give more power over himfclf to his Supe- 
 6i Vr«lato in "or than Jefus Chrift hath given his Church , and its Paftors over the Chrifliaas 
 omnibus > quae wh cm he hath committed to their Govctnancc, 
 
 fecund urn rc|u- But hc grounds himfelf al(b upon the Authority of Suarez, (3) ff^bo^ (aitfi he, 
 lam & conluc- treating on this fabjeSi^ ohjerves that there is difference bttwipct the obligation of K<- 
 tudinem . 1- ^^^ -^^^ perfoas by vertut of their votv of obedience ^ and thstof others by vertut of Civil 
 tur. Ibid. "^^ Eccleftajiici{ Lav. For the Law i's founded upon Jw'ifdiCiioH and Authority, 
 
 J Qua it re which is not given the Latp.giver but for the common good. But the command of a 
 Suarii lib, 4. Superior in a KeligioHt Order is founded upon the will of him who makes the vow, 
 dc Ifgibus cap. ^^^ ^^^ ffjg covenant and promife by which he is obliged to obey. And this promife 
 montt cifcri- being principally made to God who bath power over the internal oGs^ it may be extendm 
 men igt Mttsfdtothefeabs as Well as the exterital. 
 
 cb!^»tionen> -jI-J« 
 
 rcgularium ex voto obcdicntix Sc obllgationem aliorum (X Ic|e drili vcl Eccicfiaftlea . Nam lex fuodaCur In jatl& 
 didone^uxfolumdatacftquantumexpedicadbonumcomraanltatis. Pczcepcum autem Przlati regularis funda- 
 
 invoiuDcatc voYcntls, feu pafiOiSspromilGoiie ejus, guz qub ptlacipalicci iitDco, & a^attluofficteiotuao 
 
 tur 
 
 -nn.-Tfro 
 
 If this arguing brgood for the Sdpci'idrs of Religious Orders, it nrtuft needs be 
 ..V 'Vg . , l^bod alfo for the Superiors of the Church. For we fubmit our felvcs ^luntari- 
 ..iJ.ly to th^Supcriors of the Church, as the other fubmit voluntarily to. the Supe- 
 rb ": riors m a Religious Order, Wc becon^e Chriftians voluntarily, as wc ibecoinip 2524* 
 RcligioHS voluntarily : and as we promife obedience to tftc Superiors of a Reli- 
 gious Order in becoming a Monk ; fo wc promifc obedience to the Superiors of 
 the Church 10 becoming Chriftians ; and we promife to render them this obe- 
 dience, as to them who hold the place of God, according to the Word of Jefus 
 2:001.2, ll5cDl!2.^art2.C^ap,3,artic.4. Chrifti
 
 U'betber the Church may commandinterii.il Ailions. 5S7 
 
 Chrift:(i) He »/«j* obeys you^nbe)! me.hnd according to that of S. Pjm!: (2) Co.d/ x Oui vcs 
 ^eakt nnto )0M by M; we are but the Mimfiirs and Embafjadi,rs pf Jaus CI.'T-.ji. Id hen *"J'' > "i' '"' 
 thcSuperiorsof a R.cligiou?Ordcr can command the internal aftions ; bccaufc''^" ^""^ '° ""' 
 thcfubmiHion rend red unto them depends on th: will and promifc of their Infcri- ', pochri- 
 ors which regards God in them /it mult alio be confeffed by the (ame rcafon, that flo ergo irgsii-- 
 thc Ecclcfiaftick Superiors & Prelates have the fame powcfjand may as well com- ne fan-imur, 
 mind th: iiicernal aftions of them that are fubjeft unto them for their Salvation. ""'!""" ^'^ 
 
 AI(b it is incredible, and contrary to the raoft common apprebcnlions ^{'^""^""tcp^r 
 Chriftianity ; that the Superiors of Relif^ious Orders fliould hive more Power ^ l^^ 
 and Authority in their Congrci-ations, than the B fliops and Pope himfclf have in 
 the Church, and that the Power of the Pope and the Bifhops fliould not be more 
 internal and fpiritual, than that of Magiftrates and -iccular Princes, nnro whom 
 thefc Jefuits compare them, fctting them all equally in the fame inability to com- 
 mand internal things, without acknowledging any difference beiwixc them in 
 this point, and giving this advantage above them only unto Superiors of Reli- 
 gious Orders, when they fay, (3) That this ij the difference vrinch is betmxt the 
 obligation of Regulars y ^ho come under a vorp of obedience. i Difcrimfi? 
 
 And if the Laws of the Church differ not in this point from the Civil Laws-, '^'"'"*^'*''8*" 
 and the Prelates of the Church, no more than Civil Magiftrates, have any power 'ium'"cx'^»r'o 
 to command internal aftions, we muft fay that the Superiors of Religious Orders, obcdicntiz & 
 unto whom they afcribe this power, hold it not from the Chuich, and cannot re- cbiiiiicntma- 
 ccive from it that power which they fay it hath not it fclf. lioiuin ex legs 
 
 Alfo they pretend to hold it from the will of thofe who make vows of Rcli- '■'''',' ^'' ^'^'^''=- 
 gion, fince they fay, (4) Ibat the command rf a Superior in aKeliginus Order is '" 
 founded upon the will of him veho mal^s the votv^ and en the covenant and promife by ^^^^ l\x\i-A 
 jfvhich be is obliged to obey hitn, C^c.They would then that the Superiors of a Rdi- tegaUtis funua- 
 gious Order receive not from the Church the Authority and Power which they tur in v.lunts' 
 have to command ; but from the will of thofe who become Religious ; and they t' ''o"""* * 
 arc herein foveraign and independent on the Church. Which is both 3g''''>'*^:ffionc'eius°" 
 the modefly of Religious perfons, the Order of the Church, truth it felf, and evi- gjj. 
 dent rcafon, the Superiors of the Religious Orders being not capable of fo much 
 only as to receive any Religious into their Order, but by the power which they 
 have received from the Superiors of the Church, who confequently have all the 
 power of the Superiors of the Religious Orders, and much more ; but they have 
 it in a manner more eminent, as the Spring and Principle of this Power. 
 
 And if the Inferiors can by their will and bythcirvows give to the Superiors 
 of Religious Orders Authority and Power to command them even internal 
 things, JefusChrift might, with ftronger reafon, give it unto the Prelates of the 
 Church over them and over all other the Faithful ; fince Jefus Chrift hath tiiorc 
 power over us , than we have over our felvcs, and we arc, withc-uc coraparifon, 
 more his than our own. 
 
 So that he might give the Church all power oVer u«, which private pcrlons can 
 give over themfelves to Superiors of Religious Orders by their vows , and much 
 more. 
 
 Which fhewsihat the Ecclefiaftlck is far different from the Civil Jurifdiftion, 
 with which the Jefuits neverthelefs do confound it; and the Ecclcfiaftick arc 
 other than the Civil Laws , which they notwithftanding would make equal. Foe 
 the Jurifdiftion which Jefu« Chrift hath given the Church over all Chriftian', is 
 more extended, holy, and divine than that of Secular Magiftrates, and it rcfpcfts 
 Souls more than bodies , the inward than the outward ; fince it refpcGs eternal 
 Salvation, which depends altogether on the aftions of theSou^l, and not of the 
 body, which do nothing without thofe of the Soul. 
 
 Alfo Jefus Chrift hath not given unto Secular Powers the Holy Ghoft to gO" 
 «ern their people , as he hath given it to his Church. He hath not given (hem 
 the power to open and (hut Heaven unto them ; to cut them off and re- unite them 
 to his body s to nourifti them with his flcfh and blood , and tofill thcrti with his 
 Spirit, and he hath not faid unto them that when they fpcak, it is the Holy Ghoft 
 who fpeaks in them ; that it is the Holy Ghoft who commands what they com- 
 mand ; that whofo defpife and difhonour them, defpifc and dilhonour the Holv 
 
 £om.2.I»oob3;j0art 2.Ctiap.3.arttc.4. Cccz Gboiv,
 
 58S Whether the Church ma) command interttd Anions. 
 
 _-_^ — I hi 
 
 Ghoft. For thus the Apoftlcs have fpokcn in the Scripture, fmcc S. Peter faith to 25 27© 
 Ananm and his Wife, that they lycd unto the Holy Ghoft, becaufc they had lycd 
 unto one of the Miniftcrs of the Church. And this is the reafon that the Councils 
 and the Fathers (o often call the Laws of the Church Sacred and Divine , know- 
 ing that they proceed from the Holy Ghoft, who is always in the Church as Jcfiis 
 Chrift was with the Apoftlcs, and conduftcd them till his Paflion and dcatk. 
 Which is fo true, that Lajwan himfclf could not refrain from acknowledging 
 I Quis f- it more than once, in very clear terms, (l) (fho doubts ^{in\\ he, that the Church 
 niin nc|et quia ,j?j[,ff /; j,; ^// iff cmduH regards the Salvation of Souls, may command its Miniflers to 
 '^^F^'u f '^'^ t- f^'^y "^'^ admimjier the Sacraments xvitb fmcerity, and not only in appearance, and to 
 pntc anima'um"''''-'^ ^^"''/"^ """^^^'^^ "* ''^* '^''"'"'* ihe Sacraments with a true internal dijpofi. 
 lalutem fpcdun- tion ? Note they xcho pray without invpard attention , and they rvho confefl without a 
 tc, prxcipi pof- true for row for their fws, neither pray nor confejl truly , but in appearance. And by 
 fn ut mlnillrl (.gfij^qttcnce they fatisfie not the Commandment of the Church. Which may bc cx- 
 on firmilatorje '^"dcd to all the Commandments and all the Laws of the Church, fincc they arc 
 orcntj Sacra- all of the fame nature, and all have reference to true piety and true vcrtuc, and 
 nicDta mini- the eternal Salvation of Souls, and not the appearances and fliadows of falfhood 25280 
 ftrtnt Fiddibus apj hypocrifie 
 
 emmbus.utSj- He repeats the fame thing afterwards , and he faith it alfo more clearly and 
 fe^nonptr fiSi- ftfonely in thefc terms : (2) There are two (arts of Laws, and two forts of Fowers 
 oneni fufcipi- to make Laws ; Eccleftajiic'^ andCivH. They are different , as well in their origi- 
 an ? Qu^i lu- nal, becaufe the Ecclefiaflick, Power is inftituted immediately from God, and the Civil 
 ttmbnc iMtioi fQjp(f comes immediately from men -^ Of in their objeUs and their ends ^ becaufe the 
 inicnti ne o- £(.^iffii}ltickJot»er regards properly and direHly jpiritual things which conduU Souls 
 ""' '■ do' "e" **"'" Salvation and tternal life^ as thofe words of our Saviour in Matth; 1 6. do tefii- 
 peccsta con&- /?«. ? w''^ g^^^ *'-'^^ "^^ K^y^ "/ *^' Kingdom of Heaven • and in S, John 2 r . Feed 
 tcntur, &c. fi my hmbs ■ and thofe of S. Paul in Aft. 20. The Holy Ghofi hath eflablifhed you Bi* 
 ron vere fed fi- (j^^pj fg govern the Church ofGod^ which he hath purchafed with his Blood. 
 ^= °^ f"] 'c^" He explicates the fame truth yet more fully , and difcovcrs the principal foun- 
 Ixniztmix S»^ t^ation thereof, purfuinp his difcourfa^ and drawing this confequencc from what 
 cramentum po-hc now faid. (?) JVbenfort JeJUfChriji having Jhed his Blood to purchafe and 
 ftulant. Ergo found a Church which is holy and ordained to eternal life, he bath alfo given it Faflort 
 noniifisficiaai ^jj^ £jlfj„pf fg govern and conduH it to this very eternal life. But Civil Power re- 
 ^^'^'^^''^.^^^"~ ^ards properly and direSly wealth and peace temporal only: Which (hews clearly 25 2^9 
 ^'°x Duplex eft 'f'^'^'ff^''^""^^""^^ '^ betwixt Politick and Church power j and betwixt the 
 kx & Ifg^flj- Laws ot the oi>c and the other. 
 trix poteftas : 
 
 Ecckfiaftics & civilis. Diffcruncinwrfejtamrationeoritinis , quia EedtGaflica poteftai prox'me 9( meatdlnti 
 D:o inrtitut? eft ; civilis vero ab hominibus provcBlt J turn tatione objeSi & finii : quia Ecckfiiftica verfatuc ptB 
 ft & dire3c cr(a les [pirjcuales ad falutem & viiam xternam erdinatas, (icuc conftac ex verbis Cbriilj, Miccb. 16. 
 Tibidabo dives tcjni coelorum J &]oan.ii. Pafcc oves mcas ; & ex AfoftoloPaulo, cap. 2. AA. PofuJt 001 
 SpititusSanausEpifcoposrejcrcEcclefiamDeiquamacquifiTitfanguiBefuo. Ibid.ctp.6. nnn.i. fag-U- 
 
 J Qaart cum Chtiftusfanguinemfuum fuderlt ut acqulteret & fundattt Ecdcfiim fandam & »d vksmaetjrnam 
 ordinscim i idcirco etJam Paftorcs & Epifcopos el conftituit, qui ad eundtm vltx »:erns finem BcdeGsm dirigeccnt 
 Si gubcrnacent. Civilis vtro poteftas ptc fc ac iUi&t tcmporalcai tancum commoditatcm ecu paccm [pedat. Ibid. 
 
 For the Civil Power regards the outward order and civil tranquillity alone, 
 and prefcfibcs none but outward and humane means to attain this end. But the 
 Church being eftabliftied for procuring unto men eternal life, inward and divine 
 peace, it ought to have power to ordain means , and to give commands propor- 
 tionate to that end, whcreunto we cannot attain but by aftions of the -Soul alto- 
 gether fpiritual and divine. And for that caufc it muft needs be that its com- 
 mands fhould bc more internal than external, fpiritual than corporal, divfec than 
 humane. 
 
 We need then no other proofs againft the erroursof Layman and his Brethreo 
 than his own confcflion, which IS more than fufficient to overturn all that they 
 faid before '■> that wc might fatisfie the Commandments of the Church by afti- 
 ons of vain-glory, luft, avarice, and Sacrilcdges ; That we may fulfil them with- 
 Qut any will to fulfil them , and even with an cxprcfs will not to fatisfie them, 
 
 SCem.z. JlSook 2,M>a« a.Ct3ap.3.3[rtic.4. ^n'^
 
 see- 
 
 Wheth:r the Church may command internal ASliont. 5 89 
 
 — . ^ — - 1. .1 ■ ^ I ■ ■■ ■ I I 1^1 , „ m ■ ' ■ —■ » ■ I. - ■ ■■ — ■ - I ,— ■ - ■ ■- I, ., Mi m . I ■ — 
 
 and to dcfpife them ; provided wc do outwardly what is commanded. For 
 thelc aftions thus done, have no communication with the Salvation of Souls and 
 eternal life, and being rather formally oppoHte thereto , they alfo have nothing 
 common with the Commandments of the Church , which ordains for its Chil- 
 dren no other than means to attain unto eternal life , and works which procuic 
 the Salvation of the Soul, that is to (ay, aftions of vertue and charity, fobrjety, 
 penitence, arid obedience cfpecially , which is the Soul and Spirit of all other 
 aftions. 
 
 For to anfwcr unto a truth fo clear, what Sanchez dorh, ihac the Chtirch ccm- 
 mandf! only a material obedience , is to forget (he rcfpcftduc unto the Church, 
 and to oppofc the light of rcafon as well as of Faith and the Gofpf). (jj But ' Qufd fl 
 if you objtCi, faith this Jefuir, that the Coinmundmaiti ohiiii^e wiio cbidicnce , and °'')'''"j f ' *" 
 that it feems that he hath it mt, tvha hath no intent at aU to fatiifie the ^'ommand- Xti'nti^hm ' 
 mmt, 1 anftver that they oblique not to aformil-, but material obedience , that 7/, to qujc nop j^jg-g 
 do that which it commanded^ though it be not done jor the reafon it tvas commanded . vidttur ubi non 
 And rf this Explication make you not to underftand fufficicntly what this ma- ^^^^_ imencio 
 terial obedience is , Lajm^n will declare it unto you more pcrfpictioudy , and ""'*^""'" 
 will tell you that it is a corporal and purely external obedience, maintaining that pondconon ob« 
 the Church demands no other , and proving it by Seneca's Authority , who was ligarc ad cb«Jl- 
 without doubt very intelligent in the Government of the Church , and an excel- miiam forma- 
 lent Judge of the Authority it hath received from Jcfu? Chrift for condiifting '"^"'^'^'^'«'■^- 
 Souls unto eternallifc. CzJ It fiem/, faith Layman , that it is rejfon=ible that .}' "'"^j' 
 humane Pother and JurifdiSionJhou/d not be extended farther than to humane adi- prso'picur" 
 ms which art difcernable by their objids and feme txternal fign. H'h'uh Seneca i^usmvlj nop fi' 
 alfo obferves in 5. Book^ de Bencficiis, It is an crrour to believe that lervitude ex- at prep frcj 
 tends h felfover all that mhich is in man^ his bcji part is exemft from it. Ihe body 1"°'^ ptscipi- 
 only is fubjeCi to the tviUofa hU^er^ and defends on his prver ; hnt his fpirit is at- "^l^' ^•"'f'!'t 
 ways independent and its ovan. tap. < ifijam. g. 
 
 Wc muft then believe , according to the opinion of this Jcfuit , fince he luth fig. 6}. 
 learned it of ^cwecij, that the Church hath no power favc over the bodies of'GTiri- »■ Conveni- 
 ftians, no more than Maftcrs have over thofc of their flavcs, and Princes over their '"'"^ "''^""'^ "' 
 Subjefts ; that Chrift hath notfubjcfted imto it the whole man , but the Icaft fttrSiuS 
 part of him, which is his body, and it hath no power over Souls , which arc free nip fdlm^ ''f: 
 and independent in refpcft of it, and in their own governance. And (b (;)cxn;nasc"a(j a- 
 S. Paul did amifito pretend that he had received'* power altogether divine to'^''^"" hums- 
 bring all Spirits intofubjcftion unto Jefus Chrift, and to make them Captives to "">1^3'"'"s '» 
 his light and guidance. All this is not conformable to the Judgment of Seneca. '^ "";"),?,'"" 
 iiorby conrcqucncctothatofL(»)»ti)n, who exempts the Soul from the Junfdi- ut (^snoaiiqup 
 fliion of the Church, and allows it only over bodies, for the outward conduftorpfouumurit^ug^ 
 the Faithful, and to injoyn them material and corporeal aftions and vertues , and "'»'". ^''9^S*. 
 to forbid them fins only of the fame fost, i. e. external and grofs ones. R"*fi '^'' ^ ""'^ 
 
 Neither will he leave it a power to command all thcfc vifiblc and carnal ver- ,jj''f' qj.'-'sp^^t 
 tucs, nor to forbid allfenfual and material vices, how enormous foe ver they may' (trvitutcaiia 
 be. For in the fame Chapter where he reduces the Power of the Church, which tctuaV honw- 
 hc will have to be only humane, to command only external vertues , hefpeab^f'^'^^'?'.'"^'''' 
 thus. (4) / have faid that humane Laxos may command fame vcrtuous adions^ but y^ * "'i" 
 notaV^ becaufe there are fome that are fn high snd difficulty that they ottght indeed Q^g^^l^m^i 
 te oottnfelled^ but not cammanded • as Go^el-fovertjand {,'hajiity, „ , xiafunt& ad- 
 
 He faith moreover, and declares, (5) 7hjt4 publicly Ma^ijhate canmt, forbidi"''P^f^°'i^'^'^'^'' 
 dll forts of vices and ftns ; but that he m^^ht to tolerate mattx, though ^riffoiWr aneJ^ ""'"^ ^"^ J""* 
 io avoid greater. And the fame thing ought to be faid of the Church , according '^' 'Jt'^n ' 
 to him and his Companion? ; fince they hold, that its Power and Law? arc. alto- p/g^^l. 
 gethcr huinanc, as thofc of the Secular Magiftratc?. "^ A'm.imi- 
 
 ■ litiar nollr* Bon 
 
 eatnalia luat » fed poccmia D«o, id dcftiudiontm munitionum, conClis deftrucntet, fltc. & in captivitaccm redi- 
 jentw omnem Jntdledutn in obfcquium ChtiCti. i Cor. 10 v. 4.©*^. 4 Qai aliqms, non omncs aSionts 
 ylttucum bumana lege imptrari paflt C^isdara enim func nimis »rdu« ic difficilts, uc in conlilio elTe debeint, non 
 in przcepto, v.c. Evangdica paupctws, cjf:ita!,&c. Lt/min ibid. c.4. n.i. p.48. j id n«quc o.-nnia pcccata ciiain 
 C»etnt lb humino Msiiftritu prohib.-ri polTunt, fed multa pcimitri dtbenij ut grsvion eviccntur. tbid. 
 
 aom.2,li5®6 z.j^art 2.Ci»ap 3.iartic.4. . ^ AnJ
 
 3^0 whether the Church may command internal ASiions, 
 
 And to give us to know what the crime« arc which a Secular Magift rate or a 
 
 Prelate of the Church may forbid, and what he may tolerate , he (peaks thus in 
 
 general terms, and he cftabliflieth this Rule, which is as it were a rcafonand a 
 
 I Lex hu- proof of what he had faid. (i) Humane Latm is made for the many , and for alt 
 
 mana ponitur thofe whs live in a Society^ of whom the greateft part are fuch at are imperfeS in ver. 
 
 muJitudinJ fi- fue. Whence he draws this confequencc ; lV6erefore Laws are not wont to forbid _ 
 
 ti'in'q """ ■« "^^^^^ ^^^" *^'^ *"''^ enormous (ms^from which, ^eakjng morality the greater fart of the ^'** 
 
 psrj eft koml-Co»"«ot}altjmayabJlain. 
 
 num in virtutc 
 
 non perfcdorun. Quart fcrmc nonnifi (ravii p(ecaialc(ibus probibtti folentt i qulbus moralhcr pofllibilc eft ini£ 
 
 jorcm paccein multicudinit tbftincre. 
 
 So that when people are grown very corrupt, wc muft relcafc the more the ri- 
 gour of the Church, as well as Civil Laws , and forbid no fins but fuch as arc not 
 common and ordinary. And becaufe they arc all fuch in a manner at this day, 
 there being hardly any that is not done without fear of punifliment againft God 
 and the Gofpel by the greateft part of the world, who give themfclves up to them, 
 and pamper themfelves in them with quiet of confciencc, by (he favour of the 
 Doftrinc of Probability, which authorizes them all in a manner 5 it will follow^ 
 that the Church can hardly forbid any by its Laws, and that it will be obliged to 
 tolerate them all. And (owe muft fpeak no more of reformation of Manners in 
 Church-aflcmblies and Councils. And though in thcfc Propofitions which wc now 
 obfcrvcd, Layman expreflcs not formally the Ecclcfiaflick Power, yet he includes 
 it in the general of humane Power and Law, pretending as he doth, that the 
 Power and the Laws of the Church arc humane, as well as the Laws of the Sccu- 
 r E> psK- ^'^^ Magiftratc, as we have made appear already, 
 flaj conctiiacft /^wicw tcftifies thisalfo where he faith, (2) Ihat the power which God hath ,^24.3 
 Eccltfi38, c\u£ given ttnto the Church, is fuch as was needful unto an humane condu&. He de- 
 Bccommodata clarcs not only that the power of the Church is humane, but the conduft and go- 
 tft humano r«- vcmmcnt of it alfo. And it is from this Principle that he draws the Propofition 
 Jl^g'" ^„j ,'i^ whereof wc fpeak in this Chapter ; that the Church cantiot command inward 
 ((Bi.tum.ii. aSions : (3) Becaufe, as he (peaks there, they pafithe bjunds ef humane Government 
 fig. z7 J. and cognizance. Whence he infers, that whatfocvcr Laws the Chuch may make, 
 i Non pot- ('^^ all that it ordains, tnuH he of external aSs proportionable to theicchfialUcal 
 
 funt cffe intra Gaj^ernwent, and which may help in the outward condnH ef thofe who are under its 
 
 fphxram Buma- , ' -' ' ■" ' 
 
 us gubtrnatio- « »'*'"g«' 
 
 nls. IbiL And what he faith generally of the Paftors of the Church, that their conduft ij 
 
 4 Nam to- but humane and external, he faith particularly of the Pope, and proves it by 
 turn id quod rcafon. (5) As God,(»\\hhc, conducts his Church by men as his Inflruments, fo 
 p^ciperet c et ^^^^a ^^^ believe that he hath aiven unto his Vicar other power than what is neceU 
 conducenj ad fary and jufficteat for an humane Governmetit, 
 
 externum rcjji' He acknowledges not in JefusChrifthimfelf any other than an humane and 
 men & jubrrna- outward conduft , whether he believes he could or would not take up any other _ 
 tiontin Eal«fi- Government in the Church. (6) IVe mufi believe, faith he, that when Jefus z^^^^ 
 iiunuii pte ^^"fl ^"'^^ *^'f^ precepts unto men, he did it in an humane manner, and as the Prin. 
 0fy ' ces oftheEarth are wont to makg their Ordinances and Laws for their Subje6is^ 
 
 5 Cum e- which oblige them to no other thing than what they contain and exprefi precifely, 
 niffl P^us Cuam 
 
 Ecdtfiam rcgat per homiaMj earn tantum pSreftatem fuo Vicaria contuliffe crcdendum tfl, qux ntceflaria eft tc fufE;- 
 cit fj humanum regimen. Ibid.num.i4. 6 PutJndumtft Chtiftum przcepta dedlffe liominibuj more humano, 
 qao folent terreftres Principts Tula fubdltis prxcepta dare, qu« non obligant nifi ad Id quod (xprimunt. Ibid. /iff. j. 
 »i«ffl.ji. p<g, 177. 
 
 After this the Bifhops and the Pope himfclf have not, as itmayfecm, any 
 caufc to complain of the Jefuits, fince they treat them no worfc than Jefus Chrift, 
 whom they think not that they have offended in faying , that he governs the 
 Church and Faithful as well as they, in an humane manner as the Princes of the 
 Earth govern their Subjcfts. 
 I know not whether ever there were any Hcretick that had fo bafc a thought of 
 Eoma.J1508fe2#art2.Cljap.3.artic.4. »lif 
 
 i
 
 Whether the Church may command internal ASlions. 2 9 1 
 
 the Power and Conduft of Jefus Chrilt , fincc they thcmfclvc! who will not ac- 
 knowledge him for a God, hold ncvcrthelcfs that his conduft was divine and 
 that Cod himfclfjWith whom he had an alliance and very peculiar union of alfc- 
 ftton snd pcrfcft corrcfpondcnce of will, aftcd by him, and he by the Spirit of 
 God who condiifted and governed him. And if the Jcfiiits thcmlclvci; had not 
 fct on foot and publifl:ed in their Writings thcfc exccffcs as;ainil Jcfn; Chrift ne- 
 ver heard of until th!5 prcfent , there arc few pcrfons that wonld h.ivc believed 
 or who diirft have objcftcd to fhem fo great an impiety , as which rendcr<^ Hcli- 
 gion altogether humane , outward and politick , though it be to itaintd in the 
 bottom qL their Doftrine , and be a necciTary and evident confc^uciicc of the 
 ^PrJncipleofthcir Divinity, wh'ch wc examine in this Chapter, 
 ^360 For the Power of the Church, and that which the Pope and the Bifhop s excr- 
 clfcin the Church, being given them by JcfusChrift, and being the power of 
 Jefus Chrift hirafclf whofc place they hold, and perfon ihey rcprcfcnt j it thence 
 c^r- follows, that if the power of the Church and its Paftors be humane, thatofjcfus 
 Chrift is fo alfo ; and that if tJie Church in the vcrtuc of the Authority which re 
 Jiath received of Jcfus Chrift, cannot command internal and fpirjtual afts of vcr- 
 tucs and cxercjfes of Religion, the power of Jefus Chrift is likewifc bounded to 
 the external, and his Laws oblige only to the external part of that which he hath 
 commanded himfelf in the Cofpcl, or by the Apoftles in their Writings, being 
 HI this like the powerof the Princes of the Earth, who have an Jiuinane Autlio- 
 rity,and external condud , which bbligcs their hubjcfts to no other thintj than 
 to obfervc the external part of what they command , and to do precifcly that 
 which they fay and exprefsin their Commands. This is fo as Amicus fpcaks of 
 Jcfus Chrift. Putandam cfl Chrijlum precepts hnminibm dcdiffc more humaiio qua 
 j'alent tcrre(ires Trincipej fuu fitbdttis fncepta dure, ejus non ohVv^ani nift ad id 
 ■qitod exprimiiicr. But that iwcmay fee yet more clearly that thefc fo ftrangc dif- 
 tourfts and propofitionsarc not found by chance in the Books of the Jcfuits • but 
 arc, as Ihvre faid, the fcquels of their Maxims which they bring forth upon a 
 formal dcfian they have to dtbafc the Church in its Paftors , and to render the 
 rjyo Kingdotn of Jefus Chrift all carnal and earthly ; as they have faid that the pow- 
 crtsf the Church and its conduft is only humane, and like that of the Princes of 
 the Earth, polirick and civil Migiftratcs , they fay alfo thatthc vertucand Holi- 
 ncfs required of them who enter into the Offices of the Churdi , and to be exer- 
 cifcd by t'hciliji^ only humane, external, and politick. 
 boi.Js.lFor Father C«/('taftcrtw bad divided piety into that which is intcriiail^aniS 
 .trtic, and that which is only rxtcrnal and apparent, faiih, chat this latter fuftices 
 Xo the cxcrcifeof d\t O^ae&iqfthc Church. I caH^ faith he, the U»tinefl whereof 
 the qtiejiioh here proceeds, external j and there meds n,n prccifel^ any other to Jurif- 
 didign and Hierarchick^funCiionso Which he cxprcffcs alfo in fuch manner , and 
 in terms fo ftrong and cxprefs, that Idare well fay that the tiioft criminal and in- 
 famous perfons are not unworthy of an Epifcopal Charge confidered in it fclf, nor 
 bccaufe of its greatncfs and Holincfs, but only by reafon of the Ordinance of the 
 Church which hath judged them uncapable. (i) Gratian holds , faith he, //;jr , QmhnV 
 he rvho is made infamous by fame crime, is excluded from being a Bijhop, not bj the (ententiacftci:«» 
 
 For this caufc they fear not to fay that W; may advance our kindred or friends non vi ftsu« 
 to the highcfi Offices in the Church, (2) though they he t2o Saints , provided they if^^M, led op-.i- 
 bave politick^and apparent vertuts. And that you may not contemn all thcfc vcr- '"" EcclcGa in- 
 tucs, he calls them perfeft , andmaJntfunsthiiOJame may be given them with "''"'''' **'""" 
 reafon ; bccaufe they appear fuch in thi^yh of men. And he pretends that wc quidem fi'ri'p!^ 
 
 itft/anaii»!tm 
 In mjpiftrij fuis exigentit. Ctlot lib. 9. cap. lo. pig, 917. i Attamtn ego fitti dicsm & Cnc vicio , tot etisol 
 afiiioii poffc quinonfunt petfcaiotis victutis : modo poli;icij viitutibus fint prarditi. Ibid.
 
 ?p2 Whether the Church may command internal Aciions. 
 
 I Quss lu oughc thus undcrftand the vcrtucs which S. T<»«/ requires in a Bifliop. (i) The 
 
 f"f«^'''"'''S°i;ert«e/,faith hc,fpcaking to Mr. Htf/Zifr, tchich you call mnfi prfeU^ Icallmo(i 
 
 L . rtfhUndmt. and moti remurMle in the fieht of men, and I (htw> that pphkh you call 
 
 hominumocu- -'^ _. ', , r T , /i . ;■ i • ^ r n i j 
 
 lis msfii etpo f'^i^^"" "f '*" t-ftjcepal ejtate, vpoich requires more perjea vertues than the common 
 
 fitis voco, in- ones, may eaft/y be underdood of more rejplendent and fol'ttic\^ and not of thofe which 
 deque cftcndo produce a more ferfeHlove of God. This is that which he had exprcft a little be- 
 caput illud tu- j-Qpg j^ other terms , when he propounded as a certainty, (2) 7 hat the vertues 
 PHfcSionij'' '* "'^"^ ^' P^"' required in a Bi/hopja>titing to Titus or Timothy, are not at all above 
 quod pctfcaio- the vulgar. 
 
 Its rirtutci «- u. 
 
 i|at,fscllccTpllc»rldefplend!d!oribuipoliticifque, nonae 111 quae tnsjoremDclaraorem pariunt. Ibim s Apcfto- 
 lasccicejfivcadTltuiiijrivcadTimothcum J vlctutctnon admodum Tupra vuIgates d(Gd»ac in Eplfcopo. Ibtd, 
 
 Finally , it will appear by thcfe cxcefles which would fecm to us incredible, if 
 our eyes did not oblige us to believe in feeing and reading them in the Books of 25390 
 the Jefuits, that thcfe men dcftroy the Church from its Foundation, and make it 
 altogether external, humane, and politick. And this is that Lejftus faith in cx- 
 prefs terms, calling it a Body politick, Corptu pliticum. After this wc cannot 
 think it ftrange, if other Jefuits, in conformity to the Opinions, and in conft- 
 qucnce to the common Doftrines of the Society 5 have faid that there need only 
 politick vertues to govern the Church, and to excrcifc its principal Offices, which- 
 are Government and Policy , and that its Laws are but humane and politick, 
 which oblice only to the external part of its Commands, not only in thofe made 
 by the Minifters of Jefus Chrift, but by Jefus Chrift himfelf, who according t0 
 thcfe Doftors , hath commanded nothing but in an humane manner, as pthcr 
 Princes do. 
 
 So that whereas Jefus Chrift hath called his Kingdom not of this worjd , the ;; 
 Jefuits maintain that it is, and like to that of the Princes of the EartJK And 
 whereas he hath faid that his Kingdom is within us and in the innermo^ parts of 
 our Souls, they maintain on th c contrary, that it is external and without us , and 
 that the Church, which is his Kingdom , is no other than a politick Body and 
 Church* And fo by the wonderful Judgment of God they fall into the condem- 
 nation which S. Cyprian hath pronounced fo many Ages ago agalnft the Novatian 
 Hcreticks who introduced an humane Church. Ecclefiam humanam faciunt: 
 And in this they make themfelves like the Libertines of our times, who reduce all 
 Religion into Policy , and defervc as well as they to bear the name of Politicks, 25400 
 which they would injuriouQy and falfly attribute unto the Church and its Pa- 
 ftors, by rcprefenting and rendring as mueh as ihcy can both their Authority and 
 Government altogether humane and politick. 
 
 F I N t So 
 
 «om . a« »cDba.J?att 2, Ct)ap.}, artfc.4?
 
 A Catalogue ofBooJ^s Printed for John Starkey Book^fellery 
 at the Miter in Fleet- ftrcet near Temple- Bar. 
 
 Folio'5. 
 
 THE Voyages and Travels cf the Duke of f/y/^em/ Ambaffadors mtoMuf- 
 eovj^ lartary^ and Terfw , begun in the year 1655. and finiflied in 1639. 
 containing a CompIeatHiftory of thofe Countries ^ whcrcunro'arc added, the 
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