The Practical Divinity of the Papists Discovered to be Destructive, Discourse · Chapter 8 · Section 1 – Section 3
SECT. I.
THere are innumerable Evils which they call Sins, yet they count it not neceſſary in point of Salvation, for any to forſake them; but give all incouragement to live and die therein, as ſins for which they can never be condemned. Such are thoſe which they count Venial. Let me ſhew you what ſins they are, which they reckon to be of ſuch a quality: and thereby it will be diſcerned how far their Doctrine gives warranty to ſins of all ſorts, and to continue in the violation of all the Commands of God. And this I ſhall do out of their own Authors, ſuch as are unexceptionable, declining the Jeſuits: and thereby it will be more manifeſt how little reaſon there is to excuſe the practical Doctrine received in their Church, by charging their impious and licentious Principles upon the Society.
To hate God, (y)Navar. Manual. cap. 11. n. 18.if it be out of inadvertency, and not with deliberation, is no mortal ſin, and this they ſay of actual hatred; for habitual enmity againſt God is, with them, no ſin at all. Acts of inſidelity, when they are led thereto by fear; (z)Angel. ſum. verb. ſides, n. 9.or worſhipping an Idol, (ſuch as not only we, but themſelves count Idols), are no worſe than Venial. (*)Idem verb. ſolicitud.Unbelief and perplexing diſtruſtfulneſs of God, about the things of this life, is as innocent. To preſent the body only before God, in all religious Exerciſes, in Prayer, the Sacraments, yea the Euchariſt it ſelf; without any actual diſpoſition ſuitable to the nature of the duties, without any good motion in mind or heart; without any inward Attention, Reverence, or Devotion; without any act of Faith, Fear, Love, Deſire, or any other Grace or holy Affection, though the want of theſe be voluntary, is but a Venial fault. It is no worſe, not only to make baſe and earthly things, the end why we worſhip God; but to make that which is a ſin, our deſign in any part of his Service: yea, to propoſe it as the chief and principal end, why we worſhip him. Though this be no leſs than to prefer ſin, and the pleaſure of the Devil before God, and his honour. (a)Si eſt aliquis diſpoſitus actualiter facere aliquod maleficium ut aliud deſtruat, poſſum illo uti ad honum meum, Petr. Aurcolus in 4. diſt. 34. q. 2. Angelus ſum. v. ſuperſtit. n. 13.To make uſe of a Witch to diſſolve ſome witchcraft, is ſcarce ſo much as a Venial ſin. And ſo to uſe the Devils aſſiſtance inſtead of Gods; and employ others diſpoſed thereto, to act as Witches, and to practice with the Prince of darkneſs by a deputy in Diabolical Arts, is not unlawful. To deal with the Devil for to get ſome knowledg by him, or obtain other things of him, by ſuch converſe; is but a Venial fault: for Example. (b)Si autem exorcizator imperet daemoni, ut dicat curioſa, et nihil ad expulſionem facientia, non quia illi credat, ſed quadam levitate et curioſitate ductus; eſt peccatum grave, licet illud non videatur mortale. Silveſt. ſum. v. adjurat. n. 3. Graff. l. 2. c. 7. n. 4. Sotus, de juſt. et jur. l. 8. q. 3. art. 2. Cajetan. & Navar. in Suar. l. 4. de Adjurat. cap. 2. n. 9.If an Exorciſt require the Devil to ſatisfie him in ſome curious queſtions (ſuch as tend nothing to the expeſſing of him:) if he believe him not, but does it out of lightneſs and curioſity; he offends but venially. To uſe (c)Si (adjuratio) fiat ad Deum, vel homines, vel Angelos, vel Daemones, aut irrationabilia leviter, i. e. ſine reverentia divini nominis, aut neceſſitate—modo ſeptimo videtur veniale, ſicut et juratio levis. Sylveſt. ibid. n. 5.adjurations to God, or Man, or Angels, or Devils, or irrational Creatures lightly, without reverence of the Name of God, or any neceſſity; is but a ſlight fault.
SECT II.
BY vertue of their Doctrine concerning Venial ſins, they have formed Rules, to encourage men in the practice and conſtant uſe of all ſorts of prophane and wicked Oaths. They (d)Vid. Bonaventur. 3 diſt. 19. art. 2. Angelus ſum. v. Jurament. 3. n. 8.acknowledg that the Oath is ſinful, unleſs it be made in truth, and judgment and righteouſneſs; when that which is ſworn is not true, or not juſt and righteous, or not with Reverence and Diſcretion; yet they teach, it is but a Venial fault, to ſwear without (e)Veniale eſt regulariter dum deeſt judicium, vel reverentia. Lopez, cap. 42. p. 225. Veniale vero cum non deeſt niſi judicium, ſive reverentia, vel juſtitia levis. Navar. cap. 12. n. 3. Juramentum aſſertorium cui deeſt tantum juſtitia, quatenus contra religionem eſt, regulariter eſt veniale.—Eſt affertio communis & facilis. Suar. de Juram. l. 3. c. 12. n. 7.reverence or diſcretion, or without righteouſneſs alſo, if that be not much. So that though Swearing be an Act (as they tell us) of Gods Worſhip wherein Divine Honour is given to him, whom we ſwear by: yet this may be done without reverence, and diſcretion, (as the reſt of their Worſhip is,) and God may be ſolemnly called to witneſs, that the man intends to ſin againſt him, if it be not much; and this without any great fault. (f)Malus jurandi habitus non eſt mortale peccatum, quia non eſt actus, Victorel. ad Tol. l. 4. c. 22. p. 681. Praecepta non dantur de habitibus. Aquinas 22. q. 31. art. 4. Vid. Suares de Juram. l. 3. c. 6. n. 1.A habit of Swearing thus, or worſe, is no ſin, (for habits of what wickedneſs ſoever, are not forbidden); to uſe this habit (g)Utrum jurans ſine judicio diſcretionis peccet inortaliter, ſicut faciunt illi qui in quolibet verbo jurant?—Si jurat verum, ſic non erit mortale peccatum. Angel. ſum. v. Juram. 3. n. 10. Lopez & in eo Jo. de la Pinna & Metina, cap. 42. p. 226, 227. Cajetan, ſum. v. praecept. p. 475.frequently ſo as to ſwear Cuſtomarily, almoſt at every word, (tertio quoque verbo); unleſs he regard not at all, whether he ſwear true or falſe, yea though he regard not that, as much as he ought; is no more a fault. So to ſwear (h)Qui in re leviſſima, atque inani jurant, ſive etiam frequenter, et abſque neceſſaria cauſa, ſicut ementes & vendentes ſaepe facere novimus, peccant quidem, ſed venialiter lantum, ſi veritas non deſuerit. Graff. l. 2. cap. 15. n. 5. Sotus. ibid. l. 8. q. 2. art. 3. Sylveſt, ibid. v. juram. 2. n. 8. ſecundum o…nes doctores.out of lightneſs and vanity, upon any the ſlighteſt occaſion, without any advantage, or the leaſt neceſſity; is as innocent a practice according to all their Doctors. Juramentum aſſertorium cui ineſt vertas ſufficienter cogitata & cognita, ſolumque illi deeſt neceſſitas vel utilitas, nunquam eſt in individuo peccatum mortale, dummodo abſit contemptus. Aſſertio eſt communis omnium theologorum & ſummiſtarum. Suar. l. 3. de juram. c. 12. n. 3.And the common practice of their Catholicks, is correſpondent to theſe conſcientious Rules: You can ſcarce find any one (ſays (i)De juſtit, & jur. Ibid. p. 270. Non tamen peccat mortaliter, qui non conatur ijuſmodi conſuetudinem eve? ere, eo quod ipſa non eſt occaſio niſi labendi in veniala. Pet. a S. Joſeph, de 2. praecept. art. 1. p. 85. approved by the Doctors of Paris.Soto) who will either begin; or end the leaſt diſcourſe without an Oath: for they uſe Oaths for Ornaments of ſpeech, at every word. But ſhould they not at leaſt endeavour to leave this Cuſtom of Swearing? No, never to endeavour it, is but a ſmall fault. Although (ſays one of their moſt approved Caſuiſts,) he ſins venially who ſwears true without any neceſſity, and ſo the cuſtom of ſwearing be evil and peruicious: yet be ſins not mortally who labours not to break off that Cuſtom, becauſe it is but an occaſion of falling into venial faults. Hereby they have encouragement, not only to accuſtom themſelves to this impious practice, (wherein ſo much proſaneneſs, irreverence, and contempt of God, is expreſſed,) but alſo never to give it over, yea never to endeavour it. And the reaſon whereby they warrant this, reaches all the wickedneſs which by thoſe conſcientious, Divines is counted Venial: they may commit it cuſtomarily, continually, and need never go about to do better; all will be but a fault ſo ſmallas is next to nothing. They need not regard in what terms their Oaths are dreſt. They may ſwear body; on bloud of God, by Catetans (k)Dicere ad ſanguinem Dei, vel ad corpus Dei, ſive invocando ſive reſonaudo in rixa anturbatione,—peccatum eſt grave non tamen mortale, quia non contra, ſea praeter Deum eſt▪ Sum. v. Blaſphem. p. 49.leave: yea, Though they ſwear, by ſuch parts of Chriſts body, or ſuch members of the Saints, or the Virgin-mother, as are not to be named (per (l)Qui per Chriſti inhoneſta membra jurat, ſi contemptus deſit & ſcandalum, venialiter tantummodo peccare credendus eſt. Graff. l. 2: c. 14. n. 10. Sylveſt. ſum. ibid. n. 10.inhoneſta membra); it is but Venial, if without contempt and ſcandal, which will make an act in it ſelf lawful, to be criminal. And though they ſeem to give caution, that what is ſworn be not falſe; ſince this cannot be excuſed by any Artifice, from being damnable: yet they try, what may be done, to make this go down as eaſily as the reſt. If the thing ſworn be falſe and he knows it, yet ſwears it by his faith, or …roth, or this Fire: ſuch per jury is Venial, non peccant mortaliter cum perjurant Angel. after Aureolus v. perjurium: (m)Gofredus aſſerit perjurium jocoſum eſſe peccatum veniale: et Angelus v. Perjur. non eſſe amplius quàm veniale jurare falſum jocandi gratiâ. Solennis gloſs. cap. veniens de jurejur. et gloſs. in c. unum. nunc.To ſwear that which is falſe injeſt, is a harmleſs Venial, by the Gloſs upon their Law. (n)Communiter jurare falſum, non conſiderando an illud ſit falſum, vel an juret, non eſt amplius quàm veniale ſecundùm S. Thom. et communem opinionem. Navar. c. 12. n. 6. Lopez. c. 42. p. 226. Graff. lib. 2. c. 16. n. 7. Scotus 3. diſt. 39. art. 1. dicit communiter concedi, quòd unicum perjarium leve, non eſt peccatum mortale: in Suar. l. 3. de juram. cap. 4. n. 1.Commonly to ſwear that which is falſe, without conſidering whether it be falſe, or no; or whether be ſwear or not; is as harmleſs. This is the judgment of Aquinas and their common Doctrine; ſo that if a man heed not what he does, he may do what he will; and as it were wink a damnable crime into a ſlight fault. By this expedient he may ſwear falſe, as commonly as true, without any conſiderable hurt; this is enough one would think to render their worſe ſort of ſwearing, perjury itſelf, practicable, in ordinary, with eaſe and ſafety: Yet as an over-plus, they add, he that ſwears what is falſe through groſs or careleſs ignorance, thinking it to be true, though if he uſe due diligence, he ſins not at all; yet if he uſed ſome diligence, but not enough; he offends no more than venially, if Aquinas or the common Doctrine may be credited; for this is it, ſaith (o)Qui per ignorantiam quam craſſam vel ſupinam vocant, jurat falſum, credens ſe jurare verum, quamvis ſi debitam adbibet diligentiam, nihil peccat, ſi tamen aliquam adhibet, ſed non quantam debet, non amplius quàm venialiter delinquit, ſecundùm eoſdem c. 12. n. 7. (Aquinas, Soto et alii in Suar. ibid c. 5. n. 3.)Navar. And that, which way ſoever a man turns himſelf, he may have liberty to be perjur'd; they teach, that, (p)Qui jurat veritatem credens eſſe falſum quod jurat; ſi quod jurat advertit, non advertendo ſe jurare illud, vel contrà advertit ſe jurare non advertendo quid jurat, non peccat mortaliter. Si autem ne que hoc ne que illud advertit, immo utrunque ſine deliberatione et conſideratione facit, peccat quidem, ſed. tantùm veniale leve. Idem ibid. n. 7.He that ſwears the truth believing it to be falſe, and takes notice that he ſwears, but minds not what he ſwears, ſins not Mortally: Or if he neither regard the one, nor the other, but does both without conſideration; it is only a little little fault, unleſs this inconſiderateneſs was wilful, and out of contempt, for then perhaps it may be worſe, upon the account of contempt; probable error will excuſe perjury from mortal guilt, as if one appeals, thinking there is reaſonable cauſe for it, though he has ſworn before not to appeal. So, Panormitan. and Angel. Sum. v. Perjur.
He that hears a thing from a perſon of credit, may ſwear it is true, only not in Court, unleſs he expreſs his reaſon. Bonacin. Tom. 2. diſp. 4. q. 1. punct. 3. n. 7. But as if it were not ſufficient, for a man to ſwear falſe himſelf; they conclude he may without harm draw others to do it alſo; for, 1. They ſay he may induce others to ſwear; when he is not ſatisfied, whether they will ſwear true or falſe; that's the opinion of Aquinas, and (q)in Suares. Jurament. l. 1. c. 14. n. 9.their common Doctrine. Further, he that knows another will ſwear falſe, may yet put him upon it, if he be a publick perſon, that's alſo the opinion of Aquinas, and (r)Ibid. n. 10. et 11. Richard de St. victor. in Angel. ſum. v. juram. 3. n. 11.commonly imbraced by their Doctors; yea moreover any (s)Non credo tamen mortaliter peccare eum qui dat juramentum, etiam ut perſona privata, illi, quem ſcit falſum juraturum; quum ille eſt jam diſpoſitus jurare. Angel. ibid. Graff. ibid. c. 16. n. 10. Turrecremata in cap. quamvis. 22. q. 1. 161.one whoſoever, may put him to ſwear whom he fears, or knows will forſwear himſelf, if he be diſpoſed to ſwear. Let us ſee in the next place, whether they may not be as perfidious in promiſſory Oaths, as they may be falſe in others; and upon as eaſy terms: In all caſes good or bad, or in different. He that ſwears he will not go to or paſs by ſuch or ſuch a place, though he do it for no end, that is honeſt or profitable; (t)Non peccaret mortaliter contra faciendo, quia juramentum eſſet vanum, juxta Cajetanum et mentem St. Antonini. Nav. c. 12. n. 12. Graff. l. 2. c. 15. n. 7. et c. 18. n. 3.ſins not mortally, if he go contrary to his Oath. (v)Ubi minimum eſt quod promittitur, tunc non obſervare, non erit ſaltem mortale peccatum—Idem quando id quod jurat eſt indifferens, ut not at D. Ant. de Eutrio. Idem ibid. S. Antonius, Sylveſt. Sotus, Corduba, alii in Suar. ibid. c. 16. n. 4. et in Navar. ibid. n. 10. Tenendum videtur cum communi, peccare quidem venialiter, qui jucamentum de re parva et levi non implet, non autem mortaliter, quod ipſum de voto rei levis dicemus. Cum parva res eſt pars minima materia juramenti, non implere poteſt eſſe veniale—Ut qu… promiſit non ludere, et parum temporis in parva quantitate ludit. Cajetan. Covarruv, Corduba, Philiarchus in Suar: l. 3. c. 16.He that ſwears he will do a thing lawful, and does it not, ſins but venially, if it was a ſmall matter; this is the common opinion, which Navar attempts to prove with ſeveral reaſons. Quando eſt tota materia eſt veniale. Antonin. Silv. Angel. de Butrio, Graff. Soto, Navar, Joh. Andr. Hoſtienſis, Panormit. Aureolus. ibid.As, if a woman ſwears ſhe will give her Children Apples to quiet them, and gives them none; or ſwears to chaſtiſe them, and does it not (which are Cajetans inſtances, though he vary from the reſt in the general concluſion,) or if a man ſwear he will ſay (y)Idem ibid. c. 18. n. 7.an Ave-Mary, and ſays it not; or ſwears to ſay a (z)Graff. ibid. n. 14. et n. 17.Pater-Noſter, or to give a ſmall matter, and gives it not; or not to take place of his friend, and yet does it; or to game no more, and plays a little: In ſuch caſes any breach of promiſes, confirmed by Oaths, is but a ſmall fault. And conſequently it will be no worſe, in all matters not only ſmall but great; for the obligation of an Oath, riſes not from the quantity of the matter ſworn, but from the concern and intereſt of God in an Oath, he being invocated therein as witneſs. Now this is always the ſame, whether the matter be leſs or more; and ſo if they be not obliged, to keep Oaths in leſs matters, neither are they bound in greater. But by their rules of Conſcience, they are ſet at liberty to break all: He that ſwears to give a Whore 100 Crowns for the act of fornication, is only bound to give her that part of it, which perſons of his condition are wont to give ſuch Women; Becauſe a Prodigal ingagement confirmed by Oath obliges only to that proportion in which there is no profuſeneſs. Bannes et alii in Diana, v. promiſs. If a man ſwear to be true to a whore, and ſhe to be faithful to him, ſo as to entertain no other, the Oath doth not oblige either of them to ſuch honeſty. Idem, v. juram. n. 10. Whether the matter be ſmall or great, when one is drawn by fear, or brought by law to ſwear, if he break his Oath that is promiſſory: he ſins but venially. Pet. Aureolus Job. Andreas, et multi alii et places Angel. ſum. v. Perjur. n. 7. He that ſwears he will not obſerve ſome (a)Qui jurat ſe non facturum aliquid ad quod non tenetur, eſt tamen ſecundum ſe melius facere quam non facere; ſi forſan erit aliquid ad conſilia evangelica pertinens—ne que S. Thom. ne que S. Antoninus dicunt hoc eſſe mortale. Cajetanus Jo. Tabienna, et gloſſa communiter recepta, tenent mon eſſe lethale. Nav. ibid. c. 12. n. 16.evangelical counſel (that which is not only lawful, but excellently good, and better in their account than what the Law of God requires,) offends but venially: ſo their Authors (b)Cajetan. ſum. v. perjurium, p. 464. perjurium ſecundùm quid incurritur. Graff. ibid. c. 15. n. 6. qui jurat eleemoſinam non dare, vel aliud ſuperogationis opus non fac…, venialiter tantummodo peccat: et c. 18. n. 11. Nav. ibid. vid. plures in Suar. ibid. cap. 18.generally. And yet to theſe Counſels they have reduced a great part, almoſt all, which God has made our duty, as we ſhew'd before; ſo that a man may call God to witneſs, that he is reſolved not to do, what he has made his duty. (c)Docuit S Thom. hujuſmodi juramentis Spiritui ſancto apponi obſtaculum. Idem Navar. ibid.As for one to bind himſelf by Oath, that he will not lend to his Neighbour, nor be ſurety for any, nor give alms to any in great neceſſity, nor do any of thoſe important things, which they count works of ſupererogation; is but a ſmall Venial. Such Oaths, they ſay, do give obſtruction to the Spirit of God, yet they may be kept without ſin. (d)Qui juravit redire ad carcerem, ſi carcer eſt injurioſus, non tenetur redire—eſt ver… quando vult evadere illud quod indebito ſuſtinet, et ſic ut evadat jurat, non intendens ſe obligare. Angel. ſum. v. juram. 5. n. 37. Nav. ibid. c. 12. n. 18. Graff. ibid. c. 18. n. 25. ſecundum gloſſam communiter approbatam. Sylv. ſum. v. juram. 4. n. 26.He that ſwears he wil return to priſon, and does not; is no more guilty, if he was not duly impriſoned. (e)Cum jurat quis, ſe facturum aliquid quod ſolum eſt illicitum venialiter: Non eni… erit tunc amplius quàm veniale ſecundum communem ſententiam a Cajetano optimè et a … bis explicatum. Navar. ibid. n. 3. Cajetan, ſenſible that this is capable of great aggravations, mentions ſome, but concludes, though it ſeem, and be a grievous ſin, yet it is but a venial. Unde grave videtur et eſt hoc peccatum, non tamen mortale. ſum. v. perjur p. 464.He that ſwears he will commit any ſin, if it be but a venial; offends but venially, this is the common Doctrine well declared by C…jetan and Navar, as he tells us. As if a man ſhould ſwear, that he would never uſe to ſpeak without an Oath; or never avoid any of thoſe horrid acts, which they mince into Venials; to call-God to witneſs, that he purpoſes thus to diſhonour him; is it ſeems, no great contempt of him, or elſe a great contempt of God with them is but a trifle. This is to threaten God to his face, and call upon him to take notice of it, that they will do theſe evils againſt him. Soto and others ſay, it is ſuch a threatning of God, when they ſwear to commit mortal ſin: and no difference can poſſibly be here diſcerned, but that the one is a threatning God with a greater evil, the other with a leſs. However this is their common Doctrine, Aſſertio poſita communis eſt. They give as much liberty for fraudulent Oaths, whereby God and man are abuſed; to ſwear with equivocation or mental reſtriction, ſo as thoſe to whom Oath is made, are deluded, is with them, in many caſes, not ſo bad as a venial Evil; of which in due place. To take an Oath outwardly, (f)Sotus in Suar. ibid. c. 17. n. 6. quando juramentum i…juſt… exigitur, vel qu…ties, voluntarie, & ſine obligatione, & ſine alio nocumento vel injuria tertii, non eſſe mortale, Soto tenet, et multi ſequuntur. Juramentum ſimulatum, etiamſi promiſſorium ſit, intrinſece non continet perjurium, non grave peccatum; ſi abſque injuſtitia et ex honeſta cauſa fiat.—Concluſio eſt communis. Angelus. Navar. Lud. Lopez in Suar. ibid. n. 12.without an intent to ſwear, is but a ſmall fault, though it ſeem a mocking of the Divine Majeſty, and is croſs to the end of an Oath; if it be unduly required. So they determine alſo in caſe one ſwear without an intention to oblige himſelf. Angelus enquires, whether he ſins, who takes an Oath, with a mind not to be obliged; he tells us, (g)Dicit Panormitan. quod, ſi eſt homo perfectus peccavit venialiter; ſed ego dico, quod nec perfectus nec imperfectus peccaverit etiam venialiter. ſum. v. jurament. 5. n. 9.Panormitan affirms, that if he be a perfectioniſt (id eſt, a Votary) who ſo ſwears, he ſins venially, otherwiſe not: but himſelf ſays, Whether he be perfect or imperfect, he ſins not ſo much as venially, and proves it by their Law. He takes an Oath, which in its own nature obligeth, without an intention to be obliged; he calls God to witneſs when he is deluding men; he abuſes the Name and Authority of God, for a cheat; and yet offends but venially whoever he be, ſays one; and ſins not at all, ſays another: but then he explains it, (h)Intellige hoc quum j…ando habet animum ſolum ind…cendi juramentum ad reverentiam dei, non ad obligationem ſuam. ibid.Ʋnderſtand this when in ſwearing, he had a mind to uſe an Oath, for reverence to God, but not for obliging himſelf. So that muſt be for reverence to God, which mocks him; and he muſt be invocated, in a way that is moſt obliging, without any intent to be obliged. And further to prevent falſeneſs (where there is nothing but fraud) he muſt ſwear, with a mental reſervation. For example, I (i)Et in mente habuit aliquam circumſtantiam debitant quâ verum jurabat; puta promitto quod dabo tibi centum, cum iſta ſubauditione, ſcil. ſi ſum tibi obligatus ex debito: licet hoc non exprimat ut hujuſmodi, quoniam ſic utitur ſilatione licitâ quod licet, ut in c. utilem 22. q. 2. ibid.promiſe thee an hundred (pound), with this inward reſerve, not expreſſed: If I be bound to pay it for ſuch concealments, ſays he, are lawful, and quotes their Church-Law for it, as allowing that, which all other Laws of God, or honeſt men condemn. 'Tis plain by the Premiſſes that their Doctrine encourages the Roman Catholicks to venture upon all ſorts of Oaths, in many caſes, whether they be raſh or injurious, or fraudulent, or falſe; as ſlight and trivial faults. No more do they make of perjury, though it be frequent and cuſtomary. If more evidence be deſired, take notice only of the determination of Dominicus Soto (a grave and learned Doctor, and one who was a principal Divine in the Council of Trent:) he having premiſed ſomething concerning the hainouſneſs of Perjury, that the (k)De juſt. … jur. l. 8. q. 2. art. 3. p. 269.Lord forbids it, with a particular EMPHASIS more than other ſins; that it is a greater crime than murther, and is moſt grievouſly puniſhed both by God and man; his tamen non obſtannibus, all this notwithſtanding he lays down two Concluſions, in which he maintains Perjuries of all ſorts, id eſt, both in promiſſory, and aſſertory Oaths, to to be no worſe than Venial. (l)Non om…e juramentum aſſertorium, licèt ſit vanum atque illicitum, et ſubinde quodammodo perjurium, eſt pecoatum mortall: Sed crebro veniale. Plura ſunt promiſſoria perjuria quae non ſunt gravioris culpae quàm venialis. ibid.1. Every aſſertory Oath though it be vain and unlawful, and in a ſort perjury; is not a mortal ſin, but oftentimes venial. 2. There are many promiſſory perjuries, (promiſſoria perjuria) which are no greater faults than Venial; and reduces theſe Perjuries to four general Heads, (under which many thouſands of particular caſes may be contained): and all muſt paſs for Venial. Then, for cuſtomarineſs of ſuch Perjuries, how commonly, how often ſoever a man is guilty thereof, that makes them not mortal, he ſpeaks of ſome mentioned by Scotus, who thought that a light Perjury was no worſe than venial; but if it were cuſtomary, it would be mortal: But he confutes this opinion, by a Principle generally received, (m)Cum frequantatio actuum non ſit diſtincta ab ipſis actibus, non eſt per ſe peccatum ultra numerum multiplicatarum actionum: conſuetudo ſpeciem juramenti nec mutat nec aggravat, ibid. p. 270. col. 2.that a multiplication of the ſame acts, do not change the nature thereof; that is, ten thouſand Venials acts, do not make one mortal ſin: and concludes (n)Si perjurium fuerit leve ut veniale—quantumcunque fiat ex habitu et conſuetudine non efficitur mortale. ibid. Juramentum prolatum ſine advertentia formali—non eſt in ſe novum & proprium et ſpeciale mortale peccatum, propter ſolam pejerandi conſuetudinem, etiam non retractatam. D. Thom. Bonavent. Durand. Major, Scotus, Sylveſt. Navar. in Suar. l. 3. de jurament. c. 7. n. 3.if the purjury be but Venial, (as it may be by his determinations now mentioned, in many thouſand inſtances) how habitual and cuſtomary ſoever it be, it is not thereby mortal. So that if a man, how calkative ſoever, ſhould neverſpeak while he lives, but with an Oath, or ſuch Perjury as he here excuſes: yet all the Perjuries of a whole life, would not be a mortal ſin.
SECT. III.
THey determine in their Schools, (o)Vid. Suarez, tom. 3. diſp. 66. ſect. 2.that of all ſins thoſe are the greateſt and moſt hainous, that are againſt the Theological Vertues and Religion; of thoſe againſt Religion (which are counted ſacriledg) there are three degrees, and in the higheſt of all, (containing crimes againſt the Deity and being of God:) as the moſt grievous they place Perjury, Blaſphemy, and the ſins againſt the Holy Ghoſt, (and thoſe in the ſame rank with theſe;) yet for practice how little they make of Perjury we have ſeen. Blaſphemy meets with the ſame meaſures: they teach it may be but a Venial fault, in any of thoſe caſes, wherein they deſcribe it: whether by denying Gods infinite perfections, his Wiſdom, Goodneſs, Juſtice, Providence, &c. or by charging what is reproachful to him, as Injuſtice, Partiality, Impotency, Cruelty, Ignorance, &c. or by aſcribing his incommunicable Excellencles to others, as calling a friend our God; or attributing the divine Perfections to the Devil; or elſe by way of deteſtation, decrying, renouncing, curſing God, with imprecations againſt his Bleſſedneſs, or Being; or elſe by way of deriſion, &c. Now it will be but a Venial fault to Blaſpheme the divine Majeſty in ſuch a manner, (p)Blaſphemia ſi ex levitat… animi, eſſet tantum veniale. If a man blaſpheme God, ſo it be in jeſt, that makes it ſo ſmall a matter, that it may paſs for Venial. vid. Bonacin. Tom. 2. p. 211.when it is out of lightneſs of mind; or (2) when it is ſuddain from paſſion: ſo Sylveſter, (q)Cum quis ſubito ex paſſione in verba contumel…oſa prorumperet quorum ſignificationem non conſiderat, et tunc eſt veniale. ſum. v. Blaſphem. n. 4. Aquinas 22. q. 13. a. 2. Lopez c. 15. p. 260.after Aquinas. And (r)Neque quidquum ad rem facit, an ſubitanea illa ira ex injuſta cauſa originem habeat, vel ex ludo, ebrietate, vel aliqua occupatione circa rem illicitam ſecundum Angelum. cap. 12. n. 84.Navar after, Angelus adds, that it is not material though the paſſion be without juſt cauſe, or in gaming, or from drunkenneſs, or any unlawful employment; ſuch paſſion and exceſs, will be ſo far from being great ſin, that they will leſſen the greateſt, or (3) (s)Si Blaſphemia procedat ex quadam conſuetudine depravata, cum contemptu ſalutis animae: ſi inconſideratio ſola fuit cauſa prolationis blaſphemiae, taliter quod ſi adverteret non proferret, non erit mortale tunc ſecundùm Cajetanum ità eſt, et in hoc conſentit Sotus, Lopez, ibid. Noque ſatis eſt ad peccandum mortaliter quod talis inconſideratio, ex depravata quadam conſuetudine, cum propriae ſalutis contemptu, vel ex culpa lata procedat, juxta Syl. veſtrum, dummodo illa inconſideratio prolationis talis Blaſphemiae cauſam de derit. Navar. ibid. Cajetan. ſum. v. Blaſphem. Graff. l. 2. c. 19. This caution rejected as impertinent, Suar. l. 3. de Juram n. 7. c. 7.when it is from wicked cuſtome, with contempt of ones own Salvation. When one is ſo habituated in the practice of reproaching God, that Blaſphemies break from him, without obſervance or conſideration. So Cajetan and So us, and Navar after Sylveſter. Thus by their rules, the more a man … in the moſt horrid inſtances, the leſs will his ſin be. To blaſpheme God cuſtomarily may be a ſlight fault, when to do it rarely, will be a moſt deadly crime. Here's a courſe deſcribed, to make ſuch blaſpheming of God, as a Soul that has any ſenſe of his Majeſty, can neither think nor ſpeak of without horrour, to be familiar, and practicable, without danger; let him, then blaſpheme God at firſt out of levity or paſſion; he may do it thus cuſtomarily, with ſafety: and the oftner he does it, the more he ſecures himſelf, for when he hath ſo perfected this habit of wickedneſs by cuſtome, that Blaſphemies … …ſſue from him, without his notice or obſervance; he may, even when he is not heated by paſſion, repreath God at every word, while he lives; and breath out his Soul with Blaſphemies, when he dies; and yet be ſaved, for all this will amount to no more than ſuch faults, as never indanger the Soul of a Roman Catholick. There needs no more to make mortal ſins Venial, but to get the perfect habit of them, that is, if a man be but wicked enough, there is no great danger.