The Practical Divinity of the Papists Discovered to be Destructive, Discourse · Chapter 8 · Section 7
SECT. VII.
PRoceed we to the next command. Some of their Doctours have determined, that fornication is not intrinſically evil, nor forbidden, becauſe it is evil, but only evil becauſe it is forbidden. (h)Affirmat Martinus—quod fornicatio non eſt ſua natura mala, et ideo prohibita, i… vero ab id tantum eſt mala, quia prohibita nempe lege veteri—& codem applaudit Durandus, 4 diſt. 33. q. 2. Soto de. Juſt. & jur. l. 5. q. 3. art. 3.So Martinus a Magiſtris, and after him Durandus, held, that fornication is not condemned by the law of nature, as a ſin deſerving eternal death; but is only prohibited by a poſitive law, Deut. 23. Eph. 5. And ſo it will be no worſe, nor deſerve any more than a Venial fault; ſince a poſitive law neither adds to the penalty, nor makes it a greater evil, but only declares the native evil of it, more expreſsly. Not only fornication, but alſo adultery, even in the Clergy, has paſſed amongſt them as a leſſer ſin, and is ſo expreſſed in the Pontifical Law. For ſome crimes Clergy-men were to be depoſed, for others the Biſhop might diſpenſe with them, to wit, when they were leſſer faults. (i) Decretal l. 2. tit. 1. c. 4. de adulteriis vero & aliis criminibus, quae ſunt minora, poteſt Epiſcopus poſt peractam poenitentiam cum cleritis diſpenſare. Alexander 3. Saknlitano Archiepiſcopo reſpondens de adulteriis ut aliis criminibus minoribus, Epiſcopo…um clericis poenitentibus diſpenſandi jus fecit, Eſpnc…aeus, de digam. l. 2. c. 7. …, 714.Amongſt theſe leſſer Pope Alexander 3 reckons adulteries; but for Adulteries, ſaies he, and other leſſer crimes, the Biſhop after they have done penance, may diſpenſe with the Clergy. They teach, that for a whore, though ſhe be a married woman, or a Nun, to ſeek or receive a reward for proſtituting herſelf, is but a Venial fault, if any. Only they differ how ſhe ſhould have it. (k)Medina, Navar. c. 17. n. 39.Some ſay as a gift or gratuity; but (l)Cajetan, Soto de Juſt. l 4. q. 7. a. 1. Graff. l. 2. c. 123. n. 2.others as a hire, legally due in juſtice. By which it is evident, that either they muſt think ſuch uncleanneſs not to be intrinſically evil; or elſe, that it is as warrantable to ſeek and receive rewards for other ſuch acts of wickedneſs (as for ſlandering, robbing, aſſaſinating men, or firing houſes, &c. The (m)Si tamen defit contemptus, non eſt peccatum mortale conſummare matrimonium … benedictionem: quia nec ſtatuti nec conſuetudinis violatio ex infirmitate paſſionum, i… fere peccatum mortale. Cajet. Sum. v. matrimon. Angelus, v. debitum Sylveſt. (after, Aquinas and others) v. debet, ſect. 11.uſe of matrimony, before the marriage be ſolemnized, if it be without contempt, is no mortal ſin, ſaies Cajetan; becauſe neither the violation of rules, nor of cuſtome, through the weakneſs of paſſion, can be mortal: others concur with him her in. Nor do Antonin… and John Tabienna much mend the matter; who will have the firſt act to be a ſin, but none of the reſt after. (n)Non tamen peccaret qui abſque ſcandale cam (rem) haberet (cum priori), tenetur … tem poſteriori convivere Eccleſia id jubente, ſi abſque periculo habendi rem cum ea vel …, id facere poteſt. Idem ibid. n. 39.He or ſhe who firſt contracts marriage with one privately, and after with another publickly, ſins not mortally, if they lye with the former, without ſcandal; but is bound to live with the latter, the Church commanding it, if there be no danger of coming together. As though they could cohabit together, as man & wife, without ſuch danger. This is in effect to determine, they may lie with both, and they that have a mind to it, may have warranty from the (o)In 4 diſt. n. 28.Maſter of Sentences for the latter; and from the Maſter of the ſacred Palace (p)Sum. v. dubitum. n. 14.and others, for the former. A woman whoſe Chaſtity is attempted with ſome force, (q)Neque clamore ſe defendere—ſuis propriis, membris ſe defendere ſed immota manens nihil agat—etiamſi de actu ipſo delectationem aliquam percipiat, modo neque in ipſum actum, Neque delectationem voluntate deliberata conſentiret. Nam talis delectatio non eſſet voluntaria ſed naturalis—quamvis quoad forum exterius preſumeretur conſenſiſſe. Soto. de Juſt. & jur. lib. 5. q. 1. art. 5. p. 141. Navar. cap. 16. n. 1. Graff. l: 2. c. 77. n. 10. Vega in Jo. Sanc. diſp. 10. n. 17.though ſhe cry not out, though ſhe call not for help when it may be had, though ſhe make no reſiſtance at all with any part of her, though ſhe do not ſo much as any way move to hinder it; yea though ſhe take natural pleaſure in the act: yet if her will, do not deliberately conſent (though they ſay) in any court, ſhe could not in ſuch circumſtances, but be preſumed to conſent;) ſhe ſins not mortally: thus Soto with others. They confeſs that (r)Credo paucas honeſtas repertum iri, quae aliquo modo non reſiſtant, ſaltem ſine clamore, &c. ibid.a woman can ſcarce ever do this and be honeſt, and yet give this incouragement, to all, to doit. Here's a way to have all women corrupted, that are but attempted with eagerneſs, if the rules of thoſe, who have the guidance of their practice and Conſciences be but complied with: impetuous luſt may make the eſſay upon any, without fear of ſo much as a check, or any reſiſtance: and thoſe who are ingaged by the Laws of nature, God, and man, to make oppoſition; may innocently give place to it, without ſtrugling; yea they may be chaſte enough though they yield to ſuch luſt with pleaſure; ſo it be no more than ſenſual, and theſe delights be not jumbled together in practice, which in the Doctrine of their Teachers is ſufficiently diſtinguiſhed and parted for them. They bid fair alſo to make that uncleanneſs to which perſons are drawn by the power of Courtſhip and inſinuation, paſs as innocent; for they ſay, that is no ſin which is involuntary, and that is not voluntary to which we are neceſſitated; and Cajetan (s)Paſſiones noſtrae ab extrinſeco ſuaſore illate quaſi vim faciunt—meretricum blandae valde extorſiones ſupra debitam mercedem—omnis ſimilis actio cauſans involuntariam dationem rei ſuae quia non minus neceſſitatur ex hujuſmodi humanus animus, &c. Sum. v. reſtitut. p. 509. Ex ſententia Cajetani (& Navarri) ſequitur licitum eſſe invitare ad fornicationem, eum qui paratus eſt alias fornicari in Vaſq. opuſc. moral. dub. 3. p. 24.tells us (in a caſe much akin to this) that our paſſions excited by exterior perſwaſion, do as it were, offer us violence; after he had informed us, that what Whores extort by flatteries more than their hire, is an involuntary gift, the mind being this way neceſſitated: and ſure, flatteries in reference to the act, as well as the reward, may as much neceſſitate, and make the one as involuntary, as the other; further, if man or woman need neither force nor importunity, but be ready to commit uncleanneſs without more ado, one may without ſin invite them to it. (t)Antoninus, Sylveſter, Cajetan. in Navar. in Lopez. c. 74. p. 252. tenent quod ita licet cupere et ita complacere. Vid. Navar. Cap. 16. n. 7.Self polution is no mortal ſin, in any that deſire, it may befall them in their ſleep for the eaſe of nature: nor is it a ſin to be pleaſed with it when it is (u)Ibid. S. Thomas, Paludanus ut communes aſſerunt non eſſe peccatum complacere ſibi de praeterita pollutione ob ſanctum finem. Vid. Sylveſt. v. pollutio poſt placentia non faciat praeteritam pollutionem eſſe peccatum.paſt for a good end, and ſo Aquinas, Paludanus, and the common Doctrine: Nor to be pleaſed with it as future, if the pleaſure do not cauſe it: Nor to be pleaſed with it when it befalls them awake, (x)Non eſt autem peccatum ſaltem mortale, pollutio illa, quae incipit evenire alicui, dum dormit, & finitur poſtquam eſt experrectus, ſi voluntas ſuperior, ſive rationalis deliberata, in illam non conſentiat quamvis ſenſualitas ea delectetur, &c. Navar. ibid. n. 8. & Cardin Turrecremata.if the pleaſure be but ſenſual, and not rational. Under the favour of this diſtinction they may act uncleanneſs, either natural, or againſt nature, and that with delight too: for though the lower faculties take pleaſure therein, yet if the ſuperiour either check it, or run not into a full compliance there with, they are ſafe. They incourage them to venture upon, and continue in ſuch occaſions of uncleanneſs; as thoſe who think it needful to avoid the acts, cannot but judg neceſſary, to be abandoned. They (y)Non eſſe peccatum mortale, comedere nimis, aut calida eduſia, ob quod pollutio evenit, dummodo non comedat ea eo fine, ſed ſolum ut ſuae gulae ſatisfaciat. Navar. C. 16. n. 8. Si non intenditur, ſed quid tale fiat propter guloſitatem aut aliam cauſam, cum dubio tamen ſecuturae pollutionis, eſſet veniale. Sylv. v. Pollut. Lopez. Cap. 74. p. 354.that eat hot meats, ſuch as provoke and cauſe uncleanneſs; or otherwiſe eat exceſſively: if they do it not with ſuch an intention, but to ſatisfy their gluttony, or for other cauſe: yea though they doubt uncleanneſs will be the iſſue of it, offend but Venially. Carnal (z)Martinus de Magiſtris, Gabriel, Javellus, Navar, Soto, Nider, Antoninus, & alii in Sanch, l. 9. de matr. diſp. 46. n. 6. & Bonacin. Tom. 1. p. 318.touches uſed, for ſenſual pleaſure, without deſigning the act of uncleanneſs, or the delight of it (though it be conſeſſed, that of all other occaſions, this leads moſt directly, and moſt dangerouſly to the conſummation of the act): yet are they but Venial faults, with many of their Writers. (a)Ire ad locum ſive ad ſocietatem, ubi eſt periculum peccandi mortaliter propter aſpectum, perſuaſiones, commoditates, aut aliquid bujuſmodi, non eſt ex ſuo genere peccatum mortale, licet ſine urgenta neceſſitate fiat, ad peccatum incantelae ſpectet. Haec eſt Cajetani, & probatur, quia in ſuae libertatis arbitrio reſtat non peccare mortaliter, etiam praeſentibus talibus occaſionibus. Lopez. cap. 20. p. 112.To go to the place, or company, where is danger of ſinning mortally, by reaſon of the ſights, perſwaſions, opportunities, or any thing of this nature, though it be done without any cogent neceſſity, is not a mortal ſin with them; and the reaſon is, becauſe it reſts in the mans free will, not to ſin mortally, thoughſuch occaſions of ſinning be offered. Filthy (b)Antoninus de Graff. Cajetan. & alii in Sanch. ibid. n. 39. Cajetan. Navar. Graff. Rebellus (in) Bonacin. Tom. 1. p. 318. n. 18.diſcourſe when it is out of lightneſs and curioſity, without any other ill deſign; or when it is meerly for the pleaſure taken in the obſcene talk, without any further intention; is no worſe than a Venial fault. The filthineſs which the Apoſtle forbids, Eph. 5. 4. Bellarmine (c)De Amiſſ. Grat. l. 1. cap. 9. p. 78. Docere volebat tria poſteriora (turpia verba ſtultiloquia & ſcurrilitatem) debere quidem eſſe aliena ab ore ſanctificato fidelium, non tamen ex genere ſuo talia eſſe, que excludant ab haereditate Chriſti & Dei.underſtanding thereby filthy words, will have it be but a Venial, and the ſame he determines, not only of filthy talking, but ſcurrility; and Cardinal Cajetan (d)Scurrilitis qui homo ad riſum provocat inverecande—non est mortalis ex ſuo genere, Sum. v. Scurril.before him, ſays, in its own nature it is not a mortal ſin, though he deſcribes it to be ſhameleſs mirth; and Alenſis (e)ſecundem Halenſem reſertur ad laſciviam affectionis. Angelus. ſum. v Scurril.refers it to laſcivious affection; and in Angelus (f)Non peccat mortaliter ab hoc ſolum mulier, quae vanae gloriae et venialis deſiderio tacta, abſque alio fine mortali ſe fucat et ornal, licet credat aliquos, qui ipſam ſic ſucatam & ornatam videbunt, in ejus concupiſcentiam mortalem exarſuros. Attamen certum eſt, eam abſque in commodo verecundiae, et dedecore ſuo, poſſe ab hujuſmodi ornatu temperare. Navar. cap. 14. n. 27.it is a provoking others to laughter, either by idle or obſcene words. A woman ſins not mortally, who being moved with the affection of a little vain glory, without any other deadly intention; does paint or adorn herſelf, although ſhe believe, that ſome who ſee her in ſuch a dreſs, will be inflamed with mortal luſt: when it is certain alſo, that without any diſparagement or inconvenience, ſhe might abſtain from ſuch a garb; (g)Non autem (peccat mortaliter) ſi facit illud, ut ametur honeſte, licet carnaliter—imo neque ſi id facit quo ametur inhoneſte, ſed non mortaliter ad luxuriam videlicet tantum venialem. Idem c. 16. n. 14.yea though ſhe ſo tr…ck up her ſelf, that ſome may be induced to love her honeſtly but earnally; or with a diſhoneſt affection either, only not beyond the bounds of Venial uncleanneſs. This being their Doctrine, no wonder if Chriſtian purity be abandoned in their practice. Navar tells us, (h)Cap. 16. n. 3.—diluvium tam effrenatae luxuriae, etiam inter cognatos adeo propinquos & affines, ut non audeamus exprimere & inter conjugatas et virgines tam ſacratas quam non ſacratas, &c.theres ſuch a deluge of unbridled luxury amongſt them, who are ſo neer a kin, that he dares not expreſs it; and amongſt the married, and unmarried; amongſt Virgins conſecrated, and not conſecrated: that divine and immenſe goodneſs, may ſend upon them a horrible deluge, of all calamities, not only corporal but ſpiritual. And becauſe it is not lawful for one to take the profeſſion of a Nun, if ſhe have committed uncleanneſs before; he ſayes, (i)Ob quod forſitan paucis grandiorum ſine cautela licite conſecrare poſſunt. ibid.that there are few grown up that without caution can be lawfully conſecrated for Virgins.