SAINT ALPHONSUS LIGUORI :

OR, EXTRACTS,

TRANSLATED FROM THE MORAL THEOLOGY

OF THE ABOVE ROMISH SAINT,

WHO WAS CANONIZED IN THE YEAR 1839.

WITH

REMARKS THEREON.

BY THE REV. R. P. BLAKENEY, B.A. MINISTER OF CHRIST CHURCH, CLAUGHTON, BIRKENHEAD.

SU-I.K nsn" LONDON : PUBLISHED AT THE REFORMATION SOCIETY S OFFICE,

8, EXETER HALL, STRAND. 1852. B* PREFACE TO SECOND EDITION.

the THE Editor in presenting the second edition to public, avails himself of the opportunity to express his thankfulness for the success which the work has met in exposing the immoral teaching of the Church of Home.

The importance of the " Awful Disclosure" is at once evident from the fact, that since its appearance the

" public journals (even the English Churchman") and all

Protestant Controversialists have drawn arguments from it, in proof of the anti-social character of Popery.

We have no hesitation in saying that the exposure of

Romish sentiments as expounded by the Saint, is one of the heaviest blows which the Church of Rome has received for a long time.

Cardinal Wiseman has written the life of Liguori; but no attempt has been made to rebut the charges of A2 IV PREFACE TO SECOND EDITION. immorality which are brought against the Saint s moral theology. The conclusion may be fairly drawn that the attempt is regarded as hopeless.

The translation is literal : The references to authors are given in the usual contracted form in order to save space, but the Editor has appended a list of their names in full, and the century, if known, in which they lived. PREFACE TO THE FIRST EDITION.

THE circumstances which called forth this publication were simply as follow. The Rev. R. P. Blakeney deli vered a lecture in the Assembly Rooms, Nottingham, on " The tendency of Romanism to destroy man/s best interests even in this world / in proof of one of his points, viz. that Romanism is immoral in its principles,

" he quoted various passages from the Moral Theology of Alphonsus Liguori." In one or two instances the references to pages happened to be mis-printed, and hence, one of the Roman Catholic Priests ventured to put forth the

" assertion that in some of the passages referred to, not one word of the alleged matter could be found there." For a time this caused great excitement amongst the townspeople, who were led to suppose that a Protes tant Clergyman was found guilty of gross dishonesty. No doubt the Roman Catholic Priest supposed that

Mr. B. (in consequence of a statement published in the lecture, that he was indebted to Mr. Campbell of America for reference to the passages,) did not pos sess the original works, which are almost unknown to British Protestants, and would therefore be unable to authenticate them. Suffice it to say, that Mr. Blake ney placed the original volumes in the Protestant Li- VI PREFACE. brary for public inspection, with all the passages marked to he in which had referred ; and moreover published the newspapers a certificate from six gentlemen bearing testimony to the correctness of the translation. In truth, the Roman Catholic Priest s conduct was a

striking exemplification of the principles of equivoca tion or double- speaking, which the Church of Rome has authorized in Liguori. It appeared that the passages

" were in the works of the Saint, but the word there" contained the equivocation. This circumstance directed Mr. Blakeney s attention more particularly to the " Moral Theology of Liguori/ and he determined to issue a series of tracts containing specimens of the mo~

rality sanctioned and taught by Rome. The work has much exceeded the limits which were at first designed, but it is hoped that the "Awful Disclosure" will awaken Protestants to a sense of the necessity of arresting the progress of Romanism, which is so iniquitous in its character.

The Translation is strictly literal, and no freedom whatever taken with the text. The names of various authors Filliucius Sanches

Lessius Escobar, &c. &c., are left in the contracted form, that the passages might be as little encumbered

as possible. INTRODUCTION TO THE FIRST EDITION.

IN this day of rebuke and blasphemy, when Popery is honoured and endowed when the Church of Rome is by every means extending her borders it is necessary to lay bare her iniquities, and prove that the principles of Rome are such as will sap the foundations even of morality. It admitted that not must be Popery progresses ; long since, this great nation regarded it as a system full fraught with danger to man s best interests in time and eternity : the sentiments and feelings of our fathers as to Romanism, may be seen in the protective laws which were enacted for the preservation of civil and religious liberty, but the hedge which their zeal, yea, wisdom and prudence had planted around this great country has been torn up : the laws which were to a great extent rendered necessary by the restless and anti- social principles of Popery have been repealed. Though once, the subjects of the Pope had no share in our administrations, now they legislate in, our Senate Vlll INTRODUCTION.

House; though once,, the national treasures of the British nation were exclusively dedicated to the support of eternal truth, they are now expended likewise in the endowment of error and at this idolatry ; and very time, a bill is being passed by the Legislature, which will confer

greater favours upon the Papacy, and even legalize the Jesuits, who have been expelled from some Romish countries.

Britain, emphatically and justly called great, is, alas,

" being revolutionized : she was great, because righte ousness exalteth a nation," but now the principles, to the maintenance of which we must impute her pros perity, are nationally despised by the national Senate :

Infidelity and Latitudinarianism have laid their cold hand upon a great portion of the people^ while Popery has grasped the remainder.

Hence, Romish Chapels and Cathedrals, costly, mag nificent, and commodious, are every where rising up the members of the Church of Rome are labouring in their respective spheres and by every means, for the perversion of the people. The cause of Rome has been pleaded in the pulpits of the Anglican Zion, and by men who are the professed ministers of a Protestant

Church, but who probably belong to the Jesuit order ; defections are daily taking place from the ranks of Protestantism, and so elated are Roman Catholic countries at the prospect of England s once more re ceiving the Papal yoke, that not only are prayers offered tip for her conversion, but even thanksgivings for the Papal tendency which has appeared. INTRODUCTION. IX

But has Romanism progressed only in its naked form ? No ! It has advanced in the estimation gene rally speaking, of the country at large. Once, and not a great while ago, the British Senate

House was essentially Protestant, its members re garded Romanism as a foul and destructive system, and they were the fair representatives of the sentiments of the nation in but the general ; now, man who speaks of legislating upon religious principles in the legislative assemblies, is looked upon as a fanatic. Protestantism is at the of " is as laughed ; cry No Popery" regarded absolutely unworthy of men of reading, common sense, and enlarged views : and the impression rests upon the minds of most men who even still retain the name of

Protestant, that Popery, if not absolutely true, is a much mis-represented system that the charges brought against it on the ground of its anti-social character are false and altogether unfounded. Miserable ignorance, blind infatuation !

Popery has progressed not only in its naked form, but even secretly and influentially. The labours of Romish Priests and the sophisms of Jesuits have not failed in casting a mantle over the deformities of Rome and hiding them from the view of Protestant England. In short, the God-dishonouring and blood-stained harlot has made England (I speak generally) drunken with " the wine of her fornications."

The worldly wise men who think favourably of Popery, and suppose that it is not inimical to the best even tem poral interests of mankind, must acknowledge that they X INTRODUCTION.

are fools before they can become truly wise. The Infidel Senators who dare to scorn the truth of that God, by " and decree whom kings reign princes justice," and rave

" about the harmless and injured Church of Rome," must renounce their blind infatuation, their anti- Christian

folly, ere they can vaunt themselves on the possession of truthful and enlarged views. Such men are not only inconsistent with the great principles of Bible Chris

tianity, but also ignorant of those indisputable proofs which brand upon the forehead of the Church of Rome

" the title of the Antichristian Apostasy, the mother of

harlots, and abominations of the earth."

Rome sanctions teaches principles which are not only soul-destroying in their character, but also baneful

to the interests of society, and injurious to the welfare of the nation, principles of equivocation, lying, per " evil that jury, doing of good may come," and the extermination of Protestants. She establishes practices which bind the galling chains of slavery around man kind, and must degenerate and demoralize the noble and the virtuous.

But what evidence have we for these bold assertions,

for bold we admit they are ? Perhaps it will be said, us and not mere let that "give evidence, assertion;

evidence be of such a character that it cannot justly be evaded evidence which will indisputably prove that Rome has sanctioned those principles and obliges her

members to them."

UNHESITATINGLY WE SAY, HERE IT IS. INTRODUCTION. XI

" With the sentiments taught in The Moral Theo the of Rome is logy of Liguori" Church completely identified; she has considered and re-considered examined and re-examined his works and her deliberate

te sentence is, that they contain not one word worthy of censure" She has canonized the author ; but when ? Do we adduce principles taught in the dark ages ? no, not even the sentiments of a century ago, but principles ap proved in the\9th Century, seven years since, aye, prin that ciples by which every Romanist prays he may be taught.

When first Dens Theology was dragged into light, and the abominable principles which it contains ex posed, a great cry was raised by the Romish party throughout the country that they were not responsible for the sentiments of a man whose works were not examined and approved by the authorities of the Church. Clearly it was then shewn that the book was sanctioned by the Romish Archbishop of Dublin, and set up as the conference book of the Roman Catholic Clergy in the diocese of Leinster. The Clergy of the Church of Rome were ashamed to acknowledge themselves as the patrons of such views, which they felt were too open and glaring, and they knew that if a prompt denial were not given, their cause might be injured in the estimation

of a Protestant people :

BUT A WORSE THAN DENS IS HERE !

One who is more open, explicit, and less guarded in the of exposition Roman Catholic Principles. Xll INTRODUCTION.

The moral theology of Liguori cannot be repudiated. Every Romanist is bound to pray that he may be taught by his admonitions, the nature of those admonitions ( is unfolded in the Awful Disclosure" which follows, and God grant that the exposure may lead to the enlightenment of Protestants on this momentous ques tion. Let Romanizing and guilty rulers know that Popery not only destroys the soul by its damnable idolatries, but even the fairest temporal interests of mankind. Popery is a system of spiritual and corporeal It is source of vice it is a tre despotism. a prolific ; mendous conspiracy against the welfare of the human

" of the devil." There family ; the very masterpiece is no immoral principle which it would not adopt, no unhallowed means of which it would not avail itself to accomplish its nefarious designs. By the device of Popery, Hell has made its greatest effort for the de struction of man s temporal and eternal well-being. Satan can devise no more powerful engine whereby to dishonour God and debase the creature. Wherever Po pery prevails it must bring a curse, and the more devoted and religious the members and priests of that Church are, the less can they be trusted as members of society. May God convert the deluded votaries of so foul a system, and awaken Protestants to a sense of their privileges and duties. CERTIFICATE.

to state that the Latin , the undersigned, beg not translated in this Volume, especially that on the

Confessional, is unfit for Protestant eyes or ears, and must therefore be left in its original. JOHN GUMMING. THOMAS HARTWELL HORNE.

CONTENTS.

CHAPTER I. PAGE Brief Memoir of Liguori, his Miracles, Austerities, Canonization,

and the Authority of his Works . . . .17

CHAPTER II,

The Probable System ...... 32

CHAPTER III.

The Infallibility of the Pope . . . . .47 CHAPTER IV.

Prohibition of Books ...... 51

CHAPTER V.

The Lawfulness of dissembling or concealing the Faith . . 65 CHAPTER VI.

It is lawful to do Evil that Good may come, proved to be one of the

Principles of the Church of Rome . . . .72

CHAPTER VII.

Cursing ...... 90

CHAPTER VIII.

Equivocation ...... 92 CHAPTER IX.

Oaths ...... 124 CHAPTER X.

Adjuration ...... 150 XVI CONTENTS.

CHAPTER XI. PAGE Papal Observance of the Sabbath Children may enter Monasteries and Convents in opposition to Parents It is lawful to slay one

self indirectly . . . .158 Disgusting Character of his Treatise on the Sixth and Ninth Com mandments .... CHAPTER XII.

Romish Morality as to Theft and Restitution CHAPTER XIII. Contracts and Wills ..... CHAPTER XIV. The Inquisition ...... CHAPTER XV. The Confessional ...... CHAPTER XVI. Orders and Absolution ..... CHAPTER XVII.

Laws promulgated at Rome binding CHAPTER XVIII-

Persecuting teaching of the Epitome APPENDIX SAINT ALPHONSUS LIGUORI.

CHAPTER I.

RIEF MEMOIR OF LIGUORI, HIS MIRACLES, AUSTERITIES, CANONIZATION, AND THE AUTHORITY OF HIS WORKS.

Brief Memoir. CARDINAL WISEMAN has written the lives of the saints who ere canonized in the 1839 year ; amongst whom was Alphonsus guori. We quote from his work as follows : " He was born on the feast of SS. Cosmos and Damian, in le year 1696, at Marianella, near Naples, and was baptized the names of on St. Michael s follow- >y Alphonsus Mary day ng. Not many days afterwards, the venerable St. Francis de jirolamo, whose virtues will be described in another place, into his father s blessed the infant and oming house, ; turning o his mother, said, This child will live to an exceeding old ge, he will not die before his ninetieth year, he will be bishop, and will do great things for Jesus Christ. How the event confirmed this prediction, we shall soon see. He was in ducted by his excellent mother in the practice of virtue and le knowledge of the divine law, and by his obedience, doci- ty, and piety, fully corresponded to her fondest desires. his he was affectionate and and Amongst companions modest ; ;o his elders, he was respectful and obedient. So eagerly did le apply to the study of canon and civil law, for the profession of which his father had destined him, and so great was lis progress, that a dispensation of three years and some months was necessary to enable him to pass his examination or the degree of doctor in both, as he was only in his six teenth year (1713). The pursuit of these sciences did not diminish his devotion especially towards our Lord, present in he eucharist, and his virgin mother, and he daily visited the hurch in which the devotion of the Forty Hours was per- B 18 BEIEF MEMOIR

sacrament is amid formed, during which the blessed exposed, these to the veneration of the faithful. On great splendour, his attendance, his occasions, he was conspicuous for regular recollection and fervour, and he kept his eyes fixed constantly of his love so that three ecclesiastics, who were on the object ; were moved a accustomed to frequent the same churches, by the of the cava holy envy to imitate surpassing piety young time to discover, lier* whose name they for a long sought the of the In adopted likewise the habit of visiting Hospital the duties of curables, towards whom he discharged all charity such affection and kindness, that it which they required, with he honoured Jesus was easy to see that, in their persons,

Christ himself as present."

" and rose in a short He embraced the profession of the law, time to such eminence, that the most difficult and most intri cate cases were confided to him from every part of the king dom. But he did not allow his zeal for his clients, or his to seduce his mind from the most diligence in his pursuits, or from the of the most upright justice, practice exemplary the virtue. He heard mass every morning before going to court, all the fasts and other of the and punctually observed precepts Church. He went to the sacraments every eight days, and to amend the did not fail every year, by a spiritual retreat, and renew the fervour of his failings of the past twelvemonth, good resolutions. " The favour with which the Emperor Charles VI., who at that time governed Naples, regarded his family, and the high forensic honours to which he was likely to rise, induced the first families to desire an alliance with him by marriage. A sermon which he heard about this time, in which a description was given of a cavalier who had been condemned to hell, and had appeared afterwards to a lady of his acquaintance, created a strong sensation in the whole audience, and especially in Al- phonsus, who thereupon gave himself up more than ever to God, visited the hospital more frequently, and formed the resolution never again to go to the theatre, and to attend every to the devotion of the Hours which he day Forty ; punctually put in practice. But the following circumstance fixed his determination of totally abandoning all worldly pursuits. In a feudal suit between two powerful princes he had been re tained for the defence. He spent a whole month in preparing his proofs and studying the case, and when the trial came on, OF LIGUO1U. 19 he gained the applause and suffrages of the immense audience whom the importance of the cause, and his reputation, had drawn together. The president was on the point of pro nouncing a decision in his favour, when the opposing counsel, instead of attempting to reply, begged him with a smile to re- examine the process. He consented, without the slightest hesitation, trusting to the force and clearness with which he maintained his case but what was his when he had ; surprise, discovered in the process a simple negative particle, which he had not before noticed, but which totally destroyed the whole groundwork of his argument. Accustomed as he was to un dertake his causes with the most scrupulous sincerity, he was abashed and confounded with the apprehension, lest the fault should be ascribed to him, but the audience unanimously acquitted him, and the president endeavoured to cheer and encourage him, by observing, that in the ardour of defence and the desire of success, such oversights often occur to the most upright men. But his countenance was immediately covered with shame and confusion, and after having honestly confessed that he had been mistaken, and begged pardon of the court, he modestly took his leave, and as he went out of the court, was heard to say, Deceitful world, I know thee : thou shalt no longer mislead me/ He returned home, and for three days shut himself up in his chamber, and shed many tears before his crucifix. During this time he resolved to quit the profes-

, sion of the law, and consecrate himself to the ecclesiastical state. He sought the advice of his directors, and they ap proved of his resolution. But when he requested his father to to his he met with but [consent desire, nothing harshness, and refusals. At he obtained his to [reproofs, last, permission the but condition that he should not leave [enter Church, upon [home; and even for a whole year following, he refused to to him. Thus, at the age of twenty-seven, he fled from Seakthe allurements and distinctions of the world and the ; lady whom he was to have been married, following his example, jcame a religious in the convent of the Blessed Sacrament in laples, where she exhibited during life and at her death such * * * >roofsof virtue, that the saint afterwards wrote her life." " He received subdeacon s orders in the church of St. Res-

on the 22nd of 1 and after- jituta > September, 725, immediately hrards, in order to prepare himself better to labour in the pneyard of the Lord, he entered a congregation, formed for B 2 20 BRIEF MEMOIR

courses of sermons, for the the purpose of giving missions or instruction and improvement of the people in virtue, through was to teach catechism out the kingdom of Naples. His office a time his and meek to the children ; and in short gentleness that ran after ness so completely won the hearts of all, they to remain him, as he was departing, and begged him amongst he was them. On the 6th of April of the following year ordained deacon, and at once obtained leave to preach, and the delivered his first sermon in his own parish church during of Jesus in the Forty Hours exposition, in honour present Blessed Sacrament. The fervour and unction with which he edification to the spoke were a source of profit and faithful, and then in and he was invited to preach first in one church But his another, particularly during the Forty Hours prayer. unceasing labours soon brought on a dangerous illness, in which his life was saved, when he was at the very point of death, by the intercession of the Blessed Virgin of Mercy, a statue of whom was brought to his bed-side. Immediately to upon his recovery, the Cardinal caused him be ordained priest on St. Thomas the Apostle s day, in the same year, 1726." (p. 9. Lives of Saints, Lond. 1846.) Having alluded to the zeal which marked his conduct, the Cardinal says,

" And his loving patroness, our Blessed Lady, rewarded his zeal in the cause of charity and devotion, by appearing to him in the sight of an immense crowd of people, collected in the church of Foggio, to listen to a discourse upon his favour ite subject, the intercession and patronage of Mary. From her countenance a ray of light like that of the sun was re- I fleeted upon that of her devout servant, which was seen by all the ! people, who cried out, a miracle a miracle ! and recom- I mended themselves with fervour great and many tears to the I Mother of God and women of ; many abandoned life were I seized with such intense sorrow, that they mounted upon a 1 in a church, and to themselves and platform began discipline f cry aloud for mercy, and then leaving the church retired tc the house of in that penitents city. Alphonsus, in his juridica, attestation deposed, that, during the sermon, he, togethei with the assembled audience, saw the countenance of the

Blessed Virgin, resembling that of a girl of fourteen or fifteen years of age, who turned from side to side, as was witnessed one 12. by every present." (p. ibid.) or LIGUOHI. 21

The rise of the order of Redemptionists, now Well known in England, is recounted by Wiseman as follows :

" Whilst he was preaching the mission in the city of Scala, he was invited by the nuns of a certain convent to preach dur ing the novena, preceding the festival kept in honour of our Lord s crucifixion. Among these religious was one of holy life, and favoured with many supernatural graces, by name Sister Mary Costarosa, who had founded or reformed several con vents. One day, while she was in the confessional, conversing with the saint about spiritual things, she said to him, God does not wish you to remain at Naples, but calls you to the foundation of a congregation of missionaries, who shall afford spiritual relief to the souls of those who are now most out of the reach of instruction. These words threw Alphonsus into great affliction and trouble of mind, for he knew not whether such was the will of God, and saw himself surrounded with dif ficulties, and without companions to aid him in the enterprise. He prayed earnestly to the Father of Lights to illumine his and to his divine will and understanding, make known him ; after consulting many persons famous for their discernment of spirits and approved virtue, was persuaded that God intended him to put in execution this design, of founding a new con gregation of missionaries. As soon as the report of his inten tion spread over Naples, there were found many, who, from the fear of losing so zealous a missionary, or from the difficul ties that seemed to oppose his undertaking, strongly disap proved of the design. He met with much resistance on the part of the Cardinal Archbishop and several ecclesiastics, who, considering the good effected by his means in Naples, could not be induced to believe that God expected anything more at his hands. His father assailed him with tears and remon him not to abandon and strances, begging him ; Alphonsus afterwards confessed that this was the most violent temptation he had ever met with during the whole of his life, and that God nlone had enabled him to bear up against it. To avoid every other assault he secretly left Naples in the beginning of November 1732, and proceeded, with a few companions, to Scala, where the bishop had already invited him to open the first house, and begin the foundation of the order. There he went to live, with his companions in a wretched house, with a small garden belonging to it. He obtained leave to turn one of the rooms into an oratory, in which, upon 22 BRIEF MEMOIR"

votive of the the 9th of November of that year, after a Mass Holy Ghost had been sung with the Te Deum, in thanksgiving of for the graces already received, he laid the foundation the new congregation, then styled of our Blessed Saviour, whose members were to employ themselves in preaching, and carry ing the comforts of religion to the poor peasants, who, living in scattered huts over the country, or in the small villages and hamlets, are often deprived of the benefits of instruction and the frequentation of the sacraments. His first companions were twelve in number, ten priests and two advocates, not yet admitted to orders, besides one lay-brother, who served them, name Vitus a rich of by Curzio, gentleman Acquaviva ; who having renounced all his worldly substance, in consequence of a vision which he had at Naples, chose this humble employ ment in the new order. The lives of these first fathers has been justly compared to that of the holy penitents described by St. John Climacus in his Mystic Ladder. Their house was small and inconvenient, their beds a mere sack of straw resting the floor and their in upon ; only food, general, was a dish of soup, which was both insipid and disagreeable, with a small quantity of fruit. The bread was black and not even leavened, the of the through inexperience lay-brother who made it, and so hard it that was necessary to pound it in a mortar before could eat it. This they miserable food, which they eat kneel or ing stretched upon the ground, they rendered still more nauseous, by sprinkling it over with some bitter stuff, and of before many them, eating, licked the floor with their tongue. They disciplined themselves three times in each week. To mortification a they joined spirit of fervent prayer. Besides the reciting oifice in choir, they assembled three times in each for half an hour s day prayer, which was followed by another half-hour for the reading Lives of the Saints. A quar ter of an hour was appointed for a visit to Jesus in the Holy Sacrament, and Our but Lady, they remained during the of both greater part day and night in prayer before the blessed Lucharist. assisted at mass They with the most edifying re collection and devotion. Their only relaxation was for an hour after dinner, which they spent in spiritual conversations. or in of the speaking actions of the saints. But while Alphon- sus was the and mover of all spirit these pious exercises, he exceeded all his brethren in his mortifications, his fervour, and his exact practice of recollection and silence ; and in order to OF LIGUOBI. 23 conceal the severity with which he disciplined his body, he frequently retired to a cell or cave, in which, it was commonly reported, Our Lady several times appeared to him. Mean not the chief of their institute while, they did forget object ; but by their preaching and apostolic labours, in Scala and the neighbouring places, the whole of the diocese assumed a new appearance, and many extraordinary conversions were effected." (p. 14. ibid.)

His end is thus described :

" Four days before his death, he was seized with such con vulsions, and the gangrene, already mentioned, had increased to such a degree, that he lost the use of his speech : but he continued to accompany his religious in the prayers which they recited for him, and opened his mouth, with great joy and satisfaction, to receive the blessed Sacrament. When the holy names of Jesus and Mary were uttered, he seemed to fresh and an of Our was gain strength ; when image Lady brought to him, on the day before his death, he opened his eyes, and fixed them upon her, whom he had always reve renced and loved as his mother, and his countenance beamed with delight and tenderness. Soon afterwards, he fell into his agony, but he remained so calm and placid, that the fathers, who were round him, did not perceive that he was about to breathe his last. Whilst his religious were reciting devout prayers for him, and shedding abundant tears, he pressed the crucifix and the picture of Our Lady closely to his breast, and so passed to the glory of Jesus, and the peace of the saints, on Wednesday, the 1st of August, in the year 1/87, at the of ten months and five 51. age ninety years, days." (p. ibid.)

His Miracles.

These are mentioned by the Cardinal :

" Thus also, one of his religious friends going into his room, saw him raised above the ground, with his arms stretched out towards the picture of Jesus and Mary ; but, as soon as the saint perceived him, he was covered with confusion, and said to him, What! are you here? I enjoin you not to mention this to any one. In like manner, he endeavoured to conceal a miracle which he had wrought, by giving speech to a boy, who had never before been able to utter a word. The saint made the sign of the cross upon his forehead, and gave him a pic- 24 MIRACLES

at the same time to ture of Our Lady to kiss, telling him say and he whom the picture represented ; immediately answered, * " The *********Blessed Virgin. " Upon the following day, his body was buried with extra in the church of St. Michele de ordinary pomp and ceremony lamentations of the of Nocera Pegani, amid the tears and city of It de Pagani, and of the whole kingdom Naples. pleased God to manifest the glory to which he had raised his servant, by a vision which he vouchsafed to a Teresian nun, in the dio cese of Melfi. She was praying in the choir of her convent, when she heard a clear and distinct voice, which commanded her to tell her confessor, that she had seen the venerable Al- phonsus Liguori, surrounded with splendour and glory. She replied, I see no one ! but, immediately afterwards saw, as she herself twice attested upon oath, the servant of God in a of or to said I globe light splendour ; which/ she, can com in this world but as near as I pare no light ; can describe it, it was like a sun reflected in the and the bright purest crystal ; holy prelate was so joyful and beautiful, that his flesh appeared like whitest ivory, and my soul swooned, as it were, through saint her joy. The gave many admonitions for her spiritual and concluded with these * guidance, words, Daughter, keep in of thyself ever purity heart, and let thy heart ever be pos sessed by God alone, and ever resigned in Him, to suffer for His as much as it shall sake, please Him, and to be always upon the earth, as if it were not upon it.

" The fame of the sanctity and miracles of the servant of God induced devout and many influential persons to petition the Congregation of Rites, to enrol his name among the saints. In the made in of processes consequence this petition, many miracles are but as the related; number of them is too great for insertion in this we content ourselves place, with relating those which have been only approved by the holy Congregation of Rites. de Magdalen Nunzio of Raino, near Benevento, suf in from an abscess in the left fered, 1/90, breast. A surgeon made an incision to let off the ulcerous matter, lest a gangrene should ensue. A considerable quantity of it ran off, but the which gangrene, had been already formed, continued to eat the flesh away around the seat of the disorder, so that the wound became still and it deeper, became necessary to cut the of the breast. But as away greater part she grew rapidly OF LIGUORI. 25

worse, the surgeon ordered the rites of the Church to be ad ministered. In the evening of that day, one of her neighbours coming to see her, brought with her a picture of the saint, with a small piece of his garment. By her advice, the sick woman recommended herself to Alphonsus, and placed the picture upon the wound, and swallowed a few threads of the relic in water. She then fell into a quiet sleep, and when she arose in the morning, discovered to her great surprise, that she was perfectly cured, and the whole of her breast restored, even that part which had been cut off, nor did she ever after wards suffer any pain or inconvenience from it. Father Francis of Ottajano, of the Reformed Franciscan order, was attacked by violent rheumatic pains, accompanied with fever and spit ting of blood; which daily increased, until the physicians pronounced that he had reached an advanced stage of con sumption, and had not long to live. In this reduced state of body, and in daily expectation of death, he fervently recom mended himself to the patronage of the saint, who had died a few days before, and placed a relic of him upon his breast, * saying, If thou art really in heaven, deliver me from this death, so disgusting and so much detested by all. As soon as he had spoken these words, he fell into a calm sleep, and awoke perfectly cured, to the admiration of his friends, who had supposed that he was already dead.

" The Congregation of Rites allowed the cause of his beati fication to be brought forward in 1/96, and on the 14th of May, 1802, decided that it might be safely proceeded with, the cardinal-reporter having declared that the theologians, who had examined his manuscript and printed works, had found nothing censurable in them. The invasion of the French into Italy interrupted the further progress of the cause, but upon the loth of September, 1816, Pius VII. solemnly published the brief for his beatification." (p. 49. ibid.)

His Austerities.

The Austerities of Liguori have already been alluded to in the preceding extracts. We now quote from the Dublin Roman Catholic Calendar. Father Dominic Corsano before the Congregation of Rites, described his Austerities to the following effect :

" I know for certainty that this servant of God constantly 26 AUSTERITIES AND CANONIZATION

and and besides the un scourged himself unbloodily bloodily, his he was wont to bloody scourgings enjoined by rule, punish before the usual hours of himself every day in the morning, the after the for On rising, and in evening, signal repose. himself until the blood I Saturdays, he scourged flowed know that this servant of God macerated his body also with chains as well on haircloth with sharp points in it, and with carried with him till dinner the arms as on the legs, which he time, and these for the most part were so armed with sharp horror all who ever saw him. I points, that they filled with have heard it said also, that he had a dress filled with a coat- of-mail with iron points; that he had bandages of camel s hair and other instruments of were seen ; penance casually by me, and by others of my companions, notwithstanding his was his zealous and circumspect secrecy. Of a similar kind extreme mortification in sleeping upon two planks covered with a a sack, with a little straw in it, so that it appeared hard his few stone. I frequently also heard that he slept during hours with a large stone hung on and tied to his feet. I well remember that he never shaved himself, when he was with us, with a razor, but only by little and little, he did it with pincers, and he caused his assistant friar to make his clerical crown with the same pincers." (Dublin R. C. Calendar for 1840, account of Canonization, Battersby, Parliament St.)

His Canonization.

On May 26th, Trinity Sunday, 1839, he was Canonized at Rome. The Roman Catholic Calendar gives the following of the description assembly which met on that occasion :

" The preceding year has been remarkable for an act which only occasionally occurs in the capital of the Christian world, and one similar to which did riot take place for thirty-two before. On this years occasion, perhaps, there was a greater attendance than was ever previously witnessed. Together with his Holiness Gregory XVI., the principal actor, there were 40 130 Cardinals, Patriarchs, Archbishops, and Bishops, all the and Generals, Superiors, members of religious orders in about Rome, 17,000 Clergymen from various countries, several Kings and Queens of different states, an innumerable number of Princes, Dukes, Earls, and about 250,000 of various other classes, independently of the inhabitants of Rome and OF LIGUORI. 27 its environs. From Ireland, (or natives of Ireland,) in addition to a great number of Priests, the following Bishops were hi attendance." (ibid.) In explanation of the ceremony the Calendar says :

" The Catholic religion has, in all ages of the Church, pro duced men gifted with extraordinary perfections, in whom it has pleased the Almighty to display his glory. The Popes, who are the interpreters of his will, have, in accordance with that design, elevated to the rank of Saints, to be honoured as such on earth, persons through whose means the Lord has wished to exhibit signs superior to the acknowledged power of nature. Thus we find that, in the tenth century, John XV. canonized St. Uldaricus, Bishop, and subsequently other Popes have canonized various holy persons; and in the year 1807, Pius VII. added some other names to the catalogue of the Saints. This solemnity, however, is always preceded by a rigorous investigation, which the sacred Congregation of Rites, composed of Cardinals and profound theologians enter into, in order to establish the truth of the miracles, which are affirmed to have been wrought through the intercession of the holy person.

" Such were the preliminary steps taken in the present great ceremony, which took place in the Church of St. Peter, in the Vatican, on the 26th of May, the Feast of the Most Holy Trinity. The Beatified, who were on this most solemn occa sion elevated to the honour of Saints, were the blessed Alfonso Maria Liguori, bishop of St. Agatha de Goii, and founder of the of our Blessed Francis di Gero- congregation Redeemer ; Priest of the of Jesus of the nirno, Society ; John Joseph Cross, of the Reformed Order of St. Peter of Alcantara ; Pacificus Da

S. Severino, a Friar of the Reformed Minors ; and Veronica Giuliani, Capuchin nun." (ibid.) The following contains the form of prayer addressed to the Pope on the occasion :

" The Cardinals having now retired to the seats prepared for them in the great semicircle, and the others having taken the places destined for them, a Master of Ceremonies introduced the Cardinal Procurater of the Canonization, having on his left a Consistorial Advocate. Having reached the throne and bowed to the profoundly His Holiness ; Advocate kneeling, prayed the Holy Father, in the name of Cardinal Procurator, to be pleased to name among the saints, the beatified who were 28 AUTHORITY OF THE WORKS

was in the fol about being canonized. The prayer conveyed LORD CARDINAL N. lowing words : THE MOST REVEREND HERE PRESENT, EARNESTLY SUPPLICATES THAT THE BLESSED AMONG THE N.N. MAY BY your Holiness BE ENROLLED SAINTS, AND BE DECLARED WORTHY OF BEING VENERATED AS SAINTS BY ALL CHRISTIANS. " Then follows the final sentence : " His Holiness having resumed his seat on the throne, the Cardinal and his Advocate again came before him, and urged the in the with great earnestness the prayer for Canonization, already quoted form. that His "To this third petition the same secretary replied, Holiness knowing that the desired Canonization was pleasing to God, he was resolved to pronounce a definite sentence, and then retired to his place. Upon this, the Cardinals and rest of the assembly standing up, and the Pope wearing his mitre, seated upon his throne, in virtue of that power which the nations obey which opens and shuts heaven, at which hell trembles, and against which the gates of hell cannot prevail, he pronounced from his chair, as Doctor and Head of the universal Church, the great sentence in the following words :

" To the honour of the Holy and undivided Trinity, for the exaltation of the Catholic Faith, and for the increase of the Christian religion, by the authority of our Lord Jesus Christ, of the holy Apostles Peter and Paul, and by our own authority, mature deliberation having been employed, and the divine assistance having been repeatedly implored, and by the counsel of our venerable brothers, the Cardinals, Patriarchs, and Arch of the bishops holy Roman Church, now in this city, we decree and define the holy NN. to be Saints, and we add them to the of the Saints that their shall catalogue ; appointing memory be honoured with pious devotion by the universal Church on certain of the days year, [here the days were specified,] in the name of the Father, and of the Son, and of the Holy Ghost. Amen."- (ibid.)

The Authority of Liguori s Works.

This is a most important point to consider. The works of have Liguori received the direct sanction of the Church Rome. The Roman of Catholic Calendar speaking of this subject, says : OF LIGUORI. 29

"The Congregation of Rites allowed the cause of his beatifi cation to be brought forward in 1796, and on the 1 4th of May, 1802, decided that it might safely be proceeded with, the Car dinal Reporter having declared that the theologians, who had examined his manuscripts and printed works, hadfound nothing censurable in them. The invasion of the French into Italy interrupted the further progress of the cause, but upon the 15th of September, 1846, Pius VII. solemnly published the brief for his beatification." Then follows the list of his works, amongst which are his

" Moral " Theology," and the Glories of Mary." The following letter, extracted from the Roman Catholic Calendar, p. 167, for 1845, enters more minutely into the authority of Liguori s Works :

" Circular of the Most Excellent and Reverend Lord Fillippo Artico, Bishop of Asti and Principe, domestic Prelate to his Holiness, and Knight of the Order of Maurice Saint Lazarus, addressed to his Clergy on the subject of the Torinese Edition of the Homo Apostolicus of St. Alphonso M. de Liguori.

" I announce to you, venerable brethren, a new edition of a work small in size, but great in merit. It is the work of St. Alphonso Maria de Liguori, of a saint whom I myself had the consolation of seeing collocate upon the altars in the Church of St. Peter, by our Most Excellent Pontiff Gregory XVI. of a saint, who in this life merited and obtained the esteem and love of the Most Excellent Pontiff Benedict XIV., who * quoted him with praise in his very celebrated works, Syn. Diocesana, adopting doctrine from it, and calling him prudens while the Saint was but a auctor, yet simple priest ; who, accepting the dedication offered to him of his moral works, by St. Alphonso, pronounced upon them the following eulogy in his brief of the loth July, 1755, when, with his thanks, he says : Gratum accepimus tractatum Theologise moralis, quem ea qua par est attentione perlectum .... minime tibi dubi- tandum, quin futurum sit ut omnibus placeat quorum usui destinatur in ; who, fine, being asked by the learned Neapo litan Missionary Jorio, for advice in some important matter, referred to Alphonsus, as to an oracle, saying, You have your Liguori consult him. Of Clement XIII. who com to pelled him assume the episcopal dignity, which, through 30 AUTHORITY OF THE WORKS

to him : humility, he was most unwilling to accept, saying I am content that you should govern your diocese within own doors sufficient for me is shadow to your ; your very govern and improve your diocese. Of Clement XIV., who comforted Alphonso when he desired to resign his mitre, because he was already seventy years old, and weak, and could no longer visit his diocese, saying in a letter which he addressed to him, I am content that you should govern the Church from one of to even from your bed ; prayer yours God, your bed, will more avail your flock than a thousand visits from another. Of Pius VI., who in a letter to him dated in 1/98, testifies that he has always loved and admired him, and who instituted the process on his life and doctrine within eleven years after his death, by which he was enrolled on earth as he had already been in heaven, among the blessed and holy saints." Of Pius VII., who called him Sanctissimum Antistitem. Of Leo XII. who declared , him, Virum sanctissimum, itemque doctissimum to which also ; point Cardinal Gredil exalted him in his l tract, De peccatis in genere, where he styles him Virum doctissimum. Of Pius VIII., who calls him Illustre ordinis decus and of Episcopalis ; lastly Gregory XVI., who, him a proclaiming saint in the bull of canonization, says: Illud notatu imprimis dignum est, quod licet copiossissime scripserit, ejusdem tarn en opera inoffenso pede percurri a fideli-

" bus posse post diligens institutum examen fuerit. "And on finally, the 18th of May, 1803, Pope Pius VII. confirmed the decree of the Sacred Congregation of Rites, which declared that all the writings of St. Alphonsus, whether or had been printed iriedited, most rigorously examined, to the according discipline of the Apostolic See, and that not one word had been found censura dignum, and made known that the moral system of St. Alphonso had been more than times twenty rigorously discussed with the rules of the decree Urban of Pope Fill., and the documents of Benedict A IF., that in all these examinations undertaken with a view to the canonization St. of Alphonsus, and in the definitive

the Sacred < judgment of Congregation, all agreed voce con- cordt, unanimi consensu, una voce, unanimiter. "(v 167 Dublin Calendar for 1845.) Thus the moral theology of Liguori has received in the most marked manner the imprimatur of Rome. That Church by her authorities, has with proclaimed one consent," that OF LIGUORI. 31 his works are of and that contain worthy highest praise, they* NOT ONE WORD WORTHY OF CENSURE! CARDINAL WISEMAN is THE BIOGRAPHER OF THE SAINT.

Hear it, Roman Catholic fellow sinners and Protestant Brethren, the principles of Liguori are the principles of

Rome ! With them she will stand or fall for bear all ; they the weight of Papal authority. 32

CHAPTER II. THE PROBABLE SYSTEM.

" be a be Finally, the probable system can rightly disproved posteriori; cause it has introduced into Christianity horrid monsters of doctrine, &c. Dominus Dens. making parricides, adulteries, perjuries, lawful."

THE statement which appears as a motto at the head of this Dens. chapter is that of no less a personage than Dominus Notwithstanding the impurities which defile his pages, even he, as we shall prove, is thoroughly opposed to the teaching of Saint Liffuori on this subject. It is almost needless to observe that Liguori is the approved, and, as such, a far higher authority than Dens. The Probable opinions were first brought prominently into notice A.D. 1577. This soon occasioned a controversy, which was conducted with great bitterness of spirit, and practically shewed that the boasted unity of Rome was but a hollow pre tence. Papal bulls were issued in order to appease the bel ligerent parties, but these cunningly devised documents pro nounced nothing of a positive nature, and left the original question nearly where it had been found. Liguori shews that his sentiments are perfectly conformable to the Papal declara and he tion, yet advocates the Probable system with but slight modifications. Dens and on this are Liguori question diametrically opposed ; Dens advocating the more strict and Liguori the more lax principles. As it is important to shew that even Dens, in his teaching, rejects the sentiments of the Probalists as immoral, we shall give some quotations from that author. DENS ON THE PROBABLE SYSTEM. treats his He subjects in the form of question and answer, and states likewise the objections of his opponents.

" An conscientia " probabilis Whether is a probable est tuta agendi regula, sive an conscience a safe rule of ac- licitum or is est, practice sequi tion, it lawful, practically THE PKOBABLE SYSTEM. 33

opinionem solum probabilem to follow an opinion only pro de honestate actionis, seposita bable concerning the honesty necessitate ? of an action, when there is not ? necessity ^ 1. R. Affirmant generatim "I.I answer, The Proba- Probabilistse : sed hodiedum lists generally reply in the longe communior et certa est affirmative : but in the present sententia negativa. Ratio est, day the negative opinion is by quod sola probabilitas non far more common and certain.* possit prsebere moralem certi- The reason is, because proba tudinem de honestate actionis alone afford a ; bility cannot cum nitatur argumentis non moral certainty as to the afferentibus certitudinem : adeo- honesty of the action, when it que agens se exponit periculo is not sustained by arguments morali et and there peccandi, proinde affording certainty ; peccat. Hinc qui alicujus rei fore he who acts exposes him habet conscientiam solum pro self to the moral danger of babilem, idem facere debet, ac sinning, and for that cause, ille, qui habet conscientiam does commit sin. Hence, he dubiam vel- who has a: conscience of positive ; adeoque any debet ab agendo abstinere, vel, thing only probable, should so si agendi adsit necessitas, eli- conduct himself as he who has gere tutius, ut dictum est N. a conscience positively doubt 184. ful; and therefore he ought either to abstain from acting, or, if there be a necessity, to choose the safer opinion, as it is said in N. 184.

" "Sed numquid Probabilistae But do not the Probalists etiam non requirunt moralem also require moral certainty as certitudinem de honestate ac to the honesty of an action I tionis ?

" "2. R. Affirmative, saltern 2. I answer in the affirma recentiores ut Ferullus, La tive, at least the more recent, Croix, etc. dicunt enim illici- as Ferullus, La Croix, &c. for tum esse, in praxi sequi opinio they say that it is unlawful in nem probabilem quatenus ta- practice to follow an opinion lem sed as but that he ; operantem debere probable, such, formare judicium certum de who acts should form a cer honestate suse actionis." tain judgment concerning the honesty of his own action ? * This is very doubtful ED. C 34 THE PROBABLE SYSTEM.

differunt " In what, therefore, do the "In quo igitur us ? Probalistfe a nobis ? Probalists differ from be- licet illi "I answer, In this, "R. In eo, quod, ac a requirant judicium prudens cause, although they require de honestate and practice certum prudent judgment practi- ^ the actionis,equidemdoceant,illud cally certain, concerning of an formari posse ex opinione mere honesty action, they ut ai- teach indeed that that be probabili, non quidem, may an unt, immediate, sed mediante formed from opinion merely as : v. hoc : ; not indeed, principio reflexo g. probable they 1 but a Quodest speculative proba- say, immediately, by

: vel mediate reflex for bile, est practice tutum principle: ( Whatever is hoc : In dubio melior est example, this, is conditio possidentis suam liber- speculatively probable, prac * safe: or In a tatem : aut hoc : Lex dubia tically this, tantum existens, est insuffici- doubt, the condition of him his own enter promulgata, et invincibi- who possesses liberty is the better: or A. liter ignorata, ideoque non this, " 406. doubtful law is obligat. (Dens, p; only existing, torn. 1. Dublin, 1832. insufficiently promulgated, and is invincibly unknown, and therefore does not oblige. Dens then proceeds to combat these reflex principles the two latter of which Liguori strenuously maintains. He asserts, also, that it is unlawful to follow an opinion less or equally probable, and at the same time less safe. He sus tains his assertion by the following amongst other reasons.

" " Probatur 4. a ratione: It is proved, in the fourth imprudenter ageret, qui sine place, from reason : He would necessitate sumeret cibum aut act imprudently, who, without potum probabilitervenenatum, necessity, would take food or licet etiam probabiliter non sit drink probably poisoned, al venenatus : ergo imprudenter though probably also it might quoque agit, qui ponit actionem not be poisoned. Therefore illicitam si- he also acts probabiliter ; quia, imprudently who cut probabilitas in priori casu propounds what is probably non tollit periculum veneni, unlawful, because, as probabi- in ita nee posteriori tollit peri- lity in the former case does culum agendi contra legem. not take away the danger of poison, so neither in the latter does it remove the danger of acting contrary to law. THE PROBABLE SYSTEM. 35

" Delude non censeretur cu Forasmuch as he would not rare alterius amicitiam, qui be considered to value the sine justa causa vellet facere friendship of another, who, actionem probabiliter illi dis* without just cause, would be plicentem : ergo nee censendus willing to perform an action est curare amicitiam Dei, qui probably displeasing to him : vult ponere actionem probabi therefore neither is he thought liter of ipsi displicentem." to value the friendship God, (Ibid. p. 408.) who is willing to do what is probably displeasing to him."

This reasoning of Dens is most just. In a case where two courses are equally probable, we believe that it is unlawful to follow the less safe. Liguori thinks otherwise. Dens like

" wise assails the principles that in doubtful matters the con dition of the is " possessor better," and that a doubtful law cannot induce a certain obligation." He considers the question whether it be lawful to follow an opinion more probably less safe, (probabilior minus tuta.) He answers

" " Interim sententia negativa Meanwhile the negative Lovaniensium,obrationes prse- Louvain opinion, on account cedenti numero adductas, vide- of the reasons adduced in the tur verisimilior : licet enim preceding number, appears the opinio supponatur probabilior, more credible : for although a manet tamen intra limites pro- more probable opinion is sup babilitatis, sive non est mo- posed, it however remains raliter certa : ergo earn sequens within the limits of proba sine necessitate aut is justa causa, bility, or not morally cer exponit se periculo morali pec- tain: therefore, he that fol candi." (p. 412. ibid.) lows it without necessity or just cause, exposes himself to the moral danger of sin." In No. 187, Dens closes with the following denunciation of

Probabilism :

" " Tandem probabilisimus In fine, the probable sys recte improbari potest a pos tem can justly be refuted a teriori; quia horrenda doc- posteriori; because it hath trinse monstra in Christianisi- carried into Christianity horrid mum invexit, licita faciens par- monsters of doctrine, making ricidia, adulteria, perjuria, &c. lawful parricides, adulteries, c 2 36 THE PROBABLE SYSTEM,

Insomuch that Adeo ut ad ea percellenda perjuries, &c. crush opus fuerit fulmine Apostolico, it was needful to them quo usi sunt Alex. VII. anno with the Apostolic thunder- Alexander VII. 1665. et sequenti, damnando bolt, which propositions 4 5. etlnnoc. XI. employed in the year 1665, anno 1679. damnando adhuc and the following year, in 45 alias 65." (p. 411. ibid.) condemning propositions; and Innocent XL in the year 1679, in condeming 65 other

propositions."

It would seem, however, that the Apostolic thunderbolt was a mere brutum fulmen, for Liguori, nearly a century after, strenuously advocated the probable system, and the Church of Rome has put the sign manual of approval on his works. The Saint shews that the probable system was not condemned by the Apostolic See, so called. How strange that in this infallible Church, such serious differences of opinion should exist as to the meaning of documents emanating from the

" centre of ! the dis unity" We suppose that, by-and-bye, ciples of the opposing schools of Dens and Liguori will go in search of some independently infallible authority to interpret their infallible bulls and decrees. We now proceed to give more particularly the views of on Liguori this important subject.

VIEWS or LIGUORI ON PROBABILITY,

In the treatise on conscience the Saint takes up the subject of probable consciences, and thence proceeds to the probable he there opinions ; says are different kinds of probability.

" Alia enim est " opinio tenu- For one is an opinion iter alia probabilis, probabilis, slightly probable, another pro- alia alia probabilior, probabi- bable, another more probable, alia certa lissima, moraliter, another most probable, an alia alia tutior. tuta, Opinio other morally certain, another tenuiter probabilis est, quse safe, another more safe. An fundamento sed aliquo nititur, opinion is slightly probable non ut tali, valeat assensum which rests upon some foun- viri ad prudentis se trahere." dation, but not upon such as (p. 25.tom.l.Mech. 1845.) would secure the assent of a prudent man." THE PROBABLE SYSTEM. 37

Having said that a slightly probable opinion cannot be acted he upon, proceeds ;

" " Probabilis est, quae gravi It is a probable opinion fundamento nititur, vel intrin- which rests upon a solid foun seco rationis, vel extrinseco dation, or some intrinsic reason auctoritatis, quod valet ad se or extrinsic authority which trahere assensum viri pruden- prevails to obtain the assent of tis, etsi cum formidine oppo- a prudent man, although he siti. Probabilior est, quae ni may still be in doubt. A more titur fundamento graviori, sed probable opinion is that which etiam cum prudenti formidine is based upon a more solid foun oppositi, ita ut contraria etiam dation, but even with a prudent probabilis censeatur. Proba- fear of the opposite, so that the bilissima est, quse nititur fun contrary also may appear pro damento gravissimo, quaprop- bable. The most probable ter opposita censetur vel opinion is this, which is based vel dubie the most solid founda tenuiter, probabilis ; upon hac autem opinione semper tion, on account of which the licite utimur, ut constat ex opposite is thought to be either ab Alex- or proposit. damnata slenderly doubtfully proba we androVIII. qusedicebat: Non ble : but this opinion may licet sequi opinionem vel inter always lawfully use according probabiles probabilissimam. to the proposition condemned Opinio sive sententia moraliter by Alexander VIII. which certa est, quse omnem pruden- said, It is not lawful to fol tem forrnidinem falsitatis ex- low the most probable opi cludit, ita ut opposita reputetur nion even among probables. omnino improbabilis. Opinio An opinion or judgment mo which ex demum tuta est, qua3 recedit rally certain is that of ab omni peccandi periculo. cludes all prudent fear error, Tutior vero, quse magis a tali so that the opposite is thought the periculo recedit, tametsi ra- altogether improbable. But tionibus firmioribus non nita- opinion is safe which recedes of tur." (ibid.) from all danger sinning. But it is more safe which re cedes more from such peril, although it is not supported by more firm reasons."

He makes the distinction between the probability of fact and the which regards the substance or verity of a matter, of an action. probability of right which regards the honesty 38 THE PROBABLE SYSTEM.

: whether a He gives the following example The questions sacrament administered with a certain matter be valid, or a contract entered into with a certain form be usury are proba bilities offact, but whether it be lawful to administer a sacra ment with a certain matter, or to enter into a compact with a certain form are probabilities of right. He says that it is not lawful to use the probable opinion in the probability of fact it another for it is not when may injure party ; example, lawful to substitute spittle for water in the baptism of a child, though it may be probable that such a baptism would be valid, nor is it lawful for a physician to adopt less probable opinions in the treatment of his patient. However, in the probability

" of right the Saint teaches otherwise. He gives a treatise On the choice of that if which is opinions." He says an opinion in favour of the observance of a law be more probable than the opinion for its ^ow-observance, then we should follow the more and observe the law but if this be probable opinion, ; opinion of equal weight, we are not bound to follow that whichfavours the law, or in other words, which is the more safe opinion. He quotes various authors in proof of his views, and sums up

as follows :

" " Posito igitur principio a The principle delivered B. Thorn a tradito, ac satis by St. Thomas being estab superqueprobato,nempe, quod lished and proved sufficiently Nullus ligatur per praeceptum as above, to wit, that no one aliquod, nisi mediante scien- is bound by any precept un tia illius prsecepti, quod idem less by the intervening know est ac dicere, non posse legem ledge of the precept/ which is incertam certam obligationem the same as to say that an un inducere, necessario eruitur certain law can not induce a esse moraliter certain it is certum, quod, obligation ; neces ubi duse opiniones sequalis sarily discovered to be morally ponderis concurrunt, non est certain that where there are obligatio sequendi tutiorem. two opinions of equal weight Si quis autem de hujus sen- there is no obligation of fol tentiae certitudine rationem lowing the more safe opinion, exposcat, breviter ei ex om But if any one demand a nibus in hoc monito probatis reason for the certitude of respondebitur; quia lex dubia this opinion, he will receive a non obligat. Et, si quserere brief answer from all the cur lex dubia non ob- in this because a pergat, proofs lesson, hoc suc- doubtful liget ; respondebimus law does not oblige. THE PROBABLE SYSTEM. 39 cincto Lex non And if he to argumento ; proceed inquire sufficienter promulgata non why a doubtful law does not obligat : lex dubia non est oblige, we will answer him sufficienter in this brief a law promulgata (quia, syllogism ; lex est dum dubia, promul- not sufficiently promulgated gatur sufficienter dubium, sive does not oblige : a doubtful sed non is qusestio, promulgatur law not sufficiently promul lex) : ergo lex dubia non ob gated (because whilst it is 43. the or ligat." (p. ibid.) doubtful, doubt ques tion is sufficiently promul but not the gated, law) ; ergo, a doubtful law does not

oblige."

Again he says :

" Dixi sub initio, quod, ubi I have said, in the begin opinio pro lege videtur certe ning, that, when an opinion probabilior, earn sequi tene- for law appears certainly more mur; secus vero si est ejusdem probable, we are bound to habet follow it but otherwise if it ponderis, quod opinio pro ; libertate. AuctorveroEpheme- be equally probable as the ridum mihi objecit, quod hsec opinion for liberty. But the secunda propositio probet ni- author of the Ephemerides si to mis ; nam non teneremur objects me, that this second sequi opinionem pro lege, proposition proves too much ; quando opinio pro libertate for if we are not bound to est a^que probabilis, quia tune follow an opinion for law, lex est dubia nee etiam the is ; when opinion for liberty teneremur sequi opinionem equally probable, because law is doubtful neither pro lege, quando opinio pro then, ; libertate esset minus probabi also are we bound to follow lis etiam an for ; quia opinio minus opinion law, when the probabilis efficit, quod lex sit opinion for liberty is less pro dubia, et non sufficienter pro bable : because even the opi mulgata. Sed respondeo, quod nion, less probable effects, cum opinio tutior est certe that law is doubtful, and not probabilior, eo casu (ut in sufficiently promulgated. But principio hujus moniti prae- I answer, that when a more misi) quamvis lex omnino safe opinion is certainly more certa non sit, tamen propter probable, in that case (as in illam majorem probabilitatern the beginning of this treatise opinio pro lege videtur mora- I premised) although the law 40 THE PROBABLE SYSTEM. lite/ verier, et consequenter is not altogether certain, yet that etiam lex apparet moraliter on account of greater the for law sive sufficienter promulgata ; probability opinion more et ideo lex nequit did. tune appears morally true, omnino dubia dubio stricto; and consequently also the law remanet tantum eo casu ali- is morally or sufficiently pro quod dubium latum, quod non mulgated, and therefore the said to be alto permittit ab opinione tutiore law cannot be doubtful in the strict discedere." (ibid.) gether of doubt some un meaning ; defined doubt alone in that case remains, which does not permit us to depart from the

safer opinion."

The saint proceeds to establish his proposition, the opposite of which is taught by Dens, as we have seen that A DOUBTFUL LAW DOES NOT BIND.

" Ut ergo nostram fir- " That, therefore we may memus conclusionem,nimirum establish our conclusion, to quod lex dubia non obligat, wit, that a doubtful law does sic certo tramite arguiraus : not bind, we argue thus, Principium a D. Thoma The above principle taught superius jam probatum est, by St. Thomas, is now proved, quod lex non habet virtutem that a law has not the power obligandi, nisi sufficienter pro of binding, unless it is suf et innotescat. mulgata sit, ficiently promulgated and Casu autem quo duee opiniones known. But in a case in concurrant sequalis ponderis, which two opinions of equal tune quidem lex nequit dici weight occur, then indeed the sufficienter promulgata, tune law cannot be said to be suf enim sufficienter promulgatum ficiently promulgated, for then est an lex the doubt is dubium, existat, sufficiently pro sed non est lex promulgata ; mulgated, whether the law ac non propterea ipsa potest exists, but the law is not pro 54. obligare." (p. ibid.) mulgated ; and on that ac count it can not oblige." Another principle which he advocates is, that an uncertain law does not induce a certain obligation. Having adduced in of his many arguments support views, he says : his "Quapropter, positis "Wherefore, these things THE PROBABLE SYSTEM. 4i frustra objicitur a nostris ad- being established, it is object versariis, quod, cum opiniones ed in vain by our adversaries, sunt seque probabiles, opinio that, when opinions are equally tutior, si non inducit obliga- probable, the safer opinion, tionem certam, inducit saltern if it does not induce a certain et induces at least obligationem probabilem ; obligation, ideo desit dictamen moraliter a and probable obligation ; certum de actionis honestate, therefore a dictate morally sine quo non licet operari. certain, concerning the hones Sed huic pluries supra data ty of the action is wanting, est responsio, nempe, quod, without which it is not lawful cum duplex concurrit opinio to act. But to this, often seque probabilis, opinio quse times above the answer is stat pro lege, aliam non indu given, to wit that, when there cit obligationem nisi depo- is a two-fold equally probable nendi dubium; sed hujusmodi opinion, the opinion which dubia, juxta omnium proba- stands for law, does not induce bilistarum et probabilioris- a certain obligation unless of P. Patutii aside the doubt but tarum, ipsiusque laying ; sententiam, ut vidimus, bene such doubts, according to all potest deponi, non tantum ex probalists and anti-probalists, directo sed etiam ex reflexo and the opinion of P. Patutius principio certo, quo certitudo himself, as we have seen, can de houestate actionis jam habe- well be laid aside, not only tur." (p. 79. ibid.) from a direct, but also from a reflex certain principle with which a certitude concerning the honesty of the action is had."

It seems that a Gallican Synod condemned the probable system. This is brought as an objection to Liguori, who replies as follows :

" " Objiciunt 5. decisionem They object, in the fifth cujusdam consessus episco- place, the decision of a certain porum Gallorum, ubi fuit assembly of Gallican bishops, decretum, in opinionibus seque where it was decreed, that in probabilibus tutiorem partem opinions equally probable the esse tenendam. Horum tan- safer side should be held. I torum praesulurn auctoritatem greatly venerate the authority magnopere veneror, sed omnes of these so worthy prelates, docent, auctoritatem extrin- but all teach that the extrinsic 42 THE PROBABLE SYSTEM.

of the wise can not secam sapientum magni non authority ubi intrin- be of such posse esse ponderis, great weight, seca ratio certa videtur, et where intrinsic reason appears tanto cum certain, and convincing; so convincens ; magis, auc- much more when the ipsa sufficient! aliorum opinion of suf toritate non destituatur, Ego itself is not destitute autem animadverto, quod pro ficient external authority. nostra sententia non minor But I observe, that for our the external quam pro opposita extat auc- opinion authority for the toritas extrinseca, imo valde is not less, than oppo it is much major. Nee negari potest, site, yea, greater. nostram sententiam saltern Neither can it be denied, that aut etiam nona- our at least for per octoginta, opinion, eighty or even for gintaannos circitercommunem years, ninety years, fuisse apud moralis scientise was the common opinion auctores, quos inter plurimi amongst authors on moral fuerunt cardinales, episcopi, science, amongst whom, many universitatum doctores, et sig- were Cardinals, Bishops, Doc nanter plures magistri domini- tors of Universities, and es of the canse religionis, in qua semper pecially many Masters magna doctrinse floruit." Dominican religion, amongst amount of (p. 85. ibid.) wnomhorn a greatereat learning flourished."

Having answered various objections which were urged against his system, he makes the following statement :

" Ego, ut sincere veritatem "Therefore, that I may fatear, cum theologise mora- sincerely confess the truth, vacare lis scientise ccepi, quia when I began to attend to the rigidioris sententiae magistrum science of moral theology, mini audire contigit, pro hac because I happened to hear a strenuse aliis cum tune tem- teacher of the rigid opinion contendebarn sed poris ; pos- for this, with others, I strenu melius tea rationes hujus con ously contended at that time, troversial discutiens, opposita but afterwards, having better sententia, quse pro opinione discussed the reasons of this seque probabili stat, moraliter controversy, the opposite opi

visa : certa mihi fait et qui- nion, which stands for an dem inductus ab illo pluries opinion equally probable, hie repetito principle, quod appeared to me morally cer lex dubia non tain and potest obligare. ; indeed led by that Hinc perstiasus remarisi, nefas principle which is here so THE PROBABLE SYSTEM. 43 esse conscientias, cum opini- often repeated, that a doubt ones sunt seque probabiles ad ful law cannot oblige. Hence tutiorem sequendam adstrin- I have remained persuaded gere cum periculo in plurimas that it is wicked to bind con formales culpas incurrendi. sciences when opinions are Praeterea tamen, cum nostra equally probable, to follow hac tempestate viderim ita the safer course with the acriter adversus mitiorem sen- peril of falling into many for tentiam reclamari, multoties mal offences. Besides, how hoc punctum ad trutinam ever, although in this our diligenter revocavi, legens, ac time I may have appeared to relegens auctores omnes quot- declaim so bitterly against the quot ad manus habere potui milder opinion, oftentimes I modernos, qui pro rigida sen- have diligently recalled this tentia certabaut promptus a point to the balance, reading mea sententia desciscere, sta- and re-reading as many mo tim ac non amplius certa mihi dern authors as I could ob contended for appareret ; prout enim plures tain, who the opiniones, quas aliquando tan- rigid opinion, ready to depart quarn probabiles habui, postea from mine as soon as it should erubui not certain non reprobare ; ita, appear more to imo tauto inagis non erubuis- me. For, even as many opi sem hanc seutentiam, quse nions which I at one time majoris est momenti, retrac- held as probable, I have not tare." (p. 92. ibid.) blushed afterwards to repro bate, so also, yea, much more, I had not blushed to retract this opinion, which is of greater moment."

to the selection of This subject, as opinions, bears directly on the morals of the people and the practical working of the confessional.

" It is asked whether a penitent can be absolved who wishes to follow an opinion contrary to that which is held by the confessor." The first opinion is that he cannot, but Liguori states the inconvenience which would arise.

" Adde, quod, si confessarius "Add that, if a confessor nori posset absolvere eos, qui cannot absolve those who wish volunt sequi opinionem minus to follow an opinion less pro probabilem, contra suam, bable, contrary to his own 44 THE PROBABLE SYSTEM.

which he thinks more quam ipse putat probabilio- proba rem, multa videntur inconve- ble, many inconveniences ap enim to for let us take nientia sequi. Ponamus pear follow, simoniace an that some one casum, quod aliquis example, iste secun- hath received pecuniam acceperit, simoniacally to dum aliquos tenetur restituere money, he, according some, ei de- is bound to restore the pretium acceptum qui price received to him who it; dit ; secunclurn alios, Ecclesise, gave

: hie ad to he is vel pauperibus si forte according others, duos confessarios accederet, bound to give it to the Church if he quorum uuus obligaret ad res- or the poor; perchance tituendum danti, putans pri- should go to two confessors, mam opinionem probabiliorem, one of whom would oblige alter ad restituendum Eccle- him to restore it to him who tenet the first sise, quia contrariam gave it, thinking

sententiam in hoc more ; the ; quaero opinion probable casu, cui pcenitens parere de- other would oblige him to beret, cum teneretur utriusque restore it to the Church, be sui confessarii judicio se con cause he holds the opposite are. si forte I in that form Et, paruerit opinion ; ask, case, primo, et postea confitetur to whom the penitent should secundo, num bis restitutionem render obedience, when he

facere debebit ?" (p. 81. should be bound to conform torn. 7. ibid.) himself to the judgment of each confessor, and if per chance he may have rendered obedience to the first, and afterwards confess to the se cond, whether will he be bound to make restitution

twice ?"

Again, he says :

" " Hinc alterum excogitemus Hence, let us take another casum : Duo confessarii ha- case; two confessors hold two bent duas opiniones contrari- opposite opinions, to both of as, quarum utrique sua opinio whom his own opinion appears : si unus more if one con apparet probabilior probable ; velit alteri confiteri, deberet fess to the other, he should, hie (juxta sententiam Fagnani, (according to the opinion of et sociorum) suam deponere Fagnani and those who agree opinionem, captivando intel- with him,) lay aside his own THE PROBABLE SYSTEM. 45 lectum, ut confessario suo ju- opinion, by surrendering his dici constitute pareat. Contra intellect that he may render vero, si alter postea huic con- obedience to the constituted fiteatur, deberet hie secundus judge, his own confessor. confessarius suam resumere But, on the other hand, if the opinionem, quse sibi probabi- other afterwards confess to lior tune enim debe apparet ; him, he, the second confes ret judicare secundum suum sor, should resume his own proprium judicium, et deberet opinion, which appears to ilium obligare, ut deponat himself more probable, for opinionem quam sibi prius then he ought to judge ac et en to his sequendam imposuit ; cording own proper comcedia risu digna, qua? quo- judgment, and ought to bind tidie inter confessarios eveni- him, that he may lay aside ret." (ibid.) an opinion which before he had imposed upon himself to

follow ; and lo, comedies worthy of laughter which daily would happen among confessors."

Thus Liguori shews that the penitent must be allowed to follow a probable opinion, even though the opposite may appear more probable to the confessor. He explains himself more fully thus :

" " Quoad vero alias opinio- But as to those opinions nes, quse versantur circa obli- which relate to the obliga gationem poenitentis, nempe tion of the penitent, to wit, circa ea quse a poenitente as to those things which are agenda aut vitanda sunt, con to be done, or avoided, by fessarius non est judex, nee the penitent, the confessor is potest obligare ad sequendum not judge, neither can he opinionem suam poenitentem, oblige the penitent to follow qui vult sequi contrariam, his own opinion, who wishes quam ipse putat non sine fun- to follow the contrary, which damento licite posse teneri, ut he thinks can lawfully be held optime tradidit Adrian, qusest. with some reason, as Adrian 5. dub. 7. dicens: Si a pluri- very opportunely has deli bus DD. contrarium teneatur, vered, qusest. 5. dub. 7. saying, non debet sacerdos adeo de se If the contrary be held by prsesumere, ut totum velit in many doctors, a priest ought suam opinionem (quse forsitan not to presume of himself that 46 THE PROBABLE SYSTEM.

to the erronea est) coarctare. Hinc, he may wish press quando ex una parte pcenitens whole into his own opinion, sibi efformat judicium de ho- (which perhaps is erroneous.) et the nestate alicujus aetionis, Hence, when on one hand alias confessarius non habet a penitent forms a judgment certitudinem evidentem de il- concerning the honesty of some lius falsitate, tenetur ilium action, and the confessor, other- absolvere, utpote sufficienter wise, has not an evident certi- dispositum. Et tune potest, tude concerning the falsity of imo tenetur permittere quod the opinion, he is bound to ab- pO3nitens suam sequatur opi- solve him, inasmuch as he is nionem, si nequit abducere ab sufficiently disposed. And then ea sequendo, quia, (ut dixi- he can, yea he is bound, to per- mus) confessarius non est con- mit the penitent to follow his troversiarum own if judex." (ibid.) opinion, he be unable to withdraw the penitent from it as following ; because (we said) the confessor is not a judge of controversies." There is a great variety of opinion among divines of the Church of Rome as to sin and its nature, they are divided in their sentiments upon moral subjects. If a penitent adopt an opinion which is possible according to some divines, and not proscribed by authority, though the confessor think it less he cannot refuse possible, absolution to him : of this Liguori gives an example : A has been of penitent guilty receiving money simoniacally. Some divines think that it should be restored to the man who it others think gave ; that it should be given to the Church. The can act penitent upon the opinion which he thinks proba and he cannot ble, be compelled to abandon it. If however the confessor think that the opinion of the peni tent is altogether false, he may refuse absolution. Let me revert to the probable opinion. Liguori teaches, that in the case of the equally probable opinion, the sinner is not bound to the observance of the law. This tends directly to of laxity conduct, for the safer way is to observe the law. It will be seen, this throughout work, that almost on every the differences question amongst doctors as to their compara tive are and probability innumerable, that the subject of pro- bahsm bears the of upon morality the people. CHAPTER III.

THE INFALLIBILITY OF THE POPE.

LIGUORI at large discusses this important question, and gives the various opinions which are held in reference to it.

"Circa hanc Pontificis infal- "As to the infallibility of libilitatem plures adsunt opi- the Pope, there are many niones. opinions.

t( " Prima est Lutheri et Cal- The first is that of Luther vini, qui hseretice docent, Pa- and Calvin, who heretically pam loquentem etiam ut doc- teach that the Pope, speaking torem universalem, etiamque even as universal doctor, and una cum concilio, esse falli- even together with a General bilem. Council, is fallible.

" " Secunda sententia omnino The second opinion, altoge opposita est Alberti Pighii ther opposite, is that of Alber- sentientis Papam non posse tus Piffhius, who thinks that errare etiam private loquendo. the Pope can not err, even when speaking privately.

" Tertia est nonnullorum " The third opinion is that dicentium Papam esse fallibi- of some, who say that the lem extra concilium docentem. Pope is fallible when teaching * * * * without a Council. * * * *

" Quarto, vero communis " But the fourth common sententia, cuinos subscribimus, opinion, to which we subscribe, est, quod, licet Romanus Pon- is, that although the Roman tifex quatenus particularis per Pontiff, as an individual or sona, sive privatus doctor pos- private doctor, can err (as sit errare (sicut etiam est fal- also, he is fallible in questions libilis in quaestionibus meri of mere fact, which depend ex facti, quaa hominum testi- chiefly upon the testimonies of moniis the praecipue pendent) ; men) ; when, however, cum tamen Papa loquitur tam- Pope speaks as universal doc doctor quam universalis de- tor, defining ex cathedra, to ex finiens cathedra, nempe ex wit, of the supreme power, 48 THE INFALLIBILITY

tradita Pe- delivered to Peter, of potestate suprema, teaching tro docendi Ecclesiam, tune the Church, then we say, that controversies dicimus, ipsum in controversiis he, in determining fidei et morum decernendis of faith and manners is alto- omnino infallibilem esse."- g ether infallible" (p. 134. torn. 1. ibid.) authori For the fourth opinion his own he quotes many Nicholas de ties St. Thomas, Cajetan, St. Bonaventure, St. Ludovicus and he that the Lyra, Francis de Sales, ; adds, divines who accord with him are innumerable (aliique innu- meri). He labours to establish his opinion by Scripture, Councils, Fathers, and from reason. In referring to Scrip xvi. " art and ture, he quotes Matt. 18, Thou Peter," says,

" " the Si itaque hujusmodi sedi- If, therefore, Church ficium est Ecclesia, adversus is such an edifice, against quam inferi prsevalere non which the gates of hell cannot ut ilia non that it cannot possunt ; posset prevail ; fall, ruere, necesse est, basem ejus it is necessary that its base et fundamentum neque destrui and foundation should be in- posse, ne, destructo funda- destructible, lest the founda- mento, tota domus corruat." tion being destroyed, the (p. 137. ibid.) whole house tumble down."

Thus there are various opinions in the Church of Rome as to the infallibility of the Pope. Some positively deny that he is infallible; while others as positively assert that he is. Liguori argues, that if he be not infallible, as the foundation, the Church built thereon is not infallible. This is a question, therefore, of vital importance in Romish estimation, relating, as it does, to the infallibility of the Church. It would seem that, notwithstanding the professed liberality of Romanists in the present day, the ultra montane opinions are becoming fashionable, even amongst the Romanists of America. Dr. Kenrick, Roman Catholic Bishop of Phila in to as delphia, writes, reference the Pope s infallibility, follows : " In virtue of his the office, Pontiff teaches with authority, and directs his teaching to all the children of the Church, .wherever be they may found, pastors and people; he pro nounces on judgment all, whose faith is suspected, to whatever OF THE POPE. 49

rank he condemns wherever it they belong ; heresy, may have or whomsoever it be he calls originated, by may supported ; on his the to concur in the condemnation colleagues, bishops, ; he assembles them in Council, to investigate and judge with him the controversies that are raised, or to concur by their harmonious judgment and action in rooting out condemned errors; he confirms and promulgates their definitions of faith, and he incessantly guards the sacred deposit of divine doctrine.

* The personal fallibility of the Pope in his private capa city, writing or speaking, is freely conceded by the most ardent advocates of Papal prerogatives ; but his official infallibility, ex cathedra, is strongly affirmed by St. Alphonsus de Liguori, and a host of divines, in accordance, as I believe, with ancient tradition, and the general sentiment of the Church. The assembly of the French clergy, in 1682, contended that his judgment may admit of amendment, as long as it is not sus tained by the assent and adhesion of the great body of bishops. is for since all Practically there no room difficulty, solemn judgments hitherto pronounced by the Pontiff have received in of a the assent of his colleagues ; and, the contingency new definition, it should be presumed by the faithful at large that it is correct, as long as the body of bishops do not remonstrate and oppose it, The Pontiff never has been isolated from his brethren. The harmony of faith has been always exhibited in the teaching of the episcopal body, united with their head. The authority of the Pope in matters of faith appeared most conspicuously in the fourth and fifth centuries. The decrees of Damasus and Innocent, and the doctrinal letters of Celestine and Leo, were hailed by bishops, severally, and in solemn Councils, as the correct expositions of the mysteries of the For maintenance of this faith Trinity and Incarnation. the the Pontiffs sent legates to the Eastern emperors and Councils, urging it above all other things. Their indefatigable industry, their untiring solicitude, their disregard of every selfish con sideration when the integrity of faith was in question, are marked on every page of history. Faith evidently is the vital cannot cease to it" principle of papal authority, which defend The Primacy of the Apostolic See Vindicated, by Francis Patrick Kenrick, Bishop of Philadelphia. New York. Dun can and Brothers. The statement, that " the Pontiff has never been isolated 50 THE INFALLIBILITY OF THE POPE.

is testifies from his brethren," false. History that Popes and Councils have been violently opposed. A passage even from Liguori refutes the assertion of Dr. Kenrick. In considering the opinion, that the consent of the Church is necessary in order to render the decision of the Pope irreformable, he says,

" " Et quid si minor accedit And what if the minor in pars, ut seculo iv. accidit, cum part assents, as it happened sententiee 5. Melchiadis Papse the fourth century, when only tantum 48. Episcopi ortho- 48 orthodox bishops gave their doxi adhseserunt, sed contra assent to the opinion of Saint alii but on the 400. earn rejecerunt." Melchiades, Pope, (p. 143. ibid.) other hand 400 others re jected it."

Besides, it is rather injudicious, in free Protestant countries, to maintain that the persecuting bulls of Popes are infallible! Thus, within the pale of the Papal communion, notwith standing its boasted unity, differences of opinion exist on fun damental points. If the opposing statements on this subject, of Romish saints and doctors, be made the premises of a syllogism, it leads to the Protestant conclusion, If the Pope, the foundation, be not infallible, the Church built thereon is not infallible. But the Pope, the foundation, is not infallible. Ergo, The Church is not infallible. The major is the proposition of Liguori and those who accord with him. The minor is that of the Gallican school; and the conclusion is Protestant. 51

CHAPTER IV.

PROHIBITION OF BOOKS.

THE appendix contains a dissertation on the just prohibi tion of books, amongst which we find THE BOOK OF GOD

THE BIBLE !

" " Nuper in duas offendi Lately I have met with epistolas calamo exaratas, in two epistles, written with a quibus saluberrima ac perne- pen in which the most whole cessaria Ecclesiae disciplina some and necessary discipline circa librorum prohibitionera of the Church, as to the pro perperam impetitur, et temere hibition of Books, is unad asseritur, licitum esse, Eccle- visedly attacked, and in which sise lege non obstante, modo it is rashly asserted, that it is evidens non appareat pericu- lawful to read any Books lum subversionis, libros quos- whatsoever, provided that the cumque perlegere. Epistola- danger of subversion may not rum auctores his duabis falsis appear evident, the law of the fulciuntur rationibus: prima, Church not opposing it. The quia lex prohibitionis librorum authors of the Epistles main non procul ab hisce tempori- tain their opinions with these bus invecta est in Ecclesiam, two false reasons; first, because sed prisca disciplina non com- the law which relates to the probatur. Secunda, quia Ec- prohibition of books was lately clesia in hac re nee canonice introduced into the Church, procedit, nee recto juris ordine but by the ancient discipline et ideo lex it is not servato, hujusmodi approved ; second, obligare nequit. Miratus sum because the Church in this quidem, novas hasce opiniones matter, hath neither proceeded tarn perfricta fronte ab aucto- canonically, nor with a due ribus epistolarum obtrudi, cum regard to the order of justice, satis compertum sit, discipli- and therefore that such a law nam, qua pravorum librorum cannot bind. I wondered in lectionem Ecclesia prohibet, a deed that these new opinions primis usque seculis semper were obtruded with such a 52 PROHIBITION OF BOOKS.

shameless the authors et constantissime viguisse : turn face, by since it has etiam Ecclesiam catholicam in of the Epistles, been that hujusmodi librorum proscrip- sufficiently proved, the which the tione accurate semper examine, discipline "by et Church the reading rectoque ordine processisse, prohibits Hinc of bad books, flourished nunc quoque procedere. always rem hunc fun- and even from the aggressus sum constantly, first : then, also that ditus ad trutinam revocare ; very ages cum the Catholic Church hath al- prsesertim, experimento and doth constet, ex prsefatis pravis opi- ways proceeded pro- nionibus auctoritem Ecclesise ceed, in the proscription of and non minimum labefactari, et such books with due order I fidelium mentes ab obsequio careful examination. Hence Ecclesise definitionibus debito have undertaken to submit this founda valde retrahi; ex quo deinde matter from the very in alios errores contra fidem et tion to an accurate examina inores misere et de facili inci- tion, especially since by ex dunt, cum immensa ariimarum perience it is agreed, that the of the Church hath strage. Acproinde operse pre- authority tium duxi in publicam lucem been weakened in no small hanc dissertationem edere, in degree, in consequence of the qua primum ostendam necessi- aforesaid wicked opinions, tatem prohibendi libros omnes, and that the minds of the faithful been qui errores in legentes ingerere have very much possunt; deinde hanc Ecclesise withdrawn from due obedience vetandi libros ab to the definitions of the Church legem ejus ; incunabulis usque nunc con- from which it happens that tinuato semper usu firmatam they miserably and easily fall fuisse tertio into other to ; demonstrabimus, errors, contrary quam prudenter et ordinate in faith and manners, with a great hujusmodi prohibitione sem destructionofsouls. And there per Ecclesia processerit,et pro- fore I have esteemed it worth cedat. Tandem quorumdam while to bring forth this dis confutabimus inanes objec- sertation into the light of day, tiones hsereticorum, a qui bus in which, first, I will shew the postmodum catholici aliqui necessity of prohibiting all minus caute effata qusedam books, which are calculated to sunt deinde im- lead into error that mutuati, quaa ; secondly, pudenter in vulgus maxima this law of the Church of for fidelium cum pernicie prodi- bidding books, was established derunt." (p. 200. t. 10. cap. by a continual use from its 1 . de pro. lib.) very infancy. In the third PKOHIUITION OF HOOKS, 53

place, we will demonstrate how prudently and orderly the Church hath always proceeded and does proceed in the prohi bition of such books. Lastly, we will refute foolish objections of some Heretics, from whom some Catholics, with little caution, have afterwards bor rowed certain things, which they have at length impudently handed down to the common people, with a very great de struction of the faithful."

Liguori now attempts to prove his several propositions, and the following extract will shew the various methods which were and are adopted for the prohibition of books, amongst which, as will be seen bye and bye, is THE BIBLE ! He answers objections against the prohibition of books, and speaking of the care by which the censors of books are chosen, he says,

" " Ad id firmandum, oportet To the establishing of this hie rectum exponere ordinem, point, it behoveth us here to quo Ecclesia in prohibitione detail the right order by which librorum cautissime se gerit. the Church cautiously acts in Primis Ecclesise seculis tan- this prohibition of books. In turn a Pontificibus, vel con- the first ages of the Church, ciliis, vel episcopis scripta per- it was customary to prohibit mos erat books Pon niciosa proscribendi ; pernicious only by ged ubi hseretici excreverunt, tiffs, Councils, or Bishops; but eorumque libri latius diffunde- when Heretics increased, and bantur, necesse judicatum fuit their books were diffused novis malis novis remediis oc- every where, it was judged ne- currere. Ideo Ecclesia con- cessary to meet new evils with gregationes prius inquisitorum, new remedies. Therefore, the et cleinde indicis instituit, qui- Church first instituted the con- bus librorum examen, et facul- gregation of THE INQUISITORS, tatem eos prohibendicommisit. and then of the index, to whom Primus omnium, Innocens III. she has committed the exa- an. 1204, contra Albigenses mination of books, and the haereticos, Tolosanam provin- faculty of prohibiting them, 54 PROHIBITION OF BOOKS.

Innocent ciam infestantes, misit inqui- First of all, III., in the sent the sitores, cum potestate in eos year 1204, INQUI the procedendi, eorumque libros SITORS against Albigensian who infested prohibendi, ac concremandi. Heretics, the alii of with Idem confirmarunt postea province Tolosa, power of Pontifices pro aliis provinciis. ofproceeding against them, Et idem obtinuit ab Alexandro prohibiting and burning their IV. S. Ludovicus pro Gallia, books. Other Pontiffs after et a Pio IV. Carolus V. pro wards confirmed the same for other the Hispania, aliisque suis ditioni- provinces. And same bus. Philippus II. idem tri Ludovicus obtained from Alex in for bunal inquisitionis voluit et ander IV. Gaul, and nostro regno Neapolitano con- Charles V. from Pius IV. for stitui sed and for his other terri ; Neapolitan!, qui Spain, semper erga Romanam eccle- tories. Philip II. wished the siam summa fuerunt fidelitate same tribunal of the Inquisi affecti, et in fide catholica sta tion to be established in our biles, ab eo, tanquam non ne- own kingdom of Naples, but the cessario ac fidelitati suae quo- Neapolitans, who were always dammodo injurioso, instanti- affected with the highest bus precibus, magnoque conatu fidelity to the Roman Church, exemptionem impetrarunt. and firm in the Catholic

" XVI. Paulus autem III. (Romish) faith, obtained from anno 1542. in bulla 34. quse him, by urgent prayers and incipit, Licet ab initio, instituit great exertion, exemption from Romse congregationem gener- it, as being unnecessary, and alis inquisitionis, cui pravos in some measure injurious to libros prohibendi curam im- their fidelity. posuit; licet enim damnatio XVl" But Paul III., in the lihrorum nunc sit congrega- year 1542, in bulla 34, which tionis indicis,quse postea erecta begins Licet ab initio, hath attamen etiam nunc fuit, pree- instituted at Rome the congre valet illi congregatio inquisi gation of a general inquisition, adeo ut tionis, plures libri quo to whom he hath given the rum lectio a in- care of bad books congregatione prohibiting ; dicis permittebatur, vel damna- for although the condemna a batur, postmodum congrega tion of books belongs now to tione inquisitionis damnati the congregation of the index, vel sint, permissi." which was established after wards, however, even now the congregation of the Inquisition prevails over it, so that manv PROHIBITION OF BOOKS. 55

books, the reading of which was permitted or condemned by the congregation of the index, afterwards were con demned or permitted by the congregation of the Inquisi tion."

The following was the mode adopted by the censors of books :

" Benedictus autem XIV. "But Benedict XIV., in bull in bulla Sollicita ac provida, solicita ac provida, published in edita anno 1753. die 9. julii the year 1753, on the 9th (vide in Bullar. torn. 4. n. day of July (vide in Bullar, 19.) statuit canones, vel potius torn. 4, N. 1 9), enacted canons, antiques (jam olim statutes, or revived ancientones(longago saltern sequivalenter) renova- enacted, or the same thing), vit, circa optimum regimen about the best plan in exa- in libris exaininandis, et pro- mining and prohibiting books, hibendis. Primum enim in For first in the congregation, congregatione (juxta prae- according to the rule, the book scripta) liber tradendus est uni is to be delivered to one of the ex consultoribus, sive qualifica- counsellors or qualifiers, who toribus, qui ilium expendere ought to examine it, and sig debet, censuramque signare, nify the censure by marking errores adnotando. Deinde the errors. Then the same book idem liber alteri traditur revi- is delivered to another reviser, sori, suppresso primi censoris the name of the first censor nomine, ut alter liberius judi- beingsuppressed, that the other cium suum exponat. Si censor may give his judgment more secundus primo assentitur, freely. If the second censor tune liber ad singulos consul- assents to the first, then the tores mittitur, ut suum quisque book is sent to the examiners suffragium prsebeat: sin autem, individually, that each one adhibetur tertius revisor. Pos- may give his vote, but if not, a tea liber cum censura, et con- third reviser is applied to. sultorum suffragiis ad cardi- Afterwards the book, together 11 ales trans mittitur, ut hi in with the censure and the votes congregatione de re definitive of the examiners, is sent to the pronuntient. Demum acta cardinals, that they in congre- omnia ad Poritificem referun- gation may pronounce defi tur,cujusjudicioresabsolvitur. nitively in the matter. Finally, 56 PROHIBITION OF BOOKS.

Quaudoque etiam Pontifex ob all the proceedings are referred whose rei gravitatem judicium corani to the Pope, by judg is determined. seipso habendum maudat. ment the matter XVII. Quod autem ad con- Sometimes also the Pontiff, en of the of gregationem indicis pertinet, account importance the sciendum, quod, cum novatores the business, requires transacto seculo XVI. occi- judgment to be pronounced dentem impiis libris replever- before himself. int, et eorum damnationes ad XVI I. But, as far as relates to fidelium notitiam, maxime the congregation of the Index, the propter bella, difficile possent it is to be known, that when of the pervenire, opus fuerit ut vetito- Innovators, at the close librorum index efformare- 1 6th filled the west with rum century , tur. HincPaulusIV.anno 1 557, their impious books, and the inquisitoribus mandavit, ut condemnations of these works hunc indicem conficerent, qui were with difficulty able to come tune confectus fuit, et anno to the knowledge of the faith of 1559. jussu ejusdem Pauli ful, especially on account evulgatus. At, quia in indice the wars, it was needful that illo melior methodus, aliseque an index of forbidden books declarationes, ac plurium alio- should be formed. Hence, rum librorum et auctorum Paul IV., in the year 1557, nomina desiderabantur, hinc committed to the Inquisitors, Pius IV. patribus synodi Tri- that they should form this dentinse, quse tune celebra- index, which then was finished batur, eommisit novum indi and published intheyear 1559, cem efformandum. Concilium by order of the same Paul. 18. patres ad hoc selegit, qui But because in that index a opus perfecerunt, detulerunt- better method, and other de

que ; at, quia patres nimium clarations, and the names of fatigati de reditu erant solliciti, many other authors and books et jam aliqui discesseraut, rem were wanting, hence Pius IV. ad judicium Pontificis una committed the forming of a cum regulis jam elaboratis ab- new Index to the Fathers of bolvendam remiserunt. the Council of Trent, which XVIII. Proinde Pius IV. was then being held. For adhibitis pluribus doctissimis this purpose the Council chose indicem prselatis, perfecit, ac 18 Fathers, who completed ut mandavit, ab omnibus fideli- and presented the work, and, bus cum suis regulis ubique because the Fathers, overcome observaretur ; decrevitque, ut, with fatigue, were solicitous si deinde librum quis aliquem about returning, and even now PROHIBITION OF BOOKS. propter falsi dogmatis suspi- some had departed, they left the cionem damnatum legeret, vel matter to be finished according haberet, ipso jure in excom- to the judgment of the Pope, municationem incideret, et in together with the rules made. eum tanquam de hseresi sus- XVIII. Consequently Pius esset most learned Pre pectum procedendum ; IV., (many qui autem libros alia de causa lates being applied to) complet vetitos legeret, praeter peccati ed the Index, and commanded mortalis reatum, episcoporum that it should be observed by arbitrio severe se nosceret puni- all the faithful everywhere, with ita in bulla his rules and decreed endum ; prsefati own ; Pii IV- Dominici gregis, data that if any one afterwards 24. martii 1564. Deinde Phi- should read any book con lippus II. rex Hispaniarum, demned on account of the sus Neapolis etc. die Jo. Febr. picion of false doctrine, or edictum eraanavit edic- should have it in his 1569. ; possession, tum Phil. II. extat apud Van- he should fall ipso jure into Espen. part. i. tit. 22. de Congr. excommunication, and against cardin. c. 4. n. 34. et apud him as if suspected of heresy, in annal. ad would be taken Haraeum Belg. proceedings ; annum 1560. quo prsecepit, ut but he who should read books index Romanus praefatus,prout forbidden for any other cause a Pontifice fuerit publicatus, besides the supposed guilt of ab omnibus suis regnis recipe- mortal sin, that he should retur, et observaretur; ipseque know that he would be severely ad omnia concilia regia trans- punished at the pleasure of the mitteretur, ut per provincias Bishop : so in the bull of the solito more publicaretur ; quod above-mentioned Pius IV. of in regno Neapolitano sine con- the Lord s flock, given on the tradictione factum est." (p. 24th March, 1564. Thence 235. t 10. cap. 11. ibid.) Philip II., King of Spain, Naples, &c., on the 15th Feb ruary, 1564, sent forth an edict. The edict of Philip II. is in Van Espen. part 1, tit. 22, de Congr. c. 4, n. 34, at apud Uarseum, in Annal Belg., ad annum 1560, in which he com mands that the above-men tioned Roman Index, even as it was published by the Pontiff, should be received and ob 58 PROHIBITION OF BOOKS.

served by all his own king that he would doms ; and transmit it to all the royal councils, that it should be pub lished in the usual manner through the provinces, which was done without any contra diction in the Neapolitan

kingdom."

Liguori now proceeds to inform us, that when pernicious books afterwards were published every where, and the congre gation of the Inquisition was insufficient to check the growing evil, Pius V. instituted a new congregation at Rome, called the Congregation of the Index, who should apply themselves to the of books which are not entirely ("unice,") expurgation approved. Gregory XIII., Sextus V., and Clemens VIII., confirm this. Clemens commanded it again to be published throughout the whole world, adding another excommunication against those who should read the works of Heretics, even though they contained nothing objectionable, unless they were before approved. Here now appears the Hostility of Rome to the Bible. THE BIBLE IN THE VULGAR TONGUE,

AND IN ITS FREE USE, IS AMONGST THE FORBIDDEN BOOKS ! ! ! Speaking of the books which are forbidden, Heretical books, &c. &c., he mentions the Bible.

" SCRIPTURE et libri con- " THE SCRIPTURES AND troversiarum in lingua verna- BOOKS OF CONTROVERSIES cula non permittantur, sine MAY NOT BE PERMITTED IN autem permissione legi non THE VERNACULAR TONGUE : possunt." (p. 236. t. 10. AS ALSO THEY CAN NOT BE ibid.) READ WITHOUT PERMISSION."

The Index, Liguori informs us, gives rules for the visitation of Booksellers shops, and printing offices. An impression of the cannot Scriptures be given, unless with the permission of superiors. He proceeds :

" " Demum declaratur, quod Finally, it is declared that vel habentes legentes librum they who read, or have in their propter falsi dogmatis suspici- possession, any book con- onem damnatum, ipso facto demned on account of the incurrantexcommunicationem, suspicion of false doctrine, PROHIBITION OF BOOKS. 59

excommunica- qui autem alia de causa dam- incur ipso facto j i , 111 j j_ 1_ _ V _ 1 vel tion but he who have natum legerit habuerit, ; may or had a book condemned praeterpeccati mortalis reatum, read cause besides the erit severe ab episcopo puni- for any other of mortal must endus." (ibid.) suspicion sin, be SEVERELY PUNISHED BY THE BISHOP.

Liguori, in his attempt to prove the lawfulness of forbidding books, cites the example of the Romish Church in forbidding the Bible. He says,

" " In concilio Toletano 1 229. In the Council of Thou- vetitum fuit ne laicicujuscum- louse, 1229, it was forbidden the of que generis et status penes se that laity, whatsoever haberent, durante hasresi, degree or state, should have in quemcumque librum sacrse their possession, Heresy con Scripturse, exceptis Psalterio, tinuing, any book whatsoever et Breviario. Concil. Toletan. of the Sacred Scriptures., the statut. 13. apud Harduin. t. 7. Psalter and the Breviary being Collect, col. 178. Et quoniain excepted. Concil. Toletan, haereticorum est sacras Scrip- statut. 13, Harduin, t. 7, Col turas in vernaculam linguam lect col. 1/8. And since it is vertere, ut illas modo suo inter- the custom of Heretics to pretaHtes erronee postmodum translate the sacred Scriptures tradant suis addiscendas, ideo into the vernacular tongue, synodusBiterrensis, anno 1245 that they interpreting them in (c. 36.) interdixit omnesScrip- erroneously their own man turae libros vulgarem in lin ner may deliver them to their guam traductos. Idem statue- own disciples afterwards to be runt concilia learned therefore the of Hierosolymita- ; synod num, Mechliniense, Camera- Biterrensis, in the year 1245 cense, et alia plura, quse ob- (3. 36), hath forbidden all the servari possunt in libro edito books of Scripture to be trans Parishs anno 1 66 1 . ex pnecepto lated into the vulgar tongue.

cleri Gallicani sub titulo : The same have the Councils of Collectio auctorum, qui ex Jerusalem, Mechlin, Camera- professo sacrce Scriptures in censis, and many others de vulgarem linyuam translatio- creed, which can be seen in nes damnarunt. De hac re the book edited in Paris in the adest etiam quarta regula in- year 1661, according to the dicis. Insuper Papa Clemens command of the Gallican XL proscripsit propositionem Clergy, under the title, The 60 PROHIBITION OF BOOKS.

: of authors who 79. Quesnellii, quae dicebat collection pro- Utile ac necessarium est omni fessedly condemn the transla- into the vul- tempore, omni loco, et omni tion of Scripture personarum generi studere, et gar tongue. CONCERNING cognoscere spiritum, et pieta- THIS MATTER THE FOURTH ALSO AP- tern, et mysteria sacrce Scrip- RULE or THE INDEX Cle- turce" (p 222. t. 10. cap. 3. PLIES Moreover Pope the ibid.) mentXI. hath condemned 79th proposition of Quesnel, which said : It is useful and necessary in every time, in every place, and for every de gree of persons, to study and to know the spirit, and piety, and mysteries of the Sacred

" Scriptures Here allusion is made again to the 4th rule of the Index of prohibited books, for which, as we have seen, Liguori so zea of lously argues, and the authority which he establishes. I will now therefore give the 4th rule of the Index, by which it will be seen, that no Romanist can properly have a copy of the Bible, without the permission of his superior. * " The Blessed Jesus says, Search the Scriptures. Rome says, not without my permission, and that permission I will not give, unless I consider that there is no danger of your being converted to Heresy. RULE OF THE INDEX. u Since it is manifest by experience, that if the Holy Bibles are allowed everywhere, without difference, in the vulgar tongue, MORE HARM THAN GOOD would arise from it, on account of the rashness of men. Let THE JUDGMENT OF THE BISHOP OR INQUISITOR be abided by in this matter, so that with the advice of the parish Priest or Confessor, they may GRANT the reading of the Bible in the vulgar tongue, translated by Ca tholic authors, to those whom they shall have ascertained to be likely to derive no harm, but rather an increase of faith and piety from this sort of reading, WHICH PERMISSION THEY MUST HAVE IN WRITING. BUT IF ANY ONE SHALL PRESUME TO READ OR POSSESS THEM WITHOUT SUCH PERMISSION, HE MAY NOT RECEIVE ABSOLUTION OF HIS SlNS UNLESS HE FIRST UP DELIVER THE BlBLES TO THE ORDINARY." (Index Can Con. Trident. Paris. 1832.) PROHIBITION OF BOOKS. fi t

Here then Rome makes man the judge of his fellow. No Roman Catholic can obtain a copy of the Scriptures, without permission of the superior. Let us now consider the awful consequences of violating the Index. We have already seen, that the delinquent falls be neath the ban of excommunication, and the displeasure of the Church. Liguori, speaking on this subject, says :

" "Incurrunt autem excom- But they incur excommu- municationem non solum le- nication who not only read the gentes libros hsereticorum pro- books of Heretics prohibited hibitos ut supra, sed etiam qui as above, but even they who illos retinent. Quapropter qui keep them in their possession. eoshabet,teneturquamprimum On which account he who has Pii IV. tra- is juxta prseceptum , them bound, as soon as he dere vel inquisitoribus, vel can, according to the precept episcopis. Et loquendo de reg- of Pius IV., to deliver them nis ubi viget inquisitio, dicit either to the Inquisitors or the P. Suarez cum aliis (Barb. Bishops. And in speaking dicast. lib. 7. n. apud Croix> concerning kingdoms where 355.)incurrerecensurametiam the Inquisition flourishes, P. qui librum non tradit,quamvis Suarez,with others,says,(Barb. comburat." (p. 248. t. 10. dicast. apud Croix, lit. 7, cap. v. ibid.) n. 355), that he incurs censure who does not deliver up the book, although he burns it"

He states further, that others think that the man may be excused, provided he has BURNED THE BOOK ! This then is the penalty of violating the Index. If, for example, some one hungering and thirsting after righteousness, should obtain a copy of the Bible, and read it without the permission of the Church, or when that permission is denied, if he should read the words of everlasting life, which Jesus hath written in the and in which he to his if he Scriptures, speaks people ; should become such a character as that described in the first Psalm, a man that meditateth in the law of God, then he sins the Church he falls beneath her ban the against ; ; Inquisition, where it flourishes, comes in, searches his house, has him apprehended on the suspicion of heresies, for reading the Bible he is to the and at that who ; put rack, length man " searched the is led as a to the Scriptures daily," Martyr stake. Rome ! many such deeds hast thou perpetrated. In PROHIBITION OF BOOKS.

Spain the Reformation was extinguished by the Inquisition. Throughout our own beloved land did the fires of martyrdom burn. But perhaps some one will say that Romish Bibles are sold in the Roman Catholic shops in England. True; but this is only to cast dust into the eyes of a Protestant people. In England, Rome wears a mask, she has an object to accom plish. But let her Councils and standard works tell of her real principles. Are Bibles, even Romish versions, sold generally in the public shops in Spain, Portugal and Italy ? It is well known that are not but in are sold as we they ; England, they simply, have said, to cast a mantle round the deformities of Rome. That it is the custom of Popery to adapt itself to the circum stances of various countries, is evident from the following passages which will serve as a specimen of the many we might quote. " In Germania audire con- " In Germany, to hear the ciones hjereticorum, deducere sermons of Heretics, to attend funus, assistere baptismo pro at funerals, to assist at baptism patrino, non habentur signa as a sponsor, are not esteemed professiva fidei vel communio- distinct signs of the faith, or nis cum haereticorum sacris communion with the sacred Filliuc Azor. Sanch. ii. cc. un- things of Heretics Hence de, seclusis aliis, v. qr. scan- other things being secluded, to dalo, etc. periculo, prohibitione , wit, offence, danger, prohibi si ex justa causa fiant licent. tion, &c., they may be done if in (At Synodo Neapolitana for a just cause. (But in the expresse prohibetur assistere Neapolitan Synod it is ex concionibus, catechismis, et pressly forbidden to assist at litibus quibuscumque haereti the sermons, catechizings, and corum ex quocumque prsetextu. all other services of Heretics, casus Estque reservatus cum on any pretext whatsoever. excommunicatione ipso facto And it is a reserved case caeterum tract. 2 1. Salm, cap. 2. with excommunication ipso n. 522. tenet licere, modo facto, but Salm, tract 21, absit scandalum, periculum cap. 2, n. 522, holds that it et perversionis communicatio is lawful, provided that scan 119. t. 2. n. impietatis." (p. dal, the danger of perversion, 16. cap. 3. lib. 3.) and the communication of impiety, are absent."

The fact that the Bible is sold in Protestant countries by PROHIBITION OF BOOKS. 63

Popish booksellers, is explained by Romish Doctors them selves. Dr. Dens, having given the fourth Rule of the Index, and stated that it is strictly binding in Romish countries,

" says, Yea, rather according to Steyaeret, the law (4th rule of Index) was received and hitherto observed (with some variety, according the peculiar genius of nations), in by far the greatest portion of the Catholic world, nay, in the whole of that part of the world which is completely Catholic : it was more dispensed with ONLY where Catholics lived among He retics." Vol. ii. p. 103. Dub. 1832. This statement accounts for the fact, that Bibles are sold in Nottingham and other places where it is the object of Popery to effect a purpose ! In Romish countries, however, Popes have opposed the circulation of the Bible, urging the observ ance of the 4th Rule, even within the last few years. Pius VII., in the year 1816, and again in 1820; Leo XIL, in the the same in 1825 Pius in year 1824, and Pope again ; VIII., 1829, and Pope Gregory XVI., so late as May 25th, 1843, enjoin the strict observance of the 4tb Rule of the Index, which, as has been shewn, robs man of his birthright the

BIBLE ! ! In Protestant countries, however, as the above passage from Dens testifies, this is relaxed to throw dust into the eyes of the Protestants. From these passages we may observe that Rome adapts herself to the peculiar circumstances of each country, to ac complish her purposes. While in Protestant Germany it is lawful (according to Liguori), for a Romanist to be present at the sermons, &c., of heretics, it is absolutely forbidden in the Neapolitan kingdom. Many other instances might be pointed out will serve as an ; these, however, example. Thus, the Bible in Protestant England is sold in Romish shops to disguise the principles and spirit of Rome. The principles of Popery are seen in her Councils and standard works. Liguori is a canonized Saint. On the 2nd

" of August the following prayer is addressed to him : Oh God, who by the blessed Alphonsus, thy Confessor and Pon tiff, inflamed with the love of souls, hast enriched thy Church with a new offspring, we implore that, taught BY HIS ADMO NITIONS, and strengthened by his example, we may be able to come to thee through the Lord." Roman Missal, Mechlin, p. 402. 64 PROHIBITION OF BOOKS.

Here Romanists "IMPLORE" God, that taught by the the shores of admonitions of Liguori, they may finally reach heaven the Church of Rome has declared that his works ;

contain NOT ONE WORD WORTHY OF CENSURE ! and yet in them he urges strenuously the suppression of the free use and circulation of that word "which is a unto our lamp feet," which speaks to all classes and conditions of mankind, to the king in his palace, the poor man in his lowly cot the learned and the unlearned, the wise and the simple, mas ters and servants, parents and children. To all God speaks in the Bible. Here the rich may find heavenly treasures, " which neither moth or rust doth the corrupt," Here poor find " the of Here the wise will learn may pearl great price,"

" to count all things but loss for the excellency of the knowledge of Jesus Christ our Lord," and the simple and ignorant may be "made wise unto salvation through faith which is in Christ Jesus." The Bible is adapted to all, intended for all, and to all addressed. The Bible, next to the inestimable gift of God s own is Heaven s best boon it is called Son, ; emphatically

" the Bible" the best book it. ; yet Rome prohibits The has torn it " Inquisition from many a waiting soul." CHAPTER V.

THE LAWFULNESS OF DISSEMBLING OR CONCEALING

THE FAITH !

LIGUORI having considered what mysteries of the faith are necessary to be believed, as also, when the obligation of professing thefaith is binding, in which he maintains much that is objection able; in chap, the third, treats upon the subject of denying and dissembling religion: he distinguishes between the absolute denial of the faith, and the dissimulation thereof: while the former is unlawful, the latter is LAWFUL, as will be seen in the following extracts : In answer to the question whether it may be lawful to deny the faith or to profess a false one, he quotes the following sentiment :

" " RESV. Nullo casu licet, In no case is it lawful, sive voce, sive alio signo fiat, whether it be done by voice or dicenteChristo: Quinegaverit any other sign: Christ having me coram hominibus, etc. In- said, He who hath denied me terim vero, etsi licitum non before men, &c. Notwith- est mentiri, seu simulare quod standing, indeed, although it licet dissimu- is lawful non est, tamen not to lie, or to feign lare quod est, sive tegere veri- what is not, HOWEVER IT is tatem verbis, aliisve signis LAWFUL TO DISSEMBLE WHAT ambiguis et indifferentibus, ob IS, OR TO COVER THE TRUTH justam causam, et cum non WITH WORDS, OR OTHER AMBI est necessitas fatendi. Est GUOUS AND DOUBTFUL SIGNS,

comm. S. Thorn. Kon. dis % 15 FOR A JUST CAUSE, AND WHEN dub. 2. n. 9. Laym. 1. 2. t. i THERE IS NOT A NECESSITY OF c. 11." (p. 116. t. 2. n. 12 CONFESSING. It is the com lib. cap. 3. iii.) mon opinion. St. Thomas, dist. 15. dub. 2. n. 9. Laym. 1. ?. t. 1. c. 11.

This proposition he quotes with approval ! nothing can be clearer or more distinct. He says, that it is lawful to dissem- 66 THE LAWFULNESS OF DISSEMBLING

! Dissimulation in ble religion for a good cause therefore, as a Romish doctrine : it is a matter of religion is established fact that the canonized Liguori and Aquinas teach it. which certain corollaries are Such is the proposition from considered: deduced. Two general cases are First, the Romanist asked concerning his religion. not asked his Secondly, the Romanist concerning religion. May the Romanist, interrogated even by public authority, conceal his faith cover the truth tergiversate, and answer to the obscurely ? Is he bound according approved Theology asked concern of Liguori, (approved in the year 1839), when " to confession unto ing his faith, with the mouth make is salvation ?" An answer given:

* Qui rogatus seu privata, "He who, being asked either vel or seu publica auctoritate, by private public authority ; tacet, vel respondet obscure, is silent, or answers obscurely, or not wish vel ait, se nolle respondere ; says that he does se jure non rogari, non teneri to answer that heis not justly se, nee velle aliis dicere quid interrogated that he is not ipse credat, ac simili modo ter- bound, nor does he wish to giversatur, non videtur negare speak to others what he him fidem, sednolleprodere. Unde, self may believe, and in like si sic possit molesta inquisi- manner tergiversates, does not tione liberari, licet, ut habet appear to deny the faith, but Kon. 1. c. Generatim enirn ve- is unwilling to betray it. rum non est, quod interrogatus Whence, if thus he may be ab auctoritate publica teneatur able to deliver himself from a positive fidem profiteri, nisi troublesome investigation, IT quando id necessarium est, ne is LAWFUL, (as Kon. has it, videatur fidem ne- 1. is true prsesentibus c.) for generally it not gasse. Kon. d. 15. dub. 2. Na- that he who is INTERROGATED varr. Azor. Sanch. Bee. c. 9. by public authority is posi 4. (jucest. (Hac de re vide tively bound to profess the propos. 8. inter damnatas ab faith, unless when that is ne Innocent 117.1.2. lest to AT.)" (p. cessary, he may appear n. 13. ibid.) those present to deny the! faith." considered Having the lawfulness of flying to escape perse cution, &c. &c. he says :

" Si " princeps general! lege If a prince command th< mandet ut se fidelibus, pro- faithful by a general law, tha OR CONCEALING THE FAITH.

dant,gestato signo,vel sistendo they should betray themselves se,vel aliter, non tenentur, cum by bearing a sign, or by avow nemo teneatur verum dicere, ing themselves or otherwise, nisi specialiter rogatus. Ex- they are not bound, since no cipe, nisi ese sint circumstan- one is bound to speak the truth tise, ut hoc ipso, quod se non unless specially interrogated. prodant, videantur fid em ne- Unless, there may be these gasse, ut v. gr. si quidam antea circumstances, for example, noti essent et tune ex hoc puta- this one that they who did rentur defecisse. Sanchez, n. not avow themselves may ap 19. Bee. Reg. Fill n. 88. etc." pear to deny the faith, viz. if (ibid.) some were previously known, and thence, on this account, were thought to have fallen

away."

Liguori considers the case of a Romanist not asked concern ing his faith. As we have seen, even when asked by public the member of the Church of Rome dissemble authority, may ; " the same " a fortiori is true of the Romanist not asked con cerning his creed :

" " Cum non rogaris de fide, When you are not asked non solum licet, sed saepe me- concerning the faith, not only lius est ad Dei honorem, et is it lawful but often more con utilitatemproximi,tegerefidem ducive to the glory of God quam fateri : ut si latens inter and the utility of your neigh hsereticos boni facias bour to cover the than plus ; faith vel si ex confessione plus mali to confess it; for example, sequeretur, verbi gratia, tur- IF CONCEALED AMONG HERE batio, neces, exacerbatio ty- TICS YOU MAY ACCOMPLISH A ranni, periculum defectionis, GREATER AMOUNT OF GOOD, si torquereris. Unde temera- or, if from the confession of rium plerumque est offerre se the faith more of evil would ultro. S. Th. Sanch. Laym. c. follow, for example, great II. n. 2." (idem. n. 14. ibi trouble, death, the hostility of dem.) a tyrant, the peril of defection, if you should be tortured. Whence it is often rash to offer

one s self willingly." of Such are the accommodating principles of the Church Rome, as to dissimulation accommodating to the Romanist, E 2 68 THE LAWFULNESS OF DISSEMBLING and useful for the midnight purposes of a Church, whose * mark is the deceivableness of unrighteousness" but dange rous, I maintain, to the peace of society destructive to the and soul well being of a nation, and demoralizing destroying in their tendency. But the Casuist (Liguori) enters very teaches that the minutely into particulars. He badges, gar ments, &c. &c. of Infidels, Jews, Turks, &c. may be worn, if " to dissemble the they are merely political distinctions, faith a Romanist even eat meat on a ;" nay, may fast days, sin of great heinousness on ordinary occasions, but no sin at ! all, when it answers the purposes of dissimulation

" Licitus item modus est, "It is a lawful custom when cum catholicus transit per loca a Catholic (Romanist) passes hseretica, et periculum grave ei through an heretical country, is in of imminet vitas, v. gr. vel bono- and great danger losing rum (non tamen, si derisio his life or goods, (not IIOM ever tantum, vel vexatio, lit habet if he only suffer derision or Sec. c. 9.), ad dissimulandam annoyance, as Bee maintains, DIS fidem, vesci carnibus die pro- c. 9.) for the purpose of eat hibito, quia prseceptum Eccle- SEMBLING the faith, to be sioe non obligat sub tali peri- flesh meat ON FAST DAYS, of the culo." (p. 118. t. 2. ibidem.) cause the command Church is not binding under

such peril."

The Protean system of Popery adapts itself (as it has been already shewn) to every country.

" In Germania audire con- " In Germany, to hear the ciones hsereticorum, deducere sermons of heretics to attend funus, assistere baptismo pro at a funeral to act as a spon patrino, non habentur signa sor for a child in baptism are professiva fidei, vel commu- not esteemed professing signs nionis cum hsereticorum sacris. of the faith or of communion Filliuc. Azor. Sanch. II. cc. with the religious offices of Unde, seclusis aliis, v. gr. heretics. Filliuc. Azor. Sanch. scandalo, periculo, prohibi- 11. cc. Whence other things tione, etc. si ex justa causa apart, viz. scandal, peril, pro fiant, licent." (p. 119. t. 2. hibition, &c. if they are ibidem.) done for a good cause, THEY ARE LAWFUL." OR CONCEALING THE FAITH. 69

These, however, we are informed, are absolutely forbidden in the Neapolitan kingdom. A Romanist in Germany is per will rear mitted to act as sponsor, in the expectation that he the Protestant child in the Romish creed. Such are the principles defended by the approved Liguori. which I have I would now briefly sum up the various points proved that Liguori teaches. I. It is lawful to dissemble the faith. II. Even when interrogated by public or private authority, the Romanist is not bound to profess the faith ? III. He may answer obscurely ! IV. He may use tergiversation ! V. He may eat flesh meat on fast days, to accomplish the purposes of dissimulation ! VI. He may listen to the sermons of heretics ! VII. He may attend the funerals of heretics, and stand as sponsor for their children, intending to imbue their minds, if possible, with Romish sentiments ! VIII. He may use ambiguous words ambiguous signs and to dissemble his creed but none of these courses badges ;

" should he adopt, if he may appear to those present to deny the faith." This condition gives us a further view of the designs of the

" Papacy. Why is it necessary to abstain from the appear ance of denying the faith" 1 Liguori and Dens will answer the question. The former, when speaking of a Romanist dissembling his religion, makes

" * an exception if he appear to deuy the faith." ut v. gr. si quidain antea noti essent et tune ex hoc putarentur defecisse."

" For example, if some -were previously known, and then on this account would be to have fallen thought away." If the religious principles of a Romanist were known before the inquiry was made, he is bound at once to acknowledge and confess his faith, lest otherwise he should be considered as an apostate, which would injure the reputation of the Church, to whose interests all other interests must give way. Dens states that confession of the faith should be made. " When by the omission of confession due honour would not be rendered to God that is to if one interro ; say, any gated concerning the faith would be silent, and on this account, it would be believed either that he had no faith, or that the faith was not true." 70 THE LAWFULNESS OF DISSEMBLING

" When by the omission of confession, the neighbour would suffer loss, as if in the case preceding, some from his silence the ii. n. 43. Dub. would be turned away from faith" (torn. 1832.) Here we find the almost obvious reason for which the ap pearance of dissimulation must be avoided, even the interest of the faith or the Church, which would suffer materially, as in the above-cited cases, by apparent dissimulation. Dissi mulation well disguised is lawful, nay, according to Liguori, often more conducive to the glory of God and the well-being of the public. He considers it highly commendable for a Romanist to lie hid among heretics, if he can thereby advance the interests of the Church more effectually. In a letter which appeared in the Nottingham Journal, I supposed the following case, which I now quote as it was given

" in that paper. According to these principles, the following case may often occur : A devout Romanist seeks for the office of tutor or or she dissembles his or her governess ; he prin ciples, even if interrogated, provided that the dissimulation is not so flimsy as to be seen through. That Romanist covertly disseminates unsound principles amongst the members of the family, and some of the children, in consequence, leave their father s house, and wound his feelings, by joining a Church against which he conscientiously protests. The father too late finds out the source of his calamities, and too late mourns over the bitter and the awful consequences of ROMISH DISSI

MULATION !" The of Church Rome is truly an equivocating, dissembling, tergiversating, and Protean system, ever the same in prin ciple, unchanged and unchangeable, it yet adapts itself to cir that it cumstances, may the more readily accomplish its To designs. dissemble religion, lie hid among heretics, and cover the truth with ambiguities, is quite lawful, nay laudable, when such means are likely to serve the Church. Hence, Jesuitry in disguise : but if the circumstances of Rome are such as to call for even the greatest sacrifices, these sacrifices must be rendered the votary, under other circumstances con his cealing faith, dissembling and tergiversating, must openly, when the of the Church good demands it, endure any and ill. how different every Oh, is the genius of true Christianity, whose crystal streams flow from the sacred fountains of divine truth. The of religion Jesus, under no circumstance, justifies OR CONCEALING THE FAITH. /I

dissimulation or dishonesty. Being "the truth," it would establish its saving and sanctifying influence by truthful means " are an abomination to the but ; lying lips Lord, they

" that deal truly are his delight" The woe is written, that whosoever loveth and maketh a lie, shall have his part in the lake that burns with brimstone and fire." To dissemble the faith to lie hid amongst those who hold opposite religious sentiments, to conceal religion under ambiguous words and badges, is, notwithstanding the assertion of Rome, to deny Christ. How emphatic is the language of our Saviour, " Fear not them which kill the body but are not able to kill the soul, but rather fear him which is able to destroy both soul and body in hell. Are not two sparrows sold for a farthing, and one of them shall not fall to the ground without your Father. But the very hairs of your head are all numbered. Fear ye not, therefore, ye are of more value than many sparrows. Whosoever therefore shall confess Me before men, him will I confess before my Father which is in heaven ; but whosoever shall deny Me before men, him will J also deny before my Father which is in Heaven." Matt. x. 28-33. It is the Christian s duty to confess Christ, even though

" " bonds and imprisonments" await him, for with the heart man believeth unto righteousness, but with the mouth con fession is made unto salvation." This truth " the noble army of felt acted martyrs" and upon.

" " Satan is called the father of lies." Rome, the mother of

harlots and abominations of the earth," whose mark is "the deceivableness of unrighteousness," teaches the lawfulness of dissembling and lying, in one of the most sacred duties even the confession of Christ. Surely such a system is not only soul destroying, but even injurious to social well being, and necessarily calculated to undermine, by the most unhallowed means, the civil and religious liberty the prosperity of this great Protestant country. CHAPTER VI.

IT IS LAWFUL TO DO EVIL THAT GOOD MAY COME, PROVED TO BE ONE OF THE PRINCIPLES OF THE CHURCH OF ROME.

HAVING treated on the nature of heresy, Judaism, the love of God, &c. &c., he considers the duty of charity.

" Utrum liceat suadere, aut "Whether it may be lawful permittere minus malum ad to induce or to permit a lesser majus evitandum ? evil for the avoiding of a

" Prima sententia negat, greater one? prout tenet Laym. de Car. c. "The first opinion denies

n. . Azor et aliis. it 12. 1 cum that is, according as Laym. Ratio, quia comparativum non holds, de car. c. 12. n. 7. tollit unde positivum ; qui with Azor. and others. The vere suadet minus malum, ma reason of which opinion is, lum suadet. Limitat vero because a comparative does not Azor. nisi Laym. cum malum take away the positive evil; illud sit virtualiter inclusum in whence he who induces one to illo alio Sic majori. parato commit a smaller sin, truly aliquem occidere potes sua induces him to commit a sin. dere, ut mamim tantum am- But Laym. with Azor. limits it eidem non alteri putet; tamen, unless that evil is virtually in sic etiam volenti in designate ; cluded that other greater adulterari potes suadere forni- evil. Thus you may be able to cationem cum soluta in gene- persuade any one who is deter rali, non autem in particulars mined to commit murder that Admittunt hoc Salm. loc. cit. he should cut the only off" dummodo ille decreverit ut- hand; however, of the same rumque malum patrare, cum person, not another chosen Nov. etc. At Laym. indis- person: thus also, you may tincte et Sanch. loquitur, cum persuade a man wishing to secunda ut mox di- sententia, commit adultery to commit cetur, hanc limitationem ex- fornication with an unmarried presse rejicit : quia (dicit) tune person, in general, but not minus malum non with proponitur, any one in particular, IT IS LAWFUL TO DO EVIL THAT GOOD MAY COME.

in ut alter illud perpetret, sed ut Tbis the Salmanticenses, a major! retrahatur. the place cited with Nav. etc. " hath Secunda igitur sententia admit, provided that he either probabilior tenet, licitum esse determined to commit minus malum suadere, si alter evil. But Laym. speaks indis second jam determinatus fuerit ad tinctly with the opinion, majus exequendum. Ratio, (as will hereafter be shewn) quia tune suadens non quaerit and Sanches rejects expressly malum, sed bonum, scilicet this limitation, because he says electionem minoris mali. Ita that a less evil is proposed to Sanch. de Matrim. lib. 7- d. him, not that the other should XI. n. 15. cum Sot. Mol Nav. perpetrate that, but that he Medin. Sylvest. et aliis pluri- should be drawn from a bus, ac Salm. tract. 21 . c. 8. n. greater.

" 58. cum Cajet. Sot. Pal. Bonac. Therefore the second opi etc. probabilem putat Croix nion is the more probable one, lib. 2. n. 223. Hinc docet id. THAT IT IS LAWFUL TO INDUCE

Sanch. n. 19. cum Cajet. Sot. a man to commit a less evil, if Covar. Valent. parato aliquem the other has already deter occidere, licite posse suaderi, mined to perpetrate a greater. ut ab eo furetur, vel ut forni- The reason is, because he that cetur. Et probat ex 5. August, persuades does not seek an in c. 5. evil a to Si quos verius, 33. q. but good, wit, the ubi: Si enimfacturus est, quod choice of a lesser evil : thus non licet, jam faciat adulteri- Sanch. de matrim lib. 7. de xi. um, et non faciat homicidium ; n. 15. with Sot. Mai. Nav. Me et vivente uxore sua, alteram din. Sylvest, and many others, ducat, et non humanum san- and Salm. tract 21. c. 8. n. 5. guinem fundat. Ex quibus with Cajet. Sot. Pal. Bonac. verbis, jam faciat adulterium, etc. Croix.lib.2.n. 223. thinks probat Sanch. diet. n. 15. cum it probable. Hence Sanches Soto, Mol. Nav. Abb. etc. S. teaches, n. 19, with Cajetan doctorem, non tantum permit- Sot. Covar. Valent. that it is tendo, sed etiam suadendo lo- lawful to PERSUADE a man, cutum fuisse. Et lioc addit determined to slay some one, Sanch. n. 23. cum Sal. licere that lie should commit THEFT non solum privatis, sed etiam or FORNICATION, and he proves confessariis, parentibus, et it from St. Augustin, in c. si aliis, quibus ex officio incum- quos verius, 33. c. 5. ubi. For bit, impedire peccata subdito- if he is about to do that which rum." (p. 175. t. 2. n. 57. is not lawful, in that case he he cap. 2. lib. 3.) may commit adultery, and 74 IT IS LAWFUL TO DO EVIL

homicide may not commit ; and, though his own wife be alive, he may marry ano ther, and not shed human blood. From which words, now he may commit adultery, ( jam faciat adulterium, San ches proves, with Soto. Mol. Nav. Abb. etc., that the doctor not only was speaking of per mitting, but EVEN OF PER SUADING. And this, adds Sanches, n. 23. with Sal., that it is lawful not only for private persons, but even confessors, parents, and others, upon whom the duty is officially incumbent to prevent the sins of those under them."

awful are these sentiments when I first read How truly ; that them I could scarcely credit my senses, and believe any man would teach such iniquitous and demoralising principles. * do evil that this in A man may good may come," is, effect, the antichristian sentiment of the Church of Rome. Liguori, Sanches, Cajetan, &c. &c., hold that it is lawful to induce or suadere a man to commit a smaller persuade (" ") offence, that he may abstain from what is esteemed by Rome a greater. Of this, illustrations and examples are given: a certain man is determined to commit adultery, but fornication is a lesser crime therefore all the that ; use, says Liguori, powers you possess, in leading that man to commit fornication, if thereby will you keep him from committing adultery ! Another ex is a ample given ; man is determined to commit murder, but adultery is not so great a crime as murder, use, say Liguori, Cajetan, Sanches, &c., all the influence you possess, to induce that man to commit adultery, if thereby you will save him from committing murder. It is not only the duty of private thus to persons act, but much more of confessors, parents, &c., whom the is upon duty especially incumbent. If then a man reveals in the secresy of the confessional his determination to take the life away of his fellow, the priest must induce him, if possible, to commit adultery or some other crime in lieu THAT GOOD MAY COME. 75

thereof. How chaste are the principles of Popery ! How sanctimonious is the tendency of the confessional ! This prin ciple of doing evil that good may come, arises from the fact, that the spirituality and requirements of God s laws are not regarded. All transgressions equally and alike merit the curse denounced which falls beneath the ; any thing high standard of the law is sin, the wages of which is death.

" Even the eating of an apple brought death into the world,

" and all our woe the of foolishness is sin." ;" thought The Christian will abhor, discountenance, and discourage in every that which is to his God he feels his way displeasing ; own guilt he hates sin he regards fornication, adultery, and in the same as alike to the Lord murder, light, displeasing ; and the man who is set upon murder he will not induce to commit adultery in lieu thereof, the man who is set upon adultery he will not lead to the commission of fornication as a lesser evil but he will rebuke ; boldly such ungodliness, preach the Gospel in its fulness and freeness that Gospel is effectual in which turning sinners from darkness to light,

" which can make the wilderness and the solitary place be glad, and the desert blossom as the rose." Let the sinner be ever so determined to commit certain crimes, it is absolutely antichristian to induce him to commit what is esteemed lesser crimes, that he may not be guilty of the intended greater ones. The power of the preaching of Christ crucified can change the will and most inveterate deter mination of the greatest and most abandoned profligate, so that he will gladly abandon his wicked ways, and take up his cross to follow Jesus in the way everlasting. Behold the persecuting Saul of Tarsus he breathes the saints ; fury against of the receives Most High, and authority to scatter and slay the flock of Christ s sheepfold. With a murderous intent, he to Damascus at the head of an armed vain goes band ; but are the determinations of impotent man, when the potent Jesus makes bare his arm. The persecutor is converted he becomes a meek and lowly follower of the meek and lowly Saviour : and there is some reason for believing that we of the British Isle are indebted to that very convert for the knowledge of Christ. THE GOSPEL is ALL POWERFUL. No determination is too firm no heart too hardened no nature too wicked to obey its mighty energy and power, when that power is put forth, God, who commanded the light to shine out of darkness, can 7f) IT IS LAWFUL TO DO EVIL

the moral chaos cause the light of the Gospel to shine upon of the sinner s heart. God, who by the influence of his Spirit -- brings all his people to a knowledge of the truth though c< in the can once not his people, but without hope world," make the murderer, the adulterer, and the fornicator abandon

" their iniquitous intents, and count all things but loss for the of of Christ Jesus and the Chris excellency the knowledge ;" tian the follower of the Lamb the inheritor of the mind of Christ will never seek to turn the sinner from one abomina tion by presenting to him another. He will recognise the Gospel alone, with all its saving power, as the blessed means of renewal. Is it possible that Rome teaches sentiments such as those quoted from Liguori ? Yes ! she has declared that the

" works which give them to the world are not worthy of cen sure in word." one Yes ! she has canonized the author ; nor was that commendation hastily pronounced, for we are assured by Rome herself that all the writings of the Saint underwent "more than TWENTY TIMES a RIGOROUS EXAMINATION," before they were sealed with Papal authority. My bosom heaves with amazement I could shed tears of bitterest sorrow when I reflect on these opinions, and remember that these are the doctrines of a community IN THE NINETEENTH CENTUKY ! Is there any language too strong in which to denounce is there any indignation too great with which to feel against such ? No for are are de principles ; they soul-destroying they are devilish." moralizingthey "earthly, sensual, and No wonder that when Popery prevailed, the Church of Rome was the in as well as vice let participator the propagator of ; but us pity the Romanist, and pray that he may be led into the way everlasting. Liguori considers various cases in which it is lawful for man to co-operate with his fellow in sin. Here there is some va of riety opinion between Liguori, Sanches, Becanus, &c. &c., as on other points. The detail of these various sentiments will serve to shew the nature of the morality which is taught by Rome her through authorised teachers and expositors.

6. Potest " "Resp. aliquando The ruin of a neighbour permitti proxima ruina, quan- can sometimes be permitted, do is est ad et paratus malum, when he is prepared for evil, alter non intendit, ut peccet, and the other does not intend sed non auferendo oc- tanturn, that he should sin, but only, in casionem, permittit unum pec- notremonvgtheoccasion of sin, THAT GOOD MAY COME. 77 catum, ne fiant plura, ita ut he permits one sin, lest more be permissio sit impeditiva majo- might committed, so that t. 2. ris mali." (p. 176. n. the permission may be the im- 58. cap. 2. ibid.) pediment of greater evil."

Liguori notices the conclusions which follow. Here, how ever, in the carrying out of the principle, there is some variety of opinion. There is some difference between removing the occasion which already exists, of sin, and the affording of an occasion which did not before exist. Liguori, Sanches, and all the Doctors agree in this, that a man is not bound to re move the occasion of sin, but to permit its existence, even knowing that the thief, adulterer, &c. &c., will fall therein. But as to the affording of an occasion there appears to be difference of Sanches seems to think it some opinion ; probable that such is not lawful, for it would be a positive concurrence sin a host of Doctors in the ; but Liguori and who are cited, think that it is lawful to AFFORD an occasion of sin. TO MAKE READY THE MEANS OF COMMITTING ROBBERY AND ADULTERY FOR THE MAN WHO IS PRONE TO THESE CRIMES!!! The following extracts will shew that this charge is founded

in truth :

" Hero licet non auferre oc- " It is lawful for a master fa- not to casionem furandi filiis, aut take away the occasion mulis, cum eos nihilominus ad of stealing from his children furandumpropensos,etparatos, or servants, when, notwith- novit, ut sic deprehensi puni- standing, he knew that they antur, et resipiscant : tune had a propensity and were enim rationabiliter permittit prepared to commit theft, that, furtum unum, ut evitentur thus taken in the act, they plura. Sanch. Laym. Bon. (Et may be punished and come to hcec sententia videtur satis repentance ; for, then, reason- communis cum Sanch. de Ma- ably he permits one theft, that trim. I. 10. d. 12 n. 52. qui more may be avoided. (Sanch. ea citat pro Sot. Led. Nav. Laym. Bon.) (And this opi- iSal. consentit etc. Et D. Th. nion appears sufficiently com- 3. in supp. part. q. 62. art. 3. mon, with Sanch. de Matrim. ad 4. ubi : Quandoque vir 1. 10. d. 12. n. 52. who quotes uxorem suspectam de adulterio in its support, Sot. Led. Nav. ei ut Sal. others habens insidiatur, depre- and ; and D. Th. hendere possit earn cum testi- agrees with it in supp. 3. part. bus in crimine fornicationis ; q. 62. art. 3. ad 4. where it is 78 IT IS LAWFUL TO DO EVIL

et sic potest ad accusationem said Whensoever a man, hav- of adul- procedere. Idem admittit ing a wife suspected a snare for her that Tourn. t. 3. p. 337. cum An- tery, lays n. he be even with toine.) (p. 176. t. 2. 58. may able, to detect her in the cap. 2. ibid.) witnesses, act, and thus is able to pro ceed against her. The same, Tourn. admits, t. 3. p. 337.

with Antoine.)"

So far there is no difference of opinion expressed. All the quoted authors agree that it is lawful not to take away the occasion of evil, but whether it is lawful positively to make an occasion and place it willingly before the sinner is now the question. Sanches holds it probable that it is not, but Liguori, the approved and the canonized, HOLDS THAT IT is ! We proceed :

" " Probabile est non licere It is probable that it is talia ultro ponere, aut iis obji- not lawful willingly to place cere, quia positive concurreret such things or to put them in ad et non tarn au- the because that would peccatum ; way, ferret occasionem a concurrence in ; quam pone- be positively ret: Sa. v. et Peccatum, Sanch. the sin ; and would be not so qui ex eadem causa docet non much the taking away of an licere marito dare uxori ansam occasion as the placing it in

vel : adulterandi, adultero, ut the way Sa. (v. peccatum) tentet uxorem." (p. 177. and Sanch. who, for the same idem, ibid.) reason, teaches that it is not lawful for a husband to give to his wife the occasion to commit adultery, or to the adulterer an opportunity to seduce his wife, for the sake of bringing her virtue to the

trial."

Here Sanches, while he holds that it is lawful not to remove the occasion of sin, thinks it probable that it is unlawful to afford the occasion, or to place it in the way. The distinction is a fine drawn one as it but, will be seen Liguori, Laym, &c. &c., hold the reverse, and maintain that it is lawful to the afford occasion. To proceed : THAT GOOD MAY COME, 79

" " Interim probabiliter con- Meanwhile, Laym. pro trarium docet Laym. lib. 2. t. bably teaches the contrary 3. cap. 13. quod confirmari opinion (to Sanches, &c.) lib. potest exemplo Judith, quse 2. t. 3. cap. 13, which can vix aliter videtur fecisse c. 9. be confirmed by the example Cum enim sciret permissionem of Judith, who scarcely ap libidinis in Holoferne fore im- pears to have done otherwise, peditivam malorum, posuit ei c. 9. For when she knew that occasionem, nempe ornatum the permission of lust in Ho- suum, alioqui licitum, ettamen, lofernes would be an impedi communiter censetur in hoc ment to evils, PLACED BEFORE non peccasse. Vide Bonac. d. HIM THE OCCASION, namely, 2. q. 4. pay. 2. Palaum hie" her own beauty, otherwise law (ibid.) ful, and yet in this she is com monly thought NOT TO HAVE SINNED."

Laym. then holds the opposite opinion to Sanches. The opi nion of the former is justified by an example taken from the with a host of Doctors accord. Sanches Apocrypha ; Laym. thinks otherwise, but Liguori differs with him, and states his

own view as follows :

" " Sed hoc non obstante, sa But this reason not being tis probabilis videtur prima valid, the first opinion appears sententia, quia, cum maritus, sufficiently probable, because vel dominus pracbet ansam when a husband or master msechandi, vel furandi, non AFFORDS AN OPPORTUNITY* vere inducit ad peccandum, sed OF COMMITTING ADULTERY OR praebet occasionem, et permit- THEFT, he does not truly in tit peccatum alterius, ex justa duce to sin, but he affords an causa, scil. ut se indemnem occasion of sin, and permits servet a periculo damni obven- the sin of another for a just turi. Aliud enim est inducere, cause, viz. that he may pre aliud prsebere occasionem. II- serve himself from an evil lud est intrinsice malum, non which is about to come. For autem hoc : alioquin nunquam it is one thing to induce, liceret, etiam ex causa justa, another thing to AFFORD an petere mutuum ab usurario, occasion of sin. The former is

* " * The word ansam/ which I translate opportunity, has a peculiar force. It means, properly, the handle of an instrument, and is used by Cicero in the sense of an occasion or advantage. It means more than a mere opportunity, implying direct cooperation and assistance." 80 IT IS LAWFUL TO DO EVIL

evil. THE LAT juramentum ab infideli etc. intrinsically TER IS NOT INTRINSICALLY quod est contra communem : for if this were not the DD. sententiam (quidquid ali- EVIL et contra D. Th. case, it would never be lawful, quis dicat), a. even for a to seek cum S. August. 2. 2. q. 78. just cause, or 4. Unde S. Th. ibi hanc regu- a loan from an usurer, an oath from an which is lam dat : Inducere hominem infidel, the adpeccandumnullomodo licet: contrary to common opi matter uti tamen peccato alterius ad nion of divines, (no bonum, licitum est. Imo S. what any one may say) and doctor videtur ibid, etiam opi- contrary to the opinion of D. nioni mox allatse expresse ad- Th. with Saint Augustin. 2. 2. viro- a. 4. whence St. Thomas hgerere, exemplo decem q. 78. Ismael there this rule To in rum, qui dixerunt ad gives Noli occidere duce a man to commit sin is ( Jer. 41.): nos,

in in no manner lawful : however quia thesauros habemus asserit use the sin a agro. Et hos S. doctor to of another for is ! Yea, mininie peccasse." (ibid.) good purpose lawful rather the sainted Doctor seems, in the same place, to adhere expressly to the opinion just mentioned by the example of the ten men who said to

Ismael, (Jer. xli.) Do not treasure slay us, for we have in the field. And the holy doctor asserts, that these men did not commit the smallest

sin."

Here then Liguori most unequivocally gives his opinion, that a husband may not only not take away, but even afford an opportunity to his wife to commit adultery, for the sake of trying her virtue, if he entertain any doubts as to her purity of life thus also a master may not only not take away, but even afford an opportunity of stealing to his children and a servants, for the sake of detecting them, which is esteemed " a just cause. Is not this doing evil that good may come," principle which the Apostle in Romans iii. 10, condemns, say ing, that the damnation of those who hold it is just ? Is it not immoral, base, and dishonest? No special pleading can justify it. No sophistry can establish a principle which is so THAT GOOD MAY COME. 31

repugnant to truth the Bible and the well being of man kind. As I have already shewn, Liguori and Romish Doctors teach that it is lawful, in certain cases to persuade a man to commit a sin for if it is that a will ; example, thought good be accomplished by the sin. If a man be determined to com mit murder, a confessor, parent, &c., may induce him to commit adultery instead thereof, because forsooth adultery is a sin not so guilty as murder in the sight of God. Or, if a man be determined to commit adultery, it is lawful to induce him to commit fornication. On the same principle, Rome says, if a man be determined to commit a certain sin, induce him to commit another sin, if thereby you will save him from greater guilt. But I would say, that if it is possible to divert the delinquent from one crime to another, it is possible, even by human persuasion, to divert that man altogether from such flagrant wickedness. It is the Christian s duty to avoid all contact with and to afford no thereto he sin, encouragement ;

" will preach righteousness, temperance, and judgment to all come," and the Gospel powerful can arrest the sinner in his course. The above objectionable principle Liguori again and again urges : in Lib v. n. 77, we find the following pas-

" Quseritur igitur an licitum It is asked, whether it sit aliquem ad ebrietatem in- may be lawful to induce any dujcere ut ille impediatur a one to get drunk, that he may sacrile- be graviori malo, scilicet impeded from a greater vel homicidio committen- for the commit ;io, evil, instance, lo ? Adsunt tres sententise Pri- ting of Sacrilege or Homicide? ma sententia affirmat, hanc- There are three opinions. The que tenet Less. L 4. c. 3. d. n. first opinion says that it is, 33. et probabilem censet Med. and this Less holds 1. 4. c. 3. Gob. Diana, et alii ap. Croix d. 1. N. 33. and Med. Got. I. 2. num. 224. Ratio, quia Diana, and others, ap. Croix licitum est paratum ad com- 1. 2. num. 224. think it pro mittendum majus malum in- bable. THE REASON IS, BE " ducere ad minus patrandum CAUSE IT IS LAWFUL TO IN lib. TO (n. 77. cap. 3. 5.) DUCE A MAN DETERMINED COMMIT A GREATER EVIL TO

PERPETRATE A LESS EVIL." 82 IT IS LAWFUL TO DO EVIL

Liguori gives his opinion " " His tamen non obstanti- However, these reasons not reasons bus, prima sententia satis pro- being valid," (the babilis videtur mihi, et aliis of those who do not hold this

" viris doctis a me consultis, sive principle) the first opinion ebrietas sit materialis, sive for- seems sufficientlv probable to malis, ob rationem jam alla- me and to other learned men tam licitum est inducere consulted whether ; quia by me, alterum ad minus malum, ut drunkenness be material or ea on account of the rea- impediatur a majori, juxta formal I. 2. num. 57" son now BECAUSE IT quse diximus, alleged ; is TO INDUCE another (ibid.) LAWFUL TO COMMIT A LESS EVIL, THAT HE MAY BE IMPEDED FROM A GREATER, ACCORDING TOWHAT WE HAVE SAID IN BOOK THE

SECOND, NUMBER 5/ ."

Here Liguori establishes this point by reference to the very book and number upon which we have been treating, in which a Romanist is authorised in certain cases, to INDUCE A MAN

TO COMMIT ADULTERY AND FORNICATION !

" In article the third the question is asked, An liceat alte- materialiter "Whether it rius peccato co-operari," may be lawful to co-operate materially in the sin of another?" to which the answer is given : tantum " To mate "Resp. Cooperari co-operate only materialiter, subministrando rially in supplying only the tantum materiam, et faculta- matter and power of sinning, or tem peccandi, vel exhibendo \^j exhibiting an object,^ LAW objectum, licet, si sequentes FUL, if the following condi conditiones adsint. I. Si turn tions are present : 1 . If there opus, vel cooperatio, sit secun- is a need of such co-operation, dum se bona, vel saltern indiffe- or if the co-operation be of it rens. II. Si bona intentione, self good, or at least indiffe et rationabili ex causa fiat, et rent. 2. If it be done with nonut juves alterum in peccan- good intention, andfor a good do. III. Sialterius cause and not that peccatum y you may impedire nequeas, aut saltern assist another in sin. 3. If non tenearis propter causam you may be unable to impede rationabilem." (p. 178. t. the sin of another, or at least 2. n. 59. cap. 2. lib. 3). you are not bound, on account; of a reasonable cause." THAT GOOD MAY COME. 83

Having stated that the doctors generally permit co-opera tion in the sin of another for a good cause, &c. &c., (here observe is still the principle of doing evil that good may come !) he now enters into particulars, and considers certain cases in which it is lawful to co-operate with another in sin. He draws a distinction between material and formal co-operation, and having done so, the first question that he proposes is :

" "Qu*r. I. an famulus ra- Query 1 .Whether can a tione famulatus possit comitari servant, by reason of his servi herum ad lupanar, vel sternere tude, accompany his master to equum ? Affirmant Busemb. a brothel, and for that purpose hie cum Nav. Man. etc. ap. harnessthe horse? Busembaum Sanch. Dec. 1. n. 22. c.cap. 1. says YES ; with Nav., Man. Et probabilius non sufficit ad and others. Ap. Sanch., Dec. 1 id sola ratio famulatus, etiamsi 1, cap. 7, n. 22. Yet more sine famuli herus adiret the reason of his ser ope ; probably saltern requiritur metus gravis vitude alone does not suffice damni. Ita Sanch. I. c. Viva for that, although without the in prop. 51. Inn. XI. n. 5. assistance of the servant the Salm. tr. 21. n. master would at least a 72. Qui go ; recte advertunt id nunquam great fear of loss is required. licere, si herus ex comitatu Thus Sanch. 1 . c. Viva in prop. animosior reddatur. 5 1 Inn. XL n. Salm. tr. 2 1 , 5, , An autem liceat famulo de- n. 72, who rightly consider ducere concubinam in domum that it is never lawful if the heri? Dicit Sanch. I.e. n. 25. master is rendered more bold cum Na.v. et Man. quod, si in by the attendance. ter et concubinam whether it be law domi num j am But may conventum erat, tune famulus ful for a servant to bring a con sola ratione famulatus excusa- cubine into the house of his tur, quando dominus etiam master ? Sanches 1 . c. n. sine famulo a3que peccatum 25. with Nav. and Man. says, committeret (alias non excusa- that if a meeting had already tur nisi ex metu gravis damni, taken place between the master ut Sanch. n. 22.) Et idem ait and the concubine, then the n. 25. de famulo deferente con servant, by the sole reason of cubinam curru vel sella. Sed his servitude, is excused; when merito id non admittunt Car- the master, even without the den, et Milant. ind.proposit. servant, could equally commit 51. et P. Concina, t. 2. pag. the crime (otherwise he is not 284 et 285. Idque tanto magis excused, unlessfrom the fear 84 IT IS LAWFUL TO DO EVIL non admittendum de famulo of great loss, as Sanches n. vocanteconcubinam ad domum 22) and the same he says n. a servant con- heri, contra Azor. Et idem 25. concerning vehen- a concubine in a cha- dico de aurigis et nautis veying tibus meretricem ad amasium, riot or chair. But justly Car- den and Milant. do not admit qui tantum excusari possunt damni vide that in d. 5 1 . and P. ob metum gravis ; proposit. t. 2. n. 64. Concina t.2. 284and285, n. 76." (p. 180. pag. and that much more is not to ibid.) be admitted concerning a ser vant calling a concubine to the house of his master, against Azor. And the same I say concerning charioteers and sailors conveying a harlot to a lover, who only are to be ex cused on account of fear of great loss."

Here, it will be observed, that Liguori and other doctors in under certain cir agree that it is lawful to co-operate evil, cumstances : as to the circumstances which justify that co operation there is a little variety of opinion, while, however, the main principle is maintained. Thus, for example, Busembaum and others hold that the mere reason of servitude will justify a servant in accompanying his master to a house of ill fame. Liguori, however, thinks that that reason alone will not suffice, but in addition, there must be the fear of great loss on the part of the servant, which, when it exists, will excuse the sin, nay render it lawful this, however, is not to be done if the master become thereby the more confident. Sanches holds that a servant may bring a concubine to his master without sin, if a meeting between the had before taken but thinks that guilty parties place ; Liguori the fear of great loss alone will excuse that crime. In all this it is observable that a is made with sin here the compromise ; principle is established, that for a good cause sin may be com mitted, and, under certain circumstances, is excusable.

" " Queer. III. utrum liceat Query III. " Whether famulo ostium meretrici ape- is it lawful for a servant to open rire ? Negat Croix lib. 2. the door for an harlot ? Croix. lib. num. 253. At communius 2 num. 253. denies it, but THAT GOOD MAY COME.

afRrmarit cum Bus. Salm- d. more commonly Bus. Salm. de cap. 8. num. 74. Laym. de cap. 8. num. 74. Laym de. Carit. c. 13. resp. 5. Tamb. Carit. 13. resp. 5. Tamb. with cum Sanch. Dian. Azor. Sa. Sanch. Dian. Azor, Sa. Rodr. Hodr etc. Nee officit pro- and others ANSWER THAT IT pos. 51. Innocentis XI. di- is LAWFUL. Neither does the cens : Famulus qui submissis 5 1 proposition of Innocent xi. humeris sclenteradjuvat herum oppose this opinion, saying, suum ascendere per fenestras a servant who submitting his ad stuprandam virginem, et shoulders knowingly assists his multo ties eidem subservit, de own master in ascending by ferendo scalam, aperiendoja- the windows to ... (ad stu nuam, aut quid simile co-ope^ prandam virginem, I give the rando, non peccat mortaliter, Latin which is too obscene to si idfaciat metu notabilis de- be translated), and oftentimes trimenti, puta ne a domino renders assistance to him in male tractetur, ne torvis oculis bearing a ladder, in opening aspiciatur, nedoma expellatur. the door, or in like manner Nam aperiendo januam ex co-operating, does not sin mor a ipsomet contextu intelligitur tally, if he do that from fear de apertione per vim confecta, of great injury, for example, ut iccte dicunt Roncagl. de lest he should be badly treated Carit. tract. 6. in Reg. pro by his master, incur his dis praxi n. 4. post cap. 6. Sal- pleasure, or be expelled from mant. ibid. n. 74. Modo his house for, by opening (aiunt) ipso non aperiente, the door, from the context is adsit alius understood that qui aperiat." concerning opening, which is accomplished by force, as Roncagl. de cant, tract 6 in Reg. pro praxi n. 4. post cap. 6. Salmant ibid. n. 74 teach. Only (they say) if he does not open it, another is present who will."

" Quser. IV. an ex metu "Query IV. Whether mortis vel magni damni liceat from fear of death, or of great famulo subjicere humeros, vel loss, it may be lawful for a deferre scalam domino ascen- servant to stoop his shoulders, denti ad fornicandum, vi ape- or to bring a ladder for his rire januam, et similia? Ne- master ascending to commit gant Viva, et Milanti in diet, fornication, to force open the prop. 51. P. Concina t. 2. door, and such like ? Viva pag. 280. Salm. n. 75. Croix and Milanti deny it in diet. 86 IT IS LAWFUL TO DO EVIL

51. P. Concina t. 2. lib. 2. num. 244. et alii, quia, prop. Salm. n. Croix ut dicunt, tales actiones nun- pag. 280. 75. lib. 2. num. and quam licent, utpote intrinsece 244, others, malse. Sed contradicunt Bu- because, as they say, such ac semb. infra n. 68. Sanch. diet, tions are never lawful, inas as are c. 7. 22. et Less. 1. 2. cap. much they intrinsically evil. Busemb infra n. 16. n. 59. quorum sententia BUT 68. Sanch. diet. c. 7. n. 22. spectata ratione mihi proba- t. and Less. 1 . 2. 1 6. n. 59. bilior videtur."-(p. 182. cap. SPEAK THE WHOSE 2. n. 66. cap. 2. ibid.) CONTRARY, OPINION, APPROVED OF BY REASON, APPEARS TO ME THE

MORE PROBABLE ! ! !" of Here, then, the question is asked, if a servant in danger not a suffering great loss by complying, may, by bringing his or the ladder, subjecting shoulders, forcing open door, assist his master in committing the crime of assault upon a doctors think that this is but female ; some unlawful, Liyuori, that more supported by a long list of names, maintains pro bably it is LAWFUL. He then, according to his usual mode of reasoning, endea servant in so that it vours to justify the acting, by maintaining is material (not formal) co-operation, and therefore not a con currence in the sin. A servant then in fear of death or of to the sainted aid his great loss, may, according Liguori, master in committing fornication by forcing open a door or by rearing a ladder. This, forsooth, is no sin, because only a ma terial, not a formal co-operation! In Query VI. these points are briefly summed up as con

clusions :

* 5. Ad ea opera, quse pro- "As to those works which bear a pinquius se ad peccatum ha- close relation to, or may bent, aut juvant, v. gr. subji- aid sin, viz., to submit the cere humeros, admovere scalas shoulders, to apply ladders for hero per fenestram ascendenti a master ascending through a ad concubinam, deferre litteras window to a concubine, to bear amatoriasaclmeretricem, comi- love letters to a harlot, to ac tari ad duelium etc. communis company a master to a duel, ratio fumulatns non gufficit, &c., the mere reason of servi sed exigunt majorem necessi- tude does not suffice, but they tatem, et causam, ut licite require a greater necessity and THAT GOOD MAY COME. 87 fiant, v. gr. periculum gravis, Cause, THAT THEY MAY BE aut saltern notabilis, damni, si DONE LAWFULLY; for example, detrectent; ibid. (Sed vide the danger of great or at least dicta exn. notable if should mox supra 66.)" loss, they (p. 183.IS t. 2. n. 69. cap. 2. refuse." ibid.) These principles again and again he urges. He maintains that it is lawful to let houses to usurers and harlots :

" 8. In civitatibus, in quibus "In states in which it is id vitandi majoris mali causa allowed, for the sake of avoid permissum est, licet domum ing greater evil, it is lawful to locare usurario (excipit tamen let a house to one that prac jus alienigenam), et meretri- tises usury (however justice cibus maxime si alii conduc- a and to ; excepts foreigner), tores desint, nisi tamen mere- harlots; especially if other trices graviter nocerent vicinis tenants are wanting, unless, honestis, vel ob situm ansam however, the harlots would majorem darent peccatis. San- grievously annoy neighbours cheslib. 1 mor. cap. 7. Bon. of good repute, or, on account I. c. (Ita etiam Salmant. tract. of the situation of the house, 2\.cap. 8. num. 65. cum Trull. would afford a greater oppor Leb. et of Vasques, Prado, Piva, tunity sinning." cum Suar. Less. Azor. et aliis ctimmuniter." (ibid.)

I ask, how could persons, blameless in life, regard harlots in any other light than as a nuisance. Liguori, however, sup poses otherwise, and, alas! even in Rome, such houses have been licensed by Papal authorities !

" 13. "Nautse, et aurigse Catholic (Roman) sailors catholici in Hollandia, etiam and charioteers, in Holland, sine gravi metu, si absit prava even without great fear, if they intentio, licite vehunt annonam have not a depraved intention, ad castra hsereticorum, si ad- may lawfully convey provisions sint alii, qui illis cessantibus, to the camps of heretics, IF facerent : quia, nisi id faciant, OTHERS ARE PRESENT, who if excludentur omni lucro tan- they (the Romanists) refused, quam osores boni publici. WOULD SUPPLY THEIR PLACE, Vide Less. lib. 2. c. 19. Sanch. BECAUSE, UNLESS THEY DID

1.1. c. 7. Fill. t. 22. cap. 5." IT, THEY WOULD BE EXCLUDED (p. 186. t. 2. n. 75. ibid.) FROM ALL GAIN AS HATERS OF

THE PUBLIC GOOD !" 88 IT IS LAWFUL TO DO EVIL

to an Thus, Romanists may lawfully convey provisions to com heretical camp, if others, on their refusal, are willing for selfish motives, as ply, and this is to be done simply lest, from if antisocial, they should be excluded privileges ; but, with the Romanist to the others are equally unwilling supply to use a common the Ro camp with provisions, then, phrase, manist will leave the heretic in the lurch ! the obnoxious which I would now briefly sum up principles are Liguori teaches on the subject which we considering. I. A Romanist .may permit his neighbour to be ruined, by if he think that a not taking away the occasion of oifence, - good will be accomplished thereby the good of the Church is the most absorbing of all interests ! the II. A man may not only not take away, but even afford to occasion of stealing to his children or servants, accomplish a good ! afford III. A man may not only not take away, but even the occasion of to his wife, (" ansam") committing adultery that for the sake of trying her virtue, if suspected. For pur of pose he may introduce the adulterous villain. Oh women England, hear this ! IV. A man may co-operate materially in the sin of another, for a just cause ! V. A servant, if in danger of his life or great loss, may accompany his master to a brothel ! VI. Sailors and charioteers, for the same reason, may con vey a concubine to their master ! VII. A servant may do likewise. VIII. He may force open a door, rear a ladder, and yield

" assistance with his shoulders to his master, per fenestram ascendenti concubiuam." IX. It is lawful to let houses to immodest and immoral

persons ! X. It is lawful to persuade a man determined to commit a sin, to perpetrate a smaller offence in lieu thereof. Thus, a confessor should induce a man determined to commit murder, to or a determined to commit adultery ; man commit adultery,

to commit fornication !

Alas, how awful are these principles ! They are scarce fit even for perusal, and I would not, under ordinary circum stances, even mention those things which are " done of them in secret." But shall Rome delude millions of mankind, and THAT GOOD MA.Y COME. 39 in England hide her revolting features beneath the mask of shall she even claim to holiness as a peculiar sanctity ; lay mark of her divine origin, and shall not her real principles be exhibited in the light of day, and the mask which she wears be torn aside, that men may behold her in her real character ? " What is done of them in secret must be proclaimed on the house its in : tops." Popery regains political power England hamlets of Throughout the towns, the villages, and the Great Britain Popery is extending its religious or rather those anti-religious and immoral influence, and shall who know her character and her real principles be silent, when the signs of the times demand a bold and fearless witnessing for God and his truth ? Popery is essentially immoral, as even the exposure already made serves to prove, and all who value even the temporal well being of mankind should labour for its overthrow. Oh how different is the morality of the Bible ! The religion of Jesus will make no compromise with sin, nor or for the of will it, under any circumstances, accomplishment any good, recognise and adopt the principle of doing evil that good may come. The believer is taught in the Bible to abhor " all and every co-operation and contact with sin. Have no 3 " unfruitful of fellowship, says the Apostle, with the works darkness, but rather reprove them." (Eph. v. 11.) "The grace of God that bringeth salvation, hath appeared unto all men, teaching us that denying ungodliness arid worldly lusts, we should live righteously, soberly, and godly in this present " for that evil world," who (Christ) gave Himself us He might redeem us from all iniquity, and purify unto Himself a peculiar people, zealous of good works." (Titus ii. 11, 12.) It is unnecessary to quote largely from the Scriptures, to shew that the principle of doing evil for any intent, even to save is unlawful for in these sacred life, ; every page writings denounce all co-operation, indulgence in, and contact with sin.

" To touch not the unclean thing is the Christiau s duty. He that committeth sin is of the devil, for this purpose the Son of God was manifested, that he might destroy the works of the devil." (I John iii. 8.) No marvel that Popery is the enemy of the Bible, for Popery hates and shuns the light of God s truth. Truly the Christian has need to pray for the enlight enment of the poor Romanist, who is the victim of so unscrip- tural a system. 90

CHAPTER VII. CURSING.

" IN my published lecture on the tendency of Romanism to in I a destroy man s best interest even this world," gave pas sage from Liguori, shewing that he does not consider the cursing of insensible creatures, in certain cases, to be blas phemy. I now quote more largely on this point, as follows :

Quseritur hie, utrum sit It is here asked whether it blasphemia maledicere creatu- may be blasphemy to curse in- ris? Distinguitur, si maledi- sensible creatures ? \Vemake citur creaturis curn relatione the following distinctions if ad Deum, sicut esset maledi- creatures are cursed with rela- cere pluvise, ventis, ut a Deo tion to God, just as it would be imperatis, vel addito verbo to curse the rain, the winds as Dei, v gr- Managgia il fuoco commanded by God, or the di Dio (Vid. Tamb. et Maz- word of God being added, for zott,) certe blasphemia est. example, cursed be the fire of Idem dicendum, si maledica- God, (see Tamb. and Mazzott), tur creaturse, quae de se spe- it is certainly blasphemy. We cialem relationem ad Deum say the same in case a curse is habet, uti est animse nostrse, denounced against a creature fidei et simi- catholicse, ccelo, which of itself has a special libus vide mox Secus relation to ; infra- God, as the soul, autem si, indignatio fertur in the Catholic faith, heaven, and creaturas sine relatione ad such like. BUT OTHERWISE, if Deum. Ita comm. torn, Tourn. indignation is borne against 3. p. 339. Viva d. quasi. 6. creatures without relation to art. 2. n. /. cum Bonac et God Ita. Comm.Tourn. torn. Less, ex D. Thorn. 2. 2. qu. 3. p. 339. Viva. d. qusest. 6. 76. art. 2. qui docet : Male- art. 2. n. 7. cum. Bonac. et dicere rebus irrationabilibus Less, ex D. Thorn. 2. 2. qu. in quantum sunt creaturce Dei, 76*. art. 2. who teaches that est : ma- to peccatum blasphemia curse irrational things, in- ledicere autem eis secundum asmuch as they are creatures se considerails, est otiosum, et of God, is the sin of bias- CURSING.

Hinc ex Viva et aliis but to curse vanum. phemy ; them as non est grave maledicere sim- they are considered in them nisi is pliciter horse, diei, anno, selves, insignificant and vel addatur verbum santo, trifling. Hence, according to nisi de se dies prse se ferat Viva, and others, it is not a ut quid speciale sanctitatis, SERIOUS MATTER to Curse dies paschatis, epiphanise, na- simply the hour, the day, the tivitatis J. C. pentecostes, ut year, unless the word Santo is dicunt Salm. tr. 21. cap. 3. added, or unless the day of num. 121. Elbel de 2 . Prcec. itself bears sorrie special sanc cum Sanch. Laym. Spor. et tity above itself, as the Pascal expressius auctor I. c. (Istrus. day, the Epiphany, the Nati per li Conf. di terre etc. p. vity of Jesus Christ, the Pen 2. n. tecost as Salm. tr. 21. 142.)" (p- 279.1. 129. cap. cap. 1. de blasph. lib. 4.) 3. num. 121. Elbel. de 2. Prsec. with Sanch. Laym. Spor. and more expressly the author 1. c. (Istruz. per li di etc. conf. terre, p. 142.)"

Here Liguori considers it in some cases no blasphemy to curse insensible creatures. CHAPTER VIII. EQUIVOCATION.

TREATING on the subject of oaths, the Saint, in question the

" fourth, asks, WHETHER IT is LAWFUL TO USE EQUIVOCATION

IN AN OATH ?" The answer to which involves consequences of a most serious character. Two general reasons for swearing with equivocation are considered : First, for a just cause. Secondly, without a just cause. To swear with equivocation for a good cause, is lawful, while without a good cause it is only a venial offence, in the estimation of Rome s approved moralist. In Number 151, he gives the opinion of Sanches, &c., with inverted commas, as follows :

" " Resp. Jurare cum a3qui- To swear with equivoca causa vocatione, quando justa tion, when there is a just cause, est, et ipsa aequivocatio licet, and equivocation itself is law

: ubi est mm est malum quia, ful, is NOT EVIL : because jus occultandi veritatem, et oc- where there is a just cause for cultatur sine mendacio, nulla concealing the truth, and it is irreverentia fit juramento. concealed without a lie, no Quod si sine justa causa fiat, detriment is done to an oath. non erit quidem perjuriumcum But if it is done without a just saltern secundum aliquem sen- cause, it will not indeed be a sum vel restricti- verborum, perjury, since, according to onem mentalem verum juret : one sense of the word or men erit tamen ex suo mor- tal genere restriction, he swears true : tale contra religionem, cum sit however it will be OF ITS OWN ad alterum gravis irreverentia, NATURE a mortal sin against in re usur- gravi decipiendum, religion, since it will be a great pare juramentum. Ita com- irreverence to take an oath to muniter DD. Sanch. lib. 3. deceive another in a grave cap. 6. Bon. p. 12. Laym. cap. matter." 15." (p. 316. t. 2. N. 151. cap. 2. d jur. ibid.) EQUIVOCATION.

Here Sanches, &c., hold that it is lawful to swear with for a cause but without a such equivocation good ; good cause,

" swearing will be of its own nature" a mortal sin. He does that not say that it is absolutely a mortal sin, but considers certain circumstances may render even swearing with equivoca tion, without a good cause, only a venial offence. To swear with equivocation for a just cause, according to the Saint, is without any doubt lawful.

11 " Ad majorem claritatem For the clear understand pro hie dictis, et dicendis in ing of what is said here, and hac materia tarn difficili, plura to be said in this very difficult sunt distinguenda. Primo loco question, many distinctions distinguendum, aliam esse am- are necessary. In the first phibologiam, sive sequivocatio- place we are to distinguish that one is " double nern ; aliam restrictionem men- speaking" talem. or equivocation, and the other

" Amphiboloyia triplicimodo is mental restriction. esse potest. I. Quando verbum "Double speaking can be habet duplicem sensum, prout used in a threefold manner : volo significat velle, et volare. I. When a word has a double II. Quando sermo duplicem sense, for example, volo signi sensum principalem habet, v. fies to wish and to fly. II. gr. Hie liber est Petri ; sig- When an expression has a nificare potest, quod Petrus sit double principal meaning, as libri dominus, aut sit libri auc- this is Peter s oo,can signify tor. III. Quando verbahabent either that Peter is the owner duplicem sensum, unum magis or the author of the book. communem, alium minus, vel III. When words have a - unum litteralem, alium spirit double sense, one more com ualem, ut verba ilia, quse dixit mon, the other less common, Christus de Baptista : Ipse est or one literal and the other Elias. Et Baptista dixit : Ego spiritual, as are these words non sum Elias. Quo sensu viri which Christ spake of the * spirituales cibos delicatos di- Baptist, he is Elias, and the cunt ei nocere, id est mortifi- Baptist said I am not Elias/ cationi doloribus afflicti di- ; In which sense spiritual men cunt bene valere, id est quoad say that delicate food is hurt robur spiritus. Cardenas diss. ful to them, that is for mortifi 19. n. 47. Sic etiam quis in- cation; those who are afflicted terrogatus de aliquo, quod ex- with diseases say that they are pedit celare, potest respondere, very well, that is as far as dico id est non, dico verbum strength of spirit is concerned. 94 EQUIVOCATION.

non. Card. n. 52. de hoc du- Cardenas diss. 19. n. 47. Thus bitat, sed, salvo meliori consi- also he who is interrogated lio, videtur immerito, cum concerning anything which it verbum dico vere duplicem is expedient to conceal, can sensum habeat; significat enim answer dico non, that is I say proferre, et asserere, in nostro the word non. Card. n. 5. 2. est ac this autem sensu dico idem doubts concerning ; but, profero. in the absence of better coun " et it His positis, certum est sel, UNDESERVEDLY appears commune apud omnes, quod since the word dico truly may ex juxta causa licitum sit uti have a double sense, for it sig aequivocatione modis expositis, nifies to make known and to et earn juramento firmare. Ita assert, but in one sense dico Less. I. 2. c. 41. n. 47. Card, is the same as profero. THESE diss. 19. n. 35. Salm. tr. 17. THINGS BEING ESTABLISHED, de Juram. cap. 2. n. 115. ex IT IS A CERTAIN AND A COM S. Hieron. c. 22. q. 2. qui di- MON OPINION AMONGST ALL cit, TJtilem simulationem, et in DIVINES THAT FOR A JUST tempore assumendam ; quod CAUSE IT IS LAWFUL TO USE explicans S Th. 2. 2. q. 111. EQUIVOCATION IN THE PRO art. 1. ad. 2. ait : S. Hierony- POUNDED MODES, AND TO CON musutitur large nomine simula- FIRM IT (EQUIVOCATION) WITH tionis pro quacumque Jlctione. AN OATH. Ratio, quia tune non decipimus Thus Less. 1. 2. c.41.n.47. proximum, sed ex justa causa Card. diss. 19. n. 35. Salm. ut permittimus, ipse decipia- Tr. 17. de jurament. cap. 2. n. ex alia non tenemur 1 tur, parte 15. ex S. Hieron. c. 22. q. 2.

" ad mentem aliorum loqui, si who says That simulation is justa causa subsit. Justa au useful, and on an occasion to tem causa esse potest quicum- be used, which St. Thomas ex finis ad que honestus servanda plaining 2. 2. q. III. art. 1. bona spiritui, vel corpori utilia. ad 2, says that St. Jerome uses Salm. ibid. n. 109. cum Vol. the comprehensive term of si Sanch. Pont, et Leand." mulationfor any sort offeign

(ibid.) ing. The reason is, because on the one hand we do not de ceive a neighbour, but permit him to be deceived for a good

cause ; on the other hand we are not bound to speak so that others may understand us, if a just cause exists. But a EQUIVOCATION. 95

just cause is any honest end in order to preserve good things for the spirit, or useful things the for body."

This definition of a just cause is most important. The Romanist may swear with equivocation, double speaking, and mental restriction, provided that he has a just cause for so doing. That just cause is any honest end in order to preserve things good in a spiritual point of view, or useful in a tem poral. The interest of his Church is more absorbing to the Romanist than even his personal well-being in time. He is taught to swear with equivocation in all these objectionable modes for such causes. Surely, the existence of such a system is dangerous to both the public and social weal. Now comes the question, whether it is a mortal sin to swear with equivocation, without such good causes. It will be seen in it is that the estimate of Liguori, only a venial or trifling offence.

" " Utrum autem jurare cum But whether it is a mortal amphibologia, sive restrictione sin to swear with double speak- non pure mentali, ut infra, sine ing or restriction not purely justa causa, sit peccatum mor- mental, as below, without a tale? Affirmat Viva in prop, just cause. Viva on proposi- 27. damn, ab Innoc XI. item tion 27. condemned by Inno- Tol. Ang. Arm. Nav. etc. ap. cent XI. says that it is : also Sanch. Dec. lib. 3. c. 6. n. 2. Tol. Ang. Arm. Nav. etc. Idemque tenet Bus. cum Laym. upon Sanch. Dec. lib. 3. c. 6. Sanch. et communi, ut asserit. n. 2. and the same Bus. holds Sed immerito citat Sanch. et with Laym. in common as he vocat suam sententiam com- asserts with Sanches but he un- munem, cum oppositam sequi- justly cites Sanches and calls tur Sanch. loc. cit." (p. 317. his own opinion common with ibid.) his, whilst Sanches follows the opposite opinion in the place cited."

Here then the question is proposed, Is it a mortal sin to use equivocation, &c., in swearing, without a just cause ? Viva, on the proposition condemned by Innocent XL, says that it is a mortal sin. In this he is followed others teaches by ; Busembaum the and cites Sanches in its but Sanches is un same, support ; justly cited, (according to Liguori) for he teaches the opposite. 96 EQUIVOCATION.

Busembaum holds that it is a mortal sin, but Sanches, in it is not. now the place cited, holds that Liguori quotes that to swear with other authors, and gives his own opinion, is a venial equivocation, even without a good cause, only offence.

" Et eamdem tenent Lugo "And the same opinion 4. n. 64. de Fide d. 4. n. 64. Caj. 2. 2. Lugo defide. d. Caj. 4. 2. Salm. 2. 2. 89. a 6. ad. 4. dub. q. 89. a. 6. ad dub. q. loc.cit. 2. n. 108. cum Sot. Val. 2. Salm. loc.cit. 2.n. 108. cum. Prado, Hurt. Candido, Leand. Sot. Val. Prado. Hurst. Can- etc. also Less, etc. item Less, lib, 2. cap. 42. dido. Leand. n. 48. Pal. tr. 14. d. 1. p. 7. lib. 2. p. cap 42. n. 48. Pal. n. 3. et probabilem putat Bus. tr. 14. d. 1. 7- n. 3. hold and n. 170. 3. Ratio hujus pro- Bus. thinks it probable n. babilioris sententiae est, quia 170. 3. The reason of this in hujusmodi juramento jam more probable opinion is, be adsunt veritas et justitia : de cause in such an oath, already ficit tantum judicium sive dis- truth and justice are present : cretio, cujus deficientia non est only judgment or discretion is nisi venialis. Nee obstat quod wanting, WHICH DEFICIENCY ait Viva, scilicet, quod taliter is ONLY VENIAL. Neither does jurans exercite invocet Deum what Viva say afford any ob ad testificandum falsum, ne stacle to this opinion, namely, reipsa invocet ad testificandum that a person swearing in such verum, juxta suum sensum, a manner invokes God to wit quamvis permittat ex justa ness a falsehood, for he in very causa ut alter ex sua incuria, deed invokes God to witness vel is true inadvertentia decipiatur." what according to his (ibid.) own sense, although he per mits, for a just cause, that another either through want of care or through inadver tency should be deceived." He states that the defect is only one of want of discretion or judgment, and therefore only venial in its offence. We proceed :

" " Excipiendum tamen cum However it is to be ex- Salm. loc. cit. et aliis commu- cepted with Salm in the place niter, nisi hoc fiat in judicio, quoted, and commonly with vel in contractibus. Ex prse- others, unless this is done in fata autem sententia infertur, judgment or contracts. From EQUIVOCATION. quod, ad sic jurandum (praeter- the above mentioned opinion quam in judiciis, et contracti- it is inferred that thus to swear bus), non requiratur causa ab- (except in judgments and con solutegravis, sed sufficiat quse- tracts) an absolutely weighty vis rationabilis causa, puta, ad cause is not required, but any se liberandum ab importuna, reasonable cause may suffice, et injusta interrogatione alte- say to free one s self from the rius, ut dicunt Salm. ibid. num. importune and unjust interro 109. cum. Vol. Sanch. Bon. gation of another, as Salm. Pal. etc. Roncaglia de Jur. c. num. 109, with Val. Sanch. 4. q. 2. r. 3. Elbel n. 129. Bon. Pal. etc. Roncaglia. de Hie tamen notandum 1. cum. jur. c. 4. 9. 2. r. 3. Elbel. n. Rone. loc. cit. majoremcausam 129. say. Here, however, requiri ad sequivocandum cum it is to be noted, 1 . with Ron juramento, quam sine illo. caglia in the place quoted, that Notandum 2. cum Salm. diet, a greater cause is required in n. 109, quod, quo verba ma- equivocating with an oath than jorem occasionem prsebent without it. It is to be noted, errandi, eo major causa exi- II. with Salm. in the said gatur: uride dicunt, quod, number 109, that in whatever quando verba fere nullam case words afford a greater causam prsebent errandi, ut cause of erring, in that a sunt verba se cause is per sequivoca, greater required ; duplicem sensum seque ha- whence they say, that when bentia, tune levissima causa words afford almost no cause excuset." (p. 3 17. t. 2. ibid.) of erring, as are words equivo cal in themselves, having equally a double sense, then the most trifling cause may excuse."

A man engaged in judicial proceedings or in contracts, may not, without a good cause, swear with equivocation, but with a good cause, the interest of the Church for example, he may. In other matters, however, if he swear with equivocation, even when there is not a good cause, he only sins venially. Liguori now defines the meaning of mental restriction. He says that there is restriction purely mental (pure mentalis), and restriction not purely mental the former can not be used, the latter can. Having said that restriction purely mental can not be used, and proved his statement by reference to proposi tions condemned by Innocent XI., he considers restriction not purely mental. He says : G EQUIVOCATION,

" " E contrario licitum est, On the contrary it is law- for a cause to use re- justa causa uti restrictione non fid just not pure mentali, etiam cum jura- striction, purely mental, mento, si ilia ex circumstantiis even with an oath, if it can be 318. t. understood from the circum- percipi potest." (p. 2. n. 152. ibid.) stances." He endeavours to prove this by passages of Scripture, which a list of authors in of his he perverts, and cites long support view. He says that even the most strict moralists have ac corded with the principle. Even Thomas adopts it, saying :

" " Non est licitum menda~ It is not lawful to tell a cium dicere ad hoc, quod aliquis lie for this purpose, that any alium a quocumque periculo one should deliver another liberet ; licet tamen veritatem from any danger however, it occult are prudenter sub aliqua is lawful prudently to conceal dissimulatione, ut Augustinus the truth under SOME DIS dicit in lib. contra Mendac." SIMULATION, as Augustin says 319. t. 2. in his book (p. ibid.) against lying." Restriction, purely mental, or that which is altogether in of is not lawful but capable being understood, ; restriction, not purely mental, or that of which it is possible, even in the smallest degree, that it can be understood, is LAWFUL. of Having prove.d the lawfulness mental restriction, he con siders a number of cases which fully exemplify the wickedness of these principles :

" " Hinc infertur I. Confessa- Hence it is inferred, rius affirmare potest etiam ju- That a confessor can affirm, ramento, se nescire peccatum EVEN WITH AN OATH, that he auditum in confessione, subin- does NOT KNOW A SIN HEARD telligendo, ut hominem, non in confession, by understand autem ut ministrum Christi, ing, as man, not as the minis ut decent S. Th. 2. 2. 9. 70. ter of Christ, as St. Thomas art. 1. ad. 1. Lug. disp. 22. 2. 2. 9. 70. art. 1. ad. 1. Lug. (qui tamen n. 75. explicat disp. 22. teach (who, however, alio modo illud verbum nescire n. 75. explains in another per scientiam, quce utilis sit manner that word that he ad respondendum.} Item does not know it through a de Pr&c. n. 119. et Sparer knowledge which is usefulfor Elbel de Jur. n. cum 149, answering.} So also Sporer. aliis communissime. Ratio, de Preec. et Elbel n. 149. with non habet others quia interrogans most generally. The EQUIVOCATION. 99

in jus, nisi ad sciendam notitiam reason is, because he who communicabilem, qualis non terrogates, has not a right to est ilia confessarii. Et hoc be informed of a matter unless etiam si aliter interroget, an that matter is communicable, audierit ut minister Christ! . such is not the knowledge of Luff. num. 66. Viva in prop. the confessor. And this also 17. Innoc. n. 3. et 13. Rone, is true, if otherwise he should de. 2. Prase, c. 4. Reg. prax. ask him whether he heard it num. 2. et Elbel de Jur. n. as a minister of Christ. Lug. 130. cum aliis. Quia confes- num. 66. Viva in prop. 17- sarius semper censendus est Innoc. n. 3. et. 13. Rone. de. respondere ut homo, ut minis 2. Prsec. c. 4. Reg. prax. num. ter Christi non potest loqui. 2. et Elbel de jur. n. 130., Hinc dicunt Card. diss. 19. with others. Because the con n. 39. in fine, et 67. etc Fel. fessor always is understood to Pot. de Jur. n. 1734. quod, answer as man, he cannot quoties tenetur quis occultare speak in his capacity as minis infamiam alterius, licite dicat, ter of Christ. Hence Card, Nescioy scilicet, non habeo diss. 19. n. 39. in fine et 67. ac. scientiam utilem ad respon- Fel. Pot. dejur. n. 1734, say dendum; sive non scio tan- that when any one is bound quam manifestable, ut Card, to conceal the infamy of ano cum Lugo d. loc. n. 43. et 44. ther, HE MAY LAWFULLY SAY, Et si quis temere petat a con- I DO NOT KNOW IT that IS to fessario, an audierit tale pecca- say, I have not a knowledge tum in confessione, bene potest which is useful for answering, respondere : Non audivi, or I do not know it so as to scilicet, ut homo, vel ad mani- make it known. And if any festandum, Card. cum. Lug. one rashly should ask from a t. 2. n. w> 66._(p. 319. 153. confessor whether he may ibid.) have heard such a sin in con fession, he can rightly answer, I HAVE NOT HEARD IT, that is to say, as man, or so as to

manifest it."

THUS A CONFESSOR MAY ABSOLUTELY SWEAR THAT HE HAS NO KNOWLEDGE OF A SIN REVEALED TO HIM IN THE CONFES-

" " SIONAL ! HE MAY SAY, I HAVE NOT HEARD IT." NON AUDIVI." Here is the principle of equivocation, mental reser vation, and double speaking carried out, for the confessor

" answers as man, not as the minister of Christ. He says, I G 2 100 EQUIVOCATION.

I have not heard have not heard it" understanding thereby, it as a man, or so as to make it known to another. Here is is absolute perjury ! perjury too, of which Rome unblushingly is restriction not the advocate and the teacher ; here purely to mental, carried into practice. Surely this is sufficient shew that the division of mental restriction, first, into that which is into mental purely mental, and, secondly, that, which though is not purely such, is a distinction in practice without any difference. But to proceed to other instances of equivocation and mental restriction :

" " II. Reus, ant testis, a ju- The accused, or a witness dice non legitime interrogatus, not properly interrogated, CAN potest jurare, se nescire cri- SWEAR that he does NOT know revera scit subin- a in he men, quod ; crime, which reality telligendo, nescire crimen, de does know, by understanding quo liyitime possit inquiri, vel that he does not know the nescire ad deponendum" crime, concerning which legi timately he can be inquired of, or that he does not know it so as to give evidence concerning

it."

" " Ita Caj. Opusc. torn. i. tr. Thus Caj. Opusc. torn. 1. 31. T. 5. Sporer de 2. Prcec. tr.31. n. 5. Sporer de 2. Praec. c. \.n. l2Q.etl2\.Azor. torn. c.l. n. 120. et 121.Azor. torn. 1. I. 11. cap. 4. Rone, de 2 1.1. 11. cap. 4. Rone, de 2. c. 4. Prcsc. q. 2. r. 3. Sanch. Prsec. c. 4. q. 2. r. 3. Sanch. Dec. I. 3. c. 6. num. 23. et 26. Dec. 1. 3. c. 6. num. 23. et 26. cum Navarr. Tolet. Val. etc. cum Navarr. Tolet. Val. etc. ex eodem D. Thorn. 2. 2. qu. ex eodem D. Thorn. 2. 2. qu. 69. art. 1. Idem, si testis ex 69. art. L The same is true alio capite non teneatur depo- if a witness on another ground nere si constet is not to ; nempe ipsi bound depose; for crimen caruisse culpa, ut Salm. instance, if the crime appear tr. 17. c. 2. n. 159. etElbel n. to himself to be free from 145. Vel si sciat crimen, sed blame, as Salm. d. c. 2. n. sub secreto, cum nulla prse- 259.etElbel. n. 145. Or if he cesserit infamia, ut Card. ibid, know a crime which he is n. 51." (ibid.) bound to keep secret, when no scandal may have gone abroad,

as Card. ibid. n. 51." EQUIVOCATION. 101

Here then the accused or the witness is authorized to tell that he is not lies. When he considers justly interrogated ; he may deny that he is aware of certain crimes, which, how at he is well with the ever, the same moment acquainted ; same also may be done by a witness, if he think that the crime of which the accused is charged, is unblameable, or if he were bound to secresy. But to proceed :

" " Reus tamen, vel testis, vel However the accused, or legitime a judice interrogatus, witness, or one legitimately in- nequit ulla sequivocatione uti, terrogated by a Judge, can not quia tenetur justo praecepto use any equivocation, because superioris parere. Est commu- he is bound to render obedience nis. Salm. c. 2. n. 146. cum to the just commands of his Sot. Less. Sanch. etc. cum superior. This opinion is Bus. n. 2. Et idem dicendum common to Salm. c. 2. n. 146. de juramento in contractibus with Sot. Less. Sanch. and onerosis, quia alias injuria al- others, with Bus.n. 2. And the teri irrogaretur, Salm. ibid. same is to be said concerning Excipe in judicio, si crimen an oath in important contracts, if it fuerit omnino occultum ; tune because were not so, ano enim potest, imo tenetur testis ther would suffer injury, Salm. dicere reum non commisisse. ibid. Make an exception in a Tamb. c. 4. 2. n. 4. cum. trial where the crime is alto Card, et Pot. ut sup. Et idem gether concealed. For, then potest reus, si non adest semi- he can, yea, the witness is plena probatio, etc. Tamb. 3. bound to say, that the accused n. 2. tune did not the cum communi ; quia commit crime. And non v .. the same course the j^-v~~judex legitime& ^ interrogat." accused t. 2. n. (p. 320. 154. ibid.) can adopt, if the proof be not complete, etc. Tamb. 3. n. 2. cum communi; because then the Judge does not legitimately

interrogate." It appears that when the crime is altogether concealed, and it is probable that no ill rumour will be the consequence, the witness may, nay he is bound to say, that the accused did not commit it. now to answer various Liguori proceeds queries ; here we shall find the principle of swearing with equivocation carried into practice and exemplified.

" " Sed quseritur hie I . an, si But here it is inquired, I. 102 EQUIVOCATION,

an accused or talis reus, vel contrahens sequi- if such person, a voce jurando decepit, possit one, who making contract, absolvi, nisi veritatem manifes- deceives by swearing with be absolved tet ? Negant aliqui non impro- equivocation, may *he babiliter, sed probabilius affir- unless he makes known mant Sanch. Dec. I. 2. c. 7 truth ? Some not improbably n* 8. et Salm. c. 2. n. 147. cum answer in the negative, but Dec. 1. 2. Philiarch. quia tali juramento moreprobably Sanch. (quod perjurium nequit dici) c. 7. n.8.et Salm. c. 2. n. 147. non peccavit contra justitiam cum Philiarch. SAY THAT HE commutativam, sed contra le- CAN BE ABSOLVED, because in galem, et obedientiam judici such an oath (WHICH CAN NOT debitam, cujus prseceptum de- BE CALLED A PERJURY) he has tegendse veritatis transiens est, not sinned against commuta duratque solum, dum judex tive justice, but against legal to a interrogat. Idemque dicit justice, and due obedience Sanch. ibid, de teste men- Judge whose command of un tiente. Et ideo uterque ab folding the truth is transient, solvi potest, quin veritatem and only lasts while the Judge revelet. Tenenter vero ambo interrogates. And the same alteri satisfacere si possunt alia thing Sanches says in the same via. At si non possint, dicunt book concerning a lying Wit Salm. ibid, teneri eos denuo ness. And, therefore, each of in judicio detegere veritatem. them can be absolved, but he Sed etiam excusarem si omnino should reveal the truth. But essent impotentes ad satisfa- both are bound to render satis ciendum in prsesenti, et in faction to the other, if they futuro." (p.321.t. 2.n. 155. are able in another way. But ibid.) if they are not able, Salm. says, that they are bound again to make known the truth in trial. But I would even excuse them, if they were alto gether unable to make satis faction for the present or even the future." Here Liguori teaches that the man, who in making a con tract deceives another by swearing equivocally, may be ab solved such an oath is not a ; perjury. The contractor too, if he be unable to fulfil the debt, is excused.

" 2. " Quaeritur an reus legi- It is asked 2. WHETHER EQUIVOCATION. 103

time interrogatus possit negare THE ACCUSED LEGITIMATELY crimen, etiam cum juramento, INTERROGATED, CAN DENY A si grave damnum ex conies- CRIME, EVEN WITH AN OATH, sione ipsi immineat." IF THE CONFESSION OF THE CHIME, WOULD BE ATTENDED WITH GREAT DISADVANTAGE-"

Mark now the answer which the Saint gives to this im portant question. " Negat Elbel. n. 44. cum " Elbel denies that he can D. Th. d. art. 1. ad 2. et qui- cum D. Th. d. art. 1. ad 2. dem prohabilius, quia reus and indeed more probably be tenetur tune pro communi bo- cause the accused is then no damnum illud subire. Sed bound for the general good to satis probabiliter Lugo de Just, undergo the loss. But SUFFI d. 40. n. \5.Tamb.lib.3. c. 4. CIENTLY PROBABLE Lugo de 3. n. 5. cum Sanch. Viva q. Just. d. 40. n. 15. Tarnb. lib. 7. art. 4. n. 2. Sparer de 3. c. 4. 3. n. 5. cum Sanch. 4. n. Prcec. c. 1. num. 13. item Viva q. 7. art. 2. Sporer. Elbel diet. num. 144. Card, in de Prsec. c. 1. num. 13. item Propt. Innoc. XI. diss. 19. Elbel diet. num. 144. Card, in num. 78. cum Nav. Less. Sa. Propt. Innoc. XI. diss. 19. et Fill, et aliis plurib. dicunt, num. 78. cum Nav. Less. Sa. posse reum, si sibi immineat et Fill, WITH MANY OTHERS, pcena mortis, vel carceris, aut SAY, that the accused, if in or exilii perpetui, amissionis om danger of death, the prison, nium bonorum, triremium, et or perpetual exile, the loss similis, negare crimen, etiam of all property the danger cum juramento (saltern sine of the galleys, any such like, peccato gravi) subintelligendo, CAN DENY THE CRIME EVEN se non commisisse, quatenus te- WITH AN OATH, (at least with neatur illud fateri, modo sit out great sin) by understand : that he not spes vitandi prenam ratio, ing did commit it non so that he is bound to quia lex humana potest confess sub gravi obligare homines it, only let there be a hope of cum tanto onere. Additque avoiding the punishment. The Elbel hanc sententiam, licet reason is, because human law minus probabilem, insinuan- can not lay men under so great dam tamen esse reis et confes- an obligation with so severe a sariis, ut liberentur illi a culpa penalty. And Elbel adds that in facillirne inci this less gravi, quam opinion, although dent, si ad confessionern cri- probable, should be suggested 104 EQUIVOCATION. minis obstringcntur. Fid. di- to the accused and confessors, delivered cenda I. 4. n. 274." that they may be from great blame, in which they would easily fall, if they should be bound to the con

fession of the crime."

" " Poenitens, interrogatus a A Penitent, interrogated a eonfessario de peccato confesso by a Confessor concerning that potest jurare, se non cornmi- sin confessed, can swear under sisse, subintelligens illud, quod he did not commit it, confessus non sit. Ita Garden, standing that which he may rtiss. 19. n.48. Salm. num. 118. not have confessed. Thus Car- in fin. Sanch. lib. 3. cap. 6. den diss. 19. n. 48. Salm. num. num. 14. Spor. de 2. Prcec. 1 18. in fin. Sanch. lib. 3. cap. cap. 1. n. 105. Hoc tamen 6. num. 14. Spor. de 2. Prsec. intelligendum, nisi confessa- cap. 1. n. 105. However this rius juste interroget ad nos- is to be understood according cendum statum pcenitentis, ex to the condemnation of the prop. 58. damn, ab Inn. XL" proposition 58. by Innocent XI., unless the Confessor justly interrogates for the purpose of knowing the state of the Penitent."

" " Indigens bonis absconditis A poor man, absconding ad sustentationem, potest ju- with goods for his support, dici respondere, se nihil ha- CAN ANSWER THE JUDGE THAT bere. Salm. n. 140. Pariter HE HAS NOTHING. Salm. n. 140. hseres, qui sine inventario oc- In like manner a master who cultavit bona, si non teneatur has concealed his goods with ex illis satisfacere creditoribus, out an inventory, if he is not potest judici respondere, se bound to settle with his cre nihil occultasse, subintelligens ditors from them, can say to a de bonis, quibus satisfacere Judge, that he has not con teneatur. Salm. loc. cit. et cealed anything, in his own Rone. c. 4. reg. 2. in Praxi" mind meaning those goods with which he is bound to

satisfy his creditors."

" Qui mutuum accepit, sed He who receives a loan, postea satisfecit, potest negare, but afterwards returns it, can se accepisse mutuum, subintel deny that he received a loan, ligens, ita ut debeat solvere. understanding so as that he Salm. n. 140. et Sporer de 2 should pay it. Salm. n. 140. et EQUIVOCATION. 105

Prcec. c. 1. w. 122. cum Suar. Sporer de 2. Proec. c.l. n. 122. Nav. Az. Laijm. Sanch. Cov. cum Suar. Nav. Az. Laym. et aliis. Sic pariter, si quis Sanch. Cov. et aliis. Thus, fuerit coactus ad matrimonium likewise, if any one may have etiam into potest judici asserere been forced matrimony, curn juramento, se non con- he can assert to a judge, even traxisse, scil. libere, ut par with an oath, that he did erat; Tol. lib. 4. c. 21. Laym. not contract marriage, to wit, n. in c. as it fit Tol. lib. c. 14. 8. Nav. Humanae freely, was ; 5. et loc. cit. 4. c. c. 14. n. aures 22. q. Spor. 21. Laym. 8.. qui idem ait de eo, qui irrita Nav. in c. Humanse aures 22. sponsalia inivit. Pariter qui q. 5. et Spor. loc. cit., who matrimonium promisit, sed says the same thing concerning inde non teneatur ad illud, a man who has entered into potest negare promissionem, marriage which is null and scilicet, ut ex ilia teneatur. void. Likewise he who hath Salm. n. J40." (p. 321.t. 2. promised m arriage, but thence n. n. 156, 157, 158, 159. is not bound to marriage, can that so ibid.) deny the promise, is, as to be bound by it. Salm. n. 140."

This is strange doctrine as taught by Liguori. I would ask, how can he who makes a promise of marriage feel himself not bound by that promise ? However the principles of equi vocation and reservation impose such limitations and restric tions are in fact so dishonest, that we can scarce consider any promise as binding upon the Romanist. We proceed with other examples.

" " Qui venit de loco falso pu- He who comes from a tato iufecto, potest negare se place falsely supposed to be venire ex illo, scilicet ut pesti- infectious, can deny that he lenti, quia hsec est mens custo- came from that place, to wit, dum. Salm.n. \4l.Less.cap. as a pestilent place, because 42. n. 47. Sanch. Dec. lib. 3. this is the mind of the in cap. 6. n. 35. et Sporer, loc. quirers. Salm. n. 141. Less. cit. n. 140. cum. Tol. Nav. cap. 42. n. 47. Sanch. Dec. Suar. Henr. Rod. etc. Imo lib. 3. cap. 6. n. 35. et Sporer hoc admittunt Tol. Less, et loc. cit. n. 140. cum Tol. Nav. alii plures ap. Spor. etiam si Suar. Henr. Rod. etc. Yea, ille celeriter transisset per lo Less. Tol. and many others cum infectum, modo sit certus admit this, although he should 106 EQUIVOCATION. nil se luis contraxisse an in ; quia speedily pass through lion he should be posset intelligi, venisse fected place, only not catch eum, ut ab ipso periculum sit certain that he did

: sed huic non infection because it could timendum ego any ; did not omnino acquiesce. Admittunt be understood that he etiam Salmant. diet. loc. cum so come, that danger might be

: but Bus. quod, si quis a fure vi ob- apprehended from him ac ligetur ad promittendam pecu- to this I do not altogether with niam cum juramento, possit quiesce. Also, Salmant. subintelligere, Dabo, si tibi de- Bus. in the cited place, admit buero, seclusojuramento ; quia that if any one should be com to dicunt promissionem illam ex pelled by "force by a robber, circumstantiis posse admittere promise money with an oath, he talem amphibologiam. Pariter may understand, I will give it, uxor, cui constet matrimonium if I shall be debtor to thee, the esse nullum, potest judici, vel oath being apart; because they confessario, qui alias non vellet say that that promise, from earn absolvere, promittere cum the circumstances, may admit juramento, se cohabitaturam of such double-speaking. Like cum viro, etsi non intendat, wise a wife, to whom matri intelligens de cohabitatione li- mony appears to be null and cita. Salm. diet. n. 141." void can promise with an oath to a judge or confessor, who otherwise might not wish to absolve her, that she would live with her husband, al though she may not intend it, meaning in her own mind, lawful cohabitation."

" " Rogatus a judice, an sit He that is asked by a locutus cum reo, potest negare, judge, whether he may have intelligens se non locutum spoken with the accused, can fuisse ad cooperandum crimini. deny it, understanding that Canonicus, obligatus ad secre- he did not so speak to him, tum potest jurare, se nihil as to co-operate in the crime. manifestasse, si vere nihil eo- A canonical person, who is rum quse sub gravi tenebatur obliged to secresy, can swear celare, manifestavit. ita, Salm. that he manifested nothing, if n. 142. qui asserunt, hsec om- truly he revealed none of those nia passim obvia esse apud things, which under a weighty onmcs auctores. Pariter Less. penalty he was bound to con c. 52. num. 48. cum Alex. ceal. Thus Salm. n. 142. who EQUIVOCATION. 107

Bart. etc. qui eligendus est in asserts that all these things are officiurn, interrogates, an ha- everywhere obvious amongst beat aliquod impedimentum, all authors. In the same man potest negare, si revera illud ner, Less. c. 52. num. 48. cum sit non tale, quod impediat." Alex. Bart, and others say that he who is chosen to fill an office, being interrogated whe ther he has any impediment, can deny that he has impedi ment, if that is not such as

may impede."

" " Pariter, si quis invitatus Likewise, if any one being interrogetur an sit bonus cibus, invited as a guest, be asked qui revera sit insipidus, potest whether the food is good, respondere esse bonum, scilicet which in truth is unsavoury, ad mortificationem. Garden, he can answer that it is good, diss. 19. n. 74. Sic etiam to wit for mortification. Car- dicunt Card. num. 76. et Croix den. diss. 19.n.74. Thusalso lib. 3. pag. 1. n. 302. licite Card. num. /6. and Croix lib. proferri cseremonias : Osculor 3. pag. 1. n. 302. say that manus, etc. Offero mefamulum lawfully ceremonies may be etc. quia ex communi usu ac- introduced. I kiss hands, etc. cipiuntur, ut verba materialia, I offer myself as a servant, etc., prolata tanturn ad honorem. because they are accepted ac Licitum est etiam celare veri- cording to common use, as tatem causa v. si material words adduced cum ; gr. quis only petat a te pecuniam, potes res for honour. Also it is lawful pondere: utinam haberem! vel to conceal the truth when Gauderem habere etc. Card, there is a cause; viz. when any diss. 19. n. 53." one seeks money from thee, you can answer, Ok, that 1 had it, or I would delight to have it, etc., Card. diss. 19.

n. 53."

" " Sed quaeritur 1 . an creditor But it is asked, 1 . whether ex instrumento possit asserere a creditor can assert by a deed cum juramento,nihil sibi solu- with an oath, that nothing was tum, si revera sit pars soluta, paid to him, though a part was sed ex alio habeat but he have credit ipse capite paid ; may creditum, quod probare non on another account, which he ? We possit? Respondetur posse, may not be able to prove dummodo non juret earn quan- answer that he can, provided 108 EQUIVOCATION. titatem sibi deberi ex illo in- he does not swear that that strumento, ne aliis creditoribus quantity was due to him on anterioribus damnum infera- that deed, lest other former Ita tur. Ita Salm. cap. 2. n. 143. creditors might incur loss. cum Sanch. Pal. Leand. etc." Salm. cap. 2. n. 143. cum. Sanch. Pal. Leand. etc."

" " Quseritur 2. an adultera It is asked, 2 . whether an adulteress possit negare adulterium viro, can deny adultery intelligens, ut illi revelet? to her husband, understanding Potest sequivoce asserere, se that she may reveal it to him 1 non fregisse matrimonium, She is able to assert equivo Et si adul that she did not break quod vere persistit. cally, terium sacramentaliter con- the bond of matrimony, which fessa sit, potest respondere : truly remains. And if sacra Innocens sum ab hoc crimine, mentally she confessed adul quia per confessionem est jam tery, she can answer, I AM ablatum. Ita Card. diss. 19. INNOCENT OF THIS CRIME, n. 54 . Qui tamen hie advertit, BECAUSE BY CONFES quod nequeat id affirmare cum SION IT WAS TAKEN juramento, quia ad asserendum AWAY. So Card. diss. 19. aliquid sufficit probabilitas n. 54. who, however, here re facti sed ad that she cannot affirm ; jurandum requi- marks, ritur certitudo. Sed respon- it with an oath, because in as detur, quod ad jurandum suffi- serting any thing the probabi ut in ciat certitudo moralis, dixi- lity of a deed suffices, but mus supra, dub. 3. n. 147. cum swearing certainty is required. Salm. c. 2. num. 44. Less. TO THIS IT IS REPLIED, THAT Sanch. Suar. Pal. et communi. IN SWEARING, MORAL CER Quse certitudo moralis remis- TAINTY SUFFICES, AS WE SAID sionis peccati potest quidem ABOVE, dub. 3. n. 147. cum liaberi, quando quis bene mora- Salm. c. 2. num. 44, Less. literdispositusrecepitpceniten- Sanch. Suar. Pal. and in com tioo sacramentum." (p. 322. mon. Whichmoral certainty of t. 2n. n. 159, 160, 161, 162. the remission of sin can indeed ibid.) be had, when any, morally well disposed, receives the sacra 1 ment of penance!

A woman, then, who commits adultery, when accused of the crime, may equivocate by saying that she did not break the of bond matrimony, which continues even still; but if she think that such equivocation may be detected, then having EQUIVOCATION, 109

repaired to the confessional, told the crime in all its details to her confessor, and secured the priest s benediction and absolu tion, on the promise of penance to be performed, she may

" unblushingly come forth to the world, and say, I am inno confirm it with an oath her that cent," yea, Rome assuring the sin was remitted and taken away by confession, absolution, and penance ! What a system of wholesale lying ! Here Rome dupes the injured husband, and enables his wife, with all the confidence that religion can inspire, to assert her inno cence, when, nevertheless, the marriage bed is defiled, despite

" of the declaration, Whoremongers and adulterers God will t( mores !" judge." O tempora, O Liguori continues the same subject

" "Ad qusesitum vero dicunt But in answer to the ques Salm. n. 144. cum Soto, non tion, Salm. n. 144. with Soto, posse feminam adulterium ne- say that a woman cannot deny gare, quia esset pura restrictio adultery, because it would be mentalis : Card, tamen n. 60. purely mental restriction: Car admittit, in periculo mortis li- denas, however, n. 60. admits cere uti metaphora, qua? com- that, in danger of death, it munis est in Scrip, ubi adulte is lawful to use a metaphor rium sumitur pro idololatria, which is common in Scripture, ut ex Ezech. 23. 27. Quia where adultery is taken for adulterates sunt . . . . et cum idolatry, as in Ezech. 23. 27, idolis fornicattf sunt. Imo, because they committed adul si crimen sit vere occultum, tery and were guilty of forni probabiliter, cum Bus. infra, cation with idols. Yea, if the art. 4. et Less. Trull, ibid, ac crime be truly concealed, pro Sanch. lib. 3. Dec. cap. 2. n. bably, with Bus. infra, art. 42. cum. Sot. Sayr. et Arag. 4. et. Less. Trull, ibid. ac. potest mulier negare cum jura- Sanch. lib. 3. Dec. cap. 2. n. mento, et dicere : Non com- 42. with Soto, Sayr. et Arag. a misi ; eodem modo, quo reus woman can deny with an oath, potest dicere judici, non legi- and say, I did not commit the time interroganti, Crimen non crime; in the same way that the commisi, intelligendo, se non accused can say to his judge commisisse ita, ut teneatur ei not legitimately interrogating, manifestare ; ut Tamburin. ex / did not commit the crime, comm. c.4. 3. n. 1. et 2. Et understanding, that he did not Fivaq. 7. art. 4. n. 2." (p. so commit it, that he is bound 323. t. 2. ibid.) to manifest it to him, as Tam burin, &c." 110 EQUIVOCATION.

of Liguori holds that a woman may deny the crime adultery I have not committed upon another principle she may say, that she did not com it, understanding, by mental restriction, mit it so as to reveal it. Admirable casuistry or rather, I as if should say, base and dishonourable lying! Rome, anxious to conceal the adulteress in her guilt, affords various

"refuges of lies."

" " Quseritur 3. an requisitus It is inquired, 3 whether ad mutuandum, possit jurare he who is required to give se non habere pecuniam, quam money in loan, can swear that revera habet, intelligendo, se he has not the money, when, in non habere, ut ad mutuum reality, he has it, by under prcestet ? Negant Salm. n. standing that he has it not so 145. cum Sot. Hem*. Ratio, as to lend it? Salm. n. 145. ilia restrictio ex quia, circum- cum Sot. Henr. deny that he stantiis percipi nequit. Sed can. The reason is, because hoc intelligendum, si veritas that restriction is incapable of nullo modo understood from the cir percipi possit ; being nam si posset conjici ex aliqua cumstances. But this is to be circumstantia, nempe pauper- understood, if the truth in no tatis, vel indigentise mutuatarii, manner can be perceived, for bene posset ipse intelligere, if it can be apprehended from Non habeo superfluum, ut some circumstance, to wit, of mutuare. Ita Roncagl. poverty, or the indigence of Sossime 2. Prsec. cap. 4. reg. 2. in the money-lender, he can well praxi, Viva. q. 7. a. 4. n. 2. understand I have not a Sanch. Bon. etc. cum Sylv. superfluity of money, so as Card. diss. 19. n. 48. cum that I can lend it. Ita Ron- Suar. et de Pcenit. de 2. Lug. disp. calg. Preec. cap. 4. Reg. 23. sess. 4. n. 74. sic do- 2. in qui. praxi. Viva q. 7. a. 4. n. cent : habet unum 2. (Qui pa- cum. Sanch. Bon. Sylv. etc. nem sibi necessarium, vere re Card. diss. 19. n. 48. cum vere se nullum ha Suar. et respondetj Lug. de Poenit. disp. bere ei, qui petit panem com- 23. Sess. 4. n. 74. who thus modatum : quia nullum habet, teach : (he who has one loaf commodare de quern possit, necessary for himself may truly quo solo ille interrogate) Et answer that he has none for dicit Card. n. idem 73. de pe- him who seeks bread as a loan, cunia petita, si domino sit ue- because he has none which he cessaria." 324. t. 2. n. can (p.IP- give him, concerning which 163. . 2. alone cap ibid.) he interrogates). And EQUIVOCATION. Ill

the same Card, says, n./3, con cerning money sought which is necessary for the master." Liguori teaches that a man from whom money is asked as a loan, may deny that he has any, if that denial is at all capable of being understood. Some doctors do not go so far as Li guori in this, but he is the approved, the canonized, the invo- cated, and yet he affirms that a man may say that he has not money when the contrary is the fact. In the Bible there is a

" woe denounced against him who loveth and maketh a lie."

" Quseritur 5. an famulus " It is asked, 5 Whether a ex jussu domini possit negare, servant, by the order of his ipsum esse domi ? Card. diss. master, can deny that he is at 19. n. 75. admittit, ipsum home ? Card. diss. 19. n. 75. posse figere pedem in lapidem, admits that he can feign his et respondere, Non est hie; master s foot on the step, and quianon est restrictio mentalis : answer, He is not here ; be sed huic non assentior, si alter cause it is not mental restric nullo modo possit id advertere. tion : but to this I do not Potius concederem, eum posse assent, if the other can by no dicere, Non est hie, scilicet non means understand that. RA in hac vel fenestra I that janua, ; vel THER WOULD CONCEDE (ut ait Cont. Tourn. de Relig. he can say, HE is NOT HERE, part. 2. cap. 3. art. 5. in fine). THAT IS TO SAY, NOT IN THIS Non est hie quatenus videri DOOR OR WINDOW, or (as possit. Item ait Garden, posse Cont. says, Tourn. de Reliq. cum respondere, Egressus e part. 2. cap. 3. art. 5. in domo est, intelligendo in prce- fine.) HE is NOT HERE, so terito ; non enim tenemur, ait AS THAT HE MAY BE SEEN. cum Less, ut supra, respondere Also, Garden says, that he can ad mentem interrogantis, si answer that he has departed adsit justa causa. Secus, si from the house, by under ille rogetur, an hoc mane do- standing a departure which minus egressus sit, ut Croix took place in some time past. lib. 1. p. 1. n. 184. Sic etiam FOR WE ARE NOT BOUND, he Card. n. 72. ait de viro nobili, says, with Lessius as above, qui est in lecto, posse respon TO ANSWER TO THE MIND OF dere famulum, eum esse foris, HlM THAT INTERROGATES, IF scilicet, eum esse remotum a THERE IS A JUST CAUSE. consortio, ut ex usu loquendi Otherwise, if he is asked, whe solet t. 2. the master intelligi." (p. 325. ther this morning n. 165. ibid.) may have departed from the 112 EQUIVOCATION.

house, as Croix. lib. 1. p. 1. n. 184. Thus also Card. n. 72. says concerning a noble man who is in bed, that the servant can answer that he is out, to wit, that he is removed from society, as according to the usual mode of speaking, it may be understood."

" Quaer. 6 An assumendi "It is inquired, 6 Whether ad gradum doctoratus possint they who are about to assume con- jurare cum aequivocatione the Doctor s degree, can swear ditionemrequisitamnon veram, with equivocation the requisite annis illi scilicet, vacasse se tot condition though not true, viz. scientisD etc. si tales sint seque that he was devoted for so ? Vide idonei ac alii doctores many years to that science, Tamb. Dec. lib. 8. cap. 2. ex etc., if such be as fit as other n. 1 1 . qui affirmat, et justam doctors? Vide Tamb. Dec. causam ait tune esse sic ju- lib. 8. cap. 2. ex. n. 11. who randi, ne repellantur qui jam affirms it, and says that there digni sunt. Sed quidquid sit would be a just cause of thus de hoc, probabile magis rnihi swearing, lest those who are videtur non pejerare doctoran- now worthy might be rejected. dos Neapoli, qui more solito But whatsoever may be the scribunt manu propria in sus- case concerning this, it ap

: con cipiendo matriculas Dico pears sufficiently probable to giuramento essere il primo me, that those who take doc anno istitntista etc. cum re- tor s degrees in Naples, do not vera id non sit. Ratio, quia perjure themselves, who in the verbum illud giuro, sive dico usual manner subscribe with ut dixi- con giuramento, supra their own hand in receiving mus dub. 3. w. 136. cum Salm. matriculation, dico con giura- c. 2. n. 24. Bon. Sanch. Suar. mento essere il primo anno isti- de senon est juramentum, nisi tutista, etc. WHEN IN POINT OF prsecedat interrogatio de jura- FACT THAT MAY NOT BE. The sed hsec mento ; interrogatio reason is, because that word vel fit Neapoli omnino non vel giuro (I swear), or dico con non fit dc vero juramento, sed giuramento (I declare with an de ilia tantum scriptione ma- oath) : as we have said above, teriali, quse ex usu communi dub. 3. n. 136. cum Salm. c. videtur non apprehendi ut 2. n. 24. Bon. Sanch. Suar. is verura juramentum." (id. n. not of itself an oath, unless 166. ibid.) EQUIVOCATION.

the interrogation concerning but this an oath precedes it, interrogation in Naples either altogether is not made, or is not made concerning a true oath, but only concerning that material subscription, which, according to common use, ap pears not to be taken as a true oath."

Thus Liguori justifies the practice of subscription in a non- natural sense, or, in fact, he establishes the principle that a man according to use, may subscribe a declaration which is not true in point of fact !

" " Quaer. 7. An possit quis It is inquired 7 Whe licite coram notario asserere, ther any one may lawfully as se accipere pecuniam, quam sert before a notary, that he vere non recipit? Affirmat eum received money which truly posse Tamb. ibid. n. 20. et 23. he did not receive ? Tamb. sensum impropriando, scilicet ibid. n. 20. et 23. affirms that jurando, pecuniam se pro ac- he can, by impropriating the cepta habere, vel accipere, qui sense, to wit, by swearing that certus sit moraliter, alterum he has or receives money be brevi pecuniam sibi fore solu- fore he actually did accept it, turum. Et videtur probabile who may be morally certain ex usu that will it to him communi loquendi."- another pay (id.n. 167. ibid.) in a short time. And it ap pears probable, according to

the common use of speaking."

If a man be asked for money, he may deceive and equivocate

" by saying, Oh that I had it" "I would delight to have it" The man possesses the money, yet he does no wrong in thus equivocating.

" " Queer. 8. an liceat jurare It is inquired 8 Whe aliquid falsum, addendo ta- ther it is lawful to swear any men submissa voce, circum- false thing, by adding in a sub stantiam veram ? Aifirmat dued tone the true circum Hurtad. et Prado cum aliis stances ? Hurtad affirms that ap. Salm. c. 2. n. 136. contra it is, and Prado, with others Torre, qui dicunt, quod, ut ap. Salm. c. 2. n. 136. against 114 EQUIVOCATION.

that as the de- locutio sit vera, sufficiat, ut Torre, who say that exterius concordet conceptui claration is true, it suffices with mentis, sive nutibus, sive voce it may accord exteriorly ac- the of the mind, submissa explicetur, et per conception or an under voice cidens sit, ut alter non audiat. or by signs At melius Salm. n. 138. id may be explained, though per that admittuut, si tamen aliquo accidens, it may happen, the other does not hear it. modo possit ab altero percipi better Salm. n. 138. ad ilia submissa prolatio, licet But mits if in manner, ejus sensus non percipiatur ; that, any secus, si omnino alterum la- that under toned expression is 2. of understood teat." (id. n. 168. cap. capable being the other ibid.) by person, although that sense may not be per ceived ; otherwise if the other altogether lies hid." if the Romanist can The important question now comes, not asked. equivocate of his own accord, and though Liguori that he can having noticed the opinion of a Doctor who says words . not, gives his own judgment in the following " Probabilius tamen Salm. " MORE PROBABLY, how* c. 2. n. 142. in fine cum com- ever, the Salmanticenses c. 2. munissima contrarium dicunt, n. 142, in fine with the most nempe, quod, quando adest common opinion, say the con there justa causa necessitatis vel uti- trary, to wit, that when or litatis, possit quis uti amphi- is a just cause of necessity use double bologiis in juramento, etiamsi utility, any one can ad jurandum sponte se offe- speaking in an oath, ALTHOUGH rat." (id. n. 170. ibid.) OF HIS OWN ACCORD HE COMES FORWARD TO SWEAR."

Having quoted the opinion of other Doctors as to the un lawfulness of swearing with equivocation, without a just cause, and noticed Sanches view which he holds to be the most pro bable one, that he who thus swears only commits a venial offence he closes his this ; observations on subject by stating, that while formal simulation is unlawful, material simulation

for a just cause is lawful. His words are :

" Simulatio vero matetialis, <( But material simulation, scilicet cum quis aliquid agit, to wit, when any one does any non intendens deceptionem thing, not intending to deceive EQUIVOCATION. 115 alterius, sed aliquem suum another, but only to accom- finem haec est licita some end his ; cum plisJi of own ; justa causa." (327. t. 2. 171. this is lawful where there is a ibid.) just cause."

If there is the slightest possibility of the simulation being understood, when the mental restriction is not purely mental, then such a line of conduct is absolutely lawful. I would now briefly advert to the principles of Liguori on equivocation, by recalling some of the examples which he gives. 1 . A Confessor may swear that he has no knowledge of a circumstance which was made known to him in the confes

sional ! This perjury is reconcilable with his conscience by various modes of equivocation, some of which are as follow : He knows the circumstance as Minister of Christ, or as not as man. He is considered as God in the confessional, as man out of it. Therefore out of the confessional he is unacquainted with the circumstance. Again, the Confessor swears, I know not the circum stance." Within his own mind he says, I have not a know ledge which can be revealed, or is useful for that purpose. Therefore, he may swear that he has no knowledge whatever of the circumstance. If asked whether he heard a certain sin in he " I have not heard it mean confession, may say, ;" ing as man. Even if the Judge should see through the sophistry and say, Have you then heard it as Minister of 1 Christ, he may answer " I have not. EQUIVOCATION AND MENTAL RESERVATION.

Because as Minister of Christ he can not speak, he can only speak as man !

II. An accused or witness, not legitimately interrogated * Dens, in his chapter on the Seal of the Confessional, says, that a Confessor may deny even with an oath, that he knows a sin which was re vealed to him in the confessional the reason is as follows. ; he assigns Because such is as but Confessor interrogated as man and answers man ; he not that Tom. now knows as man, although AS GOD HE KNOWS IT," vi. n. 160. Dub. 1832. For this he quotes the authority of the Angelic Thomas.

H 2 116 EQUIVOCATION. by a Judge, can swear. that he has no knowledge of a fact of. which in reality he has a knowledge EQUIVOCATION AND MENTAL RESERVATION. He does not know it so as to depose concerning it ! III. Liguori teaches, that very probably a culprit, guilty of a great crime, if he is in danger by the avowal of his guilt, of severe punishment, the gallies, perpetual prison, death, &c., may say that he did not commit it. EQUIVOCATION AND MENTAL RESERVATION.

He did not so commit it that he is bound to confess it ! IV. A poor man that absconds with goods which are necessary for his sustenance, may deny to a Judge that he possesses any such goods. Likewise a man of property, who without an inventory has concealed those goods with which he is bound to satisfy his creditors, may swear to a Judge that he has not concealed any. EQUIVOCATION AND MENTAL RESERVATION. He has not concealed those goods with which he is bound to satisfy his creditors !

V. He who receives a loan and afterwards returns it, can deny that he received the loan. EQUIVOCATION AND MENTAL RESERVATION.

He did not receive the loan so that he is NOW bound to re-pay it!

VI. If any one is forced into matrimony, he can afterwards assert to a judge that he did not contract matrimony at all. EQUIVOCATION AND MENTAL RESERVATION.

He did not contract it WITH HIS CONSENT ! VII. He who has entered into matrimony which is null and void, may say that he was never married, likewise he who but is promises marriage, not bound by that promise, may deny the promise. EQUIVOCATION AND MENTAL RESERVATION. He did not make the promise so AS TO BE BOUND BY IT!

VIII. He who passes through a place, without reason, thought to be infected, may say that he did not come from that place. EQUIVOCATION. 117

EQUIVOCATION AND MENTAL RESERVATION.

it He did not come from AS AN INFECTED PLACE ! IX. A man, asked by the judge whether he has spoken with the accused, may say that he did not. EQUIVOCATION AND MENTAL RESERVATION.

He did not so speak with him as to co-operate in his crime !

X. A canonical person who is bound to secrecy, can swear that he told none of those things which were committed to him, though he may have revealed some of them. EQUIVOCATION AND MENTAL RESERVATION.

He told none of those things which he is bound to conceal UNDER A GREAT PENALTY!

XI. If a man invited to dinner, be asked whether the food is good or not though the food is insipid, he may say that it is good. EQUIVOCATION AND MENTAL RESERVATION.

The food is good FOR MORTIFICATION !

XII. An adulteress, asked if she committed adultery, may deny her guilt. Here she finds various equivocations where with to satisfy her conscience.

1 . She did not so commit the crime as to reveal it ! 2. She did not break the bond of matrimony an equivocal expression ! 3. She is quite innocent of the crime, because it was taken away by confession, absolution, and penance. She repairs to the confessional, and the sin being there forgiven, she comes forth innocent and unspotted. The Church of Rome conceals her guilt from the husband. Again, she may say that she did not commit adultery. Meaning within her own mindj Idolatry, which in the Bible is called adultery ! XIII. A man who is asked to lend money, may say that he has no money, when in reality he has ! EQUIVOCATION AND MENTAL RESERVATION.

He has no money for I he purpose of lending !

XIV. A servant asked if his master be at home, may say,

" he is not here." 118 EQUIVOCATION,

EQUIVOCATION AND MENTAL RESERVATION.

" the or in the He is not here" meaning he is not in doorway window. The servant may even say that he went out, refer servant of a nobleman ring to some past occasion. A may say who is in bed, that he is out, to wit, that he is out of the way of business !

XV. A man who is about to be admitted to a Doctor s for a certain number of degree, may swear that he was years in was not. engaged in certain studies, when reality he And the Neapolitan doctors who subscribe in a non-natural sense that is material and are guiltless, because subscription only, from common use the obligation of the oath is weakened. XVI. A man may swear before a notary, that he received a certain sum of money, which he did not receive. EQUIVOCATION AND MENTAL RESERVATION.

He is morally certain of receiving that sum VERY SOON ! XVII. A man may swear a direct falsehood, if he add the truth in an under tone, if that addition is at all capable of being heard ! Such are some of the many examples of Romish equivoca tion and dissimulation which I adduce are but might ; they examples of the wholesale lying,fraud, perjury, and dishonesty, which Rome not only practises \)M.t justifies and teaches. Here I cannot refrain from noticing assertions which have been lately made by a Romish advocate when his Church was with and charged authorizing equivocation mental reservation ; I allude to the Hereford discussion, which took place between the Rev. John Venn, a clergyman of the Church of England, and the Rev. James Waterworth, a priest of the Church of Rome. Mr. Venn quoted passages from Sanches, Filiucius, and Reginaldus, in which they authorize equivocation and mental reservation these are Jesuit for ; authors, and the pur pose of fastening these opinions upon the Church of Rome, Mr. V. quoted from the Romish Bull, in which it is declared, that " the world with unanimous voice demands the re-estab lishment of the of Jesuits which Company ;" was accordingly done. I shall now give the reader the benefit of Mr. Waterworth s reply to the charge.

" Then, it appears, that some divines have maintained that .EQUIVOCATION. 1 19 mental reservations may be permitted. Is this the doctrine .taught at Maynooth or not ? If the questions of De La Hogue are the true opinions taught at Maynooth, he holds it more probable that he must hold his peace and bear the consequences. The opinions of those who hold that mental reservations may be permitted, are not my opinions, nor are they the opinions of the Catholic Church. I could not be a Catholic if I held them. I would beg Mr. Venn s attention to this fact Innocent XL, in his propositions published in 1679, declares, that this opinion of mental reservation is not to be entertained of any Catholic. He says you must not equivocate or be guilty of mental reser vation. He says it is a false, scandalous, and infamous doc trine to hold it. Men had held the doctrine ; but it came to be examined by the highest authority in the Church, and it was said that these opinions had been holden, but that they must be no longer held. I have here several authors who lived half a century before Innocent XL, who condemned this doctrine. Sanches and Reginald wrote before Innocent XL, and they are condemned. Therefore, the Church of which I am a mem ber, has actually condemned, instead of approving of, this doctrine." (First day, Hereford Discus., Hereford, 1843.) This is Mr. Waterworth s statement; he most decidedly maintains 1. That Innocent XL condemned all equivocation and mental reservation.

" 2. That Sanches and Reginald wrote before Innocent XL, and are condemned" Hence he draws the conclusion, and boldly says " I could not be a Catholic if I held them" These are sweeping assertions, and if true, would indeed acquit the Church of Rome of the charge. Mr. Waterworth would have us believe that Innocent XL condemned all equi vocations, and that since his time no one could be a Catholic and hold these sentiments. Here I would observe an important point in passing Mr. Waterworth denies the Mr. Venn his charge brought by ; righteous soul burns with indignation at the thought that his teach Church could such scandalous opinions as these opi nions which are anti-social and sinful. Equivocation then, and are sinful to this divine mental reservation, according Roman ; and this is an important admission, for Reginaldus, Sanches, Filincius, and a host of others say that they are not sinful. 120 EQUIVOCATION.

And what will my readers think if it appear that Rome, ever since the time of Innocent XI., Rome in the 19th century, lawfulness of aye, and Innocent XI. too, maintain the equivo cation and mental reservation ! If such should appear, then as a matter of fact, Mr. Waterworth denounces the principles

of his own Church as sinful and scandalous ; if he be honest, let him abandon it. The proof of my position, that Rome in the 19th century holds the lawfulness of equivocation and mental reservation, is so evident and obvious, that the reader of the must at once it but before I preceding pages perceive ; proceed to this point, I would first notice Mr. Waterworth s

" great argument, so great that he boldly says / could not be a Catholic if I held them" the principles of equivocation and mental reservation. His argument is, that Innocent XI. condemned these principles, and in proof of the assertion he quotes Bailly, Dens, &c. We now take Dens as an example.

" Ex uno disce omnes."

I have said that the views of Dens bad already , though enough, (so bad, that Romanists are ashamed of them) are yet not equal, in point of wickedness, to those of Liguori, who is the APPROVED, THE CANONIZED, and THE INVOCATED ! Now, Mr. Waterworth s great argument is this that, since the propositions of Innocent XI. no Roman Catholic could hold the principles of equivocation and mental reservation. He quotes Dens, but he absolutely omits an important portion of the sentence and ? because in that omitted ; why Dens, por tion says that, since the propositions, these principles have been held, though Mr. Waterworth asserts that no Romanist could hold them. Let us look at Mr. Waterworth s garbled passage in juxta-position with the whole sentence, and judge of the assertion and the fair play of the learned disputant his assertion that no Catholic could hold these obnoxious sen timents, and his fair play in leaving out the latter part of the sentence :

Dens Dens, as quoted by Mr. W. " Observe here, that Les- " Observe here, that such

sius, Suaresius, and others, writers" (that is, Lessius, Sua- who wrote before the condem- res, and others, who wrote be- nation the of above mentioned fore the condemned proposi- EQUIVOCATION. 121

of Innocent "are propositions, are to be read tions XI.) to read with caution." cautiously. Nay SOME MORE be RECENT are to be avoided, who secede from the con demned doctrine, as far as they are obliged by the letter or the express case, retain ing INDEED THE SAME PRIN CIPLES but who are ; they better taught by the highest

Pontiffs ought to know and . understand that in the con demned propositions the prin ciples themselves are repro bated." (p. 192. t. 4. ibid.) Now Dens is an infamous writer the world has heard of his obnoxious principles yet Dens, as I have said, is not so bad as Liguori in some points. Dens, however, is an insigni ficant authority, when compared with that saint, as will be seen by and bye. Mr. Waterworth s point is this that, since the condemnation by Innocent XL, no Roman Catholic could hold equivocation and mental reservation. He quotes Dens, but: he leaves out the pasasye in which it is said, that since the condemnation by Innocent XI., these principles have been held in Rome; for the simple reason, that if he had read the passage to the end, it would have completely annihilated his whole argument. He quotes Liguori on the subject of oaths, as a great autho * rity. He says Liguori teaches (and he has just been canonized) that under no circumstances, even if the Pope or Council were to attempt it, can they exonerate an individual oath a third from an made to person." This assertion of Mr. W. s, as to Liguori, I will shew, by and to be false but I now the to bye, utterly ; quote passage

" prove that Mr. W. knows something of Liguori, just canon which are his words. ized," own Now, then, Liguori, "just canonized" teaches equivocation and mental reservation. Mr.

" W. says, I could not be a Catholic if I held them." Yet

" LIGUORI, JUST CANONIZED," HOLDS THEM ! But Mr. W. says these principles are condemned by the proposition of Innocent XI. I say that equivocation and mental reservation are not condemned by that Pope. Mr. W. 122 EQUIVOCATION. availed himself of the subtle distinction which Rome makes in reservations, and to which I have already alluded, even that of restriction pure mentalis and restriction non pure mentalis. This distinction I have already noticed. mental is not Liguori says that restriction purely lawful, of Innocent XL but he and he quotes the propositions ; says that restriction not purely mental w lawful is not condemned of Innocent XL for that by the propositions ; proposition only mental. speaks of reservation purely How utterly false, then, is the assertion of Mr. W., that all equivocations are con Innocent as a matter of demned by XL ; for, fact, Liguori shows that the equivocations and mental reservations, of which he approves, are not condemned by Innocent XI. How utterly groundless is his assertion that Sanches, called by Liguori

" the most learned and pious" Lessius, &c., &c., are con demned for the the and the ; Liguori, approved, canonized, invocated, quotes their opinions, approves, in most instances, of their views, and sometimes even goes further than these authors in maintaining obnoxious principles. Mr. Waterworth, speaking of equivocation and mental reser

"I could not be a Catholic if I held them and vation, says, ;" yet that very gentleman bends his knee in suppliant prayer,

" and entreats that, taught by the admonitions of Liyuori," he may reach the shores of heaven. Reader, turn back a few pages for a moment consider the sentiments which Liguori teaches on equivocation, and then judge of the veracity of this assertion. Mr. W. says, "I could not be a Catholic if I held them and of whose works the Church of ;" yet Liguori, Rome

" has pronounced that they contain not one word worthy of censure," holds these sentiments. Is Liguori a Catholic? But I would, for the sake of clearness, sum up what I have proved. I. Mr. W. says that the propositions of Innocent XL con demn all equivocation. I have shewn, from Liguori himself, that these to propositions only apply reservation, "pure men talis." The equivocations which Liguori gives are not con demned. They are lawful. II. Mr. W. affirmed that Sanches, Lessius, &c., were con demned. I have shewn that Liguori, the approved moralist of Rome approved IN THE NINETEENTH CENTURY maintains their views, and sometimes even goes beyond them. III. Mr. W. affirmed that no Catholic, since the proposi- EQUIVOCATION. 123

tions of Innocent XI., could hold such principles; and, when he quotes a passage from Dens, he leaves out the latter part of

" the sentence, for therein Dens says that more recent authors have held the same opinions" IV. Mr. W. says, "I could not be a Catholic if I held

" them a palpable untruth, for Liguori holds them ! and Rome has pronounced of his sentiments, that they are not worthy of censure. V. Mr. W. himselfprays to God that he may hold the prin ciples of equivocation, which he has pretended, equivocally, it may be, to abjure. For on a certain day in the year HE BE SEECHES GOD THAT HE MAY BE TAUGHT BY THE ADMONI TIONS OF LIGUORI! Rome, then, without any doubt, holds these sentiments as her as well as views her present, past, ; yet advocates, who want to throw a mantle over her deformities, have denied the fact. In that very denial there are dissimulation, equivoca tion, and mental reservation ! I should not have noticed the Hereford discussion, but that it affords a recent instance of misrepresentation on the part of the Romish pleader. I do not attempt, however, to improve the able argumentation of the Rev. John Venn, to whom Pro testants owe a debt of gratitude for his valuable defence, but merely make these observations en passant. 124

CHAPTER IX.

OATHS.

" THE question proposed by Liguori is What and how great is the obligation of a promissory oath?" to which he gives the following reply : " " In a Resp. 1 . Juramento pro- promissory oath two missorio duee affirmantur veri- truths are affirmed, one prim tates: una de prsesenti prima- ary concerning the present, to ria, quod scilicet juranshabeat wit, that he who swears has of animum implendi quod pro- the mind fulfilling what he mittit; altera secundaria de promises the other second futuro, quod scilicet impleturus ary, concerning the future, to sit suo tempore, quod promit- wit, that he is about to fulfil tit : sive promittat Deo, et est what he promises in due time: votum cum sive whether he to juramento ; promises God, et est and it is a vow with oath homini, jurata promissio an ; humana. Unde oritur obli- or to man, and in this case it gatio implendi, si rationabiliter is a human promise, confirmed possit. Ita communiter DD. by an oath. Whence arises lib. 4. Layman, torn. 3. cap. the obligation of fulfilling, if 6. Bon. pag. 7. reasonably it can be done. Thus the doctors " generally Unde resolves. teach, Layman, lib. 4. 3 torn, " 1 . Defectu primse veritatis cap. 6. Bon. pag. 7. Whence jurans vere peccat mortaliter, you conclude He that swears si vel non habeat animum im with the defect of the first sive materia plendi, sit parva, verity truly commits mortal sive magna, licita, sive illi- sin, either if he has not the cita : vel si an facturus dubitat, purpose of fulfilling, whether vel it sit, necne, quod jurat; si be a small matter or great, putet sibi moraliter impos- lawful or unlawful or if he ut sibile, impleat quod pro- think it morally impossible mittit : quia, quoad istam that he can fulfil what he pro veritatem mises prsesentem, promis^ ; because, as to that sorium ab assertorio non dif- present verity, the thing pro- OATHS. 125

uncle ma- mised does not differ from the fert ; nee parvitas teriae excusat." (Peccat thing asserted whence nei quidem graviter qui promittit ther does the smallness of the aliquidcumjuramento, putans matter excuse. impossibile, ut impleat. Ita hie Busemb. Sed addendum cum Salmant. tr. 17. c. 2. punct. 5. 2. n. 49. cum Azor, Suar. Fag. Leand. etc. Secus esse, si probabilem ra- tionem habeat implendi.) (p. 32328. t. 2. n. 172. cap. 2. ibid.)

Liguori having said that he sins grievously who promises anything with an oath, thinking it impossible that he should fulfil it that on the other hand he does not sin who swears with the probable hope of fulfilling the promise, proceeds :

" " Queeritur, quale peccatum It is asked, how great is sit juramentum promissorium the sin of a feigned promissory fictum, et ad quid obliget? oath, and how far its obliga Distingue : tripliciter potest tion extends ? I distinguish : quis ficte promittere cum ju- any one can promise with an ramento : I. sine animo ju- oath feignedly in a threefold

II. sine animo se obli- manner : I. without the mind randi ; III. sine animo of II. without the gandi ; im swearing; plendi. I. Si quis juret sine mind of binding himself; III. animo jurandi, peccat quidem, without the mind of fulfilling. et ex prop. 25. damn, ab I. If any one swears without Innoc. XI. quse dicebat : Cum the mind of swearing, he sins causa licitum est jurare sine indeed, even according to the animo jurandi, sive res sit twenty-fifth proposition con levis, sive yravis. Ratio, quia demned by Innocent XL, tune illudit divino testimonio. which said "When there is a 1 An autem hie peccet graviter cause, it is lawful to swear Respond, affirmative, si juret without the mind of swearing, sine animo implendi promis- whether the matter be small or si vero reason is because sionem ; cum animo great. The implendi, peccat tantum veni- then he mocks the divine tes aliter, ut communissime dicunt timony. But whether in this Sanch. Dec. lib. 3. cap. 6. n. case does he sin grievously ? 10. Rone, de Juram. cap. 4. q. We answer in the affirmative, 126 OATHS.

1 . r. 3. Tamh. de Juram. lib. if he swears without the mind 3. of the if c.3..2.n.4.Elt>eldeJur. fulfilling promise ; n. 120. Mazzott. eod. tit. c. with the true mind of fulfilling, sins 3. q. 3. Recte vero excipiunt, he only venially, as Sanch. si juramentum fiat in contrac- Dec. lib. 3. cap. 6. n. 10. tibus, vel coram judice : quia Rone, de juram. cap. 4. q. i. time, licet non sit perjurium, r. 3. Tamb. de juram. lib. 3. est tamen gravis deceptio con c. 3. 2. n. 4. Elbel. de jur. tra justitiam. n. 129. Mazzott, eod. tit. c. "II. Si autem jurat sine 3. q. 3. commonly teach. But animo se obligandi, sed cum rightly they make an excep animo implendi, Caj. 2. 2. tion, in case the oath is made art. Croix lib. in or before a qucest. 89, 6, contracts, judge ; 3. p. 1. n. 2. 9. item. S. An because then, although it is ton. Nav. Scotus, Tambur. et not perjury, it is however a alii communius ap Sanch. loc. grievous deception against *it. n. 5. tenent, hunc peccare justice.

" mortaliter, turn quia, sic ju- II. But if he swear with rans, falso significat, se habere out the mind of laying him intentionem seobligandi,quam self under an obligation, but vere non habet turn ut with the of ; quia, mind fulfilling. sentit Croix tanquam probabi- Caj. 2. 2. qusest. 89. art. 6. videtur lius, gravis irreverentia Croix. lib. 3. p. 1. n. 2. 9, adducere Deum in testem, et item. S. Anton. Nav. Scotus. nolle ejus testimonio obstringi. Tambur. and others more com Sed valde probabiliter idem monly upon Sanch. in the Sanch. n. 7. Tamb.n. 6. Elbel place cited n. 5. hold that he n. 21. Renside Juram. p. 125. sins mortally first, because et Ant. a S. cui Spir. adhceret thus swearing, he signifies Rone. loc. cit. r. 4. tenent, falsely that he has the inten hunc non peccare nisi venia- tion of laying himself under liter. Ratio, quia taliterju- an obligation, which truly he cum habet animum im rans, has not ; next, because, as plendi, quamvis non intendat Croix thinks, as it were more se ex una obligare, parte non probably, it appears a great jurat falsum, quiaasseritverum irreverence to adduce God as de voluntate ex prsesenti, alia a witness, and be unwilling to cum hie voluntatem non be parte, bound by his testimony. habeat se ullo modo obligandi But very probably Sanch. n. ex vi juramenti, de cujus in- 7. Tamb. n. 6. Elbel. n. 21. trinseca ratione est inducere Rensi de juram. p. 125. et revera obligationem religionis, Ant. a Spir. S. to whom Ron- OATHS. 127

di- non jurat, ut ex communi caglia adheres in the cited cunt Salm. tract. 17. c. 1. place R. 4. hold that he only punct. 1. .3. n. IV.Elbelloc. sins venially. The reason is cit. Sparer in 2. Prcec. cap. because, swearing in such a I. w. 134. etc. et ideo jura- manner, when he has the mentum hoc idem est, ac si mind of fulfilling, although factum sit sine animo jurandi, he does not intend to lay him quod non est nisi veniale, self under an obligation, on quando verum asseritur, ut the one hand, he does not supra dictum est." (ibidem.) swear falsely, because he as serts the truth concerning his present will; on the other hand, when he has not the will of laying himself under an obligation in any manner by the force of an oath, the very nature of which is to in duce the obligation of religion; in reality he does not swear, as Salm. tract. 17. c. 1. punct.

1. . 3. n. 19. Elbel. loc. cit. Sporer. in 2. Prsec. cap. 1. n. 134. etc. say according to a common opinion : and more over this oath is the same as if made, without the mind of swearing, which is only a venial offence when he swears

the truth as is said above."

Here most important principles are stated. A man takes an oath, and though with the intention of fulfilling the promise, yet without the intention of laying himself under an obliga tion by virtue of the oath to fulfil it. The question is pro posed, Does that man sin grievously or only venially ? An- toine, Scotus, and others answer that he sins mortally, and two very just reasons are alleged. I. Because he, by the very act of taking the oath, leads those who administer it to sup pose that he lays himself under an obligation to keep its requirements. II, Because it is a great irreverence to adduce God as a witness of the oath, when the man who swears is unwilling to be bound by it. But Liguori, Sanches, Ron- 128 OATHS.

is of a venial caglia, &c., think that he only guilty offence, and in fact does not swear at all the oath is not a true one. Now comes the important question whether he who swears without the intention of laying himself under an obligation, is bound to keep the oath ?

" " An autem sic jurans cum But whether he who thus animo jurandi, sed sine animo swears with the mind of obligandi, teneatur ad servan- swearing, but without the dum juramentum ? mind of binding himself is Prima sententia negat, turn, bound to observe the oath ? quia hujusmodi juramentum Thefirst opinion denies that fuit ut he is to both invalidum, supra ; turn, obliged keep it, quia Deus juramenta promis- because such an oath is invalid, soria non nisi as said above and because acceptat, juxta ; God jurantium intentionem, ex c. does not accept promissory Humance aures, qu. 5. ubi di- oaths unless according to the citur : Divina judicia talia intention of those who swear, foris nostra verba audiunt, ex c. Human se aures, qu. 5. qualia ex intimis proferun- where it is said : the divine ter." (p. 329. t. 2. n. 172. mind hears our words in the ibid.) sense with which they are spoken within" Liguori quotes a host of authors who hold this view. St. Bonaventure, Antoine, Sylvius, Roncaglia, &c., and say that it is a common opinion. He also quotes St. Thomas as favour able to it, who says :

" " Si autem simpliciter juret But if simply he swear absque dolo, tune in foro con- without craft, then in the court scientice non obligatur, nisi se- of conscience, he is only bound cundum suam intentionem" according to his own inten (ibid.) tion"

" " Si autem jurans dolum But, if in swearing he nonadhibeatf obliaatur, secun- does not admit deceit, he is intentionem dum jurantis" bound according to his own (ibid.) intentions" The meaning of swearing without deceit is defined in the following words of Liguori :

" " Is autem jurat sine dolo But he swears without de- dicit n. (ut Elbel. 218. cum ceit, (ut dicit Elbel. n. 218. OATHS. 129

Ills.) qui jurat alicui nullum cum Ills.) who swears to any jus habenti ex justitia ad rem one not having a just right to the promissam." promised thing"

A man who swears without the intention of binding him self, is not obliged to keep the oath according to these Doctors. But the second opinion affirms that he is bound to observe it !

(< Secunda tamen sententia However the second opi anirmat teneri eum ad servan- nion affirms that he is bound dum juramentum. Hanc te- to observe the oath. Less, (al nent Less L 2. cap. 42. num. though he calls the opposite 37. (licet vocet oppositam val- very probable) 1. 2. cap. 42. 2. de probabilem) Cajet. 2. q. num. 27. Cajet. 2. 2. q. 89. 89. art. 7. Suarez cap. 7. Sot. art. 7- Suarez cap. 7. Sot. lib. lib. 8. q. 1. art. 1 . item Valent. 8. q. 1. a. 7. item Valent. Sayr. Fill. Arag. ap. Bonac. Sayr. Fill. Arag. ap. Bonac. torn. 2. d. 4. 2. d. 1. n. q. \.p. 7- n. 3. torn. 4. q. p. 7. 3. et Renzi de Juram. p. l]o. et Renzi de Juram. 115. qutcst. 5. Ratio, quia qui jurat qusest. 5. hold this second cum animo jurandi, jam verum opinion. The reason is, be juramentum cmittit, et ideo cause he who swears with tenetur efficere, ad servandam the mind of swearing, now reverentiam divini nominis, ut takes a true oath, and, there verum evadat, quod jurat; nee fore, is bound to use all dili potest a juramento separare gence (in order to preserve a obligationem implendi promis- reverence for the name of sum, cum obligatio oriatur ex God) that the truth which he de swears come to ipso juramento, cujus natura may pass ; est, ut effectum habeat, quod neither can he separate the juratur, ne vocetur Dens in obligation of fulfilling the pro testem falsitatis. Et in hoc mise from the oath, since the apparet differentia inter votum, obligation arises from the oath sen contractum, et juramen itself, the nature of which is tum nam in illis that it should have the end ; obligatio pen- det ab intentione voventis vel which is sworn, lest God should contrahentis, in juramento au- be adduced as a witness of vi in this tem ex ipsius juramenti." falsehood. And ap (p. 330. t. 2. ibid.) pears the difference between a

vow or contract and an oath ; for in these the obligation rests upon the intention of 130 OATHS.

him that vows or contracts ; but, in an oath, it arises from

the force of the oath itself."

Such are the answers to the question, whether an oath taken with the mind of swearing hut without the mind of binding- it is not this is obligatory. Many Doctors say that binding, is the first opinion ; others say it is binding, now we come to the opinion of Liguori himself. He says :

" " Utraque sententia est pro- Either of the opinions is babilis, sed prima est probabi- probable, BUT THE FIRST is

lior : ratio secundee for the rea- nam hujus MORE PROBABLE ; sententise supponit ut certum, son of the second opinion sup tale juramentum sine animo se poses it as certain that such obligandi emissum, esse verum an oath, made without the juramentum. Attamen proba- mind of binding one s self, is a bilius est, et commune, ut as- true oath. But it is a more serunt Salm. c. 1. n. 19. cum probable, and common opinion, aliis ut supra, et etiam Viva as Salm. c. 1. n. 1 9. with others in prop osit. 25. Innocent XI. as above, and even Viva on num. 13. (contra Less. diet, proposition 25. of Innocent XI. num. 37.) quod hujusmodi ju num. 13. (against Lessius in ramentum non sit verum jura the mentioned number 37.) mentum : turn, quia caret con- assert, that such an oath is not ditione necessaria ad naturam A TRUE OATH both because juramenti promissorii, qualis it wants the necessary condi est animus se tion to obligandi ; turn, the nature of a pro quia juramentum sequitur na missory oath, such as is the turam promissionis quam con- intention of binding one s self: firmat, ut certum est ap. Bus. and, because an oath follows n. 280. cum Less. Bon. etc. At the nature of the promise promissio, sine tali animo fac- which it confirms, as is certain ta, non est quidem promissio, Ap. Bus. n. 280. cum Less. sed etc. simplex propositum ; ergo, Bon. But a promise made evanescente promissione, evan- without such a mind is not, escit etiam juramentum, et ha- indeed, a promise but simply betur ut facturn sine animo ju- proposed ; therefore, the pro randi ut ; quod certe, vidimus, mise being evanescent, the null urn est. Si autem nullum oath is also suck, and is con existit juramentum ,nulla exist- sidered as made without the it illud obligatio implendi." mind of swearing, which cer- (ibid.) tainJy, as we have seen, is OATHS. 131

NULL AND VOID. BUT IF NO OATH EXISTS, THERE IS NO OBLIGATION OF FULFILLING

THAT OATH."

How fearful are these principles. Liguori teaches that an oath made without the intention of obligation is null and void and need not be observed. Tis true that many Doctors whom he cites hold the opposite, nay even Dominus Dens, whose works lie before me, holds that such an oath is binding, but let it be remembered that in the year 1839, the Church of Rome pro nounced, after the most rigorous examination, repeated more than twenty times, that the Works of our Saint do not con tain " one word worthy of censure" The contrariety of opinion which exists amongst Romish of doctors proves this point clearly, that the opinions Liguori are untenable and objectionable. In the obligation of oaths, Dens, and even Lessius and Suaressius maintain the opposite at of Liguori : so indignant was the Gallican Church such opinions, that in the year 1/00 she condemned the following

" proposition, He who swears with the intention of not bind ing himself, is not bound by virtue of the oath," and yet this very opinion is maintained by the saint. Which then are the genuine opinions of the Papacy ? I maintain that those of Liguori are. The Gallican Church occupies a most incon sistent position, for it has been excommunicated by the Bull " Ccense Domini." Dens, Lessius, and Suaressius are not so favoured as to be canonized, nor was the sentence ever pro nounced on their ivorks, that they are not censurable in one word. The sentiments of the Gallican Church, Dens, Lessius, so Suares, Bailly, De la Hogue, are bad enough, yet not half bad in some points as those of Liguori. He is the approved He is the canonized He is the invocated approved cano and declared in the 1839 nized, worthy of invocation, year ; and his principles are the genuine principles of Rome, for which she is responsible, and by which she must stand or fall. The Church of Rome is like a house divided against itself. Her own sons disavow her principles, and in many instances absolutely condemn them as objectionable and anti-social. We need not Protestant arguments to convince us, for the asser tion of Dens and others clearly demonstrates that the principles of Rome, taught by her approved Liguori, are wicked and anti- i 2 132 OATHS. social. Every Romanist prays that he may be taught by the admonitions of Liguori ! to our Casuist next considers oaths made But proceed ; of without the mind of fulfilling, but with the mind swearing and binding itself such an oath is obligatory. It is impro bable, Suaressius says, that it is not binding. Liguori concludes his consideration of the first defect by saying :

" " Si autem quis injuste coga- But, if any one is unjustly tur, puta a latrone, ad aliquid compelled, for example, by a promittendum cum juramento, robber, to promise anything potest licite intendere non with an oath, he can lawfully velle implere promissum, si intend that he does not wish relaxationem juramenti obti- to fulfil the promise, if he may nuerit. Ita probabiliter Croix have obtained relaxation of the lib. 1. p. 3. num. 278. cum oath." Suar. Sanch. et Diana."

(p. 331. t. 2. n. 172. ibid.) Here then, if a man considers that an oath is administered unjustly, (the case of the robber adduced by Liguori is a mere example) he can take the oath without the intention of ful that will filling it, and oath not be obligatory. On the defect of the second verity he considers various cases. He says, that it is a great question whether the breaking of an oath made about a small matter is to be considered a weighty or a venial transgression. Liguori considers that more it is a probably only venial offence, as follows :

" " Illud certum est, quod, si It is certain that if you ex eo quod jurasti, tantum- transgress only some small modo parum aliquid non ser part of what you have sworn, non est : v. si it is riot ves, grave gr. a grievous sin : for te non jurasti bibiturum vinum, example, if you have sworn nou peccas mortaliter parum that you would not drink wine, bibendo. Sanch. t. 1. lib. 4. you do not sin mortally in c. 32. n. 21 . tune excusat quia drinking a very little. Sanch.

materiee ; et sic excu- t. 1. lib. 4. parvitas c.*32. n. 21 ; be sautur, qui jurant servare sta- cause then the smallness of the tuta matter excuses and thus alicujus capituli, collegii, ; they universitatis etc. si postea par- are excused who swear to ob vum aliquod statutum violent. serve the statutes of some Et idem die de tabellionibus chapter, college, universitv, OATHS. 133 juratis, et aliis ministris jus- &c., if afterwards they violate titise et de eo ex sum- the statutes in some small ; ut, qui ma, quam alteri se daturum way. And we say the same jurasset, parum tantum detra- concerning sworn public re heret. Navar. Suar. Sanch. gistrars, and other ministers of as Vide Laym. Bon. p. 13. justice; also concerning

" Obligaris probabiliter ju- him who, from the SUM WHICH ramento promissorio, etsi ex- HE SWORE THAT HE WOULD tortum a te sit per injuriam, GIVE TO ANOTHER, DETRACTS ac metum : ut si oblitus uti ONLY A LITTLE. Probably you are eequivocatione, jurasti prsedo- obliged, by a promissory nibus dare lytrum, usurario oath, although it may be ex usuram." t. 2. torted from and (p*. 333. n. you by injury 173. ibid) fear, as if, forgetting to use equivocation, you promised to robbers to give booty, or usury to usurers." The Romanist, however, as I have already shewn, if he takes care to swear without the intention of fulfilling, or with has no equivocation, difficulty whatever in waving the obliga tion of the oath. Passing over some less important matters, we come to a case of startling perjury which Liguori authorizes. Having considered certain instances in which it is not lawful to violate oaths without dispensations, which however are all-potent, he

savs :

" " Excipe tamen, si jurasses Nevertheless make an ex

Tithe earn ducere : nam eo ception, if you have sworn to casu potes, ea relicta, ingredi Titias to marry her: for in that religionem ; quia juramentum case you may forsake her, and sortitur naturarn cui enter into a order actus, ap- religious ;

; autem pouitur promissioni because the oath regards the matrimonii haec tacita conditio nature of the act to which it nisi mest, ingrediar religio- pertains; but in the promise nem. Vide Laym. c. 6. Kon. of matrimony there is this d. 4. q.\. p. 3."-(p, 336. tacit condition, unless I enter t. 2. n. 177. ibid.) a religious order" Thus a Romanist who has sworn to marry a certain woman, after all violate the may oath and enter a religious order which is bound by the law of celibacy because all such oaths include OATHS.

" the tacit condition, unless I enter a religious order." He puts the question,

" " he who takes an Queer. 1 . an juramentum Whether non ludendi obliget ad absti- oath not to gamble, is bound nendum etiam a ludo licito, et to abstain even from lawful modicse quantitatis? Resp. gaming and for a moderate Si juramentum sit factum non quantity ? It is answered that ludendi in genere, conveniunt if an oath is made of not gam omnes hoc non obligare ad ing in general, all agree that abstinendum a lusu honesto, this does not bind to the ab et moderato. Fid. Salm. c. 2. staining from honest and mo n. 95. Dubium est, si jura derate gaming. See Salm. c. mentum expresse et specialiter 2. n. 95. It is doubtful, factum sit abstinendi etiam a whether an oath expressly and ludo licito, et moderato, an specially made to abstain even n. from lawful and moderate obliget." (Idem. 178. is ibid.) gaming binding."

Here he says that an oath, though expressly and specially taken against all gaming, is of doubtful obligation. He gives the opinion of various Doctors, and arrives at the con clusion:

" Hinc, si juransmajus bo- " Hence, if he who swears num expresse intenderit in has expressly intended a greater abstinendo a ludo, puta, ut good in abstaining from gam Deo vacet, se mortificet, etc. ing, for example, that he may tenetur implere : secus, si, have more time for devotion sine tali fine juraverit. Salm. to God, that he may mortify n. 95. et 103. in fin. In hoc himself, &c. he is bound to autem ludo bene potest dari fulfil it. He is not bound to materise parvitas, quae me- fulfil it, if he has sworn with tienda est juxta finem inten- out such an end in view. Salm. tum a jurante. Vide Salm. n. n. 95. et 100. in fin. But in 98. Potest etiam talis jurans this gaming the smallness of dare pecuniam alteri ad luden- the matter can well be taken dum, et ipsum observare, et into account, which is to be etiam adjuvare, quia hoc pro- measured according to the end prie non est ludere. Sanch. intended by him who swears. 1. 3. Dec. c. 18. n. 4. Bon. t. See Salrn. n. 98. Such a one 2. d. 4. q. 1. p. 16. n. 5. swearing can also give money Palaus tr. 16. d. 2. p. 7 num. to another to gamble, and ob- OATHS. 135

5. et Salm. n. 99. cum Cand. serve and even assisf him in Trull. Fag. etc gambling., because this is not

" Resp. 2. Juramentum pro- properly to play at game. . . . missorium eamdem habet con- " A promissory oath has the ditionem, eodemque modo ex- same condition, and is to be plicandum est, quo promissio, explained in the same way as vel propositum, cui est annex- the promise or the purpose to urn. Ratio est, quia accesso- which it is annexed. The ide- reason is because the rium sequitur principale ; accessory oque, quando non obligat follows the principal, and, promissio, nee obligat Jura therefore, when the promise mentum appositum. Less. 1 . does not oblige, neither does 2. cap. 42. d. 2. Bonac. d. 4. the apposite oath oblige 1. 2. c. 1. q. 1. p. 16. Trull. Whence you resolve, d. 17. Titius, who with an oath, pro Uncle resolves. mised marriage to Berta, rich, Titius, qui cum juramento healthful a virgin of good promisit nuptias Bertse diviti, report, &c. is not bound to etc. as sanse, virgini, bonae famse keep the oath, forasmuch non tenetur stare juramento, Berta has fallen into poverty, postquam Berta incidit in pau- infirmity, fornication, or in pertatem, infirmitatern, forni- famy, because that promise vel infamiam does not in such a cationem, ; quia oblige promissio ipsa non obligat eo case." casu. (Et hoc habetur in c. 25. de Jurejnr.*) (p. 337. t. 2. n. 180. ibid.)

According to this statement, if a man promises marriage to a woman who is rich, but afterwards becomes poor, or, to a woman who is healthful, a virgin, and of good report, who afterwards falls into sin and ill fame, he is not bound to marry of the her. In the first instance mentioned by Liguori, that rich woman who becomes poor, I conceive that he is decidedly in error. Let us, however, consider a statement by Mr. Waterworth in his discussion with Mr. Venn. In explaining the doctrine of Rome he gives the following example : " But if he promised to marry Anne, for example, expecting to be to have a large fortune with her, and she turned out poor, in such a case the obligation of the oath would be perfectly

" binding. (See Heref. Discussion.) 136 OATHS.

Such is Mr. W. s statement, but to use his own expression, canonized" teaches that such an oath is not Liguori "just binding !

" " Qui juravit se servaturum He who swears that he decreta, et regulas, vel statuta will observe the decrees, and alicujus congregationis univer- rules, and statutes of any con sitatis, vel capituli, tantum gregation, university, or chap tenetur servare ea, quse, sunt ter, is only bound to observe in vigore, et quatenus sunt in those which are in force, and usu, vel servantur a majore as far as they are in use or ob parte capituli; nisi tamen aliud served by the greater part of constet de mente vel the jurantis, chapter ; unless, however, hie voluerit se ad ilia indepen- another sense is manifest ac denter a statutis obligare. cording to the mind of him Ratio patet, quia promissio who takes the oath, or he may ipsa non aliter obligat. Trull. have wished that he should be I . c. Azor. Less. Dian. p. 2. bound to these independently tr. 6. r. 39. (Fid. dicenda n. by the statutes, the reason is 181.) manifest, because that promise * In oinni autem juramento does not otherwise oblige.

promissorio, fictione juris, Trull. 1 . c. Azor. Less. Dian. tacite subintelligimtur sequen- p. 2.tr.6. r. 39. (Fid. dicenda tes conditiones : I. Sipotuero; n. 181.)

" quia nemo censeturse obligasse But in every promissory ad rem impossibilem physice oath the following conditions

vel scilicet cum are understood 1 . moraliter, per tacitly ; If inagna difficultatenon prsevisa. I shall be able, because no one Ita c. 1. 7i. Spor. 77. Lavm. is thought to have obliged c. n. 4. Elbel. n. 9. 70. II. himself to a matter physically Salvo c. jure superiorum, ex. or morally impossible, to wit, 19. de III. Si cui Jurejur. is, with any great difficulty not fit promissio, acceptet, vel non foreseen. Ita Spor. c. 1. n. remittat : hsec enim est pro- 7;. Lavm. c. 9. n. 4. Elbel. missionis natura, quam sequi- n. 70. II. saving the right tur juramentum. Elbel ibid. of superiors; ex. c. 19. de IV. Si res non fuerit notabi- jurejur ; III. if he to whom liter mutata ; vide n. 187. v. the promise is made accepts, Non tenetur. V. Si et altera or does not remit, for this is servaverit : pars fdem intel- the nature of a promise, which si fuerit the oath lige, promissio mutua; follows ; IV. if the c. de R. J. in 6."- 75. (p. matter may not have been 338. t. 2. n. 180. ibid.) notably changed; V. if also the OATHS. 1,37

other party may have kept the trust : understand if the pro mise may have been mutual."

The second condition leaves great latitude for the non-ob

" 1 servance of oaths saving the right of my superior. I would here quote the remarks of the Rev. R. J. McGhee on this re in his excellent " the of servation, work, Laws the Papacy." " The oaths of these men are always taken under a secret viz. salvo reservation, as they confess, jure superioris, that is, saving the right of my superior, in other words, saving the right of priests, bishops, and popes. The layman is taught to if master the allows it the reserves mean, my priest ; priest the of his master the and the of his right bishop ; bishop mas ter the is the centre of Catholic as in pope, who unity ; or, this exercise of his centripetal power, the centre of papal per jury, and, indeed, of all papal crime, he is emphatically and

" literally the Man of Sin.* This is clear from all their books, Bailly, Dens, and all their standards of moral theology: and whenever we get practically, any facts on the point, we discover the of the for as we have seen the working system ; Popish members of parliament violate their oath without scruple or ceremony, so we see, when we get at the fact of an appeal to the Pope on this oath, as in the case of the Bishop of Malta, who sent it to him before he would take it, the Pope refuses to of it therefore all of it is relaxed. It approve ; obligation was for the interest of the church they should take the oath, that their but the now to was duty then, perjury would be keep it,

1 is their now." 1 (3d Lat. Can. 6) for to break it, duty (p. 3 5. Lon. 1841.)

Passing over some matter of no great importance on the subject before us, we read :

" " Qui juravit se servaturum He who hath sworn that secretum, non peccat contra he would keep a secret, does juramentum, illud detegendo, not sin against the oath by re- quando non potest illud celari vealing that secret when he absque gravi suo, vel alterius cannot conceal it without damno, quia ipsa promissio great loss to himself, or to an- secreti non videtur obligare, other, because the promise of nisi hac conditione si non no- secrecy does not appear to * * * ceat. bind, unless under this condi- 138 OATHS.

se die- it does not "Qui juravit judici, tion, if injure tumm quae novit, rion tenetur me.

" revelare occulta. Ratio patet. HE WHO HATH SWORN TO

Less. Bonac. Trull, loc. cit." A JUDGE THAT HE WOULD SPEAK HE IS (p. 340. t. 2. ibid.) WHAT KNEW, NOT BOUND TO REVEAL CON CEALED THINGS. THE REASON

IS MANIFEST ! ! !"

the of all Strange to say, while Rome weakens obligations oaths to serve her own purposes, she can also render them as in the stringent in the accomplishment of sin, following case:

" "Quseritur I. utrum, qui It is inquired, 1, Whether promittit concubinse cum jura- he who hath promised to an mento, aliam uon cogniturum, harlot, with an oath, that he teneatur ad illud? Negant would not know any other, is Dian. cum Fagn. Quia finis bound to that oath? Dian. talis promissionis fuit pravus, cum Fagn. deny that he is, nempe conservandi amicitiam, because the end of such a pro et quia tale juramentum prse- mise is wicked, to wit, of pre beret occasionem permanendi serving friendship, and because in peccato. Sed aifirmant pro- such an oath would afford an babilius Salm. tr. 17- cap. 2. occasion of continuing in sin. punct. 6. n. 70. cum Sanch. But Salm. cap. 2. with Sanch. et Prad. quia ex regula gene- et Prad. answer with MORE rali impleri debet juramentum PROBABILITY that the oath semper ac impleri possit sine should be observed, because, peccato: occasio autem ilia according to the general rule, venit per accidens." (idem, an oath ought always to be n. 184. ibid.) fulfilled, and can be fulfilled

without sin ; but that occasion comes by accident." Passing over dubium VJ., we come to dubium VII., in which the question is put :

" In what manner the obligation of an oath is taken away by irritation, dispensation, commutation and remission ?" (p. 343. t. 2.)

The superior has the power of dispensing in oaths, when * such is thought desirable the superiors of the church in the of place God," as Dens says. OATHS. 139

The British Parliament, hoping to bind the Romish Church, administered certain oaths to Roman Catholic Members of Parliament and others. But these oaths have been practically set at nought to a great extent. The Rev. R. J. McGhee, in "the of the his excellent work, Laws Papacy," quotes the declaration of the Irish Roman Catholic Bishops and Arch bishops, and explains, on their own principles, how that de claration is capable of being understood. For the purpose of shewing the accordance which exists between Mr. McGhee s solution and the principles of Liguori, I quote thus largely from his work : THE DECLARATION OF THE BISHOPS.

" The Catholics of Ireland not only do not believe, but they declare upon oath, that they detest as unchristian and impious, the belief that it is lawful to murder or destroy any person or persons whatsoever, for or under the pretence of their being c heretics ;* and also the principle that no faith is to be kept with heretics/f They further declare, on oath, their belief

* But these papal bishops have reserves in abundance on this oath. They detest as impious and unchristian the belief that it is lawful to mur der heretics. Now they solve this as Dens solves many difficulties dis- tinguendo. 1 Lawful, how ? By the laws of England ? True they swear truly. 1 Lawful by the law of the Decalogue ? True their oath is good. lawful the laws of as we meant ? no But by Rome, O ; they reserve this, and accordingly they secretly teach Dominum Dens auctorem se- guentes, that heretics are to be put to death, whenever it is expedient for to do so and obtain the church ; when they the end of their oath, then they set up the law of their church in Ireland for exterminating Protestants out of their dioceses. See their Oat/is and Crimes compared, pp 99 to 147, and Letter to Dr. Murray, pp. 239 to 246. But by whatever sys tem of fraud they sanction the commission of the crime, the proved facts, for which their own documents are now lodged in the Universities, dem6"n- strate their horrid hypocrisy. And when we couple with this the scrip tural sanctity with which they seem to address here the men whom they were secretly drilling in the very crimes which they were thus pretending openly to renounce on oath, in the presence of the nation, to impose on Protestants, it really leaves all the history of papal treachery and perjury far at a distance. t Now this part of their oath is also true distiuguendo. Is it their principle is to be with heretics ? not for that nofaith kept Certainly ; whenever any covenant is made with heretics which it is the interest of the church to keep with them, then faith is to be strictly maintained. But whenever a covenant is made which it is the interest of the church to break with them, then no faith is to be kept, however sworn, for this would be unfavourable, 140 OATHS.

or that no act in itself unjust, immoral, wicked, can ever be or colour that it justified or excused by or under pretence was done either for the good of the church, or in obedience to any * ecclesiastical whatsoever that it is not an article of power ; the Catholic faith, neither are they thereby required to believe that the is infallible and that do not hold them- Pope ; t they

vergeret in deteriorem exitum. Hence piety and the utility of the church demand a dispensation, and those are quite sufficient causes for annulling their promise or oath on any subject. See Bailly and Dens, fyc. 8{C. * Now this they make out true distinyuendo. No act in itself unjust, immoral or wicked, can be justified on the pretence that it was done for the good of the church. True. But then no act which not by pretence, but really and in fact is for the good of the church, can be in itself unjust, immoral or wicked. of the church is a end acts done with The good good ; a good end are good acts therefore, acts done for the good of the church are good acts, and good acts cannot be unjust, immoral, or wicked, therefore acts be with a conscience is good may done good ; and, therefore, whatever for the good of the church may be done with a good conscience. As long as Dens and the devil can reason, such oaths as this are easily concocted. But this volume amply illustrates the principle. For example : It was really for the good of the church that the Bulla CoensD Domini should be taught through Ireland, but secretly; for see the imperative reasons, pp. 47, 48, and Cardinal Erskine s 304 and it was 49, note, p. ; accordingly taught, see pp. 230 239. But it was really for the interest of the church that Dr. M Hale and Dr. Doyle should deny on oath that it ever had been re ceived, or would be received in Ireland, while they and their brethren were privately teaching it. See pp. 42 to 48, and see the rule laid down, p. 49. that it was right for them to dissemble. Now to take a deliberately false oath, on the pretence that it was for the good of the church, would be a great practical evil it would be a but to take such an it the perjury ; oath, when was really for the good of church, was a dutiful adherence to the 16th Can. of the 3d Lateran which are sworn to so this their oath Council, they obey, was keeping ; for as by that canon oaths contrary to ecclesiastical utility are not to be accounted oaths, but perjuries ; so perjuries to promote ecclesiastical ut^ity, are not perjuries, but good and laivful oaths. The facts are in disputable, and it requires but little skill in Dens s moral theology to understand and apply the principle. " could How you go and break your oath the way you did ?" said a man to a witness whom he knew to have sworn to a whole tissue of lies in a court of justice. " but No, keep my oath, you mean," replies the witness. " " oath !" his friend when Keep your rejoins ; how can that be, you know as well as I do that all you swore was false ?"

" returns " Ay, but," the other, I swore this morning before I went out that I would not tell a word of truth to-day." This is also t perfectly true distinguendo. They swear it is not an the article of Catholic faith, and that they are not bound to believe that the is Pope infallible. True. But they do not swear that they themselves OATTIS. 141 selves bound to obey any order, in its own nature immoral, though the Pope or any ecclesiastical power should issue or direct such an order : but, on the contrary, that it would be * sinful in them to pay any respect or obedience thereto. * The Catholics of Ireland swear, that they will be faith ful, and bear TRUE ALLEGIANCE, to our most gracious sovereign KING GEORGE THE FOURTH that will lord, ; they maintain, support, and defend, to the utmost of their power, the succes sion of the crown in his Majesty s family, against any person or whatsoever and persons ; utterly renouncing abjuring any obedience or allegiance to any other person claiming or pre a to the crown of these realms that tending right ; f they do not believe that he is infallible. It is not an article of the Catholic: faith, because if it was, all would be bound to believe it. But the Gallicau church does not believe it, while the Ultramontane doctors do. They are all Ultramontanists, and they swear nothing about themselves, they only the Catholic and here swear is true and as swear about faith, what they ; they swear nothing about their own faith, they swear nothing that is false. But they were all teaching in Dens that the Pope is infallible, so we know what they believed and taught on the point. But again, even if they swore as to their own faith, still there is ano ther reserve distinguendo. 1 The Pope is infallible as to matters of fact ? No. They do not really believe that. Ergo, they swear with a safe conscience they do not believe him infal lible. Again distinguendo. The Pope is infallible as a private doctor ? No. They only believe he is infallible ex cathedra. Ergo, they can swear they do not believe the Pope is infallible. So swear with a safe conscience but the Protestants little about they ; know such oaths till they are trained in the study of Dens s Theology. * Here is the same principle as the last. The Pope never issues an order as Pope, except ex cathedra. But the Pope by the preceding speak ing ex cathedra is infallible. Ergo, the Pope issuing such an order is infallible. Again, any order that is infallible cannot be immoral. But the Pope s order ex cathedra is infallible. Ergo, the Pope s order cannot be immoral. Therefore, when they swear not to obey any order that is in its own nature immoral, though issued by the Pope, they swear not to obey a thing that can have no existence, therefore a thing that cannot be a lie, because in fact it is nothing at all. Therefore they may obey whatever order the Pope chooses to issue, and still their oath is true. Dorninum Dens auctorem sequentes. t The loop-hole for conscience in this part of the oath is not so imme diately apparent. These Papal bishops, while they seem to us to be swear- 142 OATHS.

* that excom renounce, reject, and abjure the opinion, princes municated by the pope and council, or by any authority of the See of Rome, or by any authority whatsoever, may be deposed whatsoever and murdered by their subjects, or by any person ; or and that they <*do not believe that the Pope of Rome, any or other foreign prince, prelate, state, or potentate, HATH OUGHT TO HAVE any temporal or civil jurisdiction, power, this superiority, or pre-eminence, directly or indirectly, within realm/* They further solemnly in the presence of God, profess, testify, and declare, that they make this declaration, and every part thereof, in the plain and ordinary sense of the words of their oath, without any evasion, equivocation, or mental reservation whatsoever, and without any dispensation already granted by the Pope, or any authority of the See of Rome, or any person whatsoever, and without thinking that they are or can be acquitted before God or man, or absolved of this declaration, or any part thereof, although the Pope, or any person or authority whatsoever, shall dispense with or an-

i ng, may say that they are merely here historically reciting the oath of Catholics as well have allegiance taken by Roman ; they might just said, the Catholics of Ireland take the oath of allegiance, and this is the oath they swear; but they do not tell us that this oath is always taken like the of the nor do tell every promissory oath, saving authority Pope ; they us that they have the power of dispensing with this oath for their subjects and themselves, whenever piety and the utility of the church, or any thing they judge a sufficient cause demands, as they teach in Bailly and Dens. So that they can swear an oath of allegiance to-day and to-morrow, if the utility of the church requires it, can absolve themselves and their sub jects from it at once. * This is to be considered distinguendo. If it is meant that they do not believe that the Pope hath, or ought to have, any temporal or civil jurisdiction, according to the laws of England, this is true. They are swearing before the people of England, and they swear according to what this understands their laws and constitution for people concerning own ; there is no use in swearing to men on a subject about which they know Now Protestants know about the laws of there nothing. nothing Rome ; fore, their Bishops swear according to the laws of England, which the people and not to the laws of which do not know know, according Rome, they ; and this is the proper, judicious, Papal swearing such as men ought to swear when it answers their purpose to swear, and to induce men to believe what they swear. But as to swearing that the Pope hath not and ought not to have temporal power, indirectly, over these realms, according to the laws of that Rome, would be quite absurd. See Dens 22. p. 147 to 164. Thomas 2nda 2nd*, sec. 12. art. 2 the Aquinas, ; Bull Super Solidate. See pages 291, 282, published by these men to enforce them. OATHS. 143 nul the same, or declare that it was null and void from the * beginning.

" After this full, explicit, and sworn declaration, we are utterly at a loss to conceive on what possible ground we could be justly charged with bearing towards our MOST GRACIOUS SOVEREIGN ONLY A DIVIDED ALLEGIANCE." (p. 315.) We now come to the statement of Mr. Waterworth already alluded to :

" Liguori teaches, (and he has just been canonized) that under no circumstances, even if the Pope or the Council were to attempt it, can they exonerate an individual from an oath made to a third that even if the is person ; promise op to the councils that even if it is posed Evangelical ; opposed to the greatest act of piety, an individual cannot break a pro mise which he has made to a third person. That is at page of s 454, volume 1st Liguori Theology." The Italics are Mr. W. s. This is certainly a bold state ment, but let us test its truth, and see what is the real state of canonized." Mr. W. refers us to ment Liguori "just 454 of the 1st. vol. now I turn to the 1st vol. of the page ; edition which I possess, and in vain do I look for that page, but perhaps Mr. W. quotes from a different edition, or it is possible the reference may be mis-printed. In the fourth Book, Number 192, I find, however, something like the words which Mr. W. quoted, but yet accompanied by such limitations and restrictions as maintain the very opposite doctrine to that asserted by Mr. W.

" " Dicendum II. quod, si talis It is to be said, in the promissio sit accepta a tertio, second place, that if such a cui facta fuit, tune sine ejus promise be accepted bv a third consensu, nee etiam a Ponti- person, to whom it was made, fice relaxari possit. Est adhuc then, without his consent, it commune ap. Laym. de Jur. cannot be relaxed even by the c. }\.n. 15, cum S. Th. 2. 2. Pontiff. Besides, this is the q. 80. a. 9. ad 3. Tamb. 1. 3. common opinion, ap. Laym. * This part of their oath is like all the rest in strict accordance with Popery. For while they take every oath that could be invented as to any contract or promise, Salvo jure Superioris ; each part of the oath is taken with this that can with reservation ; and the same power dispense one part of the oath, in which the promise or contract is included, can dispense with the other part of the oath, which either denies or promises a not to seek dispensation." (p. 315. London, 1841.) 144 OATHS.

c. 11. n. S. c. 7. . 3. n. 3. S0/w. c. 2. w. de jur. 15. cum 68. Croiff 1. 3. p. I. n. 358. Th. 2. 2. q. 80. a. 9. ad 3. Et hoc, etiamsi juramentum Tamb. 1. 3. c. 7. . 3. n. 3. in ho- Salm. c. 2. n. 68. Croix. 1. 3. principaliter sit factum norem Dei, ut dicit Croix ibid. p. 1. n. 358. And this holds cum Sanch. Suar. Less. Lug. although the oath be chiefly in honour as Dian. May a, etc. simul ac per made of God, acceptationem sit tertio jus Croix says, ibid. CUM SANCH. acquisitura. Sed de hoc jura- SUAR. LESS. Lug. Dian. Moya, mento principaliter in Deum etc. as soon as the third party, eraisso magna vertiturquoestio, by accepting the oath, acquires circa quam vide dicenda c. 3. a right. But a great ques is this de Voto num. 255. (p. 343. tion debated concerning t. 2. n. 192. ibid.) oath, principally made in ho nour of God, about which, see what is said in the third chap, concerning a vow, num ber 255."

So far one would think that Mr. W. was borne out by Liguori in the sweeping assertion which he made, that under no circumstance can the Pope exonerate an individual from an oath a third but did Mr. W. read the accepted by person ; passages which follow, containing the limitations. Is it possible that they could have escaped his notice ?

" Limitatur tamen dictio II. " HOWEVER THE SECOND rnox lata in tribus casibus. I. ASSERTION JUST NOW MADE IS Si jurans sit subditus, et jura LIMITED IN THREE CASES. 1. mentum sit circa ea, quse su- If he that swears is a subject, pereorum potestati subduntur, and the oath is about those ut docet 8. Thorn. 1. c. Ideo things which are under the Pontifex irritare potest omnia controul of the superiors, as juramenta circa beneficia, offi- St. Thomas teaches, 1. c. cia ecclesiastica, etc. Parentes Therefore, the Pope can abro etiam possunt irritare jura gate all oaths about benefices, menta impuberum, non vero ecclesiastical offices, c. Pa puberum circa res proprias rents also can abrogate the

tutores ; oaths of ipsorum ; pupillorurn children under age, viri are superiores religiosorum ; but not of children who uxorum circa bona dotalia of in ; age, matters concerning domini servorum. Vid. omnia their own property. Tutors OATHS. 145 ap. Salm. c. 3. ex n. 4. cum can annul the oaths of their Bus. n. 2." pupills. Superiors of the re

" Lim. II. Si juramentum ligiousliiou orders;* husbands of non posset servari sine damno their wives, about dowry communi, prout esset jura goods; masters of their ser mentum non denuntiandi, non vants. accusandi etc, vel super con- II. IT IS LIMITED, IF AN tractu a lege vetito, v. gr. sol- OATH CANNOT BE OBSERVED vendi poauam, si quis resiliat WITHOUT COMMON LOSS, SUCH a sponsalibus; quod prohibetur AS WOULD BE THE OATH OF cap. Gemma, de Spans. (An NOT DENOUNCING-NOT AC etiam solvendi perdita ludo CUSING, &c., or about a CDn- prohibito, ut dicunt Salm. tract forbidden by law, for Vide dicenda de Ludo tract, example of inflicting punish de Cont. d. 13.) Talia jura- ment if any one does not menta verius relaxione non adhere to espousals which is indigent, cum de se sint nulla, prohibited in chap. Gerama de juxta dicta n. 177. v. Aliter. Sponsa (whether also of pay Esto tamen essent valida, ab ing money, lost by forbidden Ecclesiarelaxaripossunt. Salm. game, as the Salmanticenses ibid. n. 6. cum Sanch. Pal. et see is said on say ; what gam Guttier. Nomine autem Ec- ing in the tract which treats of clesise veniunt non solum Pon- contracts, Cont d. 13.) Such tifex, sed etiam episcopi, capi- oaths truly do not need re tula sedibus vacantibus, et laxation, since THEY ABE OF alii jurisdictionem episcopalem THEMSELVES NULL AND VOID, habentes, ut Salm. n. 7. et 8. in accordance with what is said et etiam confessarii delegatam in number 177. v. Aliter. facultatem habentes dispen- HOWEVER, LET THEM BE EVER sandi in votis, qui possunt SO VALID, THEY CAN BE RE etiam talia juramenta relaxare, LAXED BY THE CHURCH, Salm. ut Busemb. n. 3. et Salman tic. ibid. n. 6. cum Sanch. Pal. et num. 9. cum Rodr. et Lede- Guttier. but in the name of

sen." (p. 346. t. 2. n. 192. the Church are included not ibid.) only the Pope, but also Bishops, Chapters, the epis copal seat being vacant, and others having episcopal juris diction, as Salm. n. 7. et 8. and also confessors having a delegated faculty of dispensing * Monks, Friars, Nuns, &c. K H6 OATHS,

in vows, who are able also to relax such oaths, as Busenb. n. 3. et Salamantic. num. 9. cum Rodr. et Ledesem."

The third limitation regards oaths extorted by fear. In one to n. v. Aliter we of the above passages we are referred 177. ; therefore turn to that quotation, and find Liguori asserting a the same principles. Having said that an oath accepted by third person can not be relaxed, he leaves full room for the exercise of Papal power, saying, " Aliter tamen dicendum, si " However we say other- promissio sit irrita a jure, quia wise, if the promise is abro- esset contra bonum on account commune ; gated by justice, of ratio quia tune ipsa impletio its being opposed to the com- illicita esset." (n. 177. ibid.) mon good. The reason is, because in that case the very keeping of such an oath would

be unlawful." (n. 177. ibid.)

Pray where were Mr. Waterworth s eyes when he asserted that under no circumstances could an oath be annulled if accepted by a third party. He quotes Liguori, but the Saint maintains the very opposite. He gives full room for the exercise of the Papal power in annulling oaths which are even accepted by a third party.

For a moment let us consider some limitations ; such an oath is not to be observed if it is calculated to injure the he community ; says,

" " Dispensatio est absoluta A dispensation is the ab- obligationis voti condonatio, solute disposing of the obliga- nomine Dei facta. Ad hanc, tion of a vow, made in the ut valeat, justa causa requiri- name of God. That such a tur: qualis v. gr. est 1 . bonum dispensation may be valid a

ecclesise vel commune cause is : such as reip." just required (p. 397. t. 2. n. 250. cap. for example is I. THE GOOD 3. ibid.) or THE CHURCH, or the com mon well-being of the re

public."

An oath accepted by a third party can be relaxed without his consent, if it be calculated to injure the Church. Of this

" Liguori gives a striking example Prout esset juramentum OATHS. 147

" non denuntiandi, non accusandi, etc." Such as would be an oath not not of denouncing, of accusing, fyc." is fearful Reader, here a instance of Romish perfidy, justi fied both in principle and in practice ! An oath of not denouncing, even when accepted by a third person, can be relaxed, nay it is of itself null and void as Liguori says. "Denuntiandi" is a technical phrase of the Inquisition. Here is Liguori s example. A man makes a solemn oath that he will not denounce a certain Protestant to the Inquisition, and have him immured in its dismal that oath is dungeons ; accepted by the third person, but because it is injurious to the interests of the Church to let heretics go unpunished, the oath is of itself null void and even if doubt is entertained as to its and ; any or validity, the Pope, the Bishop, the delegated Confessor, by dispensation takes away all its obligation. The Protestant may perhaps think himself safe in having received a solemn oath that he shall not be delivered up to the Inquisition, but no, he is deceived ! at midnight the Inquisitorial coach rolls to his is torn from the embrace of his in door ; he family immured the dismal dungeons : he appeals to the sanctity of oaths in

" vain. No faith is to be kept with heretics," and he bears the awful doom. This is Liguori s own example. Pray did see these limitations Mr. Waterworth ; Liguori teaches that an oath, even accepted by a third party, can be relaxed, if the interests of the Church demand it. It is certainly remarkable that he should give this instance of denouncing. Oh, that Protestants would awake from their slumbers and behold the real character of Rome. No oath administered by Protestants for can bind the Papal Church, Popery would rend every tie, human and divine, to accomplish her unholy designs. Her

" council of represented priests decreed that no faith was to be the kept with heretics," and Reformer Huss, who was pro mised a safe-conduct, perished amid the flames. In vain did he appeal to the sanctity of oaths, for Rome, as we have seen, swears to the Protestant that he shall not be denounced, and yet betrays him to the Inquisition. " O, love destroying, cursed Bigotry Cursed in Heaven, but cursed more in Hell, Where millions curse thee, and must ever curse, Religion s most abhorred! perdition s most Forlorn! God s most abandoned f Hell s moat damned! 11 K 2 148 OATHS.

Who can impartially consider the principles of Rome on equivocation mental reservation dispensation, and the obli gation of oaths, without being convinced that Popery is a

" system of fraud, deceit, lying, perjury, and perfidy, yea the very master-piece of Satan." England has often felt the evil consequences of Papal despotism. Her crowns have been in the dust her lashed Monks at the tomb trampled ; King by of a traitor Her churches her dead un- subject ; closed, buried, and her people excommunicated her best sons tor tured and martyred Lord Cobham roasted in chains for having maintained Bible sentiments and the right to think for himself the Ridley s, Latimers, and Cranmers, burned for their adherence to the Reformation, by Papal intrigue the nation oft shaken to her centre Elizabeth excommunicated and her subjects absolved from their allegiance. The Armada, blest by the Pope, sets sail with pride and power to trample British liberty in the dust, dethrone the Queen, and persecute

" the but Heaven the stars in their courses" people ; fought

" against Spain, Rome, and the Inquisition, for the Lord of with Hosts was us, and the God of Jacob was our refuge." Again, Rome concerts her schemes the Gunpowder plot failed to accomplish its object, but the leader thereof is, in England, and in the 19th century, regarded as a Martyr.* ROME is STILL THE SAME. Her principles of equivocation, fraud, and persecution, the non-obligation of oaths have re ceived a fresh sanction in the Works of Liguori, in the year

1839 are : but few are with ; yet Englishmen asleep acquainted her real principles, and it is considered uncharitable to charge her with sentiments, which equivocating, dissimulating, and tergiversating, she owns oh blind infatuation ! this great nation seems to be spell-bound by the sorceress who makes

" all men drunk with the wine of her fornication." Men and Brethren, arouse from your lethargy, the system which is the enemy of your dearest interests of your altars and your homes the is ; system which stained with blood, and all perfidy within, though all smiles without the system which tramples upon Kings, lights the fires of martyrdom, works the s - Inquisition torture dissembles- equivocates tergiver-

* In a " - book which lies before me, entitled Modern British Marty/- written I ology," by the late Bishop Challoner, Garner the Jesuit, and the of the is promoter Gunpowder Treason enrolled amongst the Martyrs ! !! OATHS. 140 sates false-swears now supplicates and now threatens at one time smiles, at another frowns at one time entreats, at all to her own another commands, all, accomplish designs ; legislates within your Senate House is endowed by your money, overflows the land and bids fair once more to be drunken with the blood of the saints. Men and Brethren, awake ere it is too late and " Ichabod" be written on your time-honoured institutions.*

* Appendix ! 150

CHAPTER X.

ADJURATION.

I WOULD extract a few passages :- " III. Tantum creaturse in- " III. Only intellectual crea^ tellectuales possunt directe ad- tures, as men and devils, can et dse- But in jurari, ut homines, be adjured directly. mones. Indirecte autem etiam directly, irrational creatures, irrationales, ut sal, nubes, lo- as salt, the clouds, locusts, &c. custee etc.adjurando vel Deum, by adjuring either God, that ut earum usus nos adjuvet, vel their use may assist us, or dsDmones, ut per eas desistant devils, that through them they nocere, prout docet S. Thorn. may cease to hurt us, as St. 2. 2. quasi. 90. art. 3. cum Thomas in common with others * * * aliis communiter." teaches, 2. 2. qusest. 90. art.

"V. Prsesertim autem circa 3."

" adjurationem d<smonum, duo V. But especially as to preecipue hie sunt notanda. the adjuration of devils, two I. Ut cum eis adjuratio sic im- things are here to be particu perativa, non vero deprecativa. larly noted 1 . That with them II. Ut fiat tantum ad amoven- the adjuration may be impera da et vexationem ob- but not II. damna, tive, deprecative ; sessi, non autein ad vanitatem that it be done for the removal et curiositatem ; hinc dicunt of harm and of the disturbance DD. communiter cum Salmant. of the possessed,but not for the de 2. Prsec. c. un. num. 55. sake of and vanity curiosity ; non posse excusari a peccato hence the doctors commonly gravi, qui multos sermones iu- teach with Salmant. de 2. utiles haberet cum dsemone Prsec. c. un. num. 55. that he obsidente." cannot be excused from griev

" Exorcista autem, ut ob- ous sin, who WOULD HOLD USE sessus vere liberetur, sedulo LESS CONVERSATIONS WITH curet, ut sequentia observet : THE POSSESSING DEVIL."

" 1 . Prius bene exploret, an ille But the exorcist, that the cbsideatur a revera daemone. possessed may truly be de 2, Muniat se fide, fiducia, et livered, should sedulously take ADJURATION.

caritate in et care that he observes the fol ; super oratione, et jejunio, et maxime humili- lowing rules 1. Beforehand, tate : alias, parum proficiet. let him carefully try whether Dicit tamen Salm. n. 7. ex- the patient is really possessed orcismum suam vim habere, by a devil. 2. Let him arm etiamsi fiat ab eo qui est in himself with faith, confidence, peccato. 3. Inducat obsessum and charity, and above all with ad confessionem, confidentiam, prayer and fasting, and espe et orationern. 4. Utatur ex- cially humility, otherwise he orcismis in Eeclesia Romana, will profit little. However, vel saltern in sua diocesi ap- Salm. n. 7. says that the ex probatis. Utatur etiam invo- orcism possesses efficacy, al catione nominum Jesu, Marise; though it is performed by one item signo crucis, ac reliquiis who is in sin. 3. Let him sanctorum, aut aqua benedicta, induce the possessed to con

agno Dei etc. f>. Caveat, ne fession, confidence, and prayer. cum da3mone jocetur, sed po- 4. Let him use the exorcisms tius pauca proferat, et non of the Roman Church, or at permittat ei plura loqui, sed least those which are approved impcret tacere. 6. Caveat in his own diocese. Let him etiam, ut advertit Rituale, ne use the invocation of the ob dictum dsemonis confugiat names of Jesus and Mary, also ad magos, ut maleficium dis- the sign of the cross, and the solvant. Jubeat tamen dsemo- relics of saints, or holy water, nem dicere, an ibi sit ob male the agnus dei, &c. 5. LET ficium et ut ; signa malefica HIM BEWARE LEST HE SHOULD reddat, vel revelet, 7. Regu- JOKE WITH THE DEVIL; but laritcr faciat in exorcismum rather let him say little, and ecclesia, januis apertis, nisi not permit the devil to speak honesta adsit causa (ut dicitur much, but command him to in Rit.} ut fiat domi. 8. Ex- be silent. 6. Let him take cludat mulieres, pueros, et care that he uses the ritual, viros otiosos, quorum modica lest, on account of the com fides expulsion! obstare potest. mand of the demon he might 9. Repetat pluries commina- repair to the magi, that they tionem, et verba, quibus ob- may dissolve the enchant servat dsemonem let magis angi, ment ; him, however, order semper augendo pcenam. De- the devil to declare whether mum advertat, nulla adesse he is there in consequence of infallibilia signa egressus : enchantment, and that he may probabilia tamen signa sunt, make known or reveal the sor- si per longum ternpus obsessus ceric signs. 7. Let him make 152 ADJURATION. sit a molestiis imrnunis item the exorcism in the ; regularly dsemonum confessio, ingens church, the doors being open, vomitus rerum putridarum, unless there is a good cause halitus valde fetidus item it is said in vel ; (as the ritual) that magni clamores, qui ibi audi- it may be done at home. 8. antur item si obsessus rema- ; Let him exclude women, boys, neat in terram dejectus et qua and idle men, whose weak faith si mortuus, ac similia. Pro- may be an obstacle to the ex babilius autem non licet con- pulsion. 9. Let him repeat cedere deemoni, ut invadat very often the commination aliud hominis vel bes- corpus ; and words by which he ob tise, ut exeat ab energumeno, serves that the devil is more sicut ille promittit, ut censet vexed by always increasing his cum Elbel num. 167. Bonac. pain. Finally, let him bear Tamb. et aliis contra Pal. etc. in mind that there are no in

" Communiter autem dicunt fallible signs of departure. DD. exorcismos habere vim However there are probable infallibilem daemo- if after a time the expellendi signs ; long nes ex tanquam opere operate. possessed is free from trouble, Ita Sparer de 2 Preec. n. 167. also the confession of devils, a Sanch. diet. c. 42. n. 16. Pal. great vomiting of putrid mat 4. n. 19. Elbel n. 160. et ter foetid p. or breath very ; also Salm. n. 17. et 22. cum Caje- great noises which are heard tan. Sot. Trullench. etc. Nee there also if the ; possessed obstat quod plures exorcismi remains a long time prostrate effectum non habeant ; nam, on the ground as if dead, and ut dicunt Salm. illi semper such like. But more probable effectum aliquem sortiuntur, it is not lawful to give permis si non complete, saltern imper- sion to a devil that he should fecte, vires dsemonum attenu- enter the body of any other ando. Vide alia apud Delrio, man or beast, that he may fuse de hac materia tractan- leave the possessed as he pro tem." (App. de. adjur. Dae mises, as Elbel thinks, num. mon, lib. 4.) 167. cum. Bonac. Samb. et aliis contra. Pal. &c. Commonly the doctors teach that exorcisms have the infal

lible efficacy of driving out devils, and if ex opere ope- rato by the mere performance of the ceremony. Ita. Sporer de 2. Preec. n. 167. Sanch. ADJURATION. 153

diet. c. 42. 11. l(i. Pal. p. 4. n. 19. Elbel. n. 160. et Salm. n. 17. et 22. cum Cajetan, Sot. Trullench, &c. Nor is it any objection that many exor cisms have not the effect, for, as Salm. says, the exorcisms always have some effect, if not completely at least imperfectly by diminishing the power of demons."

I quote the statement of Bishop Taylor on this subject. Speaking of the Romish adjuration he says

" Now for the prayers, they also are publicly described in their offices before cited, and are as followeth :

" The priest ties his stole about the neck of the possessed with three knots, and says, O ye abominable rebels against God, I conjure you spirits, and adjure you, I call, I constrain, I call out, I contend and contest, wherever you are in this man, the and Ghost he by Father, Son, Holy [then makes three -f-.j by the most powerful name of God, Heloy, the strong and ad mirable, I exorcise you, and adjure, and command you, by the power I have, that you incontinently hear the words of my conjuring, and perceive yourselves overcome, and command you not to depart without licence, and so I bind you with this stole of in the name of the Father jocundity ; +, Son -+-, and Ghost Amen. Then he makes Holy + , two and thirty crosses more, and calls over one and thirty names of GoJ in false Hebrew, and base Greek, and some Latin signifying the same names and the two and thirtieth is the of the ; by sign cross, praying God to deliver them from their enemies. Then follow more prayers, and more adjurations, and more conjura tions, (for they are greatly different you must know), and as persions of holy water, and shewing of the cross, and signings with it. Then they adjure the Devil (in case the names of will do S. S. God not it) by Mary, and Anne, by S. Michael, and S. Gabriel, by Raphael, and all angels and archangels, by the patriarchs, and by the prophets, and by his own infirmity, the and the and after all by apostles, by martyrs ; then, this, if the Devil will not come out, he must tarry there still, till

the next exorcism ; in which the exorcist must rail at the 154 ADJURATION.

and then ask Devil, and say over again the names of God, him read over the of the and questions, and sequences Gospels ; after that tell him, that he hath power over him, for he can s and then transubstantiate bread into Christ body ; conjure unclean and as him again, and call him damned Devil, spirit, so to God to cast him out of bad as he can call him ; and pray the man s mouth and nose, lips and teeth, jaws and cheeks, eyes and forehead, eyebrows and eyelids, his feet and his members, his marrow and his bones, and must reckon every part of his it would be well if the exor body (to which purpose, we suppose cist were well skilled in Laurentius, or Bauhinus his Anatomy), and if he will not go out yet, there is no help but he must choose, till the third exorcism : in which, besides many prayers and conjurations in other words to the same purpose, the ex orcist must speak louder, (especially if it be a deaf devil, for then indeed it is the more necessary), and tell the Devil his own faults, and threaten him terribly, and conjure him again, and say over him about some twenty or thirty names or titles of Christ, and forbid the Devil to go any whither, but to the centre of the world, and must damn him eternally to the sul phurous flames of hell, and to be tormented worse than Lucifer for his to resist so names and if himself, daring many great ; he will not now obey, let him take fire and brimstone, and make a fume, whether the possessed will or no, until the Devil tells all his mind in what ask him liver of you you ; (the To bias his fish were a rare thing here, but that is not to be had for love or and after this he money :) conjures him again by some of the names of God, and by the merits, and all the good things which can be spoken or thought of the most blessed Virgin, and by all her names and titles, which he must reckon, in one and forty number, together with her epithets, making so and these he cast many + , by must him headlong into hell. " if the Devil But be stubborn, (for some of them are very disobedient), there is a fourth, and a fifth, and a sixth exor cism, and then he conjures the earth, the water, and the fire to make them of his party, and commands them not to harbour such villanous spirits, and commands hell to hear him, and obey his word, and conjures all the spirits in hell to take that to it spirit themselves, (for may be they will understand their duty better than that stubborn Devil, that is broke loose from But if this to thence). chance fail, there is yet left a remedy ADJURATION. 155

that will do it. He must make the picture of the Devil, and write his name over the head of it, and conjure the fire to burn it and if the be wood most horribly hastily ; (and picture upon that be After all this or paper, it is ten to one may done). stir, assa- sprinkle more holy water, and take sulphur, galbanum, foetida, aristolochia, rue, S. John s wort; all which being dis the Devil s over tinctly blessed, the exorcist must hold picture to hear him and then he must the fire, and adjure the Devil ; not spare him, but tell him all his faults, and give him all his names, and anathematize him, and curse riot only him, but Lucifer too, and Beelzebub, and Satan, and Astaroth, and all indeed there is Behemot, and Beherit, and together ; (for not one good-natured Devil amongst them all ;) and then s into the pray once more, and so throw the Devil picture fire, and then insult in a long form of crowing over him, which is there set down.

" And now after all, if he will not go out, there is a seventh * exorcism for him with new ceremonies. He must shew him the consecrated host in the pix, pointing at it with his finger, and rail at him once more to and then conjure him, again, ; out of which purpose, there is a very fine form taken Prierius, and set down in the Flagellum Dcemonum ; and then let the exorcist pronounce sentence against the Devil, and give him his oath, and then a commandment to go out of the several parts of his body, always taking care that at no hand he remain in the and then is the Devil s cue to come upper parts ; out, if he have a mind to it, (for that must be always supposed), and then follow the thanksgivings. " This is the manner of their devotion, described for the use in is a of their exorcists; which such heap of folly, madnessy superstition, blasphemy, and ridiculous guises and playinys with the Devil, that if any man amongst us should use such things, he would be in danger of being tried at the next assizes certain it for a witch or a conjuror ; however, is, whatever the Devil loses by pretending to obey the exorcist, he gains more by this horrible debauchery of Christianity. There needs no of the is visible and it confutation it, impiety tangible ; and is sufficient to have told the story.

" Only this we say, as to the thing itself:

" The casting out of devils is a miraculous power, and given at first for the confirmation of Christian faith, as the gifts of 156 ADJURATION.

tongues and healing were, and therefore we have reason to be lieve, that because it is not an ordinary power, the ordinary exorcisms cast out no more devils, than extreme unction cures sicknesses. We do not envy to any one, any grace of God, but wish it were more modestly pretended, unless it could be more evidently proved. Origen condemned this whole proce dure of conjuring devils long since. Quceret aliquis si convenit vel dcemofies adjurare. Qui aspicit Jesum imperantem dtEmo- nibus, sed etiam potestatem dantem discipulis super omnia dcemonia, et ut infirmitates sanarent, dicet, quotiiam non est secundum potestatem datam a Salvatore adjurare dcemonia. Judaicum enim est : If any one asks, whether it be fit to ad devils he that beholds Jesus over jure ; commanding devils, and also giving power to his disciples over all unclean spirits,

" and to heal diseases, will say, that to adjure devils is not ac cording to the power given by our blessed Saviour ; for it is a Jewish trick:" and S. and Chrysostom spake soberly truly y

" We poor wretches cannot drive away the flies, much less devils."

" But then as to the manner of their conjurations and exor cisms this if these let ; we say, things come from God, them shew their warrantry, and their books of precedents : if they come not from God, they are so like the enchantments of Balaam, the old heathens, and the modern magicians, that their original is soon discovered.

" But yet from what principle it comes, that they have made exorcists an ecclesiastical order, with special words and instru ments of collation and that the of ; words ordination giving them power only over possessed Christians, catechumens, or baptized, should by them be extended and exercised upon all infants, as if were all the Devil and not they possessed by ; only so, but to bewitched cattle, to mice and locusts, to milk and to houses arid as if their were lettuce, tempests ; charms as well as and could as well prophylatic, therapeutic ; keep, as drive the Devil out, and prevent storms like the old XaAa;o0u/\aK of whom Seneca makes mention : of these we cannot things guess at any probable principle, except they have derived them from the Jewish Calaba, or the exorcisms which it is said Solomon used, when he had con sented to idolatry. " But these things are so unlike the wisdom and simplicity, ADJURATION.

of Christian devotion are so the purity and spirituality ; their and wild are perfectly of own devising, imaginations ; so full of dirty superstitious, and ignorant fancies, that there are not in the world many things, whose sufferance and the of or re practice can more destroy beauty holiness, proach a Church or society of Christians." (Dissuasive, p. 109. Oxford, 1836.) 158

CHAPTER XI.

PAPAL OBSERVANCE OF THE SABBATH CHILDREN MAY ENTER MONASTERIES AND CONVENTS IN OPPOSITION TO PARENTS IT IS LAWFUL TO SLAY ONESELF INDIRECTLY.

" the observance of the IN treating the question Whether s is of Divine he considers that it is of Lord day right," only ecclesiastical right, "de jure ecclesiastico:" here there is some Doctors. variety of opinion amongst Romish An objection is urged, of which however he disposes in the following pas sage :

" " Sed urget magna oppo- But a great objection sitio, videlicet : prseceptum stands in the way, videlicet sabbati erat certe naturale, et the command of the Sabbath morale, nam ideo inter Deca- was certainly natural and logi prsecepta numeratum fuit : moral, for on that account it ergo dominica quse sabbato was numbered amongst the substituta fuit, etiam de jure precepts of the Decalogue : naturali, sive divino est. Res- therefore the Lord s day, which pondetur, quod, licet sit de was substituted for the Sab jure divino et naturali, ut bath, is also either of natural de- designetur aliquod tempus or divine right. It is answered terminatum ad Deum colen- that although it be of divine dum, determinatio tamen hujus or natural right that some de cultus, et dierum, quibus con- terminate time should be allot ferendus erat, fuerit a Christo ted for the worship of God, Ecclesise relicta dispositioni ; however the determination of ita ut posset tune Papa decer- that worship, and of the days in observantia nere, ut dominicse which it was to be offered up, duraret tantum per aliquas have been left to the arrange horas, et quod licerent aliquo ment of the Church, so THAT opera servilia, ut dicit Salm. THE POPE CAN DECREE THAT j:~i oo " / A L o diet. n. 38." (p. 4. t. 3. n. THE OBSERVANCE OF THE 265. tract. 3. lib. 4.) LORD S DAYSHOULD CONTINUE ONLY FOR A FEW HOURS, AND THAT CERTAIN SERVILE WORKS WOULD BE LAWFUL." PAPAL OBSERVANCE OF THE SABBATH. lf)9

In accordance with these principles the Saint says :

" " Licitum esse constat, ob It appears to be lawful publicam causam et honestam for a good and puhlic cause of or necessitatis,vel Isetitise, puta ob necessity joy say on ac victoriam, adventum,velortum count of victory, the birth or principis etc. conficere vestes, coming of a prince, &c. to theatra, et similia. Exteudunt prepare garments, theatres, hsec fieri posse etiam ob reci- and such like. They add that tandam comcediam, Sanch. d. these things can be done even 18. n. 27. Tol. et Trull. Pasq. to the reciting of a comedy, ap. Salm. cap. 1. n. 354. qui Sarich. d. 18. n. 27. Tol. et a fortiori extendunt ad tauro- Trull. Pasq. ap. Salm. cap. 1. rum n. 354. allow agitationes ; dummodo who even bull talia die profesto prseveniri fights, provided that such non potuerint. Ratio, quia things cannot be done on an talia signa Iaetitia3 sunt reipub- ordinary day. The reason is licse moraliter necessaria : et because such signs of gladness ideo permittuntur ex consue- are morally necessary for the tudine. Nam ad hsec omnia, republic, and, therefore, are ut notat Viva, sufficit probabilis permitted according to custom. consuetude. Sic pariter per- For to these things, as Viva mittit Mazzott. d. c. 2. con remarks, the probable neces- ficere theatra, vestes famulo- sityorprobablecustom suffices. rum etc. causa nuptiarum, si Thus likewise Mazzott. allows d. c. 2. to pridie perfici nequiverint." them, prepare thea 26. t. 3. n, the (p. 304. ibid.) tres, garments of attend ants, &c. in case of a marriage, if on the day before these things could not have been done."

These few suffice to specimens may shew the laxity of Romish as to principles the Lord s day : In treating on the 4th commandment, he teaches that children may ENTER MONASTERIES AND CONVENTS, EVEN IN OPPOSITION TO THE WILL OF PARENTS. He that the sins says parent grievously who even indirectly thwarts his child in the adoption of the Monastic life. Liguori draws the following conclusion.

" Unde, si filing sentiat se a " Hence, if a son think that 160 FILIAL OBEDIENCE.

Deo vocatum ad religiosum vel he i.s called to a religious* or clericalem statum, et advertat clerical state, and supposes parentes injuste impedituros, that his parents would unjustly consulting aget rem eos celando, impede him, he conducts the divinamque voluntatem exc business more advisedly, by t. 3. n. 335. it and quendo." (p. 70. concealing from them, ibid.) by following the divine will."

On this subject we are referred by Liguori to book VI. n. 66. We therefore turn to that reference, and find the opinion of Luther stated and condemned. Pie maintained that it is sinful for a child to enter a monastery or convent in opposition to the wishes of his parents, but this view, Liguori assures us, was condemned by the Council of Toletano. Having adduced many authorities, he concludes : " Ex his omnibus concludi- " From all these authorities tur, non solurn, non peccare we conclude that not only do filios religionem assumentes, children not sin, who enter a inconsultis con- parentibus ; sed, religious state, without ordinarie loquendo, valde er- suiting their parents ; but ordi rare, si participes eos faciant narily speaking they err very de sua vocatione, ob periculum much, on account of the dan cui se exponunt, quod sint ab ger to which they expose them ilia avertendi. Et hoc utique selves of being averted from it, corjfirmatur ab exemplo tot if they consult with them con sanctorum, quorum discessus, cerning their own call. And aut parentibus insciis, invitis, this verily is confirmed by the Deus etiam miraculis appro- example of so many saints bavit, et benedixit. Idemque whose departure, the parents sentit doctus P. Elbel de Prse- being unconscious or unwil

n. 538. : Si cept. dicens filius ling, God approved and sentiat se a Deo vocatum ad blessed even by miracles. And statum religiosum, et advertat the learned P. Elbel. de prse- id parentes segre laturos, atque cept. n. 538, thinks the same, ex affectu carnali ac futilibus saying If a son think that he motivis se opposituros, non is called to the religious state, tenetur eos consulere, quia con- and considers that the parents sultius rem eis celando." aget would bear it grievously, and 402. t. 4.n. 68. 1. (p. 5.) that they would be opposed to it from a carnal affection and

The religious state includes the monastical and conventual life. ON SELF-MURDER. 161

groundless motives, HE is NOT BOUND TO CONSULT THEM, be- cause he conducts the matter more advisedly in concealing " it from them.

Liguori considers the fifth and sixth commandments together. He suggests the inquiry "WHETHER IT is SOMETIMES LAWFUL

TO SLAY OR S to : MUTILATE ONE SELF," which he replies

" " Retp. Absque divina auc- We answer that without toritate non licet seipsum divine authority, it is not law directe, et ex intentione occi- ful directly and according to in dere. Ratio est, quia est con tention to slay one s self. The tra caritatem sui, et fit injuria reason is, because it is con reip. et Deo, qui est solus di- trary to the love of self, and rectus, et absolutus dominus may be injurious to the state * * * humanse vitas." and to God, who is the sole,

" Dixi 1 . absque auctoritate direct, and absolute Lord of divina, propter Samsonem, et human life. " I quosdam martyres, qui seipsos have said, 1 . without occiderunt, vel ex divina in- divine authority, on account spiratione, vel inculpata igno- of Samson and some martyrs, rantia. Dixi 2. directe,cma in- who slew themselves either directe quandoque licet se oc- according to divine inspiration cidere, hoc est, aliquid facere, or blameless ignorance. I vel omittere, ex quo, prseter have said, 2. directly, BE- iritentionem, tnors certo sequa- CAUSE INDIRECTLY IT is tur : quia prseceptum conser- SOMETIMES LAWFUL TO SLAY vandi affirmati- ONE S SELF is to vitam, utpote ; that do or to omit vum, non semper obligat, sed something by which omitti intention potest propter bonum saving death certainly vel follows because the finem, necessitatein, mag- ; command of nam utilitatem, 5. Thorn. 2. preserving life, inasmuch as 2.q. 64. Fide Fill, hie tr. 29. it is an affirmative, does not cap. 4. qu(est. 5. et Becan. 2. always bind, but can be over

2. t. 3. c. 8." looked a 7. q. (p. 93. t. for good end, neces 3. n. or 366. cap. 1. lib. 4.) sity, great utility. S. Thorn. 2. 2. q. 64. Fide Fill, hie tr. 29. cap. 4. qucest. 5. et

Becan. 2. 2. t. 3. c. 8." 7. q. This is a dangerous principle to establish, that for a good or end, necessity, great utility, it is lawful INDIRECTLY to i 162 ON SELF-MURDER.

commit suicide. In number 367, having said that directly to slay one s self is never lawful, He says :

" " Licet vero se indirecte oc- But it is lawful indirectly s for cidere, puta si quis se ejiciat to slay one self, example, per fenestram, ut effugiat in- if any one should cast himself cendium, prsesertim si adsit from a window to escape fire, aliqua spes mortem evadendi, especially if there is some hope ita cum Busemb. ut supra do- of escaping, so with Busemb. cent Lugo dub. 10. num. 50. ut supra. Lugo. dub. 10. num. cum Less. Tourn. Continuat. 50. with Less. Tourn. Con

torn. 3. p. 425. v. Secundus, et tinuat. torn. 3. p. 425. v. Se Sparer de 5. prcec. c. 3. n. 24. cundus et Sporer de 5. praec. Ac Elbel n. 13. hoc permittit c. 3. n. 24. AND ELBEL n. 13, etiam reis detentis in carcere, PERMITS THIS TO THOSE WHO ad evadendam certam senten- ARE CONFINED IN PRISON, tiam mortis, vel etiam carce- FOR THE PURPOSE OF EVADING rem perpetuum, ut num. 16." THE CERTAIN SENTENCE OF -(p. 94. n. 367. ibid.) DEATH OR EVEN PERPETUAL IMPRISONMENT, as num. 16." Here he mentions (without any mark of disapproval) the opinion of a certain Doctor, who teaches that a prisoner may put himself to death for the sake of avoiding the sentence of death being passed, or even to escape perpetual imprisonment ! On the subject of fasting he teaches, that a Carthusian may lawfully and laudably abstain from flesh meat, though he knows that death will be the certain consequence of that abstinence. He says :

" Etsi Carthusianus in ex- " Although a Carthusian, trema eegritudine possit ser- who is afflicted with danger vare vitam vescendo carnibus ous illness, may be able to (etiam in probabili periculo preserve his life by eating ut Azor. mortis, Mecli, Viet, flesh meat, (also in probable contra Fasq. Gran, et Salm. de danger of death, as Az. Med. Leg.cap.2.p.7.n, 137. et\3S. Viet, contra Vasques. Gran, tamen sententiam et qui primam Salm. de leg. c. 2. punct. 7. sat probabilem vocanf) idque n. 137 et 138. who however call ei turn the first probabiliter liceat, atque opinion sufficiently adeo non peccet, qui mscio probable, and that probably cibos ex praeberet carnibus, may then be lawful for him : Sanch. Dian. part- 8. t. 7. r. and moreover, he does not sin licite et 70. tamen, laudabiliter who would give flesh meat to ON SELF-MURDER. 1 63 etiam turn omittit, cum eerto him unconscious, however periculo mortis." (p. 97. t. 3. LAWFULLY and LAUDABLY, n. 1 . he 370. cap. ibid.) even then may omit it, though death be the certain consequence." The Carthusian who is afflicted with sickness, which arises not from his abstinence, as it is added, may absolutely refuse flesh food, though he is certain that death will be the result of that refusal. Such conduct in the estimation of the Church is laudable. Tis true he may avail himself of the prescrip tion if he please, but he acts laudably if he virtually commit suicide by refusing that which is necessary for the restoration of his health. The Saint states that, while it is not lawful to inflict such penances as to bring death positively upon one s self, yet it is lawful to undergo the danger of losing life by the severity of penances, or not to adopt such proposed reme dies as would avert the threatened He calamity. says ;

" " Si macerationes fiant con- If macerations are inflict- silio prudentis prcelati, vel ed by the advice of a prudent confessarii, esto vita etiam per confessor or prelate, although 12. annos esset abbrevianda, life should be shortened twelve ut alii ibi dicunt. Etrevera, years, as others there say. si licebitfabris ferrariis (dicit And in truth, if it be lawful abbas Ranee, fundator refor- for smiths (the Abbey Ranee mationis Trappensis} vitam the founder of the Trappist sibi minuere, laborando quo- Reformation, says,) to shorten tidie pene in medio ignis ; a life by labouring every day al quo nequit non notabiliter most in the middle of fire, by conxummari humidum radicate, which the natural moisture, quo tarn indiget vita humana ; which is so needful for human si licebit studiosis sanitatem is wasted if life, considerably ; labefactare ad scientias addi- it be lawful for the studious scendas ; si licebit militibus to diminish health in the ac vitam tot et of if it exponere cerumnis, quisition knowledge ; pericuiis mortis ; cur non licebit be lawful for soldiers to ex viro religioso austeritates cor- pose life to so many toils and ut rebellem it not be porales amplecti, dangers ; why may carnemin to servitutem redigat?" lawful for a religious man --(p. 98. t. 3. n. 371. ibid.) embrace bodily austerities, that he may bring the rebel lious flesh into bondage ?" L 2 164 ON THE SIXTH AND

Hence he concludes :

" " Ideoque non teneri Car- And therefore a Carthu thusianum carnibus vesci, nee sian is not bound to eat flesh et nor other to aliquem alium uti pretiosa, meat, any person use and choice medi exquisita medicina, ad mortem costly

vitandum nee re- cines to avoid death ; neither ; secularem, licto domicilio, quserere salu- is a secular person bound to leave for a briorem aerem extra patriam." home and seek clime in a (p. 98. t. 3. ibid.) healthy foreign land."

It was upon this principle, I suppose, that Liguori justified his own austerities, alluded to in the brief memoir with which this work opens. DISGUSTING CHARACTER OF HIS TREATISE ON THE SIXTH AND NINTH COMMANDMENTS.

Liguori considers these two commands in conjunction, He opens his treatise with the following apology :

" " Nunc segre materiam il- With reluctance we enter lam tractandam aggredirnur, upon the consideration of this cujus vel solum nomen homi- matter, the very name of num mentes inficit. Det mihi which alone pollutes the minds veniam, quaBso, castus lector, of men. Let, I beseech, the si plures queestiones, et cir- chaste reader pardon me, if he cumstantias, a P. Busembao shall find many questions and omissas, hie discussas, et de- circumstances here discussed claratas inveniet. Utinam and declared, which were aut brevius, obscurius expli- omitted by P. Busembaum; oh, care me potuissem ! Sed cum that more briefly or more ob heec sit frequentior atque abun- scurely I could explain myself. dantior confessionum materia, But since this subject is a more et propter quam major anima- frequent and abundant matter rum numerus ad infernum de- of confessions, and on account labitur, imo non dubito asse- of which a greater number of ob hoc unum rere, impudicitiee souls perish, yea, I do not aut vitium, saltern non sine eo, hesitate to assert, that on ac omnes damnari, quicunque count of this one vice of un- damnantur. Hiac opus mihi chasteness, or at least, not ad instructionem fuit, eorum without it, all are damned moralem scientiam who are qui cupiunt damned ; hence it was ut clare addiscere, (licet quo my object for the instruction NINTH COMMANDMENTS. 165

castissime fieri potuit) me ex- of those who desired to know et plicarem, plurima particu- the moral science, that clearly, laria discuterem. Oro tamen (although as chastely as it was studiosos, qui ad munus au- possible to be done) I would diendarum confessionum se explain myself and discuss parant, ut hunc tractatum de many particulars. However sexto precepto,quemadmodum I beseech the students, who et aliurn de debito conjugal!, prepare themselves for the non legant, nisi cum fuerint office of hearing confessions, ad excipiendas confessiones that they may not read this jam proximi : legant que ob treatise concerning the sixth hunc unice finem, omnem command, and the other con prorsus curiositatem abji- cerning the cientes eo unless on the eve of ; atque tempore hearing saepius mentem ad Deum ele- confessions, and let them read Tent, et Virgini immaculatse them altogether for that pur se cominendent, ne, dura alio- pose, putting away completely rum animas Deo student ac- all curiosily, and at the same quirere, ipsi suarum detrimen- time let them more frequently tum patiantur." (p. 149. t. elevate the mind to God, and 3. n. 418. ibid.) commend themselves to the Immaculate Virgin, lest while they desire to gain souls for God, they themselves lose their own souls."

Liguori thus enters upon this subject :

He says, that disobedience to the sixth and ninth commands is the more frequent and abundant matter of confession, and therefore he discusses every subject with great minute ness, that the confessor may be enabled, as an expert master, to conduct the conversations of the confessional. The treatise foul. It enters is most obscene, filthy, and with disgusting mi nuteness into all the details of sins which are scarce even heard of this treatise is written for the ; yet avowedly guidance of confessors this treatise is the matter of that ; subject private conversation which takes place between the Priest and his Penitents ! If the very mention of these sins be enough to pollute the mind, according to the statement of Liguori him self, what must be the result when they become the subject of conversation in the confessional, the dark deeds of which no mortal eye beholds. Of what character must that man s mind 165 ON THE SIXTH AND

to be instructed be, whose great office it is in the first place in such a system of immorality, and then to carry his instruc tions into practice, in conversing on every unholy, unrighteous, and unchaste thought and action, with thousands of his fellow sinners. The works of Liguori are only fit to be burned by the hand of the common hangman, and yet Rome declares that they contain "not one word worthy of censure." We shall consider more particularly the subject of the con fessional by and bye. Here I cannot translate or even give in I would the original many of these passages of Liguori, but quote the headings and the whole of dubium 3, that some of my readers may perceive the various questions which are the subject of his disgusting consideration, as well as of conversation between the Priest and Penitent in the confes sional.

DUBIUM I.

" An, et quanta peccata sint oscula, amplexus, tactus, verba obsccena, et similia extra matrimonium ?

4 i 3 Qua3 sit delectatio venerea, quae sensitiva ? 414 Quomodo sit malus omnis actus venereus? 415 An detur parvitas materia? in re venerea?

4 1 6 An detur in delectatione sensitiva ? 417 An oscula aliquando sint licita ? 418 Et quando excusentur a mortali? 4 1 9 De tactu, et aspectu turpi proprii corporis, aut commix- tionis brutorum. 420 De tactu. et alieni ac de tactu aspectu turpi corporis ; genitalium brutorum. 421 An sit semper mortale aspicere pudenda sexus diversi? Vel pulchri adolescentis ? Et an aspectus isti induant speciem objecti? 422 An liceat aspicere partes honestas diversi sexus ? 423 An sit mortale aspicere pectus, crura, etc. mulieris? 4 24 sit An mortale aspicere picturas turpes ? 425 An liceat mulieri se ornare, et faciem fucare? Quid si detegat ubera, vel utatur veste virili ? Remissive ad 1 . 3. n. 52. et 54.

426 Quando peccent graviter proferentes verba turpia ? 427 An semper graviter peccent audientes comcedias turpes? An ad eas cooperantes pecunia, vel plausu? NINTH COMMANDMENTS. 16?

428 An illas reprsesentantes, et componentes 1 429 An Ikfcat choreas ducere? ? mulier 4oO An peccet mulier permittens se tangi An ad vitandos tactus impudicos teneatur clamare ? aut 431 An liceant tactus, etc. inter conjuges sponsos?"

DUBIUM II.

" Qua sint species luxuries consummated naturales.

432 An fornicatio sit vetita de jure naturae? 433 An peccet mulier non resistens turpi congressui ob metum mortis si non consentiat ? 434 An permitti possint meretrices ? 435 Circe concubinatum quseritur I. An possit absolvi, qui sine infamia ? nequit ejicere concubinam 436 Quser. II. An absolvi possit promittens, se concubinam ejecturum ? 437 Quser. III. An possit absolvi concubina ob necessitatem non discedens ? 438 Quser. IV. An qui est in proxima occasione, causa exer- cendse artis ? Quid vero, si is, adhibitis remediis, semper eodem modo recidat ? 439 Queer. V. An famula peccans cum domino? 440 Quser. VI. An uxor peccans cum viro ? 441 Quser. VII. An tollenda occasio etiam cum gravi damno ? 442 Quse sint poena? pro concubinatu, prsesertim pro clericis? 443 An stuprum sit speciale peccatum ? 444 Ad quid teneatur raptor ? 445 Quid de adulterio? 446 An sit adulterium copula sodomitica inter conjuges ? 447 An copula habita inter desponsatos ? 448 Circa incestum quseriturl. An omnes incestus sint ejusdem speciei ? 449 Qu. II. An differant incestus cum affinibus? 450 Qu. III. An incestus cum cognatis spiritualibus ? 451 Qu. IV. An sit speciale peccatum copula confessarii cum pcenitente? Quid, si sit ejus parochus ? 452 Qu. V. An committant incesturn propinqui copulantes post dispensationem ? 453 An soli tactus incestum constituant? 454 Quomodo committatur sacrilegium per peccatum turpe ? 168 ON THE SIXTH AND

I. sacerdos simul 455 Circa sacrilegium personate quser. An duo religiosus, Isedens castitatem, committat sacrilegia? 456 Qu. II. An copulans cum alia persona sacrata? 457 Qu. III. An committat sacrilegium habens votum casti- tatis si inducat alterum ad turpia ? Quid, si morose delectetur, de peccato alterius ? 458 Circa sacrilegium locale, qu. I. An sit sacrilegium copula occulta, vel maritalis in ecclesia ? 459 Qu.II. An sint sacrilegia tactus impudici habiti in ecclesia ? 460 Quse comprehendantur per locum sacrum? 461 Qu. III. An verba et aspectus lascivi, habiti in Ecclesia, sint sacrilegia ? 462 Qu. IV. An cogitationes turpes ? 463 Circa sacrilegium reale quseritur, quando committatur ?"

DUBIUM III.

" Quce sint species luxuries consummate contra naturam ?

4 f>4 Quid de congressu innaturali ? 465 Quid de mollitie ? 466 Quse sit sodomia imperfecta, et qua? perfecta? 467 An pollutio, habita tangendo puerum aut mulierem, sit diversae speciei ? 468 in sodomia sit An explicandum, si quis fuerit agens, vel patiens ? 469 An sodomia inter conjunctos addat speciem incestus ? 470 Quse sint pcense sodomitarum ? ad eas 471 Quid requiratur incurrendas ? Etanclerici patientes illas incurrant ?

4/2 An poense incurrantur ante sententiam ? 473 An eas incurrat clericus exercens bestialitatern ? 474 Quid de peccato bestialitatis ? 475 De cum peccato daemone. Quid si deemon reprseseutet personam nuptam, sacram, etc."

DUBIUM IV.

" An aliquando liceat procurare pollutionem ?

An sit 476 pollutio vetita de jure naturse ? 477 An distillatio voluntaria sit rnortalis? An liceat 4/8 expellere semen corruptum ? 479 An teneamur impedire pollutionem incoeptam? NINTH COMMANDMENTS. 169

480 An liceat ob finern honestum pollutionem optare, vel de ea gaudere ? 481 Quid, si praevideatur pollutio secutura ex re honesta ? Quid, si ex re illicita ? 482 Est certe mortalis pollutio, orta ex causa turpi in earn graviter influente. 483 Quid, si actio ponatur ex justa causa ? puta I. ad meden- dum, ad audiendas confessiones, ad alloquendum juxta morem, etc. II. ad abigendum pruritum. III. ad equitandum. IV. ad decumbendum aliquo situ. V. ad moderate edendum, etc. Quid, si chirurgus, aut paro- chus in iis aliquoties consenserint in pollutionem ? Quid de siinplici confessario? Et quid, si quis fere semper reciderit ? 484 An sit mortalis pollutio, orta ex causa in earn leviter influente ? Quid, si causa sit in eodem genere luxuriae ? et si lapsus fuerit frequens ? Quid, si causa sit in alio genere ? An saltern sit veniale earn ponere ? 485 De pollutione secuta in somno. An mutua pollutio habeat

diversam malitiam ?"

Having thus given the headings, we now quote the whole of Dubium III. as a specimen.

" 464. RESP. Cum contra naturam esse dicantur ea3, in quibus fit seminatio modis repugnantibus institutioni naturse, ita ut juxta tales modos species varientur, bine resolvitur, tales species esse sequentes :

" 1 . Est congressus inordiuatus, hoc est innaturalis, sive in- debitus concumbendi modus, cum scilicet servetur quidem identitas speciei, diversitas sexus, et debita naturse organa, sed inordinato tantum modo acceditur : v. gr. cum vir succumbit, vel averse accedit more pecorum, vel a latere, vel stando, aut sedendo, aliave ratione insolita; quod est contra naturam mortale, quando inde periculum est impediendse generationis, aut effundendi seminis : alias, si hoc periculum caveatur, aut non sit, eo quod matrix foeminse satis attrahat semen, et retineat, ut fit plerumque, non contra, sed preeter naturam erit, et veniale grave, imo nullum, si gravis causa adsit, v. gr. quia mulier est preegnans, vel quia corporis dispositio, sive utriusque, sive alterutrius conjugis aliter fieri non patitur. tract. matr. I. Fill, 30. cup. 8. q. 8. n. 137. (Vide dicenda de 6. n. 917.) 1/0 ON THE SIXTH AND

" est 465. 2. Mollities, sive pollutio, et cum, absque con- gressu, seu copula, voluntarie procuratur fluxus seminis, sive ut foras effundatur, uti in maribus, sive intus diffluat in ma- tricem, ut in fceminis. Et hoc peccatum, prseter propriam malitiam, ssepe aliam habet adjunctam, v. gr. fornicationis, adulterii, incestus, etc. cum quis nimirum simul imaginatur, ac desiderat congressum alicujus personse liberse, conjugate, etc. quod proinde, si fiat, in confessione aperiendum est. Plura de mollitie vide sequenti dubio. 466. "3. Sodomia imperfecta, et est congressus cum debito quidem sexu, maris nempe cum foemina, sed extra vas naturale. Potest etiam simul habere alias malitias, v. gr. adulterii, si fiat cum si Bon. 4. de conjugata ; incestus, cum consanguinea. q. matr.p. 11. n. 1. Fill. I. c. n. 158. "A. Sodomia perfecta, et est congressus duorum ejusdem sexus, ut maris cum mare, vel fceminse cum foemina, et potest etiam habere alias malitias v. incestus casu adjunctas, gr. ; quo cognatiouis gradum non necessario explicandum docet Escob. de act. hum. e. 2. c. 6. sed satis esse dicere, coivi cum consan- vel affine nee miscetur nee contrahitur guineo, ; quia caro, affinitas, nee linea variat speciem. Ita ille : explicandum tamen esse, fuerisne agens, an patiens, dicit C. Lugo d. 16. n. 423. contra Dian. torn. 2. t. 4. de sacr. r. 159. et p. 6. t. 6. r. 36."

" Qua3stio magna est, in quonam actu consistat sodomia ? Alii tenent consistere in concubitu ad indebitum vas ? alii in concubitu ad indebitum sexum. Utraque sententiaest probabilis, et in utraque sententia cernitur specialis deformitas, quam habet sodomia contra naturam, quse requirit utiumque servari ad generationem, id est debitum vas, et debitum sexum.

<f Primam autem sententiam, quod sodomia sit in congressu ad indebitum vas, tenent Trull. Reg. Henr. Cov. Lez. Leand. Llamas, et communiter Salm. de n. juristas apud pr<ec. cap. 7. punct. 5. . 1. num. 81. Hinc dicunt, cum veram sodomiam committere, qui coit in vase prsepostero cum persona etiam sexus diversi. " Secunda vero sententia probabilior, et communis theologo- tenet rum, earn consistere in congressu ad indebitum sexum. Ita 8. Thorn. 2. 2. q. 154. art. 1 1. in corp. Less. I. 4. c. 3. dub. 13. n 89. Holzm. de, 6. prcec. n. 6/6. Elbeln. 263. ac Salm. ibid, n. 82. cum Sa, Azor, Bon. Caj. et aliis pluribus. Ratio, quia vera et propria sodomia committitur in accessu ad personam, nullo quaeum modo generatio fieri potest. Hinc infertur I. NINTH COMMANDMENTS. 171 esse veram sodomiam coitus fceminsD cum fcemina, ut dicunt

$. Thorn, loc. cit. Rone, de 6. prcec. c. ult. q. 1. Holzm,. loc. cit. Spor. de matr. c. 3. n. 626. Salm. ibid. n. 80. cum Caj. etc. Quamvis non improbabiliter sentiat Elbel I. cit. cum Pel. Pot. de 6. prcec. n. 2171. hujusmodi concubitum, etiam cum affectu ad vas prseposterum, non videri nisi sodomiam impro- priam, cum inter fceminas non possit dari copula perfecta. Infertur II. esse veram sodomiam quemcunque concubitum, sive corporum conjunctionem, habitam cum persona ejusdem sexus , sive in vase sive in alia enim prsepostero, parte ; semper adest tune, regulariter loquendo, affectus ad indebitum sexum, ut tenent Tamb. in meth. Conf. c. 7 n. 64. Rone. I. c. Cont. Tourn. de 6. dec. prcec. art. 6. sect. 2. Croix lib. 3. p. 1. n. 910. et 1. 6. p. 2. n. 10*2. Salm. loc. cit. n. 81. Hinc dicunt Rone. Tamb. n. 70. et Salm. ibid. n. 87- in fine, contra Graff., non esse necessario in confessione explicandum, si pollutio fuerit intra, vel extra vas,* sufficit enim confiteri, peccavi cum puero, ut confessarius judicet adfuisse sodomiam cum pollutione. Si vero non adfuerit pollutio, deberet explicari. Infertur III. cum Salm. ibid. n. 82. ac Caj. Sa, Bon. Tamb. et communiori, coitum viri in vase prsepostero mulieris esse sodomiam tantum imperfectam, specie distinctam a perfecta, ut ajunt Cont. Tourn. vide loc. cit. et Tamb. num. 74. Qui notat n. 64. cum Fill, et recte consentiunt Holz. n. 720. et Spor. n. 336. cum communi, ut asserit, quod, si vir coi ret inter crura, brachia, aut alias partes mulieris, esset quaedam copula inchoata, saltern in affectu. Unde, juxta hanc doctrinam, vir concumbens cum virgine extra vas, duo committit peccata, contra eamdem quidem castitatem, sed diversae speciei, unum fornicationis in affectu, alterum contra naturam in effectu. Dicunt autem pra3fati Spor. Holzm. et Tamb. n. 77. cum Angel. quod confessarius, iutelligens mulierem cognitam fuisse extra vas naturale, vel praeposterum, non debet quaerere, in quo loco, vel in sit quomodo. An autem pollutio ore diversse speciei, affirmat Sporer n. 637. cum aliquibus apud Dian. et hoc peccatum vocant irrumationem. Sed probabilius dicunt Holzm. loc. cit. et Fill. tr. 30. n. 155. cum Cajet. Graff, etc. quod, si vir in polluitur ore fceminse, erit copula inchoata, ut supra : si vero in ore maris, erit sodomia. Quale vero peccatum sit

" Quamvis ad incurrendum casum reservatum, reqviiritur seminatio intra vas, ut ait P. Mazzotta, Horn. Ap. tr. 9. n. 2t. Edit" 1/2 OF THE SIXTH AND

coi re cum foemina mortua ? Dicendum cum Holz. num. 720. Salm. num. 74. Spor. num. 639. cum Tamb. etc. communiter, non esse fit cum cadavere nee fornicationem, quia ; bestialitatem, ut volunt sed esse et quidam ; pollutionem, fornicationem, affectivam. 467- "Dubitatur 1. an pollutio habita tangendo puerum, aut mulierem dormientem, aut doli incapacem, aut pudenda bes- tiarum, sed absque concubitu, sit diversse specie! a simplici pollutione ?

" Prima sententia affirmat, et dicit talem pollutionem cum puero esse sodomiam, cum foemina vero esse copulam inchoatam.

Ita Spor. n. 635. et Die. et Diana ap. Salm. de 6. prcec. c. 1 . punct. 2. n. 9.

^Secunda sententia vero cum Caj. 2. 2. q. 154. art. 1 1 . Azor, I. 3. c. \. p. 3. 23. qu. Bonac. de Matr. q. 4. p. 10. n. 15. et Salm. n. 10. cum Trull. Much. Sayr. Fill. Bassceo, etc., tenet, esse simplicem pollutionem. Ratio, quia quando abest con- cubitus, dicunt de material! se habere, quod fiat pollutio tacti- bus propriis, vel alienis. Suificit tune counter!, habuipollutionem tactibus alienis. Quando enim non adest concubitus, non adest

affectus ad sexum, sed ad pollutionem : et hsec est probabilior. Notat ideo Rone, de VI. prcec. c. 1 . q. 6. cum Bon. Trull, et Fill, quod, si quis polluitur tactibus alienis, non oportet, ut an tactibus vel foeminse explicet, viri, ; quia cum tantum pol lutio tune intendatur, etiam de material! se habet, si tactibus viri, vel foeminse ilia eveniat. Secus tamen dicendum, si facta sit tactibus conjugate, vel votum castitatis habentis.

" 468. Dubitatur 2. an in peccato sodomite explicandum sit, si quis fuerit agens, vel patiens ? Negant Salm. eodem tr.

c. 5. . 1. 7. punct. n. 87. cum Dian. etc. quia, dicunt, taliter coeuntes communiter ambo polluuntur. At veriiis explicandum est, secundum Holzm. n. 678. Cont. Tourn. I. c. n. 2. Mazz. t. \.p. 13. et Tamb. Leand. Lugo etc. apud Salm. ibid. n. 86. in multo Quia agente facilius adest pollutio, quam in patiente. * 469. Dubitatur 3. an sodomia inter consanguineos, aut affines addat speciem incestus ? Tres sunt sententise. " Prima universe negat cum aliquibus apud Diana, qui eos videtur sequi ; quia dicunt, incestum committi ta.itum, et adest quando coitus in vase debito cum mixtione sanguinum. Sed ha3c non videtur satis probabilis. " Secunda sententia, quam tenent Bon. de matr. p. 4. punct. II. n. 10. et\\. item Azor, Cand. etc. apud Salm. tr. 26. NINTH COMMANDMENTS- 1/3 c. 7. punct. 5. . 2. w. 90. dicit, coitum sodomiticum inter propinquos in 1. et 2. gradu esse quidem incestum, cum hie sit vetitus de jure naturali, non vero coitum inter propinquos in 3. et 4. gradu, qui prohibetur tantum a jure positive inter et in ordine ad matrimonium marem, fceminam ; quare dicunt, coitum sodomiticum, qui non dicit ordinem ad matrimonium, non esse vetitum inter tales propinquos de jure positivo, praecise ratione propinquitatis. " Tertia sententia, quam probabiliorem puto cum Lug. de pcen. d. 16. n. 345. ad 351. Cont. Tourn. I. c. art. 4. queer. 2. I. 6. 2. n, et Rone. c. ult. q. 2. Croix p. 1082. cum Sijlv. Graff. item Leand. Die. etc. cum Salm. ibid. n. 92. docet, omnem coitum, sive naturalem, sive innaturalem, inter propinquos usque ad 4. gradum, sive sint consanguinei, sive affines, sive sive sint cognati legales, spirituales, induere malitiam incestus. Ratio, quia ex lege Ecclesise jam debetur his omnibus reveren- tia, et pietas, quse si deturpetur coitu naturali, tanto magis coitu innaturali. Sic etiam dicunt Salm. he. cit. n. 91. inces tum committere, qui polluitur tactibus alicujus conjunct! in quarto gradu. Idemque dicendum de aliis tactibus impudicis, in quibus explicanda est species personse complicis, an sit consanguinea, conjugata, etc. cum Cont. Tourn. I. c. art. /. et sect. 1. v. Hie. irfin. Viva, ac Salm. ib., qui asserunt, esse commune. Notandum vero, ut certum, explicandum esse in confessione, si sodomia sit habita cum violentia, vel cum

voto castitatis : et si cum persona ligata insuper, conjugata ; quia fides matrimonii postulat, ut conjux nullo concubitu car- nern suam cum aliis dividat. Sanch. Trull, cum Salm. ibid, ex num. 98.

" 470. Quoad pcenas autem hujus criminis, sciendum, sodo- mitas a lege civili damnari pcena mortis, et combustionis, a ex Bulla S. Pii V. jure autem canonico apud Salm. tr. 26. c.

. 1. tarn 7. punct. 6. n. 107. clericos, quam laicos religiosos, hoc dirum nefas exercentes (verba Bullse) omni privilegio clericali, officio, beneficio prcesentis canonis auctoritate pri- vari. Et insuper prsecipit S. Pontifex, ut ii potestati saeculari tradantur. 471." Hie plures qusestiones agitantur, circa quas, bre- vitatis gratia, dicimus probabilius esse, ad preedictas poenas incurrendas requiri : I. Ut sodomia sit consummata cum pollutione intra vas, ut (contra Laguna) tenent Rone, de VI. ult. 5. 4. c. prcec. c. q. Son. de matr. q. p. 11. n. 2. Ilolzm. 3. 1/4 ON THE SIXTH AND n. 719. item Suar. Nov. Fill. Azor, Barb, cum Salm. ibid. lex lit . 2. n. 109. et communi ; nam pcenalis semper exigit, crimen sit perfectum, et consummatum. II. Ut sodomia sit sodomiticus maris cum maris cum mari ; nam coitus foemina, non est vera sodomia, ut Bon. loc. cit. n. 5. et cum Azor, Hurt. Die. et communiori tenent Salm. ibid. n. 111. contra Less, et Garcia. Hinc probabiliter notant Salm. ibid. n. 112. cum Bon. etc. quod sodomia cum fcemina non comprehenditur sub reservatione sodomia3. Secus vero, si sit reservatum peccatum contra naturam. An autem, sub reservato peccato contra naturam, comprehendatur pollutio ? Videtur de se sed Salm. loc. cit. n. 115. in cum Hurt. comprehendi ; fine negant, quia Episcopi, ut dicunt, communiter pollutiones in hujusmodi reservatione comprehendere non intendunt. III. Quod ad pcenas clericorum pertinet, ut actus sodomise sit fre- quentatus, sive usu continuatus, ut ait Navarr. Hoc enim importat verbum exercentes, ut supra in Bulla expressum. Ita Bon. num. 2. et Salm. ibid. n. 121. cum Barb. Suarez, Hurt. Henr. et communi, contra Lop. Farinac. etc. Hinc excusatur, qui semel, vel bis peccaret.

" Sed magis dubitatur 1. an clerici, sodomiam patientes, incurrant ? Hurt. etc. Salm. ibid, posnas Negant Graff", apud n. 116. quia dicunt, verbum exercentes proprie significare actionem, non passionem, et hsec satis probabilis videtur. Contrariam vero merito tenent esse probabiliorem Salm. loc. cit. n. 117. cum Dian. Bon. Barb. etc. quia patientes etiarn sunt veri sodomitse a ; pari modo ac fceminse poenis adultero- rum, licet sint tantum patientes, non excusantur.

" 472. Dubitatur 2. an praedictse poense ante sententiam incurrantur ?

" Prima sententia affirmat, quia Pontifex dicit : Pr&sentis Canonis auctoritate privamus. Ita Az. Die. Far. Garc. etc. tr. ap. Salm. 26. c. 7.punct. 6. . 3. n. 124.

" Secunda sententia tamen verior et communior negat cum Nav. c. 27. n. 249. Suar. de cens. t. 5. d. 31. sect. 4. n. 22.

Bon. de matr. q. 4. p. 11. n. 3. Less. 1. 2. c. 29. n 63. et Salm. ibid. n. 125. cum Barb. Fill. Trull. Dian. Hurt. etc.

Ratio, quia (ut probant Salm. tr. 11. c. 2. punct. 3. . 2. ex n. nulla 59.) poena, privans aliquo jure acquisito, incurritur, nisi post sententiam, quamvis in lege exprimatur poena ipso facto incurri. Imo, etsi ibi dicatur : Nulld expectatd judicis sententid : tune enim saltern requiritur sententia declaratoria NINTH COMMANDMENTS. 1/5 criminis. Ratio, quia nimis dura esset lex, qua per se ipsum quis pcenas exequi teneretur, priusquam per sententiam dam- naretur. Vide dicta I. 1. n. 148.

" 473. Dubitatur 3. an clericus, bestialitatem exercens, Ledes. poenas sodomitarum incurrat? Affirmant Quaranta, Rodriq. etc. apud Salm cit. tr. 26. n. 128. Quia, ut dicunt, etiam lex pcenalis extend! debet de casu ad casum, quando esset in currit eadem ratio, et crimen est gravioris malitiae, ut hoc casu. Sed opposita tenenda est cum P. Concina c. 5. Salm. ibid. n. 129. cum Barb. Bon. Dian. etc. quia ratio primse sententise currit in lege prseceptiva, quse omnino pendet ratione non vero currit in a legis ; lege pcenali, quse pendet non solum a ratione legis, sed etiam a voluntate legislatoris ; in ea non valet a ideoque argumentum pari."

l * 4/4, 5. Bestialitas, quod est gravissimum inter omnes, et est in non servatur identitas v. congressus, quo speciei ; gr. si homo coeat cum bestia, sive ejusdem sexus sit, sive non." (Bestialitas est gravius peccatum, quam sodomia ; quia non solum ibi non servatur debitum vas, aut sexus, sed neque

" debitum genus. Salm. ibid, punct. 7. n. 139.) Neque opus

: differ est explicare, qualis, sive cujus speciei fuerit quia est entia tantum et in entis non autem materialis, genere ; formalis, et in genere moris. Escob. e. 2. cap. 6. Fill. t. 2. tr. 30. c. 7 n. 131." (Hoc est commune cum Salm. ibid. num. 140. et Elbel n. 260. cum Henno, etc.)

" Sed dubitatur, an opus sit explicare, an bestia ilia fuerit mas, aut fcemella? Affirmant Croix 1. 3. p. 2. Elb. n. 261 . Ilolz. n. 681. quia (ut dicunt) moraliter diversa est deformitas con gressus curn bestia mari, et cum fcemella. Sed communiter (id fatetur idem Elbel}, et probabilius negant Cont. Tourn. de 6. Dec.prac. art. 6. sect. 2. n. 3. Fill. tr. 30. c. 8. n. 161. Tamb. Dec. 1. 7. c. 8. . 5. w. 1. Felix Pot. de 6. prcec. n. 3. 6. c. 8. 16. 2182. Azor, I c. 22. q. 3. Renzi de pr. q. cum Graff, et de Januar. Ratio, quia tota essentialis deformitas facinoris consistit in accessu ad diversam unde hujus speciem ; circumstantia sexus omnino accidentals est, nullamque in genere moris differentiam involvit. Tactus autem impudici cum bestia, licet non sint proprie peccata bestialitatis, tamen habent aliquam specialem turpitudinem, ut ait Elbel I. c. saltern venialem. 4/5. " Ad bestialitatem autem revocatur peccatum cum deemone succubo, vel incubo : cui peccato superadditur malitia 1 76 OF THE SIXTH AND NINTH COMMANDMENTS.

contra et etiam vel religionera ; prseterea sodomise, adulterii, incestus, si affectu viri, vel mulieris, sodomitico, adulterine, vel

incestuoso cum dsemone coeat. Fide Bon. de matr. q. 4. p.

12. n. 3. Fill. num. 162,"

* Bene ait Busemb. quod congressus cum dsemone reducitur ad peccatum bestialitatis, ut dicunt etiam Tamb. I. c. Elbel n. 262. cum Bonac. Fill. etSalmant. loc. cit. n. 141. cum Cajet. Azor et Trull. Prseter autem crimen bestialitatis accedit

scelus superstitionis. An autem, qui coit cum dsemone appa- rente in forma conjugate, monialis, aut consanguinese, peccet semper affective peccato adulterii, sacrilegii, aut incestus ? Videtur universe affirmare Busemb. cum aliis ut sup. ; sed valde probabiliter negandum, si concumbens delectetur de rnuliere ilia a dremone reprassentata, non qua nupta, aut moniali, sed qua pulchra, juxta sententiam Lugonis, Pal. Fasq. et aliorum plurium, qui valde probabiliter decent, quod de- lectatio morosa non involvat speciem objecti, de quo aliquis delectatur nisi circumstantia intret in delectationem. ; personse Fide 1. 2. n. 15." (p. ] 79. t. 3. lib. 4.)

He takes into consideration various extraordinary questions, as for example, Whether a man who lives in a state of concu binage can be absolved before he abandon his crime. It is his opinion that in some cases he may : thus for instance, if a man were to suffer great loss by putting away his concubine, the Priest may give him absolution before the sacrifice be made. He minutely details, as above, various disgusting subjects which propriety would not permit us to translate in these pages yet these are the subjects of debate in the privacy of the confessional. Alas, how fearful is the state of things, when we cannot even make known what is done and taught under the garb of religion. So gross so iniquitous so immoral are the subjects of the confessional, that they cannot be into dragged light. What is too unholy even to be named amongst us, is the every-day practice of that Church which is

"

well !" called the mystery of iniquity 177

CHAPTER XII.

ROMISH MORALITY AS TO THEFT AND RESTITUTION.

THE Saint considers whether it is ever lawful to make away with the property of another for a good end, and says,

" " Qui alienum accipit joco, He who receives the pro vel ob bonum, aut commodum perty of another in joke, or illius, a quo accipit, non fu- for a good purpose, or the ratur: v. gr. si uxor auferat convenience of him from whom a marito pecunias, ne ludis, he receves,receives, doesoes not steal: aut commessationibus eas pro- for example, if a wife should aut ne inebrie- take from her husband digat ; vinum, money it tur ; aut librum hsereticum, lest he should waste n ne eum aut famulus or or legat; games, companies ; wine, det eleemosynam non nimis lest he should get drunk; or an rnagnam valde indigenti, de heretical book lest he should qua dominus rationabiliter non read it. Or if a servant should sit invitus, a quo tamen ob give alms in a small quantity verecundiam vel aliam causam to one who is in great want, non audeat petere. V. Less. concerning which the master 1. 2. c. 12." (p. 236. t.3.n. may not be reasonably un 519. lib. iv.) willing, from whom, however, on account of bashfulness, or some other cause, he dare

not ask it."

Here Liguori teaches that a wife, for a good purpose, may her husband of his for if he have deprive property ; example, an heretical in so book, she may make away with it, and doing she does not steal at all. Likewise a servant, who for some cause is afraid to ask of his master to give his property in charity, may Sermissiono it without his permission, if reasonably he be not unwilling. It is then for the servant himself to judge whether the master s unwillingness be reasonable or not. On similar principles we may deduce that as it is lawful for a wife to steal (for 178 110M1SH MORALITY AS TO we will call it stealing) an heretical book from her husband, for a good purpose : a servant may do likewise. Liguori proceeds :

" " Certum est eum, qui est It is certain that he who in extrema necessitate consti- is in extreme want may steal the tutus, posse alienum surripere, property of another, as much quantum sufficit ad se a tali as is sufficient to deliver him necessitate liberandum. Ita self from such a necessity. communiter DD. cum D. Thus commonly the doctors

Thomas 2. 2. qucest. 66. a 1 . teach, with Thomas, 2. 2. 66. a. Ratio S. doctoris, quia in tali qusest. 7. The reason casu omnia sunt communia ; of the doctor is, because in jus enim gentium, quo divisio such a case all things are com facta fuit non for the law of bonorum, potest mon ; nations, derogare juri natural!, quod by which a division of goods cuique competit, sibi provi- was made, can not derogate dendi, dum extrema necessi from the natural law which tate laborat. Idem dicitur, pleads for any one the right quando necessitas est proxima of providing for himself, when aut illi he suffers under neces- extremes, sequivalens ; great in tali is said enim necessitate, quse sity. The same thing vocatur alias gravissima, seu when a necessity is next to ex etiam treme or to it for quasi extrema, potest equivalent ; quis sibi providere mediis or- in such a necessity which dinariis, non autem exquisitis otherwise is called the most et extraordinariis." (p. 237. grievous, or as if extreme, any id. ibid.) one also can provide for him self, by ordinary, but not by extraordinary means." He then names authors in support of his view, and pro ceeds :

"Talis autem gravissima " But such is thought to be necessitas putatur, quando a very grave necessity, when quis est in probabili periculo any one is in probable danger incurrendi mortem, ut Ron- of incurring death, as Ron- lia fie Carit. 2. caff cap. queer. cfiglia, de Carit. cap. 2. queer. 3. Ilolzm. eodem tit. num. 3. Holzm. eodem tit. num. 1 72. ac Vasquez^Val. Navarr. 172. ac Vasquez, Val. Navarr. Moya, Dicastil/, etc. apud Moya, Dicastill. etc. apud Cr:.ix 1. 2. . 195. aut in pe- Croix 1. 2. n. 195. or in amittendi membrum danger of losing some chief THEFT AND RESTITUTION. 179

aliquod principale, aut ali- member or some sense, for quem sensum, puta oculum. example the eye. Pal. Die. et Pal. Die. et Tamb. apud Tamb. apud Croix ib. Also, Croix ib. Item quando quis when any one who is in very est in proximo periculo inci- great danger of falling into dendi in perpetuam captivi- perpetual captivity, or the tatem, sive pcenam triremium, punishment of the gallies, or vel gravissimum aut perpe- severe or perpetual disease, or tuum morbum, vel infamiam. infamy. Lugo. 1 . c. Sporer. tr. Lugo 1. c. Spore? tr. 1. n. 85. 1. n. 85. Rone. 1. c. Elbel de

Rone. 1 . c. Elbel de Rest. n. Rest. n. 2/1. For there is no 2/1. Non enim opus est, ut need as Lugo and Elbel ex d. dicunt Lugo, et Elbel ex D. Th. and others say, that they Th. et aliis, quod hujusmodi may absolutely endure these mala actu inferantur, sed evils, but it suffices that they sufficit, quod proxime et appear very near and morally moraliter certoimmineant; imo certain, Yea Holzm. says, 1. ait Holzm. I. c. quod de se c. that concerning them a adsit periculum certo proba- peril may be probably certain. bile. Sed dubitatur, an pute- But it is doubted whether a tur eadem necessitate laborare father may be thought to la pater qui, ob inopiam est in bour under the same necessity, periculo prostituendi filiam. who, on account of want, is Affirmat Bon. et consentit in peril of prostituting his Mazzot. 1. c. cum Cajet. daughter. Bon affirms that Suar. etc. Sed probabilius he does, and Mazzot agrees contradicunt Salm. d. n. 39. with him, 1. c. with Cajet. quia nulla necessitas potest etc. But more probably, cogere aliquem ad peccandum, Salm. d. n. 39. deny it, be cum possit alia via, saltern cause no necessity can compel inendicando, suae necessitati any one to sin, when there subvenire. Sed quid, si ali may be another way at least, quem virum honoratum valde by begging, to relieve his own puderet mendicare, vel labo necessity. But what, if it would rare, an potest ex alienis sibi exceedingly grieve a very providere ? Negaut Salmant. honourable man to beg or to n. 39. cum Soto et Prado, di- labour, whether can he pro centes, hanc potius judicari vide for himself out of ano necessitatem gravem, quam ther s property? Salmant. extremam, cum bona tempo- n. 39. with Soto and Prado, this ralia tantum ordinentur ad deny it, saying, that vitam, non ad honorem ser- should rather be judged a 180 ROMISH MORALITY AS TO

than an ex vandum. Affirmant vero Viva great necessity I.e. n. 6. Rone. 1. c. Mazzot. treme one, since temporal are ordained for t. 2. p. 375, ac Less. Pal. et goods only not of Dicast. apud Croix I. 3. p. the preserving _of life, 1. c. n. 3. 1. n.w. 952. item Bann. et honour. But Viva Serra apud Salm. Hocque Rone. 1. c. Mazzot t. 2. p. si 375. ac Less. Pal. et Dicast. probabilius mihi videtur, 1. 3. 1. n. pudormendicandi esset tantus, apud Croix, p. subire 952. also Bann. et Serra ut potius ille mortem apud Salm. answer in the affirma vellet, quam mendicare." t. 3. n. 520. tive. AND THIS APPEARS TO (p. 238. ib.) ME MORE PROBABLE, IF HIS SHAME OF BEGGING BE SO GREAT, THAT HE WOULD PREFER DEATH ITSELF TO BEGGING."

Here then Liguori teaches : I . That it is lawful to steal when under extreme necessity &c. viz., in danger of death, the gallies, perpetual prison, II. That a man who is so much ashamed of begging, that under the he would prefer death itself, may, circumstances,

" steal surripere." He teaches, that a captive under certain circumstances, may steal the property of those by whom he is imprisoned, for the purpose of liberating himself. Having given the opinion of Lessius and various authors on the question, whether a pauper may take his master s goods without asking leave, he sums up in the following words :

(l "Si vero pauper peculiari But if the pauper want ilia re extreme indigeat, ita ut extremely that peculiar pro- dominus teneatur omnino earn perty, so that the master is dare, quia ipso non dante, altogether bound to give it to tune ut because if he did not pauper periret ; iste, him, ait occulte the would die Lugo, accipiendo give it, pauper ; non peccat mortaliter, imo nee then he, as Lugo says, does venialiter dico, cum ille habeat not sin mortally, neither ve- eo casu absolutum jus ad rem nially, as I say, in receiving illam accipiendara, juxta S. that property secretly, since Thorn. 2. 2. q. 66. art. 7."- he has, in that case, an abso t. n. lute (p. 239. 3. 520. ib.) right to receive that very

thing." THEFT AND RESTITUTION. 181

In the fourth query he asks, if a thief consuming a matter taken in extreme necessity be bound to restitution. first which he denies that he is so The opinion quotes bound ; the second, however, holds that he ought to restore, for which, reasons are adduced. Liguori gives his own opinion as fol lows : " His tamen non obstanti- " However, these reasons bus, non puto improbabilem not opposing, I do not think primam sententiam, quia pau the first opinion improbable, per in tali necessitate, ut do- because a pauper in such a cet D. Thomas loc. supra cit. necessity, as St. Thomas surripiens alienum, suum effi- teaches in the above men cit. Obligatio autem restitu- tioned place, in stealing the tionis eo casu non solum sus- property of another, makes it penditur, sed etiam vere his own. But not only is the extinguitur consumtione rei, obligation to restore suspended in that quia dominus teneretur con- case, but even truly, sentire consumtioni, adhuc si by the consumption of the res apud ipsum inveniretur. property it is extinguished,

Hoc tamen limitandum dico : because the master would be to 1 . si ille sit pauper, non tan- bound consent to that con turn re, sed etiam spe, ut dice- sumption, if as yet the pro 2. si should to himself. mus in q. sequenti. pau perty come per absolute indigeat re ilia However, this, I say, is to be nee aliter sibi limited. 1. If he be a peculiari,S , possit1 pauper subvenire, ut dixi in qusest. not only in property but in 241. as we in the prsecedenti." (p. ibid.) hope, say question following. 2. If the pauper be absolutely in need of that peculiar property, and can not relieve himself by any other means, as I have said in the

preceding question." Such is a specimen of the principles of our Saint on the sub admits in as in other men ject of stealing. He this, already " tioned instances, the principle of doing evil that good may

" come." He considers the question, whether a creditor can compensate himself." He says :

<c " Nee item furatur, qui ac- Neither does he commit who receives a as cipit in compensationem jus- theft, thing if other- tarn, si aliter sibi debitum ac- a just compensation, 182 ROMISH MORALITY AS TO

si wise he can not receive what cipere nequeat, v. gr. famu is due to him for if lus justum stipendmm non ; example, ini- a servant be unable otherwise possit aliter obtinere, vel or be que inductus sit ad serviendum to obtain a just stipend, I. induced to in iniquo pretio. Vide Laym. unfairly engage

15." servitude for an c.etTolet.l 3. c. unjust price."

" " Nota quoad compensati Note as to compensation. onem. I. quod compensatio 1. That compensation can be even in possit fieri etiam in alia spe made another species, it the cie, si non possit fieri in eadem. if cannot be done in n. Croix. lib. 3. p. 1. n. 967. same. Croix. lib. 3. p. 1. 967.

" " Nota II. quod compensa Note in the second place, tio regulariter peti debeat per that compensation ought to be sed hoc omittere a trial judicium ; regularly sought by ; est tantum veniale peccatum, but to omit this is only a venial

ex Salm. deRest. c. 1. n. 313. sin, ex Salm. de Rest. c. 1 . n. in fin. cum Lug. etc. Viva in 313. in fin. cum Lug. etc. Viva prop. 37. Innoc. XI. n. 1. ac in prop. 37. Innoc. XI. n. 1 . ac

Croix n. 965. Tamb. et aliis ; Croix n. 965. Tamb. et aliis ; imo nullum, si alias timeantur YEA IT is NO SIN to omit that, inimicitise, amissio expensa- if otherwise hostilities, costs, rum, et similia, ut recte docet and such like, are dreaded, as Laym. Laym. rightly teaches.

4< " Nota III. quod, licet ad Note in the third place, compensationem requiratur that although to compensation certitude crediti, ex commu- a certainty of credit is required nissima apud Croix num. 962. according to the most common quamplures tamen, et graves opinion, apud Croix, num. auctores Salm. ap. de Rest. c. 962. however many and grave 1 . n. 320. admittunt, posse fieri authors, ap Salm. de Rest. c. 1. compensationem cum credito, n. 320. admit that compensa tantum probabili, in tribus ca- tion can be made with credit sibus; scilicet, corn- in three cases quando only probable, ; satur fama cum pen pecunia ; namely, when reputation is infamia cum infamia data ; et with in compensated money ; relictum in testamen- legatum famy returned with infamy, to non solemni : sed vide quce and a legacy left in a will not de his diximus de conscientia attested; but see what we 1. 1. n. 35." 245. t. 3.n. (p. have said concerning these 521. ibid.) things on conscience." Such are the of on opinions Liguori this subject. He teaches that a if he servant, believe that he is not paid suffi- THEFT AND RESTITUTION. 183

he have made a ciently, or if, (compelled by poverty) bargain with his master for a certain stipend, which is less than he ought to receive, may compensate himself out of his master s to law he would incur property, if by going displeasure, loss, &c. The condemnation of a proposition by Innocent XI. seems to be opposed to this, but our author easily reconciles it to his own view as follows :

" " Nota hie propos. 37. In- Note here the thirty-seventh noc. XI. quse dicebat : Famuli proposition of Innocent XL ac famulce domesticce possunt which said : Domestic servant occulte hens sitis surripere ad men and women can steal compensandam operam suam, from their own masters for the quam majorem judicant sala- purpose of compensating them rio quod recipiunt. Sal. de 4. selves for their own labour, prcec. n. 130. cum aliis, lo- which they judge to be greater quentes de hac propos. damn, than the salary they receive. dicunt I. quod, si famulus sine Salm. de 4. pnec. n. 130. with necessitate libere conveuiat others, speaking concerning cum domino de stipendio in- this condemned proposition, feriori, postea nihil possit sibi say, 1 . that if a servant with secus si ex ne and of his own compensare ; 5 out necessity, cessitate, ad levandam nimi- accord, make an agreement rum suam miseriam, conveniat with his master for an inferior de salario notabiliter minori salary, he can not afterwards justo. Ratio, quia decreta pon- compensate himself; OTHER tificia non intendunt obligare WISE, if from necessity, for the contra doubtless of allevia famulum justitiam." purpose he (p. 245. t. 3. n. 522. ibid.) ting his own misery, agrees upon a salary notably less than just. The reason is, because the pontifical decrees are not designed to lay servants under an unjust obligation"

a servant is Here then, we are absolutely taught that who with his master compelled from poverty to make an agreement This for an inadequate remuneration, may compensate himself. establishes various authorities and principle Liguori by argu ments. He proceeds :

" " Dicunt II. Salrnanticenses The Salmanticenses say that if a quod, si famulus ex electione in the second place 184 ROMISH MORALITY AS TO

propria augeat operas debitas, servant of his own choice, in- nihil crease his labour he can not possit surripere ; quia tune censetur suam steal be operam (surripere) anything ; condonare ad conciliandam si- cause, then he is considered to

bi domini gratiam : secus au- give freely his own labour, for tem, si ex voluntate domini the sake of conciliating the vel tacita tune favour of his master. BUT expressa, ; quia servanda est regula ilia, nem- OTHERWISE, if he do so from pe, quod quivis operarius dig- the expressed or tacit will of

nus sit mercede sua. Ita Sal- his master : because then the manticenses de 4. prcec. c. 4. rule is to be observed, that the n. 136. et de Rest. cap. 1. n. labourer is worthy of his hire." 138. cum Mol. Sot. Fill. Nav. Dian. Fagund. Bass, et ita etiam Corella, cum Filguera y Toresil. Lastra, et Hozes su per diet. prop. 37. consentit- que huic Croix lib. 3. p. 2. n. 976." (p. 246. t. 3. n. 523. cap. 1. de Furto, ibid.) The question then arises, who is to be the judge of the amount to which the servant may compensate himself. Some are whose names given, think that the learned, the judicious, the confessor, should direct the domestic as to the amount of property of which he may take the liberty of possessing him self. However, Liguori thinks that he himself may be the judge.

" A.ttamcn Salm.de 4. praec. "But the Salmanticenses, num. dicunt 137. famulum de 4. prsec. num. 137. say that posse etiam ex proprio judi- a servant can, according to his cio sibi conipensare suam own judgment, compensate cperam, si ipse certe judicet himself for his labour, if he se majus stipendium mereri. without doubt judge that he sane videtur Quod satis pro- was deserving of a larger sti- mihi et aliis babile doctis re- pend. Which indeed appears si hie vel centioribus, famulus, sufficiently probable to rne, quicumque alius mercenarius and to other more modern sit vir prudens timoratus, et learned men, if the servant, or vere ad recte udicandum aptus j any other hired person be sit de ac certus justitia corn- prudent, and capable of form peusationis, remoto omiH hal- ing a correct judgment, and THEFT AND RESTITUTION. 185

be certain the lucinationis periculo." (p. concerning jus- 246. t. 3. n. 524. ibid.) tice of the compensation, all danger of mistake being re moved."

He teaches also that Christian captives, for the purpose of compensating themselves for the injuries they may have sus tained, may steal the property of those by whom they are enthralled. I maintain that such principles are fearful in their character, and calculated to lead to the most evil consequences. SERVANTS, IF THEY THINK THAT THEY ARE NOT ADEQUATELY PAID, MAY STEAL THE PROPERTY OF THEIR MASTERS TO RE

MUNERATE THEMSELVES ! ! !

Liguori, in dubium II., considers what may be the quantity of stolen to constitute mortal sin he property necessary ; says:

" " Varise ea de re sunt sen- There are various opinions tentke. Nav. mmis scrupu- concerning this matter. Nav. lose statuit medium regalem, too scrupulously has fixed the alii 1 0. half of others nimis laxe aureos ; regalem, with moderatius Tol. Med. Less. too great laxity have fixed ten etc. duos regales, etsi minus aureos, Tol. Med. Less. &c., sufficiat, si notabiliter noceat. moderately have fixed two re

" Resp. Ea non mathema- gales, although less might tice, sed moraliter metienda suffice, if it would be a serious est, non tantum ex valore rei loss.

" ablatse, sed etiam ex circum- These things are not to be stantiis personee, cui aufertur : measured mathematically, but si nimirum ei grave damnum morally, not only according to inferatur, aut saltern caritas the value f the thing stolen, Christiana graviter laedatur, but also according to the cir quomodo respectu valde divitis cumstances of the person from it imo etiam regis, unus, vel alter whom is stolen : to wit, if aureus notabile quid videtur : he would suffer great loss or respectu vero mediocriter di- Christian charity be grievously vitum, quatuor circiter regales, violated, wherefore, in respect sive medius imperialis : re of a very rich man, or even of mechanicorum duo a one or two aurei spectu ; king, ap unus. Ita notable but respectu pauperis pears something ; nunc plcriquc cum Bonac." in the case of a man of mode (p. 248. t. 3. n. 52G. ibid.) rate wealth, about four regales, or the half of an in imperial ; ISO 110MISH MOHALITY AS TO

the case of a mechanic, two ; in the case of a poor man,

one."

According to this theology, it is not a great crime or a mortal sin to steal a comparatively large sum from a wealthy man. He proceeds.

" " Quoad hoc punctum, tarn As to this point, so neces ad praxim scitu necessanum, sary for a practical knowledge, nernpe, qusenam sit materia viz : what may be the grievous gravis in furto, operse pretium matter in a theft, it will be est plura hie elucidare. Quid- worth while here to elucidate quid aliqui dicant, commune many things. Whatsoever est apud DD. et non videtur some may say, it is the com posse negari, quod, ad deter- mon opinion amongst divines, imnandam hujus materise gra- and it does not appear possible vitatem, non possit absolute to be denied, that in determin pro omnibus eadem quantitas ing the quantity of the matter assignari, sed ipsa dimetienda the same quantity can not be sit respective ad circumstantias absolutely assigned for all, but et it is to personse, rei, loci, temporis ; be measured according cum enim furti gravitas con- to the circumstances of person, sistat in and time since quantitate damni, property, place, ; quod proximo infertur, facile the seriousness of the theft nocumentum, quod respect u consists in the quantity of the unius leve erit, respectu alte- loss which is sustained by the rius erit 248. t. a loss grave." (p. neighbour ; certainly 3. n. 527. ibid.) which will be light in respect of one man, will be grievous in respect of another."

He gives at great length the names of authors who support this view, and enumerates with great nicety, the various sums which, stolen from men of certain states and conditions in life, constitute mortal sin sums of or under that ; money property value when stolen, only constitute venial sin, and are not so grievous. The amount of guilt in theft is made to depend also on the place in which the sin is committed, for our author says : " Quseritur hie, an sit mor- " Here it is asked, whether tale furari parum reliquiae sa- it be mortal sin to steal a small THEFT AND INSTITUTION. 187 crse ? Nulli dubium, quiu in piece of a relic ? There is no districtu Romano sit mortale, doubt but that in the district cum Clemens Fill, et Paulus of Rome it is mortal sin, since V. excommunicationem in- Clemens VIII. and Paul V. dixerint contra eos, qui, invitis have issued an excommunica rectoribus ecclesiarum, furan- tion against those who, the tur reliquias etiam minimas : rectors of the Churches being secus probabiliter ait Croix 1 . unwilling, steal some small 3. p. 1. n. 1603. cum Sanch. relic: otherwise, Croix probably Castrop. Dian. et Badell. si says 1.3. p. l.n. 1603, with quis furetur extra districtum Sanch. Castrop. Dian et Ba aliquid minimum, ipsam reli- dell, if any one should steal quiam non deformans, neque any small thing out of the dis illius sestimationem trict of not minuens ; Rome, deforming nisi sit aliqua reliqua insignis, the relic itself nor diminishing aut ut sanctse Cru- its estimation unless it rara, puta ; may cis, capillorum B. Mariee Virg. be some rare or remarkable etc." (p. 256. t. 3. n. 532. relic, as for example, the holy ibid.) cross, the hair of the Blessed Virgin, &c."

Thus it is a mortal sin to steal a relic in the district of Rome, but not a mortal sin to do so out of that district, pro vided that no indignity be offered to it.

" In dubium III. he asks the question, When he sins griev ously who commits many small thefts ?" he answers :

" " Resp. Hie quoque quan- Here also the quantity of titas laesionis, vel damnifica- the loss or injury which the tionis, quse fit proximo, et neighbour endures, and what quam fur intendit, est men- the thief intends, is the mea sura quantitatis peccati. Vide sure of the quantity of sin. Less. loc. cit. Sanch. 1. 7. c. Whence you will resolve. 21. "If any one on an occasion Unde resolves. should steal only a moderate

" Si quis ex occasione tan- sum either from one or more, tum furatur, sive uni, sive plu- not intending to acquire any ribus, modicum, non intendens notable sum, neither to injure notabile aliquid acquirere, nee his neighbour to a great extent proximo graviter nocere sin- by several thefts, he does not gulis furtis, non peccat gra- sin grievously, nor do these, viter, neque ea simul sumta taken together, constitute mortale it unum constituunt ; mortal sin ; however, after postquam tamen ad quanti- may have amounted to a nota- 188 ROMISH MORALITY AS TO tatem notabilem pervenerit, ble sum, by detaining it, he earn detinendo, mortaliter pec- can commit mortal sin. Less. lib. c. 21. care potest. Less. d. 7. Sanch. d. 7. Sanch. 7. Bon. 8. 2. lib. 7. c. 21. Bon. q. 8. p. 2. q. p. (JEtsi nunquam (Etsi nunquam advertat ad advertat ad culpam gravem,ut culpam gravem, u t Tamb . Croix. Tamb. Croix. dicenda. n. 553.) dieenda. n. 553.) Verum et But even this mortal sin may hoc mortale evitabit, si vel be avoided, if either then he be tune restituere non possit, vel unable to restore, or have the animum habeat paulo post intention of making restitution restituendi ea saltern quse tune immediately, of those things accepit. Gran. Dian. p. 3. t. 6. which he then received." r. 25." (p. 257. t. 3. n. 533. * ibid.)

" " Quaer. II. Si furtula, quse Query II. If small thefts, simul ad magnam quantitatem which together amount to a perveniunt, sint facta diversis large sum, be made from va dominis certis, an fur teneatur rious known masters, whether sub culpi gravi eis restitu- a thief be bound under great tionem facere ; vel an satis- blame to make restitution to faciat, debita ilia pauperibus them, or whether he may sa distribuendo ? Ex una parte, tisfy by distributing them to videtur dicendum sub gravi paupers ? On the one hand it restitutionem faciendam esse appears, that restitution should dominis, nisi excuset peri- be made to the original pos culum fames amittendse, vel sessors, unless the danger of gravissimum damnum aut in- losing fame or very grievous commodum." (p. 257. t. 3. loss or inconvenience excuse" n. 534. ibid.)

In certain cases the thief is excused from making restitution to those from whom he steals, if he make restitution to the Church.

" " Unde videtur, quod suffi- Whence it appears, that a cienter fur satisfacturus sit suse thief may have rendered suffi- gravi obligation! ex prsesumto cient satisfaction to his own consensu reipublicse, si res- weighty obligation from the tituat pauperibus, aut locis presumed consent of the state, sunt rei- piis, qui egentiores if he make restitution to pau- 258. t. or publicse partes." (p. pers, pious places which are 3. n. 534. the ibid.) more needy parts of the state." THEFT AND RESTITUTION. 189

In No. 536, he says : " Probabilissima est heec "This opinionof Bus.ismost sententia Bus. scilicet, si plu- probable, viz., if many persons res modica furentur, neminem steal small quantities, that peccare graviter, etsi mutuo none of them commit grievous sciant grave damnum domino sin, although they may be mu nisi consilio aware of their conduct fieri, ex communi tually ; faciant ita etiam tenent Ila- unless do it concert ; they by ; bert t. 4. c. 7. 5. qu. 6. Lugo also Habert, t. 4. c. 7. 5. q. 6. d. 16. n. 55. Salm. de Rest, Lug. d. 16.n.55. Salm. derest. cap. 5. num. 28. cum Less. cap. 5. num. 28. cum Less. Sanch. etc. Et hoc, etiamsi Sanch. etc., hold this view, singuli eodem tempore furen and this, although each should at tur ; ut cum Bus. censet Less. steal the same time. The cap. 12. n. 24. (contra Lugo.) reason is, because then no one Ratio, quia tune nemo est cau person is the cause of injury, sa damni, quod, per accidens, which, per accidens, happens ab aliis domino evenit." (p. by the others to the master." 259. t. 3. n. 536. ibid.)

" In dubium IV. Liguori considers, What is to be thought concerning the thefts of domestics or friends ?" He teaches

" that a wife sins grievously if she steal a notable" sum from she of her husband ; may dispose his goods by giving them to the poor, under certain circumstances, though he may have forbidden it.

" " Uxor potest dare elcemo- A wife can give alms and in accordance synam, et munera, secundum gifts, with the consuetudinem aliarum nra- custom of other women of that illius et condi- and condition lierum loci, place ; although tionis etiamsi maritus elee- her husband her ; may prohibit mosynas omnes illi prohibeat, from giving any alms, because ei tri- hath quia consuetudo hoc jus custom appointed this buit, quo maritus earn privare right to her, of which her hus 261. t. 3. n. band cannot her." non potest." (p. deprive 540. ibid.)

Speaking of stealing on the part of sons, he says :

" Dicit Salas apud Croix 1. "Salas apud Croix, 1. 3. p. 3. p. 1 . n. \ 032, non esse grave 1 . n. 1 032, says, that a son does furtum filii 20. vel. 30. au- not commit grievous sin, who reonim a patre, possidente steals 20 or 30 aurei from a 390 MOTCALITY AS TO

annuos 1500, aureos, et non father possessing yearly 1500 irnprobat Lugo d. 16. a. n. 76. aureos, and Lugo does not dis Si pater non sit tenax, et filius approve of it, d. 16. a. n. 76. adoleverit, et accipiat ad usus If the father be not tenacious, honestos. Less. Nav. et Fill, and the son have grown up ap. Spor. de 7. prcec. c. 5. and receive it for honest pur num. 57. dicunt non peccare poses. Less. Nav. et Fill. ap. graviter filium furantem 2. vel Spor. de 7. prsec. c. 5. num. 57. 3. aureos a patre divite. Ban say, that a son stealing 2 or 3 nez dicit ad furtum grave filii aureos from a rich father does sal not sin Bannez parentis prsedivitis requiri grievously ; tern 50. aureos : sed hoc Lug. says, that 50 aureos are re ct La- Croix II. cc. rejiciunt : quired to constitute a grievous nisi forte esset filius principis, sin on the part of a son who in quo consentit Holzm. num. steals from a rich father : but 755. qui etiam dicit non esse this opinion Lug. and La Croix a II. cc. unless grave accipere parente pree- reject ; perchance divite decem aureos." (p. he be the son of a prince, in 262. t. 3. n. 543. ibid.) which case Holzm. consents, num. 755, who even says that it is not a grievous sin to receive a rich tenaureosfrom parent." Such sentiments need no comment, as every one can perceive that they are immoral and sinful. He gives a long treatise on the law of restitution, in which he teaches much that is absolutely antichristian. Space would not permit me to quote largely from this dissertation, designed chiefly for the direction of priests in the confessional, but the animus of the treatise may be seen in the extraordinary state ments which he makes on thefts. In connexion with this subject he asks a question, and an swers it as follows :

" Quseritur I. an adultera " Whether an adulteress be teneatur se prodere, si sciat bound to betray herself, if she non esse prolem legitimam, ad know that her offspring is not evitandum detrimentum ma- legitimate, for the sake of riti, et filiorum legitimorum ? avoiding detriment to her hus Affirmant Adrian. Palud. etc. band and legitimate children ? apud Croix 1. 3. p. I. n. 332. Adrian, Palud. etc. apud Croix Sed negat Sotus, Major, et 1. 3. p. 1. n. 332. affirm that alii ib. nisiingens sit damnurn, she is, but Sotus, Major, and THEFT AND ttESTITCTIOX. 191

nernpe regni, principatus, et others deny that she is, unless similis. Alii vero, ut Caje- there be great injury, for ex tan. Less. Scotus, Vasq. Med. ample, to the kingdom, prin Rice. etc. apud Luyo d. 13. n. cipality, and the like. But 45. negant ullo casu teneri others, as Cajctan, Less. Sco- se infamare et Med. Rice, matrem ; pro- tus, Vasq. etc., bant ex cap. Officii 9. de Pccn. apud Lug. d. 13. n. 45, deny et Rem. ubi dicitur : Mullen, that in any case a mother is qute, ignorante marito de bound to make known her adulterio, prolem suscipit, guilt, and they prove their quamvis id viro suo timeat views from cap. officii P. de conjiteri, non est pcenitentia Pcen. et Rem., where itis said, deneyanda." (p. 362. t. 3. n. To the woman, who, the 653. ibid.) husband being ignorant con cerning the adultery, receives offspring, although she may fear to confess that to her own husband, penance is not to be refused."

so that a Liguori gives this as his opinion, confessor may give absolution to a woman guilty of adultery, whose offspring her hus are illegitimate, and she is not bound to undeceive band. 192

CHAPTER XIII.

CONTRACTS AND WILLS.

" It is III. "Quseritur 3. an qui sciens asked, whether obligationem contractus, velit he who, knowing the obliga quidem contrahere, sed nolit tion of a contract, wishes in deed to is se obligare, remaneat obliga- contract, but un tus in conscientia? Adest willing to lay himself under an duplex sententia probabilis. obligation, be bound to fulfil Primo sententia. affirmat the contract ? cum Less. Soto, Die. Pont, There is a twofold probable etc. apud Salm. de Matr. c. 1 . opinion. The first opinion n. 20. affirms, that he is with Less. Secunda vero sententia pro- Soto, Diet. Pont. etc. apud babilior negat cum Sanch. de Salm. deMatr. c. 1. n. 20. Matr. l.l.d. 9. num. 5. Eonac. But the second more pro eod. tit. qu.l.p. 1. num. 5. et bable opinion denies that he

Salm. ibid. n. 28. cum Pal. ist with Sanch. de Matr. 1. Con. Avers. Filial. Bee. Cor- 1. d. 9. num. 5. Bonac. eod. nejo, etc. Ratio, quia con- tit. qu. 1. p. 1. num. 5. et ditio apposita, coritraria sub- Salm. diet. n. 28. cum Pal. stantise contractus, contrac- Con. Avers. Villal. Bee. Cor- tum invalidat : qua ratione, in nejo, etc. The reason is, be cap. fin. de Condit. apposit. cause the apposite condition, dicitur quod conditio contraria the contrary of the substance substantiate matrimonii, ipsum of the contract, invalidates the annullet, licet adsit intentio contract : by which reason in contrahendi. fin. Vide d. de Ju- cap. de condit. apposit. it ram. 1. 3. c. 2. d. 5. vers. is said, that the contrary con An autem ; et de Foto, 1.3. dition of the substance of ma c. 3. d. 2. v. Quaritur 17." trimony annuls it, although (p. 6. t. 4. n. 711. ibid.) there is an intention of con tracting."

Thus, in contracts, as in oaths, it is taught, that he who enters into the agreement without the mind of binding himself, is not obliged to fulfil the agreement. CONTRACTS AND WILLS. 193

The fearful consequences of such a principle may be at once perceived. I will only quote one other passage, which I do for the purpose of exhibiting the strange casuistry of our saint. forbids the translation I therefore the Propriety ; give passage in the original :

" Quseritur II. an, si vir donet aliquid feminee ad extor- quendam copulam, possit ilia id retinere, copula non concessa. Si adfuerit pactum de copula explicitum, vel implicitum, tune certe tenetur restituere ; secus vero, si donum datum sit ad datio ilia fuit omnino liberalis animum alliciendum, quia ; quemadmodum si quis det peeunium episcopo tantum ad eum alliciendum, ut conferat benencium, juste potest episcopus earn retinere, si non conferet. Ita communiter C. de Lugo d. 18, num. 49. Mol. t. 3. d. 727. Rone. d. 7- pr&cept. c. 6. quasi. 2. et Salmantic. de Restit. c. 1. num. 165. cum Prado, Tap. Fill. Die. Reb. etc. Bene tamen advertunt Salm. ibid, difficul- ter excusari mulierem accipientem tale munus a peccato scan- dali, quia munere accepto vir ardentior et audacior redditur ad earn concupiscendam. Unde dixit D. Thorn, lib. 4. de Erudit, Princip. ex D. Hieronymo : matrona non est casta, qu&, cum 10. t. 4. n. rogatur, munera accipit." (p. 712. ibid.)

On the subject of Wills and Testaments, he teaches, that the Pope, for a good cause, may change them, so that the will of the testator may be disregarded :

" " Qussritur hie I. an sum- Here it is inquired, I. mus Pontifex possit sine justa whether the supreme Pontiff, causa valide commutare ulti- without a just cause, can va- mas voluntates testatorum. lidly commute the last wills Nulli dubium quin Papa pos- of testators ? There is no sit cum causa ultimas volun- doubt that the Pope can, with tates commutare, ut patet ex a cause, change (commutare) Clem. Quia contingit, de last wills, as is evident from Domib. relig. ubi dicitur : Ea Clem. Quia contingit, de quoe ad cerium usum largitione Domib. relig. where it is said, sunt destinati fidelium, ad il- those things which by thelar- lum debeant, non ad alia gess of the faithful are de- (salva sedis apostolicce auc- signed for a certain use, ought toritate] converti" (p, 214. to be applied to that purpose, t. 4. n. 931. ibid.) not to be converted to others, (SAVING THE AUTHORITY or

THE APOSTOLIC SEAT.") 194 CONTKACTS AND WILLS.

The question now arises, whether a Pope can without a just

cause wills on this there are three ; commute ; subject opinions some Romanists, whose names are quoted by Liguori, hold that can not but one is admitted he can, others hold that he ; thing by all Divines, that the Pope, for a just cause, say for the good of the church, may alter wills and testaments. In giving the causes for which an heir may be disinherited, he says:

" 1 " Justa . causse exheredandi The just causes for disin filium sunt, ex Salm. c. 2. n. heriting a son are, according 90. 1. Si filius, cum peccato to Salm. c. 2. n. 90. 1, if a son in gravi, manus injiciat paren- with grievous sin raise his tem, aut ei contumeliam dicat, hand against his parent, or aut conetur eum occidere. 2. speak reproach against him, Si accuset parentem, aut sit or endeavour to slay him. If testis vel procurator contra he accuse his parent, or be a eum in causis criminalibus, witness or procurer against mortis, exilii perpetui, vel in- him in criminal causes, of aut damni nisi exile or in famia?, gravis ; death, perpetual crimen sit hseresis, vel Isesse famy, or of great loss, unless t. it majestatis." (p. 232. 4. n. be the crime of heresy or of 948. ibid.) treason."

I quote this passage to shew the extreme view which Rome takes of heresy the son who appears against his father in criminal cases and leads to his banishment or death, may be but there is an a son disinherited, exception ; may appear against his father if he be guilty of heresy, in comparison of which other crimes are as nothing. In considering the precepts of the Church, he takes up the subject of fasting, upon which he enters at great length, stating with nicety the mode of fasting under various circum stances, and the excuses for not fasting. It is a mortal sin, when there are no such excuses, not to comply with the pre cepts of the Church. We have already seen in the treatise on dissimulation, that when a Romanist passing through an heretical country is in danger of losing his life or goods, he may violate this precept of the Church, by eating flesh meat on fast days, so as to pass for a Protestant ! a He gives long treatise on the religious and clerical state. He discusses the nature of the state itself, its privileges, CONTRACTS AND WILLS. 195 vows, obligations, &c. In considering the state of secular " it is lawful to have priests he asks, whether many benefices," to which he answers in the affirmative for the following

causes : J. The necessity of the Church. II. The utility of the Church : a man distinguished for learning, prudence, &c., may be a pluralist.

" III. i. e. if Evidens meritorum prserogativa," any one be skilled in teaching, in doctrine, writing, &c.

Thus pluralism is justified in principle, and we know to what extent this principle was carried out before the Reforma tion, when on one occasion, a priest had between four and five hundred benefices ! (See Keightley s History of Eng land.) Liguori also allows of non-residence. 196

CHAPTER XIII.

THE INQUISITION.

" of WE come now to his chapter on the power and office the OF judge," and here we shall learn THE TENDER MERCIES THE WICKED WHICH ARE CRUEL, AND THE DREADFUL HOSTI LITY AND EXTERMINATING PRINCIPLES, WHICH THE CHURCH OF ROME INCULCATES TOWARDS ALL THOSE WHOM SHE PLEASES TO CALL HERETICS. In discussing the office of a judge, Liguori, the saint canonized in the 19th century, brings before our view THE INQUISITION :

"WHAT IS REQUIRED IN A JUDGE "

" Resp. 1. Prseter tria dicta "Answer 1. Besides the superiore dubio, requiritur three things* mentioned in scientia, qua sciat suo munere the last section, knowledge is recti fungi. Ita commun. required, by which he may doct. et Bon. d. 10. q. 2. p. 3. know how to discharge the Ratio est, quia quilibet tene- duties of his office. So com tur scire ea quse pertinent ad monly the doctors and Bon. d. proprium officium, et sine 10. q. 2. p. 3. The reason is, quorum cognitione munus because every one is bound to suum et officium exercere non know those things which per t. 5. n. tain to his potest." (p. 139. 195. proper office, and lib. 4.) without a knowledge of which he is not able to exercise his own duty and office." So far very good. We learn, however, that the judge is subject to the priestly power in this matter. " Judex carens necessaria " A Judge wanting the scientia non debet absolvi, necessary knowledge ought nisi facta renuntione officii, not to be absolved unless he vel nisi firmum habeat propo- resign his office, or have a firm * * * situm renuntiandi." determination to do so."

(p. 140. ibid.) * Jurisdictio, rectus processus, recta i ntentio. THE INQUISITION. 197

Liguori says

" " Tribus raodis procedi po- A Judge can proceed test contra criminosos : 1 . via against tbe criminal in three accusationis, cum est aliquis ways : 1 . by accusation, when actor, qui spondet se objecta there is some prosecutor 2. via denun- undertakes to the probaturum ; who prove cum deferens crimen 2. tiationis, charges ; by denunciation, non vult suscipere onus pro- when he who gives information bandi 3. via of the wish to ; inquisitionis, crime, does not quss est triplex : 1 . generalis, undertake the onus of proving quando in genere quaeritur an it : 3. by inquisition, which is

serventur 2. threefold 1 . in leges ; specialis, ; general, when quando de certa persona et general it is inquired whether certo crimine quaeritur; 3. laws are observed; 2. special, mixta, quando vel sola per when inquiry is made con sona vel crimen solurn est cerning a certain person and speciale, ut si quaeratur, quis certain crimes : 3. mixed, Caium occiderit." (n. 197. when either a person alone, ibid.) or a crime alone is special, as if it he asked, who slew Caius?"

" " Revera judex nullum A Judge indeed cannot condemnare potest sine accu- condemn any one without an satore, ut communiter S, Th. accuser, as commonly S. Th. Caj. Sanch. Sot. Less. etc. Caj. Sanch. Sot Less, etc., cum Salm. Append, de Offic. cum Salm. Append, de offic. in fine t. 3. cap. 1. n. 47. Sed in finet. 3. cap. l.n. 47- teach. dicitur aliquando sufficere ac- But a virtual accuser who is cusator virtualis, qui adesse considered to be present, is censetur I. adest no- sometimes said to suffice. I. ; quando torietas criminis, ita ut proba- When there is a notoriety of biliter haud so that in no negari possit ; crime, probably quo casu dicitur in c. ad wise can it be denied, in nostram 2. de Jurejur. Mani which case it is prescribed in festo accusatione nonindiyent, c. ad nostram 2. de Jurejur, nee in eis ordo judiciarius ob- that they do not need a mani servandus. Vide Salmant. fest accusation, neither in

num. 48." 1 these is (n. 99. ibid.) . cases, the judiciary order to be observed. Vide

Salmant. num. 48."

Liguori proceeds to give the other cases in which an accuser 198 THE INQUISITION.

and may be dispensed with. They are, 2ndly, when public to the accused when general rumour attaches infamy ; 3rdly, a crime in the presence of others is committed against the his own " when the crime is judge ; 4thly, (we give words) against the public weal or the king, AS IN THE CRIME OF HERESY or treason." Other cases are given in which the inquisition can proceed with the aid of public infamy or rumour. Heresy is so fearful a crime, that it forms one of the excep tions to the general rule. If a man be thought guilty of for the heresy, the judge may depart from his usual course extermination of that which is so destructive to the public weal or the good of the Church. Before we proceed further, let us inquire what is heresy. We find this very question put and definitively answered :

"WHAT IS HERESY?"

" " Resp. Hseresis est error Answer. Heresy is a free intellectus, liber, et pertinax and pertinacious error of the contra fidem in eo qui fidem understanding against the the suscepit. Ita commun. Suar. faith, in him who receives Suar. Becan. c, 14. qu. 2. Unde pa- faith. So commonly tet, ad hseresim, uti et apos- Becan. c. 14. qu. 2. Whence tasiam, duo requiri : 1 . judi- it appears, that to constitute cium erroneum, quod est ejus heresy, as in the case of apos quasi materiale. 2. Perti- tasy, two things are required. naciam, quae est quasi formale 1. An erroneous judgment, Porro pertinaciter errare non which is as it were material. 2. est hie acriter, et mordicus Pertinacity, which is as it were suum errorum tenere, aut formal. Moreover to err per tueri sed est eum is not and ; retinere, tinaciously bitterly postquam contrarium est suf- obstinately to hold one s own

ficenter : sive or to it but it is propositum error, defend ; quando scit contrarium teneri to retain it after the contrary ab universal! Christi in terris is sufficiently propounded : or Ecclesia, cui suum judicium when he knows the contrary proeferat : sive id fiat ex vana to be held by the universal gloria, sive libidine contra- "Church of Christ upon earth, dicendi, aliave causa. Sanch. to which he prefers his own Vasq. Laym. I 2. t. 1. c. 13. et judgment : or when he does alii commun. Ratio est, quia that from vain glory, or a de- THE INQUISITION. 199

tune putat judicium Ecclesise sire of contradicting, or some non esse sufficiens fundamen- other cause. Sanch. Vasq. turn credendi, quse est vera Laym. 1. 2. t. 1. c. 13. and reason pertiuacia, quam cum Ko- others commonly. The ninck facilius sic explicant is, because he thinks the judg- alii, earn tune esse, cum, etsi ment of the Church not to be objectum fidei credibiliter a sufficient foundation of proponatur, ita ut prudenter belief; which is true pertina- de eo non possit dubitare, city, which with Koninck contrarium tamen judicet, a others more easily explain quo nolit avelli ullo casu, vel thus, that it then is pertina- saltem nisi evidenter convic- city, when although the object tus. V. Con.d. 8." (p. 121. of faith is credibly propounded, t. 2. n. 19. cap. iv. de Infidel, so as that prudently he cannot lib. 3.) doubt concerning it, he how ever judges to the contrary, from which he is unwilling to be torn in any case, or at least unless he be evidently con vinced"

This is his proposition from which he draws several con clusions for he : ; example, says

" " Est hsereticus, qui affir- He is an heretic who affir mative de aliquo articulo fidei matively doubts concerning dubitat, hoc est, judicat esse any article of the faith, i.e. dubium." (ibid.) judges it to be doubtful." His definitions are most important, we learn, I. That heresy is an error of judgment against the faith, or the denial of an article of the faith.

II. That it is of two kinds, material and formal. The rustics, for instance, of Germany (he himself gives the example) are material heretics, not formal or pertinacious heretics, never having had the faith propounded to them. Pertinacious or formal heresy is to retain error after the contrary is sufficiently For a rustic is seized on the of propounded. example ; charge heresy. The Romish creed is fully propounded to him, and arguments are urged in its support, he still holds his own opinion, based upon the Scriptures and not upon the authority called the or Church of Rome, by Liguori universal Catholic ; of he is unwilling to give up his faith, to use the words

" * Liguori, nisi evidenter convictus," unless he be evidently 200 THE INQUISITION.

convinced and because he so acts he is considered a ;" formal or pertinacious heretic, and as we shall see by and bye he is handed over to the torture. In fact every man who acts in this manner, is a formal heretic, and as such punished, while those who yield their conviction to the authority of Rome are considered to have been material heretics. Heresy is the denial of an article of the faith. Pope Pius s creed is the faith: the man who denies any one article in that formu lary, Purgatory, Transubstantiation, the Mass, the Su premacy of Rome, &c., is a heretic. All Protestants are in those heretics ; some material, some formal ; other words, Protestants who are imacquainted with their own religion, are material heretics, those who are acquainted with its doc trines, and convinced of its truth, and prepared to sacrifice life itself rather than their religion, unless they be convinced that it is false, are formal and pertinacious heretics. We shall now consider how the Protestant or tbe heretic in the esti mation of Rome is to be dealt with.

" Notandum III. Quod ad " It is to be noted, III. that inquisit.ionem specialem plura for a special inquisition many requirantur: I. probatio cor- things are required; I. a poris delicti, nisi sit crimen proof of the substance of the difficilis II. ac- it one probationis ; crime, unless be of cusator, saltern virtualis, ut difficult proof : II. an accuser, supra n. 199. III. probatio at least a virtual one, as above, loci, temporis, etc. IV. judex n. 199.* III. a proof of time,

; V. ut fiat &c. IV. a competens inqui- place, ; competent sitio, antequam sint transacti judge; V. That the inqui- viginti anni a die criminis. sition be made before twenty Vide heec, et alia apud Salm. years shall have elapsed since de c. I. Offic. num. 159." the day of the crime." (n. 200. lib. 4.)

Speaking of the rules by which they are to be guided in the Inquisition, he gives the fourth, as follows : si reus fateatur if ".Demum, "Finally, the accused delictum, proceditur ad sen- confess his crime, the sentence tentiam : si is to be if he is to non, proceditur given ; not, ad eum convincendurn, vel ad be led to conviction OR THE.

torturam." (n. 20 1. ibid.) TORTURE."

* heretic is The exempted from this privilege. THE INQUISITION. 201

In article III. he considers the cases in which a judge may TORTURE the accused.

" " Respondetur. 1. Ad tor- We answer, 1 . That to quendum reum (si tamen tor- torture the accused, (if he can queri potest) requiruntur ali- be tortured,) the signs at least, cujus gravis criminis ea saltern of some great crime are re indicia, quee faciant semi- quired, which constitute a plenam probationem, id est, half full proof, that is, render reddant rem plus quam proba- the matter more than pro bilem : qualia habentur, v. g. bable. Such are esteemed, testis unus omni exceptione for instance, one unexception witness." major." (n. 202. ibid.) able

Having given other cases in which torture may be resorted to, he adds,

" Quia tortura instituta est " Because TORTURE is a ad subsidium probationis, help to proof, when argu- quando argumenta, et indicia ments and signs are very sunt valde efficacia, ut sic pie- efficacious, that thus a full naprobatio eliciatur." (ibid.) proof may be elicited."

Liguori gives various rules for the guidance of the judge in torturing the accused. He supposes also that persons will sometimes, to escape torture, make false confessions. He considers the subject of accusation.

" " Quaeres, an, et quis te- You ask whether any one neatur alterum accusare. be bound to accuse another.

" " Resp. 1. privatum raroad We answer, 1 . that private id teneri : turn ex praxi timo- persons are rarely bound to do ratorum, turn quia alias tri- so : first, on account of the con bunalia essent plena accusa- duct of the timorous, secondly, tionibus, cum perturbatione because otherwise the tribunals reip. would be full of accusations, to the disturbance of the state. " I "Dixi I. privatum; quia, si have said, 1 . a private per quis a republica stipendium son, because if any one receive ob hoc accipiat, v. gr. fiscalis, from the state a salary for etc. tenetur ex justitia, et con- this purpose, viz. a fiscal, &c. sequenter ad damna, ex omis- he is bound by justice to do it, sione accusationis st^uta. and is liable for the losses- 202 THE INQUISITION.

Filliuc^ Bonac. in 8. prac. d. which would follow from the omission. Filliuc. Bonac. in 8. 10. q. 3. p. 1. pra3C. d. 10. q. 3. p. 1 .

" " because Dixi 2. raro; quia si exigat I have said rarely, si if the demand bonum publicum, verb. gr. public good it, vel for if an proditio imminens, grave example, 4 impending damnum vitse innocentis ali- conspiracy or a great loss of not other ter averti non possit, et Crimea innocent life could and the crime facile probari possit, tenetur wise be averted, a etiam privatus accusare, vel be capable of easy proof, id tarn en is also bound saltern denuntiare ; private person ex caritate tantum, quse resti- to accuse, or at least to de non Fill. nounce that how tutionem importat. ; obligation, Bon. I. c. ever, arises from charity only, which does not require resti tution. Fill. Bon. 1. c.

" " Sed hsec omnia fusius exa- But all these questions are niiuanda. Quseritur, an ali- to be considered more at large. quando teneamur alium accu It is inquired, whether some sare, vel denuntiare. Affirmo times we are bound to accuse I answer in sequeutibus casibus. or denounce another. in the following eases.

" " Et I. quando agitur de And, I. when it is made con communi damuo vitando, et cerning the avoiding of some possit crimen probari : tune common evil, and the crime enim docet S. Thorn. 2. 2. q. can be proved : for then St. 68. art. 1. obligatiouem esse Thomas teaches, that there is an accusandi. Crimina autem obligation of accusing, 2. 2. q. contra bonum commune sunt 68. art. 1. BUT THE CRIMES hseresis, rebellio, falsificatio AGAINST THE COMMON GOOD monetarum, homicidia, et fur- AUE, HERESY, rebellion, for ta ab assasinis, aut viarum gery, homicide and thefts by addunt alii assassins or robbers grassatoribus ; highway ; subordinationem suffragiorum others add the suborning of in cathedris, et in aliis elec- voters in cathedrals, and in tionibus. Lugo addit pec- other elections. Lugo adds, catum religiosi, quod probabi- the sin of a religious, which is liter affert. damnum religioni probably injurious to religion. Si vero crimen probari ne- But if the crime cannot be queat, sufficit, ut reus denun- proved, it suffices that the ac tietur. Et communiter vi- cused be denounced. And dentur doctores concludere commonly the doctors seem THE INQUISITION. 203 satis esse hisce temporibus to conclude that it is sufficient delictum denuntiari, ne ob me- in these times that the sin tum pcense incurrendse, si illud should be denounced, lest on non probetur, deterreantur account of the fear of incur homines a denuntione cri- ring punishment, if the crime minum cum gravi damno be not proved, men should be communi. Ita Lugo deJust. deterred from the denouncing d. 38. s. 1. num. 2. Sanch. of crimes with a great com cons. lib. 6. cap. 2. d.2.num. mon loss. So Lugo de Just. 2. Cajet. Sot. Bann. Trull. d. 38. s. 1. num. 2. Sanch. Filial, etc. apud Salm. d. c. 2. cons. lib. 6. cap. 2. d. 2. num. num. 10. Et sic servi ac filii 2. Cajet. Sot. Bann. Trull. denuntiare tencntur etiam de- Villal. etc., apud Salm. d. c. 2. licta domini, et patris in com num. 10. And thus servants mune detrimentum vergentia, and sons are bound to de ut Salman t. ibid, cum eisdem. nounce the sins even of a Si vero crimen jam sit patra- master or parent which threa tum, nee ullum damnum ex- ten evil to the community, ut inde immineat, quia delin- Salmant. ibid, cum eisdem. quentem jam constat esse But if the crime have been al damnatum (excepto crimine ready committed, and no hseresis,) non est obligatio detriment impend from thence, denuntiandi, ut Tol. Filliuc. because it now appears that etc. apud Salm. n. \ 1. the delinquent is guilty (THE CRIME OF HERESY BEING EX- CEPTED) there is not an obli gation of denouncing. " III. Tenentur crimen de- " II. They are bound to nuntiare, vel accusare, qui ad denounce a crime, or to ac id a rep. vel a dominis stipen- cuse, who receive payment their dium accipiunt, ut sunt fis- from masters or the cales, aut custodes agrorum, state for that purpose, as are gabellarum, etc. alias tenentur fiscals, the guards of fields, ad restitutionem damnorum, &c. otherwise they are bound to quse reipublicse vel domiuis ob make restitution for the omissionem accusationis ob- loss, which the state or their veniunt. Ita Busemb. hie cum masters may suffer from their Filliuc. Navarr. Bann. etc. of neglect duty." communiter apud Salm. c. 2. n. 13." (n. 236. ibid.)

Liguori asks, who are prohibited from accusing ?

In answer, he says, 204 THE INQUISITION.

" " I. Prohibentur excom- Excommunicate persons, municati infames the of ; ; public! infamous, public keepers or usurers also concubinarii, aut usurarii ; de concubines, ; majoribus criminibus accusati those accused of greater crimes nisi prius innocentes se demon- are prohibited, unless before strent item hand themselves ; fceminse, impu- they prove 1. si isti innocent also beres. Excipe tamen ; females, boys. causam the prosequantur propriara , Except, however, following vel suorum, usque ad 6. gra- cases, 1 . if they prosecute dum ; 2. si crimen sit contra their own cause or that of legem divinam, aut humanam, their families, as far as the violatio cedat in damnurn 6th 2. if the crime be cujus degree ; tertii 3. si sit the divine or human ; crimen contra against bonum commune. Quicunque law, the violation of which autem, etsi non possit accusare, tends to the loss of a third tamen deuuritiare. Vid. 3. if the crime be potest party ; Salm. de Offic. c. 2. num. 26. against the common good II. Filii non possunt accusare (Liguori before mentioned nee e converso that is one of these parentes, ; heresy neque servi dominos, nisi crimes.) But every one, al crimen sit Isesse majestatis, though he be not able to vel hseresis. Salmant. num. accuse, yet can denounce. 27. III. Laici nequeunt ac Vid. Salrn. de offic. c. 2. num. cusare clericos, nisi clericus sit 26. II. Sons cannot accuse dilapidator bouorum ecelesise, parents, nor can parents accuse aut hsereticus, simoniacus, sa- sons, neither servants, masters, crilegius etc., vel nisi laicus unless for the crime of treason, causam suam, vel suorum or HERESY, Salmant. num. 27. * * * * III. not accuse prosequatur." Laymen can (n. 238. ibid.) clergymen, unless the clergy man be a waster of the goods of the Church, A HERETIC, a simoniac, or a sacrilegious person, or unless the layman prosecute his own cause, or that of his family."

" " IV. Inimicus repellitur IV. An enemy is repelled ab accusando delinquentem ex from accusing the delinquent c. cum oporteat, de Accus. Et ex c. cum oporteat, deAccus. hoc valet ctiam in crirneuibus And this holds good also in exceptis, ut supra, prater hse- excepted crimes, EXCEPT HE resim. Est commune cum RESY. The reason is, because THE INQUISITION. 20g

Salm. c. 2. ex num. 35. Ratio, then the accusation is always quia tune preesumitur accusatio presumed to proceed from the semper procedere ex affect u effect of vindictiveness. V. vindictee. V. Pariter repellitur Likewise the companion of socius criminis, ex leg. fin. crime is repelled, ex. leg. fin. cap. de Accusat. Excipiuntur cap. de Accusat. However, tamen, quoad hoc, crimina in this respect the crimes of haeresis, Ia3s0e majestatis, fal- HERESY, treason, forgery, sificationis monetse, sodomia3, sodomy, well known theft, furti famosi, et omnia alia, and all others which can be sine fieri committed quse socio possunt." without an accom

< are (idem.) plice, excepted."

From all these passages, we observe that Rome uniformly places heresy amongst the worst crimes, sodomy, forgery, &c. In the case of heresy, the son is bound to denounce the father, and the father the son. Rome rends the nearest and

dearest tie : the father is bound to lead the heretical son to is torture and death ; the son bound to act likewise toward the heretical father. But we have more to learn.

tl " Non peccas vero neque You do not sin against contra justitiam, neque contra justice or charity, if you accuse caritatem, si accuses sine without previous warning., in in duobus two cases I. When the crime preevia monitione, ; casibus : I. Quando crimen is injurious to the public, as est in damnum reipublicse, ut conspiracy, the sin of treason, conjuratio, delictum laesse ma AND ESPECIALLY HEBESY, for jestatis etc. et signanter hse- which we should particularly resis, pro qua maxime est note the fifth proposition CON notanda prop. 5. damnata ab DEMNED by Alex. VII. which

Alex. VII. dicebat said : it quse ; although appears Quamvis evidentur tibi constet evident to you that Peter is Petrum esse hcereticum, non a heretic, you are not bound teneris denuntiare, si probare to denounce him, if you can non possis. Ratio, quia in not prove it. The reason is, his criminibus nuuquam, aut because in these crimes rarely rarissime ex correctione spe- or never is fruit expected to ratur fructus, et mora valde result from correction, and 24 1 can be nocere potest." (n. .ibid.) delay very injurious."

From this passage we learn, I . that heresy is a fearful crime, greater than that of conspiracy, treason, &c., for it is especially 206 THE INQUISITION. to be denounced. The Pope condemned the proposition in which it was maintained that one should not denounce an individual unless he were sure of his guilt. IE. the accuser may denounce the accused without any previous warning. A father is suspected by his son of entertaining Protestant senti ments. The son taught by Rome denounces the confiding parent to the inquisition, without even a warning. At midnight the muffled coach rolls to the door, and the son having denounced his parent, gives him up to the inquisitorial officers to be tor tured and put to death.

" Notandum III. quod " It is to be noted in the nemo, ut supra dictum est, third place, that no one, as it teneatur denuntiare cum gravi is said above, is bound to de suo incommodo, nisi crimen nounce with a great loss to redundet in damnum commune himself, unless the crime be ut reipublicee aut religionis, fraught with injury to the hse- crimen Isesse majestatis, commonweal, or to religion, resis etc." (n. 248. ibid.) as for example, the crime of treason, HERESY, &c."

Again, he considers the question whether a son be obliged to denounce his parent, a wife her husband, or a husband his wife. Some authors think not, but Liguori holds the opposite opinion, as follows :

" Seddieendum omnes ad de- " But all are bound to de nun tiationem teneri, ex eadem nounce for the same reason as ratione ut supra, quia hseresis above, because heresy is so est pestis ita noxia, ut difficile NOXIOUS A PEST that it may habeat remedium, et facile in require a severe remedy, and damnum vergat commune. Ita very easily it may tend to the Rone. p. 169. q. 1. r. 3. common loss. Ita Rone. p. de Bonac. Oblig. Venunt. t. 2. 169. q. 1. r. 3. Bonac. de 6. 2. n. 3. d. p. cum Farin. Obligat. Denunt. t. 2. d. 6. p. Azor. Salm. d. 1. prcec. c. 4. 2. n. 3. cum Farin, Azor. Salm. n. 106. cum Caj. Palao, San d. 1. prsec. c. 4. n. 106. cum chez. Dian. etc. cum communi, Caj. Palao. Sanchez. Dian. etc. ut testatur Potest. n. 268. et cum communi, ut testatur Viva super prop. 5. Alexand. potest, n. 268. et Viva super VII. num. 13." (n. 250. prop. 5. Alexandr. VII. num. ibid.) 13." THE INQUISITION. 207

" " Rogabis autem infra quan- You will ask within what turn temporis blasphemi \\se- time blasphemous heretical reticales denuntiendi siut. persons are to be denounced. Loquendo generice de crimi- In speaking generally con- nibus suspectis de haeresi, cerning crimes suspected of secundum edictum inqui- heresy, according to the edict sitionis generalis Romanse, of the general Roman inqui- tempus assignatum ad denun- sition, the time assigned for tiationes est mensis a die denunciation is a month from sciential legis, et cessantis the day of the knowledge of impediment], ut asserunt Fel. the law, as, assert Fel. Potest. Potest. de Denunt. num. 2318. de Denunt. num. 238. pag. pay. Mihi 535. Mazotta t. Mihi 535. Mazotta t. 1. pag. 1. pag. 276. qucest. 5. et 276. qusest. 5. et auctor libri auctor libri (Istruz. per li (Istruz. per li Novelli Confess. Novelli Confess, torn. 2. c. 14. torn. 2. c. 14. n. 284.) But in n. 284.) Loquendo vero prse- speaking especially concerning cipue de tempore requisite the requisite time for de ad denuntiandos blasphemes nouncing heretical blasphe- haereticales, dicunt Sparer, de mous persons, Sporer de 1 . 1. prcecept. Decal. cap. 10. prsecept. Decal. cap. 10. num. num. 12. ex Decreto Alex. VII. 12. ex Decreto Alex. VII. de de Suspectis de Hceres. et Suspectis de Ilseres. et Salm. Salm. eod. tit. cap. 3. num. eod. tit. cap. 3, num. 129. say, 129. (sed forte hi loquuntur (but perhaps they speak ac- juxta edictum Hispaniarum) cording to the decree of the esse denuntiandos infra sex Spanish Inquisition) that they dies." (n. 252. ibid.) should be denounced within six days." He teaches that those who do not discharge the duty of themselves be denounced their denouncing, should ; punish ment is very severe.

" " Notandum III. juxta jus It is to be noted in the commune ex Extravag. Ex- third place, that according communicamus, eos, qui ad- to the common law ex vertenter negligunt hsereticos Extravag. Excommunicamus, denuntiare, incurrere excom- those who purposely neglect municationem ferendam: etsi to denounce heretics, incur juxta edictum Hispaniarum, excommunication to be ibi incurratur excom municatio issued : although according ipso facto, et reservata. Utrum to the decree of the Spanish 208 THE INQUISITION.

autem in aliis hsec Inquisition, excommunication regionibus f excommunicatio sit reservata ? ipso facto and reserved, is Affirmant Salmanticens. c. 4. incurred. But whether this n. 70. et Potestas num. 641. excommunication be reserved in other Salman qui affert decretum S. C. Sed regions? et Potestas negant Lupus apudPotestatem, ticens. c. 4. n. 70. the de et Bonacina I.e. Vide t. 2. dub. num. 641. who allege that it is. But C." (n. 254. ibid.) cree, say Lupus apud Potestatem, et Bonacina 1. c. Vide t, 2. dub. 6. say that

it is not."

He considers the way in which* the confessor is to conduct himself toward the accused.

" " Observanda sequentia : I . The following things are Instruat eum, quod, quae to be observed : 1 . That he secum in foro conscientise instruct him that what things agit, cam judicibus non cam- he reveals to him, (in foro municentur, ideoque sive sit conscientise) will not be made nocens, sive innocens, id ei known to the judge, and nee prodesse nee obesse possit. moreover that whether he be Ratio, quia alias multi con- innocent or guilty, that it aiitur se falso probare inno- cannot be serviceable or centes, ut a confessario juven- injurious to him. The reason

: alii se tur contra falso no- is, because otherwise many centes dicunt, quod timeant ne might endeavour falsely to confessarius conferat cum ju prove themselves innocent, dicibus, ipsique revocentur ad that they might receive the torturam. Unde expedit : 1. assistance of the confessor : ut non temere evulget confes others on the contrary falsely sarius accepta extra confes- say that they are guilty, sionem 2. ut ad confessionem because fear lest the ; they sacramentalem reum non ad- confessor should confer with mittat, nisi postquam in foro the judge, and they them profano res sunt liquidse, vix selves be recalled to the tor enim adigi poterit, ut omnia ture. Whence it is expedient : fateatur ob timorem, ne vel 1. that the confessor do not deferatur, vel cogatur eadem rashly reveal things received fateri ante tamen de extra 2. that judici; confessionally ; contritioue agendum est." he do not admit the accused to sacramental confession, until matters are made clear in the THE INQUISITION. 209

secular court, for scarcely can he be compelled to confess all things by the motive of fear, lest his confession should be urged against him, or he be compelled to confess the same to the judge, before he make an act of contrition."

It appears that the confessor should not usually receive the culprit to the sacramental confession until after the court has its to the above pronounced decision ; he, however, according his statement, is to induce him, if possible, to make known state to him on the understanding that it should not be revealed. The Council of Antioch, we are informed, in this chapter, allows the confessor to work upon the feelings of the of prisoner, by laying before his view the excruciating agonies the torture ; with this, however, Liguori does not quite accord, but he directs that the confessor shall make himself well acquainted with the evidence adduced in the trial, so that he may be able to conduct himself prudently in his own investi gation, and if it be necessary, prudently admonish the judge. Ut et in suo foro sicubi (" prudentius possit agere, etjudicem, opus, prudenter admonere") The confessor then leads the culprit to think that nothing shall be revealed which he makes known to him. The admo nition is given that he should not rashly disclose his dis coveries, but prudently to admonish (prudenter admonere) the judge. This, however, is no violation of the seal of sacra mental confession, to which the confessor is advised not to

" receive the penitent, nisi postquam in foro profano res sunt liquids :" but methinks that this is deception. Let us for a moment revert to heresy and its denunciation. From the passages quoted, it will be seen that the heretic is a criminal of the worst character, being always classed with the man who is guilty of treason, sodomy, sorcery, forgery, considered as he is, the pest of society, for which there is no cure but extermination. The man who denies any one article of Pope Pius s creed is a heretic. Protestants are heretics in the estimation of Rome. Consistently with Romish principles can there be toleration for Protestants ? No ! Liguori was canonized in the year 1839, o 210 THE INQUISITION. and of the sentiments which we have quoted, Rome has

" declared that they are not censurable in one word" as given by the author. Let Rome become ascendant, and then the Protestant, regarded as a criminal of the worst kind, shall have no tolera tion, but torture and death must be his lot. His house is not his castle, nor within his home circle his own family, whose ties and sacredness Rome tramples beneath her feet, will he find sympathy and refuge. If he be a father, his son will rise against him, the mother will forget the son of her womb, if he be a husband, the wife of his bosom will forget her plighted love, and denounce him to the inquisition, his foes shall be they of his own household. The man whose only crime is Protestantism, lingers in a dungeon, is racked and burned. Where is civil and religious liberty ? not beneath the sway of Rome. Popery, fell system, though transformed into an angel of light, is a very demon personified ! Several persons, who have escaped from the power of the Inquisition, have written an account of their sufferings. A Scotchman, named Lithgow, A.D. 1620, in his travels, was arrested, and sent to the Inquisition at Malaga. He was discovered and released through the interference of the Eng lish Consul on his arrival in his case excited so ; and, England, much interest, that he was visited by His Majesty, King James I. He wrote a history of the treatment which he received, from which we give the following extract :

" After this, the alcalde and scrivan, being both chair-set, the one to examine, the other to write down my confession and tortures, I was by the executioner stripped to the skin, brought to the and then mounted him on the of it rack, by top ; when, soon after, I was hung by the bare shoulders with two small cords, which went under both my arms, running on two rings of iron, that were affixed to the wall above my head. Thus being hoisted to the appointed height, the tormentor de scended and below, drawing down my legs, through the two sides of the three planked rack, he tied a cord about each of my ankles, and then ascending upon the rack, he drew the cords upward, and bending forward, with main force, my two knees against the two planks, the sinews of my two hams burst asunder and the lids of knees and ; my being crushed, the cords made fast, I hung for a large hour. At last, the encarnador informing the governor that I had the mark of THE INQUISITION. 211

Jerusalem on my right arm, joined with the name and crown of King James, and done upon the holy grave, the corregidor came out of his adjoining stance, and gave directions to tear asunder the name and crown (as he said) of that heretic king, and arch-enemy to the holy Catholic Church. Then the tor mentor, laying the right arm above the left, and the crown did cast a cord over both seven distant times upmost, arms, ; and then, lying down upon his back, and setting both his feet upon my hollow pinched belly, he charged and drew violently with his hands, making my womb support the force of his feet till the seven several cords combined in one place of my arm (and cutting the crown, sinews, and flesh to the bare bones) did in close to the of hands the left pull my fingers palm my ; hand of which is lame so still, and will be for ever.

" Now mine eyes began to startle, my mouth to foam and froth, and my teeth to chatter like to the dabbling of drum

sticks. Oh ! of monster strange inhumanity men-manglers ; the limits of their national law three-score surpassing ; tortures the trial of which I had and was to endure being treason, ; yet thus to inflict a sevenfold surplusage of more intolerable cruel ties and of in this ; notwithstanding my shivering lips fiery passion, my vehement groaning, and blood-springing fonts from broke and knees and my arms, sinews, hams, ; yea, my on cords depending weight flesh-cutting ; yet they struck me on the face with cudgels, to abate and cease the thundering noise of my wrestling voice.

" At last, being loosed from these pinnacles of pain, I was, hand-fast, set on the floor, with this their incessant implora- ( tion, Confess, confess, confess in time, for these inevitable torments ensue; where, finding nothing from me but still innocent, Oh ! I am innocent, oh ! Jesus ! the Lamb of God, have mercy upon me, and strengthen me with patience to undergo this barbarous murder. " of Then, by command the justice, was my trembling body laid above and the face of the rack with along upon ; my head within a downward, inclosed circled hole, my belly upmost, heels toward the of the rack and my upward top ; my legs and arms, being drawn asunder, were fastened with pins and cords to both sides of the outward planks, for now was I to receive my greatest torments.

" Now, what a potaro, or rack is, (for it stood by the wall, o 2 212 THE INQUISITION.

it is of the declining downward ;) made of three planks timber, end whereof is than a full stride the lower upmost larger ; end narrow and the three are being ; planks joining together, made conformable to a man s shoulders ; in the downmost end of the middle plank there was a hole, wherein my head was laid. In length it is longer than a man, being interlaced with cords from plank to plank, which divided my supported thighs from the middle the sides of which exterior plank ; through planks, there were three distant holes in every one of them, the use whereof you shall presently hear.

" Now the alcalde giving commission, the executioner laid fast a cord in over the calf of my leg, then another the middle of my thigh, and the third cord over the great of my arm, which was severally done on both sides of my body, receiving the ends of the cords from the six several places, through the holes made in the outward plank., which were fastened to pins, and the fast with a for to on pins made device ; he was charge the outside of the planks with as many pins as there were holes and cords, the cords being first laid meet to my skin; and on every one of these six parts of my body, I was to receive seven several tortures, each torture consisting of three winding throws of every pin, which amounted to txventy-one throws in every one of those six parts.

" Then the tormentor having charged the first passage about my body, (making fast, by a device, each torture as they were multiplied), he went to an earthen jar standing full of water, a little beneath head from a full of my ; whence, carrying pot water, in the bottom whereof there was an incised hole, which being stopped by his thumb till it came to my mouth, he did it in the a pour my belly ; measure being Spanish sombre, which is an English bottle. The first and second services I gladly received, such was the scorching drought of my tor menting pain, and likewise, I had drunk none for three days before. But afterwards, at the third charge, perceiving these measures of water to be inflicted upon me as tortures, tortures! I closed strangling my lips, gainstanding that eager cruelty. Whereat, the alcalde enraged set my teeth asunder with a pair of iron cadges, detaining them there at every several turn, both mainly and unamiably; whereupon, my hunger-charged belly waxing great, grew drum-like im- bolstered for it a in of head ; being suffocating pain, regard my THE INQUISITION. 213

hanging downward, and the water reingorging itself in my throat with a struggling force, it strangled and swallowed up my breath from yowling and groaning. "And now, to prevent my renewing grief, (for presently my heart faileth and forsaketh me), I will only briefly avouch that, between each one of these seven circular charges, I was always re-examined each examination continuing half an-hour, each half-hour a hell of infernal pain, and between each torment, a long distance of life-quelling time. Thus I lay six hours upon the rack, between four o clock in the afternoon and ten o clock at night having had inflicted upon me three-score and seven torments. Nevertheless, they continued me a large half-hour, after all my tortures, at the full bending, where my body being all begored with blood, and cut through, in every part, to the crushed and bruised bones, I pitifully remained, still roaring, howling, foaming, bellowing, and gnashing my teeth, with insupportable cries, before the pains were undone and my body loosed. True it is, it passeth the capacity of man either sensibly to conceive, or I patiently to express, the intolerable anxiety of mind and affliction of body, in that dreadful time, I sustained.

" At last, my head being by their arms advanced, and my body taken from the rack, the water regushed abundantly from mouth my ; then, they reclothing my broken, bloody, cold, and trembling body, being all this time stark naked, I fell twice in a sounding trance, which they again refreshed with a little wine and two warm eggs, not done out of charity, but that I should be reserved for further and if punishment ; it were not well known that these suiferings are true, it would almost seem incredible to many, that a man, being brought so low with starving hunger and extreme cruelties, could have subsisted any longer reserving life.

" And now, at last, they charged my broken legs with my former irons and I was carried eye-frighting ; done, lamentably on their arms to the coach, being after brought and secretly transported to my former dungeon, without any knowledge of the town, save only these my lawless and merciless tormentors. Where, when come, I was laid, with my head and my heels alike high, on my former stones. The latter end of this woeful the was sent to night, poor, mourning Hasier, Turk, keep me ; and, on the morrow, the governor entered my room, threaten still with to ing me more tortures confess ; and so caused he 214 THE INQUISITION. every morning, long before day, his coach to be rumbled at I a noise of his gate ; and about me, where lay, great tongues and of doors and all this did on to opening ; they purpose affright and distract me, and to make me believe I was going to confess an untruth and still to be racked again, make me ; thus they continued every day of five days to Christmas. the ladies "Upon Christmas-day, Marina, gentlewoman, got permission to visit me, and, with her licence, she brought abundance of tears, presenting me also with a dish of honey, sugar, some confections, and raisins in great plenty, to my no small comfort, besides using many sweet speeches for consola tion s sake. "The twelfth day of Christmas expired, they began to threaten me on still with more tortures, even till Candlemas. In all which comfortless time I was miserably afflicted with the beastly plague of gnawing vermin, which lay crawling in and about in lumps, within, without, my body ; yea, hanging and clusters about my lips, my nostrils, my eyebrows, almost inclosing my sight.

" And for a greater satisfaction to their merciless minds, the governor called Areta, his silver-plate keeper, to gather and sweep the vermin on me twice in eight days, which tormented to a for me almost death, being perpetual punishment ; mine arms being broke, my hands broken and sticking fast to the palms of both hands, by reason of the shrunk sinews, I was unable to lift my arms, or stir my fingers, much less to avoid the vermin neither could and feet filthy ; my legs perform it, being impotent in all. Yet, I acknowledge, the poor infidel, some few times and when opportunity served, would steal the keys from Areta, and about midnight would enter my room, with sticks and burning oil, and sweeping them together in would burn the to release heaps, greatest part, my great ; or, doubtless, I had been miserably eaten up and devoured by them." Hist, of Inq., p. 205. Lond. 1850. What unparalleled cruelties, and yet the Church of Rome established the Inquisition ! Its officers were priests and bishops, and some passed from offices in the Inquisition to even the Pontifical chair. Surely such a Church has no claim to be regarded as the Church of "the meek and lowly Jesus." to set fire of hell. Her spirit seems have been on She breathes furv against the people of God, and is drunken with the blood of the saints and the blood of the martyrs of Jesus. 215

CHAPTER XV.

THE CONFESSIONAL.

IN entering upon this important and comprehensive subject, we will consider,

I. The seal or secrecy of the confessional. II. The subject matter of confession or conversation between the priest and his penitent. III. The tendency of the confessional. Liguori gives a treatise on the seal of the confessional, in which he fully states his own views as well as those of other divines as follow :

"633. Ante omnia pro di- "633. Before all things, lucidatione qusestionum, qua? for the exposition of the infra apponentur, videndum questions which are considered an in hac materia sigilli sacra- beneath, we must see whether mentalis liceat uti opinionibus in this matter of the sacra probabilibus ? La Croix 1 . mental seal it is lawful to use 6, p. 2. num. 1945. ex Diana, the probable opinions. Croix Gobat. et Stoz, citatis prce- 1. 6. p. 2. num. 1945. ex ced. n. 1945. tantum dicit ex- Diana, Gobat. and Stoz, in the sen- pedire, quod sequamur preceding quoted places n. tentias faventes sigillo. Sed 1945, only says that it is ex melius Viva in Append, ad pedient that we should follow propos. damn. 2. circa fin. the opinions favouring the ait neminem posse uti scientia seal. But Viva in append, habita ex confessione, nisi cer- ad propos. damn. 2. circa fin. tum sit moraliter (aut saltern more justly says, that no one certe probabilissimum) quod can use the knowledge ac ex tali usu nulla eveniat con- quired in the confessional, un fessionis revelatio, et nullum less it be morally certain (or at least most poenitenti gravamen. Ratio, certainly pro turn quia hoc expetit reverentia bable) that from such a use ha3c or disclosure of the confession debita sacramento ; (sed 216 THE CONFESSIONAL.

prima ratio non satis convincit, no injury to the penitent can cum plures et graves DD. ut happen, The reason is, be Sanchez, Pontius, Vasq. Sa cause, in the first place, the

lon, et alii citati lib. 1 . n. 5 1 . reverence due to the sacrament doceant non esse obligationem requires this (but this first reddendi sacramentis, prout reason is not sufficiently valid, ceteris prseceptis divinis, re- since many wise doctors, such verentiam plusquam probabi- as Sanchez, Pontius, Vasq. lem) : turn quia aliter proba- Salon, and others, quoted in

bile . gravamen pcenitenti in book 1 n. 52. teach that there ferred, ob quod confessio is no obligation of rendering odiosa ei redderetur. Et hasc to the sacraments, as to other ratio quidem valde urget; ut divine precepts, a reverence enim dictum est est non lici- more than probable.) In the uti tum opinione probabili in next place, because otherwise prsejudicium juris certi, quod the penitent would suffer a alter possidet; pcenitens autem probable injury, on account possidet jus, ne occasione of which the confessional suse confessionis ullum patia- would be rendered odious. tur gravamen. Quidquid And this reason indeed has alibi re accu- for as it is said igitur dixerim, great weight ; ratius perpensa, puto hie om- it is not lawful to use the pro nino dicendum, non licere uti bable opinion, to the prejudice ex opinionibus, quarum usu of a certain right which ano certum non sit nul- ther but the moraliter, person possesses ; lum pcenitenti gravamen in penitent possesses a right that fer ri. he should suffer no detriment from the occasion of his own confession. Whatsoever there fore I may have said elsewhere, having well reconsidered the matter, I think this is by all means to be said, that it is not lawful to use opinions from the use of which there is not a moral certainty that the peni tent will suffer no loss.

" " 634. Respond. 1. Si- 634. It is answered, ]. gillum hoc est obligatio juris That this seal is an obligation divini strictissima in onmi of divine right, most strict in casu, etiam quo integri regni every case, EVEN WHERE THE sains periclitaretur, ad taceu- SAFETY OF A WHOLE NATION THE CONFESSIONAL. 217 dum, etiam postmortem pceni- WOULD BE AT STAKE, to ob- tentis, dicta in confessione (id serve silence, even after the est in ordine ad absolutionem death of the penitent, as to all sacramentalem) omnia, quorum things spoken in confession, revelatio sacramentum redde- (spoken in order to obtain ret onerosum, vel odiosum. sacramental absolution) the revelation of which would ren der the sacrament itself griev ous, or odious, Unde resolves. Whence you will resolve.

" < 635. 1. Violatio hujus "635. 1. The violation of habet mali- this seal sigilli duplicem involves a twofold tiam : sacrilegii, contra reve- wickedness : ofsacrilege against rentiam sacramento debitam, the reverence due to the sacra et virtuali injustitise, ex pacto ment, and of injustice, from inter pcenitentetr, et confes- the virtual compact between sarium de secretoistoservando the penitent and the confessor omnicasu. Dian. p. 5. t. 11. concerning the observance of r. 2. ex Fag. Kellis. etc. Neque secrecy in every case. Dian. hie datur parvitas materiae. p. 5. t. 11. r. 2. ex. Fagund. Dian. p. 5. t. 5. r. 8. ex Mal- Kelliston, etc. Neither is the der. Bald. etc. (Klelius dicen- insignificance of the matter dum quod triplicem habet here to be taken into account. malitiam, nempe sacrilegii Dian. p. 5. t. 5. r. 8. ex. contra sacramentum ; infideli- Malder, Bald. etc. (We say tatis gravis, cum ex partecon- more justly that it possesses a fessarii intercedat onerosa, threefold wickedness, viz. the quamvis tacita, promissio se~ sin of sacrilege against the sa cretum servandi item detrac- crament of unfaith ; ; grievous tionis, si peccatum non sit fulness since the weighty publicum. Ita Spor. Ron- though tacit promise on the cagl. Croix, et alii communi- part of the confessor, of keep the secret intervenes also ter.) ing ; of detraction, if the sin be not public. Ita Spor. Roncagl. Croix, et alii communiter.)

" " 636. 2. Non inducitur 636. 2. This obligation heec obligatio 1. per confes- is not undergone, 1 . by a con sionem factam ficte, v. gr. ad fession feignedly made, for furandum, illudendum, vel sa- instance, for the purpose of cerdotum pervertendum (vel stealing, mocking, corrupting 218 THE CONFESSIONAL. ad se conquerendum,) etsi hoc the priest, (or for making casu adhuc prudenter tacen- complaints) although in this dum sit. Vide Dian. p. 5. t. case even it may be prudent 11. r. 26. (Est commune cum to be silent. Vide Dian. p. 5. t. Holzm. n. 703. Cone. p. 737. II. r. 26. (Est commune cum et aliis passim.) 2. Si quis Holzm. n. 703. Cone. p. 737- extra confessionem accipiat et aliis passim.) 2. If any sub confessionis one extra re aliquid sigillo ; confessionally quia tantum est obligatio se- ceive any thing under the seal creti naturalis aut of confession because in such gravior, ; levior, pro rei exigentia. ( Ita a case the obligation is that etiam Cone, et Holzm. 11. cc. only of a natural secret, which ac Nav. Man. c. 8. n. 18. is more or less binding accord cum Inn. Pan. Caj. Soto, et ing to the emergency of the comm.y case. (Ita etiam Cone, et Holzm. 11. cc. ac Nav. Man. c. 8. n. 18. cum Inn. Pan. Caj. Soto, et comm.) 637. Nota hie I. quod " Note here, I. That a con is to confessarius tenetur ad sigil- fessor bound the seal, al lum, etsi pcenitens discedat in- though a penitent depart in dispositus, modo iste dixerit disposed, provided only that peccata ad obtinendam abso- he have told his sins for the lutionem. Ita S. Thomas in purpose of obtaining absolu S. in 4. d. 21. q. 3. art. 1. ad 1. tion. Ita Thomas 4. d. art. 1. 1. d. Lugo d. 93. num. 45. Cone. 21. q. 3. ad Lugo 45. p. 737- n. 5. Rone. p. 99. q. 93. num. Cone. p. 737. 2. Holzm. n. *703. Spor. n. n. 5. Rone. p. 99. q. 2. 809. et, Salm. de Pcenit. c. Holzm. n. 703. Spor. n. 809. 14. num. 15. ex communi. No- et, Salm. de Pcenit. c. 14. tandum II. quod adhuc in num. 15. ex communi. It is dubio an aliquid sit dictum a to be noted, II. that a confes pcenitente in ordine ad confes sor, as yet in doubt whether sionem, confessarius teneatur any thing may have been ad sigillum, Suarez, et alii spoken by the penitent in due apud Salm. c. 14. n. 18. com- order at the confessional, is muniter ; item Bonac. q. 6. p. bound to the seal. Suarez, et 2. num. 4. cum Reg. Graff. alii apud Salm. c. 14. n. Suarez, et aliis ; item Renzi 18. communiter; item Bonac. 6. c. 3. 6. 2. num. 4. cum p. 320. q. Tambur. q. p. Reg. Graff. et aliis item num. 29. Mazotta p. 582. Suarez, ; Croix num. 1946. cum Regina Renzi p. 320. q. 6. Tambur. THE CONFESSIONAL, 219 et Schildero contra Baldi. c. 3. num. 29. Mazotta p. Ratio, quia alias redderetur 582. Croix num. 1946. cum odiosa confessio, dum alioquin Regina et Schildero contra plura peccata revera in confes- Baldi. Because, otherwise, sione audita, ob defectum the confession would be ren memoriae, et hallucinationem dered odious, since in any confessarii possent impune other case, many sins really manifestari. heard in confession could be made known with impunity on account of the forgetfulness and mistake of the confessor.

" " 638.* 3. Non frangitur 638. 3. The seal is not sigillum, I. si in genere dices, broken, I. if you say in general Titium tibi confessum esse ve- terms that Titius confessed nialia aut esse probum, inno- venial sins to you, or that he centem, modo non dicas in iis was honest and innocent, pro circumstantiis, ex quibus col- vided you do not speak con esse ligi posset, alios nocentes, cerning those circumstances vel confessos mortalia. II. Si from which it could be inferred dicas N. tibi esse confessum, that others were guilty or had etsi in certis circumstantiis confessed mortal sins. II. If hoc quoque periculosum sit. you say that he confessed to Laym. c. 14. n. 21. fmo, si you, although in certain cir poenitens verbo, vel facto (v. cumstances, this also is peril c. 14. gr. clam accedendo,) signifi- ous. Laym. n. 21. Yea, caverit, se nolle sciri quod sit if the penitent, by word or confessus, confessarium reve- deed, (for example by secretly lare sigillum volunt Regina, coming) should intimate that Navarrus, et Mercer, apud Di- he was unwilling that it should anam t. 5. tract. 11. resol. 47. be known that he had con (Et recte consentiunt Sparer fessed, Regina, Navarrus, and num. 825. et Holzm. n. 708. Mercer, apud Dianam, wish cum aliis) quia poenitens, con- the confessor to break the fitendo confessario extraordi- seal, t. 4. tract. 11. resol. 47, nario veniret in suspicionem (And rightly Sporer num. 825. gravioris criminis, quod Tamb. and Holzm. n. 708. with in append, c. 3. dubie con- others consent to this) because firmat : asserens se vereri ne the penitent, by confessing talis accedat ad fractionem si- to a confessor extraordinary, III. Si ita fall into the gilli. peccata re- would suspicion feras, ut, moraliter loquendo, of greater crime, which Tamb, c. 3. persona innotescere non possit, in append, doubtfully 220 THE CONFESSIONAL.

communitas confirms that he neque aliquaetiam ; asserting parva infametur, ut quod ibi fears lest such might lead to talia vitia regnent. Fide the breaking of the seal. III. Dian. I. 2. tract. 15. res. 13. If you so mention the sins, id enim esset contra sigillum. that speaking morally, the (Fide infra num. 654.) Unde person can not be known, Turrian. apud Dian, part. 5. neither can any community, tract. 11. r. 45. et Tamb. in even a small one, be defamed, append, c. 3. reprehendunt as that such vices reign there. superiorem localem, qui pro- See Dian. 1 2. tract. 15. res. vinciali forte dicat, in sua do- 13. for that would be con mo ssepe postulari licentiam trary to the seal. Hence Tur absolvendi a reservatis : quia rian. apud Dian. part 5. tract. potest redundare in ignomi- 11. r. 45. and Tamb. in ap et domus etsi c. 3. the local niarn, damnum ; pend, blame idem Tamb. c. 4. n. 2. dicat superior, who perchance says probabile esse quod non sit to the provincial, that in his contra sigillum, si dictse licen- own house a license to absolve tia3 petitse fuerint extra con- from reserved cases was often fessionem. IV. Si utaris no- sought : because it can re titia extra confessionem ac- dound to the reproach and imo loss of the house quisita, ipsum peccatum, ; although quod aliunde tibi innotuit, the same Tamburin. c. 4. n. aperias, modo nullam circurn- 2. says, that probably it would stantiam ex sola confessione not be a violation of the seal, notam, nee certius referas, if the said licenses were sought quam extra confessionem nosti, out of confession. IV. If you quo in casu opus est magna use the knowledge acquired cautela, et tutissimum est si- out of confession, yea, if you lere. Laym. c. 14. n. 16. make known the sin itself, which by other means became known to you, provided that you mention no circumstance known from confession alone, neither more certainly relate it, than you have known it out of confession, in which case there is need for great caution, and it is safest to be silent. Layrn. c. 14. n. 16.

" 639. 4. Quando plures, 639. 4. When many vel aulici etc. for v. gr. studiosi, persons, example, students, THE CONFESSIONAL. 221 tenentur ferre testimonium courtiers, &c., are bound to corifessionis, eonfessarium produce a testimonial of hav teneri id dare, etiam iis, quos ing attended confession, Co noa absolvit, decent Coninck. ninck. disp. 6. d. 1. Fagundes disp. G. d. I . Fayundez et and Diana, p. 3. tr. 15. r. 14. Dian. p. 3. tr. 15. r. 14. turn teach that the confessor is ne id negando prodat aliquo bound to give that, even to et those he does not ab modo sigillum, poenitentera ; whom turn quia dando non mentitur, solve ; first, lest by refusing cum tantum testetur, esse con- he might betray in some man fessum. Verum Bonac. d. 5. ner the seal and the penitent. 6. et de q. p. 4, cardin. Lugo Secondly, because, by giving d. 21. s. 3. decent tali sche- it he does not lie, since he only dam negare non esse contra bears testimony that he con sigillum. Idemque concedit fessed. But Bonac. d. 6. q. Avers, p. IS. s. 2. si non con- 6. p. 4. and Cardinal de Lugo, stet prenitentem accessisse ad d. 21. s. 3. teach that to deny hunc eonfessarium : turn quia a certificate to such, would not nihil dicit, sed tantum non ap- be an infringement of the seal. probat testimonio positive con- And Avers concedes the same, if it be not fessionem, ad quod non tene- p. 18. s. 2. known tur, nee quidquam facit, ex that the penitent approached delicta to the confessor because quo possint cognosci ; first, turn alias via he but does poenitentis ; quia says nothing, only aperiretur fraudibus, et multi not prove by positive testi improbi parochos in paschate mony the confession, to which turn he is not neither does deciperent ; quia potest bound, esse consuetude ut scribatur he do any thing from which absolutum esse; quod falsum the sins of the penitent could erit, si scribat, et si omittat, be known. Secondly, because turn a would be sigillum franget ; quia otherwise, way scandalosum erit, et iniquum, opened for frauds and many meretrici deceive publicse perseveranti wicked persons would et occulto sic Parish Priests at Easter (uti peccatori, the ; establishes pallianti suam iniquitatem) again, because he dare confessionis that he testimonium ; a custom may certify neque confessario imputandum in writing, that the penitent will be erit, quod eum positive non was absolved, which defendat. false if he write it, and if he omit to do so, he will break the seal. Lastly, because it will be scandalous and unjust 222 THE CONFESSIONAL.

to give a testimonial of confes sion, to a public courtezan continuing in sin, (as also to a concealed sinner, thus palli ating his own iniquity), neither will it be imputed to the con fessor that he did not posi tively defend him.

" " Probabilius est et com- It is more probably and munius quod, si in schedula commonly held, that if in the scriptum sit poenitentem tan- parchment it be only written turn esse confessuin, schedula that the penitent confessed, sit concedenda ut tenent that testimonial be ; may grant Laymann de Pcenit. cap. 14. ed; as Laymann. de Poenit. n. 8. auctor de Qffic. Conf, cap. 14. n. 8. auctor de offic. 3. apud Croix q. 3. Sparer de conf. apud Croix. q. Sporer Pcenit. c. 7. n. 839. Roncagl. de Pcenit. c. 7. n. 839. Ron c. 4. 4. n. 7. q. Elbel n. 492., cagl. c. 7. qu. Elbel. 492. Croix num. 1994. et Holzm. Croix. num. 1994. et Holzm. num. 708, cum Stoz. et Diana, num. 708. cum Stoz. et Diana, qui negare schedulam, idem hold, because to deny the cer esset ac indirecte revelare eum tificate, would be the same as non esse rite confessum. Et indirectly to reveal that he hoc est contra Bonac. q. 6. s. was not duly confessed. And 5. p. 4. n. 7. qui ait negandum this is against Bonac. q. 6. s. esse, et contra Lugo d. 23. n. 5. q. 4. n. 7. who says that it 87. qui cum Ilenr. dicit posse can be refused, and against negari, quia, licet confessarius Lugo, who with Henr., says, non possit revelare peccatum, that it can be denied, because, non tenetur tamen testimonio although a confessor can not positive illius confessionem reveal a sin, however he is not approbare. Sed huic rationi bound to prove with positive non esto his confession. acquiesco ; quia, non testimony But teneatur cooperari approba- to this reason I do not yive tioni illius confessionis, te my acquiescence; because, al netur tamen vitare indirectam though he is not bound to co revelation em, quse negata operate to the proof of that schedula, vitari non potest. confession, however, he is secus vero si confessarius in bound to avoid an indirect dis schedula deberet scribere poe closure, which, if the certifi nitentem non solum esse con cate be denied, can not be if fessum, sed etiam absolutum ; avoided. But otherwise, THE CONFESSIONAL. 223

quia, cum mendacium sit in- the confessor ought to write trinsece malum, nunquam in the parchment, that the proferri potest, ut communiter penitent not only confessed, decent DD. d. 23. num. but was absolved Lugo ; because, 87. Pal.dePcen. 5. n. 13. since a lie is p. intrinsically evil, cum Croix, Sporer, Roncagl. it can never be told, as the Laym. 11. cc. Si tamen sche doctors generally teach, Lngo, dules essent jam typis editae, d. 23. num. 87. Pal. de Pcen. quibus asseritur absolutio im- p. 5. n. 13. cum Croix, Sporer. pertita, videtur probabile (ut Roncagl. Laym. 11. cc. But recentiores aliqui dicunt) tradi if the certificate be now print posse confessis non absolutis, ed, in which it is asserted that saltern si publice petant, quia absolution was given, it ap tune confessarius nullum pro- pears probable, (as some more scribit fert,aut mendacium, sed recent say), that they may be tantum materialem actum ope- given to those who have con ratur, talem schedulam tra- fessed, but who did not receive dendo. absolution, at least, if they publicly seek it, because then the confessor tells or writes no

lie, but only performs a mate rial act in giving such a certi ficate.

" 640. 5. Sub sigillum "640. 5. Under the seal, cadunt I. omnia peccata poe- fall I. all sins of the penitent, tarn as well as nitentis, futura, quam future past, (if prseterita (si quidem hsec ani- indeed with the intention of mo se accusandi sint mani- accusing himself, these sins festata : secus, si per modum may have been manifested : vel ut if are told in simplicis t narrationis, otherwise, they confessarium ad simile pec- the way of a simple narration, catum induceret. Dion* p. 5. or that he should induce the t. 11. r. 25. ex Suar. et aliis confessor to commit the same octo.) Ideoque is peccat morta- sin. Dian. p. 5. t. 11. r. 25. liter, qui sive directe sive ex Suar. et aliis octo.) And indirecte aperit aliquod veniale therefore he sins mortally, who in etiam leve Titii either or particulari, ; directly indirectly venial sin quia materia sigilli parvitatem discloses any in non habet, ut est omnium fere particular, even a trifling one sententia 5. of Titius because the matter apud Dianam p. ; t. 5. r. 8. etTambur. in append. of the seal does not regard the c. 8. (Secus, si confessarius smallness of the offence, as is THE CONFESSIONAL. dicat pcenitentem confessum tbe opinion of almost all di fuisse materiam venialem, non vines, apud Dianam p. 5. t. 5. autem plura venialia ; Sparer r. 8. et Tambur. in apend. c. 8. n. 830. Laym. c. 14. n. 6. (Otherwise, if the contessor say Holzm. num. 706. et Salm. that the penitent confessed a de pcen. cap. 14. n. 22. cum venial matter, but not many Suar. Nav. vel venial sins n. 830. Lugo, etc.) ; Sporer qui in genere dicit, eum sibi Laym. c. 14. n. 6. Holzm. confessurn esse aliquod mor- num. 706. et Salm. de pcen. tale, vel casum reservatum, cap. 14. n. 22. cum Suar. vel excommunicationem, vel Lugo. Nav. etc.) or he, who non esse absolution ob indispo- in general terms, says that he sitionem. Imo confessorem confessed to himself some qui dicat absolute, Ego Petrum mortal sin, or reserved case, non absolvi, frangere sigillum or excommunication, or that he dicit Diana p. 5. tract. 11. r. was not absolved on account 42. ex Suarez, et aliis novem. of indisposition. Yea, Diana II. Cadunt etiam peccata com- p. 5. tract. 11. r. 42. ex plicis, sive prudenter, sive Suarez, et aliis novem, says, imprudenter dicta. Suarez, that the confessor, who abso Vasquez, et communiter apud lutely affirms, I did not ab Dian. p. 3. t. 4. r. 111. An solve Peter, breaks the seal. vero liceat interrogare de com II. The sins of an accomplice, plice ad ejus correctionem also, whether prudently or faciendam, illamque ex licentia imprudently mentioned, fall pcenitentis facere ? Affirmant under the seal. Suarez, Vas Suarez. et Fag. contra Bonacin. quez, et communiter apud et alios t. Lorcam. Nugnum Dian. p. 3. 4. r. 111. But Thomistas. Vide Dian. p. 3. whether it is lawful to make t. 4. r. 113. cardinal, de Lugo inquiries concerning an ac d. 16. num. 426. ubi docet complice, so as to correct posse aliquando poenitentem him, and to do that with the a confessario obligari, et cogi permission of the penitent ? ad manifestandum complicem Saurez and Fag. in opposition extra confessionem. (De hoc to Bonacin. Lorcam, Nugnum, vide omnino dicta num. 491 .) and other Thomists, answer

in the affirmative ; see Dian. p. 3. t. 4. r. 113. Cardinal de Lugo, de 16. num. 426, where he teaches, that sometimes a penitent can be obliged and compelled, by a confessor, to THE CONFESSTONAL. 225

make known the accomplice out of confession.

" I I. 64 . Dubitatur, I. an fi41.__It is doubted, possit confessarius monere whether a confessor can admo complicem de licentia poeni- nish an accomplice, with the tentis? Prima sententia (sed license of the penitent ? The non satis first not suffi probabilis) negat ; opinion (but he et hanc tenent Tambur. Meth. ciently probable) denies that Confess. A de c. 3. can and this Tamb. pp. Sigillo ; opinion num. 7. cum Vasquez. item Meth. Confess. App. de Sigillo Sot. Palud. Ang. Tann. etc. c. 3. num. 7. with Vasquez, apud Croix n. 1959. ac proba- also Sot. Palud. Ang. Tann. bilem putat Diana p. 5. tr. 1 1 . etc., apud Croix. n. 1959, hold, r. 24. Ratio prima, quia hoc and Diana thinks it a probable esset etiam contra sigillum, opinion, p. 5. tr. 11. r. 24. cum etiam peccata complicis The first reason is, because to sub sigillo cadunt. Ratio se- this would be contrary the cunda, quia alioquin confessio seal, since even the sins of an redderetur aliis odiosa, etsi accomplice fall under the seal. non poenitentibus. Secunda The second reason is, because vero sententia communissima, otherwise confession would be et vera, affirmat, eamque tenet rendered hateful to others, to are D. Thomas, Opusc. 12. q. 6. even those who not ubi docet non licere revelare penitents. But the second in confessione personam corn- opinion most common and plicis, nisi salvato ordine cor- true, affirms that a confessor rectionis fraternce. Ergo ex can admonish the accomplice, licentia poenitentis potest con with the permission of the fessarius complicem corrigere. penitent; and St. Thomas, Item S. Anton. 3. p. tit. 14. Opusc. 12 q. 6. holds this c. 29. .11. Suar.d. 34. sect. opinion, where he teaches 4. n. 4. Lugo d. 23. num. that, it is not lawful to reveal 138. Pal p. 19. 3. n. 16. in confession, the person of an Roncagl. p. 100. q. 4. r. 2. accomplice, (unless for bro Diana loc. cit. et Croix ib. therly correction.) Therefore, cum Adr. Gers. Navarr. with the license of the peni Henriq. Die. Aversa, et Ill- tent, a confessor can correct sung. Ratio, quia complex ex an accomplice. Item S. Anton. alterius c. confessione complicis 3. p. tit. 14. 29. ll.Suar. nullum jus acquirit ad sigillum d. 34. sect. 4. n. 4. Lugo. d.

: hoc 138. Pal. 19. 3. sacramentale enim sigil 23. num. p. 4. lum institutum est tantum in n. 16. Roncagl. p. 100 q. 226 THE CONFESSIONAL. favorem poenitentium, unde se- r. 2. Diana loc. cit. et Croix quitur naturam aliorum sacra- ib. cum Adr. Gers. Navarr. mentorum,in quibus jus secret! Henriq. Die. Aversa, et Ill- acquiritur ei soli, qui illud sung. The reason is, because committit, et ideo, sicut solus an accomplice, from the con pcenitens sigillum ponere fession of another accomplice, potest, ita ipse solus potest acquires no right to the sacra auferre, et sic respondetur mental seal, for this seal was 1 . ration!. Nee obstat dicere, instituted only in favour of confessio sic aliis odiosa the whence it fol quod penitent ; redderetur : nam revera id lows the nature of other tan turn reddit odiosam con- sacraments, in which the right fessionem, quod poenitentes a of secrecy is acquired to him confessione retrahit; et hoc alone who partakes of that : quid em odium est omnino and therefore, as the penitent vitandum ex hujus sacra alone can impose the seal, so ment! institutione, non autem he alone can take it away, quodcunque odium, quod alii and thus we answer to the irrationabiliter sumerent ex first argument. Neither does confessione poenitentium. it possess any weight to allege that confession would thus

be rendered odious to others ; for truly, that only renders the confession hateful, which draws away penitentsfrom the confessional ; and this odium is altogether to be avoided, in accordance with the institu tion of the sacrament, but not whatsoever odium, which others would irrationally take from the confession of peni tents.

" " Dubitat. hie 2. quomodo It is doubted here, 2. how sin cadat sub sigillo objectum the object of falls under the seal. I that peccati. Respondeo, quod answer, cadat nimirum, si, v. gr. filius doubtless it falls under it, if a confiteatur se odisse inatrem son, for example, confess that ob illius adulterium, vel non he hates his mother, on ac de count of her or that corripuisse fratrem furto; adultery, adulterium enim illud, et he did not divert his brother from theft for that furtum cadunt sub sigillo ; adultery THE CONFESSIONAL. 227

Ita and theft fall tanquam objecta peccati ; under the seal Viva q. 10. art. 2. num. 3. as objects of sin : ita Viva q. Renzi p. 318. q. 2 Fill. cap. 10. art. 2. num. 3. Renzi p, 11. n. 321. Sporer n. 835. 318. q. 2. Fill. cap. ll.u. 321. n. Tambur. de Sigill. cap. 3. Sporer n. 835. Tambur de Si- 6. 6. Probabiliter vero dicunt gill, cap. 3. n. But probably, Tambur. n. 14. et Sporer loc. Tamb. n. 14. and Sporer in citat. quod si pCEnitens confi- the cited place, say, that if a teatur se gavisum de homicidio penitent confess that he de in publica platea commisso, lighted in a homicide com non teneatur confessarius ad mitted in a public street, the sigillum, quia cum homi- confessor is not bound to the cidium sit publice notum, et seal, because when a homicide per accidens lateat confes- is publicly known, and by ac sarium, non censetur illud cident the confessor is not it velle sigillo subjicere. Ce- aware of the circumstance, terum, ubi nullum adest is not thought that it comes seal. But where periculum revelationis, vel under the there is no of disclo gravaminis pO3nitentis (juxta danger dicenda n. 656. in fine), mi- sure, or of injury to the peni to is nime cadit sub sigillo objectum tent, (according what said in n. 656. in the peccati. end,) by no means, does the object of sin fall under the seal.

* " " III. Poenitentia im- III. Penance imposed hoc if it be such as is usu posita, si gravis sit, est, severe, inflicted for mortal qua3 consuevit injungi pro ally sin, ait Dian. mortali (qualis nunc esset, ait (qualis nunc esset, Dian.p. 5. t. 11. r. 31. Co p. 5. t. 11. r. 31. Corona rona B. V. non vero Miserere^) B. V. non. vero Miserere.) 18. sess. 6. IV. Pec- Avers, 18. sess. 6. IV. Avers, q. q. catorum circumstantiae, quas The circumstances of sins taceri prenitentis interest, which it behoves the penitent etsi dictse sint post abso- to keep secret, although they lutionem, v. gr. si spurius be disclosed after absolution, sacros ordines susceperit, si viz. if a bastard hath received nobilitatem jactaverit, etc. holy orders, if he have boasted Bona vero pcenitentis, et of nobility, &c. But the cetera impertinentia, quse per goods of the penitent and accidens interponuntur, nee other things not pertaining to odium sacramento pariunt, the subject, which, by acci are neither v. gr. propositum religionis, dent, introduced, 2 228 THE CONFESSIONAL.

vel matrimonii, sifipe quidejn procure odium for the sacra (si nimirum poenitens ea tecta ment, for instance, the deter velit) sub oblig,atione secret! mination to enter the religious naturalis, non tamen sacra- or married state, (if doubtless, meritalis, cadunt. Excipiunt the penitent wish these things Tann. et Con. nisi poenitens to be concealed) often fall under talia dixerit in ordine ad the obligation of a natural se explicanda peccata : tune cret, though not that of the seal. enirn sigillo sacfamentali Tann. and Con. make an ex claudi tenent cum Diana ception, in case the penitent part. 5. t. 11. r. 5. Idem de may have spoken such things virtutibus, et vitiis affirmant in the course of explaining Gran, contra Reg. et Maid, sins : for then they hold that apud Dian. loc. cit. r. 30. they are included under the (Loquendo de virtutibus, et sacramental seal, with Diana revelationibus, Salv. Confessio part. 5. t. 11. r. 5. The same 7i. 32. Bonacin. p. 2. n. 11. et they affirm concerning the vices Nav. Henriq. apudLugo d. 23. and virtues, Gran, contra Reg. n. 58. negant omnino eas ca- et Maid, apud Dian. loc. cit. dere sub sigillo, cum non sint r. 30. (in speaking concerning materia cotfessionis. Sed me- the virtues and revelations, lius Lugo 1. c. Roncagl. p. Salv. Confessio n. 32. Bonacin 104. qucest. 5. Mazzotta p. p. 2. n. 11. et Nav. Henriq. 581. Croix num. 1947. cum apud Lug. d. 23. n. 58. deny Stoz, et Viva, q. art. 2. n. altogether, that they fall 2. cum Diana, distinguunt, et under the seal, since they recte negant, si virtutes, aut are not the matter of confes revelationes manifestantur in sion. But more justly Lugo. confessione, ut status animce I. c. Roncagl. p. 104. qucest. innotescat secus 5. confessario ; Mazzotta. p. 581. Croix. vero si dicantur ad explican- num. 1947. cum Stoz. et dum aliquem defectum, vel Viva. q. 10. art. 2. n. 2. cum propriam ingratitudinem erga Diana, distinguish this, and dicunt de defec- Deum.) Idem rightly deny it, if the virtues tibus naturalibus (verb. grat. or revelations be made known illegitime natum esse, et de in confession, that the state vitiis occultis corporis Coninck. of mind may be known to the Hurt, et Kellison. contra confessor: but otherwise, if Grand. Maid. etc. qui ea sub they are mentioned for the sigillum cadere absolute aiunt purpose of explaining any de- Dian. I. c. r. 29. Item or apud feot> particular ingratitude de iis, quae alk>s concernunt, toward God.) They say thesame THE CONFESSICWAb. 229

et taraen peccata non sunt. concerning natural defects, Maid, et Dian. I. c. r. 38. (for instance, that he was ille Denrque de scrupulis contra gitimately born), and concern Cone, et Gran, eos qui sigillo ing concealed defects of body. claudi absolute affirmant, et Coninck, Hurt, and Kellison, contra March, qui absolute against Gran. Maid, etc., who negat.) Idem tenet C. de say, that these things fall ab si under the seal Lugo, nimirum, poenitens solutely ; apud scrupulositatem confiteatur, Dian. 1. c. r. 29. Also, in aut ad declaranda peccata, reference to those which con vel conscientiam afferat, ait cern other persons, and yet are cadere sub sigillum, quia est not sins. Maid, et Dian. I.e. in obliquo saltern materia r. 38. Finally, concerning confessiouis. Secus, si non scruples, (against Cone, et cognoscatur ex pcenitentis Gran., who absolutely affirm, relatione, sed videatur, et that they are bound by the percipiatur, v. gr. ex modo seal, and against March, who confitendi. dicit aliis Idem de absolutely denies it.) Cardi defectibus naturalibus, verb, nal de Lugo holds the same, grat. quod sit blaesus, rudis, to wit, if the penitent should hebetis ingenii, etc. et sic confess scrupulosity, either in excusat confessarium, qui de the declaring of sins, or plead poenitente dixit, quod imper- conscience, he says, that it tinentiis, et naeniis caput sibi falls under the seal, because it frangat. Vide d. 23. sect. 3. is obliquely the matter of con n. 60. Gran, tamen id im- fession. Otherwise, if he do probat, et Coninck. apud not know it from the mention Dian. p. 5. .11. r. 50. ait of the penitent, but see and esse periculosum, et posse perceive it from the manner facile frangi sigillum indi- of confessing. He says the recte. Denique Tambur. in same in relation to natural Append, c, 3. doctrinse isti defects, viz. deformity, igno ne ut probabili quidem ac- rance, dullness of disposition, quiescit, atque earn a Diana &c., and thus he excuses the 1. c. immerito vocari com- confessor who said, that munem, cum Gran. Hurt. the penitent bothered his Palao, Bauny. etc. refra- head with foolish, irrelevant limitans Vide d. 23. sect. gentur ; aliterque questions. 3. n. ipse ait : si isti defectus, v. gr. 60. Gran, however dis esse bla3sum, rudem, scrupu- approves of that, and Co lesum, etc. sint passim noti, ninck, apud Dian. p. 5. t. 230 THE CONFESSIONAL.

non cadere sub : 1 1 . sigillum r. 50. says, tbat it is secus, si sint ignoti, quia perilous, and that he could confessio immunis esse debet easily indirectly break the ab omni odio." seal. Finally, Tambur. in append, c. 3. does not ac quiesce to that doctrine, even as probable, and with Gran. Hurt, Palao Bauny, &c., deny that it was undeservedly call ed common Diana and by ; he otherwise limiting it, says, that if the defects, viz. of deformity, ignorance, scrupu losity, &c., be everywhere known, that they do not fall under the seal : otherwise, if are because they unknown ; confession ought to be free from all odium.

" " 642. Melius mox prse- 642. In the next place, dicta discutienda sunt. the above mentioned subjects Quseritur, an frangat sigillum are to be discussed more accu confessarius qui propalat rately. It is asked, whether the defectus naturales sui pceni- confessor break the seal who tentis, nempe quod sit igno- makes known the natural de bilis, pauper, aut ignarus, fects of his own penitent, to wit surdus, et similia? Respon- that he is low born poor or detur; Si confessarius tales ignorant deaf and the like? defectus noverit, quatenus a It is answered; if the con poenitente fuerint manifestati fessor have known such de ad explicanda peccata, tune fects, forasmuch as they have in certe cadunt sub sigillo, ut been told the explanation of communiter cum Bus. docent sin, then certainly, they fall Suarez d. 23. sect. 2. num. 5. under the seal, as commonly, Pal. p. 5. 2. n. 6. Lugo d. with Bus. teach Suarez d. 23. 6. 2. 5. 23. n. 59. Bon. q. p. 2. w. sect. num. Pal. p. 5. 10. Concin. p. 739. n. 10. 2. n. 6. Lugo d. 23. n. 59. Anacl. p. 627. num. 25. Spor. Bon. q. 6. p. 2. n. 10. Con n. 841. Croix num. 1947. cin. p. 739. n. 10. Anacl. p. n. Maze, q- 580. Rone. p. 103. 627. num. 25. Spor. 841. Mazz. . 4. Salm. c. 14. num. 23. Croix. num. 1947. q. THE CONFESSIONAL. 231 cum Dicast. Cone, et aliis 580. Rone. p. 103. q. 4. passim, contra Vasq. Et hoc, Salm. c. 14. num. 23. cum etiamsi manifestatio dictorum Dicast. Cone, et aliis passim, defectuum nihil conferret ad contra Vasq. And this holds the explicationem peccati, sed good, although making of such defects should poenitens jam illos exponeret known ad plenius suam conscientiam relate nothing to the explana manifestandam, ut bene ad- tion of sin, but the penitent, vertit Croix loco citato cum would now expose them for Lugo, et Stoz. Secus vero, si the fuller manifestatiou of his confessarius noverit defectus own conscience, as Croix well inci- observes in loc. cit. illos, quatenus poenitens cum Lugo denter, sive impertinenter ad et Stoz. But otherwise, if the confessionem eos detexerit, confessor knew those defects, ut etiam communiter dicunt forasmuch as the penitent, in Fill. tr. 7. cap. 11. n. 321. et cidentally, or irrelevantly may Suarez, Pal. Rone. II. cc. have disclosed them in con Salm. d, n. 23. in fin cum Die. fession : as also Fill. tr. 7. et Gabr. ac Bonac. 1. c. cum cap. 11. n. 321. et Suarez, Coninck. Reg. Zer. et aliis. Pal. Rone. 11. cc. Salm. d. n. Et hoc est valde probabile 23. in fin cum Die. et Gabr. ac Bonac. 1. c. cum Coninck. (quidquid opponat Renzi p. Valent. Zer. and teach. 318. q. 3. cum Soto, Reg. others, is et Diana, quos citat.) Ratio, And this very probable, the quia, cum poenitens tales de (notwithstanding opposi tion 3. fectus ultro detegat, sine ullo of Renzi, p. 318. q. ordine ad explicanda peccata, with Soto Valent. and Diana, eos minime censetur subjicere whom he quotes.) The reason as the (nee subjicere posset) clavibus is, because, penitent ad confessionem discloses such defects sigilli, cum willingly such is not for nihil pertineant. when necessary the explication of sin, he is, by no means, thought to place them under (nor can he do so) the keys of the seal, since they pertain nothing to the confes sion.

" " 643. Idem dicunt cardi- 643. - Cardinal deLugo d. nalis de Lugo d. 23. n. 60. 23. n. 60. Navarr. cap. 8. num. Navarr. cap. 8. num. 12. et 12. et Mazzott. 11. cc. Dian. Mazzott. II. cc. Dian.p.5. p. 5. tract 1 1. r. 50, (who calls in tract. 11, r. 50. (qui vocat it common) and Roneaglia, 232 THE CONFESSIONAL. communem) ac Roncaylia the cited place, with Aversa citato et et loco cum Aversa> Fagundez, say, the same, if Fayundez, si defectus illi inno- these defects become known to tescant confessario ex action- the confessor, from the acts of ibus ipsius pceaitentis, sive ex the penitent himself, or from modo confitendi, nemque quod the manner of confessing, to sit blassus, surdus, rudis, wit, that he is deformed, deaf, hebetis igenii, etc. Ratio, ut ignorant, of a slow understand aiunt, quia hujusmodi de ing, &c. The reason is, they fectus tune non sunt materia, say, because such defects are neque pertinent ad materiam not the matter, neither do confessionis, cum sacerdos they pertain to the matter of eos non percipit ex relatione confession, since the Priest poenitentis, sed ipsemet videt, does not perceive them from et apprehendit; unde isti, sicut the mention of the penitent, non dicuntur secreto, ita nee but he himself sees and ob cadunt sub Et sic serves them as sigillo. ; whence they, pariter dicit Lugo loc. cit. they are not mentioned se quod si pcenitens ostendat cretly, so neither do they fall se natura? molestaB, irreso- under the seal. And thus, luta?, durioris ad credendum, likewise, Lugo says, in the omnes hi defectus, quia non cited place, that if a penitent sunt materia confessionis, shew himself to be of a trou cum non audiantur, sed in blesome nature, irresolute, not confessione fiant, neque ca- worthy of credit; all these de clunt sub sigillo. Sed huic fects, because they are not the sententia? merito contradicunt matter of confession, since Pal. p. 19. 3. num. 9. An- they are not heard but made toine p. 546. Cone. p. 739. in confession, do not fall under num. 10. Sporer num. 844. the seal. But to this opinion Renzi, p. 318. qucest. 3. et Pal. p. 19. 3. num. 9. An- Tarnb. Meth. Confes. cap. 3. toine, p. 546. Cone. p. 739. num. 18. cum Cone. Gran. num. 10. Sporer. num. 844. Hurtad. etc. Ratio, quia, Renzi, p. 318. qua?st, 3. et cum defectus illi sint odiosi, Tamb. Meth. Confes. cap. 3. et confessarius noverit eos num. 18. cum Cone. Gran. occasione confessionis, dum Hurtad, &c., deservedly are poenitens sua peccata expli- opposed. Because, since these cabat eorum defects are ; manifestatio offensive, and the semper redderet aliquo modo confessor knew them from the confession em odiosam, et ab occasion of confession, whilst ea retardaret. Tantummodo the penitent was explaining THE CONFESSIONAL. 233

sententia locum habere his own sins their disclosure prima ; posset, quando omnino con- would in some manner render staret confessario, poenitentem confession odious : and would ex illius defectus mauifes- drive persons from it. The tatione miuime gravari. first opinion ought only to have place, when it would be very evident to the confessor, that the penitent would, by no means, dislike such a manifes tation.

" " Nee acquiesce opinioni I do not agree with Car Card, Lugo qui loc. cit. subdit dinal Lugo, who, in the place nori cadere sub sigillo peccata referred to, submits, that the quae commiserit poanitens in sins which the penitent com ipsa confessione, puta impa- mits in confession, say for in tientise, contumelia? in confes- stance, the sins of impatience, sarium, vel in alios, quia of abusive language against culpas illas poenitens non the confessor or others, do not confitetur, sed committit fall under the seal ; because the vidente confessario. Neque penitent does not confess these huic but commits them while (dixi) acquiesce ; quia faults, talia peccata, licet non sint the confessor looks on. Neither I materia sigilli, tamen peri- (I have said) do agree with al culum revelationis involvunt ; this ; because such sins, probabile enim indicium though not the matter of the prsebent, quod confessarius seal, however, involve the peril noluerit vel of disclosure for afford vel absolvere, ; they acriter reprehenderit propter a probable proof, that the con aliquam culpam graviorem. fessor either was unwilling to absolve, or blamed him se verely on account of some greater fault.

" " Prseterea dicunt Tambur. Besides, Tambur. d. cap. 3. 10. d. cap. 3. n. 13. Viva q. 10. n 13. Viva q. art. 2. n. art. 2. n. 5. Sparer num. 842. 5. Sporer num. 842. et Wig. n. tr. 13. n. et consentiunt Wig. tr. 13. 128. and Cone. p. 128. ac. Cone. p. 739. n. 10. 739. n. 10. say, that if the quod si defectus naturales natural defects of poverty, paupertatis, ignobilitatis, et low-birth, and the like, are so sirnilium, ita referantur a mentioned by the penitent, pcenitente, ut ex adjunctis that from the adjuncts it is colligatur eos esse commu- collected, that they were com- 234 THE CONFESSIONAL. niter notos, tune nori cadunt monly known, then they do sub sigillo, quia tune non not fall under the seal, because praesurmtur pcenitens narrare then the penitent is presumed ipsos nisi ut cognitos, nee to narrate those things as velle subjicere clavibus, known, neither to wish that quando expresse aliter non they should be placed under declarat. Sed huic opinioni the keys, when he does not etiam merito non consentit expressly declare otherwise. Holzmann p. 187. num. 706. But to this opinion Holzmann, v. 4. ob eamdem rationem ut p. 187. num. 706. v. 4. justly supra, quia, cum defectus illi does not assent, on account of ex peccatorum confessione the same reason as above, be cogniti sint a confessario, cause, since these defects are manifestatio eorum retardaret known from the confession of poenitentes a confessione. sins by the confessor, their publication would drive peni tents from the confessional."

" 644. Quod autem dicunt "644. But what the above auctores supra citati de aliis mentioned authors say con defectibus naturalibus, dicunt cerning other natural defects; etiam de defectu scrupu- they say also concerning the lositatis, nempe posse con- defect of scrupulosity, to wit, fessarium dicere poenitentem that a confessor could say that suum esse scrupulosum, si id his own penitent was scrupu noverit vel ex modo corifi- lous, if he had known that tendi, vel si illius scrupu- either from his manner of lositas sit publice nota. Sed confessing, or, if his scrupulo pariter huic nee acquiescimus sity be publicly known. But cum Sparer num. 884. et likewise, to this we do not Tambur.n. 18. qui citat. Con. assent, with Sporer num. 844. Gran. Hurtad. Pal. etc. quia and Tambur. n. 18. who quote eadem ratio currit, cum non Con. Gran. Hurtad. Pal. &c. pauci eegre ferant, se scrupu- because the same reason ap losos appellari. Tantum id plies, since not a few would admitti posset, si minime re- take it ill that they should be dundaret in gravamen pceni- called scrupulous. That alone tentis, prout facile accidere can be admitted, if it can by potest, loquendo de seculari- no means redound to the in bus, qui potius laudantur, jury of the penitent, which cum dicitur de eis, quod sint may easily happen in speaking scrupulosi; hoc enim pro iis concerning persons engaged in qui in seculo versantur iudi- secular pursuits, who are ra- THE CONFESSIONAL. 235 cium est bonse, et timoratse ther lauded, when it is said of conscientiae. Secus, si dicatur them, that they are scrupulous, de prselato, confessario, et because this for them who are similibus, quibus scrupulositas engaged in secular matters, is est signum mentis confusae, et a mark of a good and timid irresolutse. conscience. Otherwise, if it

" Dicitur autem a Ron- be said of a prelate, confessor, caglia p. 202. c. 2. reg. 1. in and the like, in whom scrupu praxi quod, si aliquis pcenitens losity is a mark of a confused communiter dignoscatur esse and irresolute mind.

" valde prolixuSy inquietus, etc. But it is said by Ron- in aliquo exponendo, tune quia caglia, p. 202. r. c. 2. Reg. 1. dare appareret confessarium in praxi, that if any penitent fugere, ne ab ipsius naturali be commonly known as very prolixitate, inquietudine, etc. prolix, troublesome, &c., in tcBdio afficiatur, in talibus explaining any thing, then, circumstantiisfugere non esset because it would evidently ap fractio sigiUi. Hoc probabi- pear that the confessor fled liter admitti potest, si com lest he should be tormented muniter pateat aliis pceni- by his natural prolixity, in tentem ilium esse timoratse quietude, and tediousness, in conscientise, ita ut moraliter such cases to fly would not be certo reputent immunem esse a breach of the seal. This a gravioribus culpis. probably can be admitted, if

" Petes hie, quid agere it would generally appear to deberet confessarius, si quis others, that the penitent was se confitendo aliqua materia of a timid Conscience, so that gravi non satis distincte, con with moral certainty they fessarius ideo cum interrogans would esteem him to be free de circumstantiis, de consue- from greater faults.

" tudine, vel simili, noverit You will ask here, what a pcenitentem esse surdum, cum confessor ought to do, if any minim e adsequate interroga- one confess any serious matter tionibus, ille respondet, et with insufficient distinctness, contra confessarius altius and the confessor moreover vocem extollere nequit, ne alii interrogating him concerning circumstantes audiant 1 Res- circumstances, custom, and pondeo : Si circa initium con- the like, know the penitent to fessionis advertat pcenitentis be deaf, since by no means does surditatem, imponat ei, ut re- he answer sufficiently to the deat alio tempore, et loco op- interrogations, and on the con portuuo, ubi loqui libere possit trary the confessor be unable 236 THE CONFESSIONAL. confessarius,nealiiaudiant. Et to raise his voice, lest others interim patefacere potest aliis might hear ? I answer : if surditatem pcenitentis, quando about the beginning of the talis defectus communiter fit confession he perceive the patens. Si vero advertat hoc deafness of the penitent, he in progressu confessionis, et may require him to return at pcenitens post plures debitas another time, and in a fit place, interrogationes recte non res- where the confessor can freely pondeat, tune non licet confes- question him, lest others might sario alta voce imponere pceni- hear. And meanwhile, he can tenti, ut redeat, ita ut circurn- make known to others the stantes hoc audiant, quia deafness of the penitent, when magna daretur eis suspicio, that defect is commonly ex quod materiam gravem ille sit posed. But, if he perceive corifessus. Ideoque in tali this in the progress of the con casu consilium esse puto, ut fession, and the penitent, after confessarius intelligendo pec- many due enquiries, be unable cata ineliori modo quo possit, to answer properly, then it is absolvat absolute si not lawful for the confessor to ; quidem, pcenitens probabiliter cen- require with a loud voice, that seatur sub the should return at dispositus ; condi- penitent tione vero, si de dispositione another time, lest those stand dubitetur. Casum istura apud ing by hear this : because a DD. non inveni, sed obvius great cause for suspicion would est. be given to them, that he had confessed some grievous mat ter. Moreover, in such a case I think it prudent that the confessor, becoming acquainted with his sins in the best way absolve him he can, may ; absolutely indeed, if the peni tent be thought probably but if worthy ; conditionally, it be doubted concerning his state. I have not found this case among the Doctors, but it is obvious. 2. " 645. It is 2. "645.-<Resp. Adsigil- answered, lum tenentur omnes, ad quos that all are bound to the seal, quomodocumque riotitia sacra to whom a knowledge of the ment alis confessionis pervenit : sacramental confession comes, THE CONFESSIONAL. 237

qualis est I. confessarius, qui, conveyed in whatever way it si de auditis in confessione may : such is I. the Confessor, rogetur, potest negare, etiam, who, if he be asked concerning si opus est, cum juramento, things heard in confession, can subintelligendo, quod possit deny that he knows them even, dicere, vel potius (ut dicit if it be needful, with an oath, cardin. de Lugo d. 23.) quod by understanding what he may sciat scientia utili ad respon- be able to mention, or rather, dendum interroganti extra (as Cardinal de Lugo. d. 23. confessionem. Excipiunt Hen- says,) what he knows with a riquez et Granadus cum Dian. knowledge useful for answer p. 5. t. 11. r. 43. nisi ex ilia ing, being interrogated out of negatione sequeretur, confes confession. Henriquez and sionem non fuisse integram, Granadus, with Dian. p. 5. t. v. gr. si de publica meretrice 1 1. r. 43. make an exception, rogaretur, an non esset con- unless from that denial it fessa fornicationem ; tune enim, would follow, that the confes declinando directam responsio- sion was not whole, for exam nem, dicendum esset, illam ple, if he should be asked con confess am esse peccata sua, cerning a public harlot, whe

et se functum officio suo. ther she confessed fornication ; ^Imo, si peccatum suum salvo for then, by declining a direct sigillo non possit confiteri, answer, it would be said that debet omittere, quia sigillum she confessed sins, and that he strictius obligat, quam integ- discharged his own office. ritas confessionis. Yea, if his own sin could not be confessed with an unbroken

seal, he ought to omit it, be cause the seal more strictly binds, than the completeness of confession. " 646. Quseritur, an con " 646. It is asked, whether fessarius interrogatus de pec- the Confessor, interrogated cato pcenitentis possit dicere se concerning the sins of his pe illud nescire, etiam cum jura nitent, can say that he does not mento ? Affirmandum cum know it, even with an oath ? communi, quam tenent D. It is answered in the affirma Thomas in. 4. d.2\.q. 3. art. tive, in accordance with the 1. ad 3. S.Anton. 3. p. tit. common opinion, which D. 3. 17. cap. 22. Suar. d. 33. Thomas, in. 4. d. 21. q.

1 3. sect. 6. n. 7- Laymann c. art. . ad. 3. S. Anton. p. d. 33. 14. n. 12. Antoine p. 449. tit. 17. cap. 22. Suar. 238 THE CONFESSIONAL.

6. tr. 13. n. 111. sect. q, Wig. 6. n. 7. Laymann. c. 14. n. Holzm. num. 722. Pal. p. 12. Antoine p. 449. q. 6. 5. 3. num. 13. cum Nav. Wig. tr. 13. n. 111. Holzm. Bon. Vol. et Henriq. ac Lugo num. 722. Pal. p. 5. 3. num. d. 23. num. 73. cum Vasq. 13. cum Nav. Bon. Val. et (qui opinionem oppositam Ga- Henriq. ac Lugo. d. 23. num. brielis vocat erroneam) etaliis 73. cum Vasq. (who calls commun. Ratio affertur a D. Gabriel s opposite opinion er Thorn, loc. cit. qui dicit : Homo roneous) and others hold. The non adducitur in testimonium, reason is adduced by the di nisi ut homo, ideo . . . . potest vine Thomas in the quoted jurare se nescire, quod scit place, who says : a man is not tantum ut Deus. (Et hoc, adduced in testimony, unless etiamsi confessarius rogatus as a man, therefore he can fuerit ad respondendum non ut swear that he does not know homo, sedprsecipueut minister what he knows, only as God. Dei, prout recte aiunt Suarez (And this holds good, although loc. cit. Sporern.817. Lug. a confessor may have been n. 74. cum Vasq. et communi. asked to give his answer, not Item Croix num. 1985. cum as man but especially as Laymann, Tanner. Stoz. etc. minister of God, as Suarez. in contra Palud. Sotum et Con- the quoted place, Sporer n. cin. p. 745. n. 25.) quia con 817. Lug. n. 74. cum Vasq. fessarius nullo modo scit pec- and the common opinion catum scientia qua possit uti rightly say. Also Croix. num. ad respondendum, unde juste 1985. with Laymann, Tanner, asserit se nescire id quod sine Stoz. &c. against Palud. So injustitia nequit manifestare. tum and Concin. p. 745. n. Fide dicta 1. 4. n. 153. v. 25.) because a confessor in no Hinc. Quid, si insuper ro- manner knows a sin with a getur ad respondendnm sine knowledge which he can use ? Adhuc cum for the of eequivocatione purpose answering ; juramento potest respondere, wherefore he justly asserts, se nescire, ut probabilius di- that he does not know that cunt n. I. Lugo 79. Croix c, which without injustice he cum Stoz. et Holzm, num. 722. cannot manifest. See what is cum Michel contra alios. Ra said 1. 4. n. 153. What if he tio, quia tune confessarius re- should be asked to answer vera respondet secundum jura- without equivocation ? Even mentum factum, quod semper in that case, he can answer factum intelligitur modo quo with an oath that he does not fieri poterat, nempe manifes- know it; as more probably THE CONFESSIONAL. 289 tandi veritatem sine sequivoca- Lugo. n. 79. Croix. 1. c. cum tione, sed sine sequivocatione Stoz. et Holzm. num. 722. ilia, quae licite omitti po- with Michel teach against terat : others. quoad ssquivocationem The Reason is, be vero necessariam, quse non cause then the confessor verily poterat omitti absque peccato, answers according to the oath nee alter habet jus, ut sine made, which is always under sequivocatione ei responde* stood to be made in the man atur, nee ideo confessarius ner in which it was possible tenetur sine sequivocatione res- to be made, to wit, of mani pondere. Ceterum, ad hujus- festing the truth without equi modi interrogationes confes vocation, that is, without that sarius debet ab initio res- equivocation which lawfully pondere : has interrogationes can be omitted. But as to the non esse faciendas. Item, si necessary equivocation which interrogetur, an absolverit ali- could not be omitted without quem ? Respondeat : Functus sin, the other has not a right sum officio meo, ut dicunt. that an answer should be given Cone. p. 739. n. 111. An- to him without equivocation, toine p. 549. Lugo n. 85. et neither, moreover, is the con- Salmant. c. 14. n. 28. cum fessor bound to answer with Reg. et Gran. Sed aliquando out equivocation. But to such talis responsio adhuc posset interrogations the confessor non esse satis tuta; unde ought to answer from the be semper melius est respondere ginning, that such enquiries should not be made. if objurgando interrogantem ; Also, Qutenam interrogatio est ista, he be asked, whether he have quam fads ? Si autem con absolved any one, he may c fessarius aliquem non absol answer, I have discharged as verit, et dum missam celebrat, my office, Cone. p. 739. n. interroget eum minister, an 111. Antoine p. 549. Lugo ponat formulam pro commu- n. 85. et Salmant. c. 14. n. 28. nione illiua pcenitentis 1 Res cum Reg. et Gran. say. But pondeat confessarius : Inter- sometimes such an answer can roga ipsum, an velit communi- not be sufficiently safe; whence care. Ita recte Salm. cap. 14. it would be always better to n. 29. cum Henr. et Gran. answer by reproving the in terrogator, "What interroga tion is that which you make? But if the confessor have not absolved a certain person, and whilst he celebrates mass, the 240 THE CONFESSIONAL.

minister ask him whether hfc gave him the certificate for the communion of his penitent, the confessor may answer, In terrogate him whether he wish to communicate/ Ita recte Salm. cap. 14. n. 29. cum Henr. et Gran. "647. II. Superior cui "647. II. The superior se sistit absolutus a reservato, to whom one absolved from a vel a quo petitur licentia ab- reserved sin presents himself, solvendi a reservato. Suarez. or from whom the license of cardin. de Lugo n. 34. etc. absolving from a reserved case (Item Concina p. 747. num. is sought. Suarez. cardin. de 30. Antoine 550. Holzm. num. Lugo n. 34. etc. (Item Con 713. Elbel n. 512. Sparer cina p. 747. num. 30. Antoine n. 853. Suar. d. 33. sect. 4. 550. Holzm. num.713. Elbel. n. 3. et Salmant. c. 14. n. 66. n. 512. Sporern.853. Suar. cum Gran, et aliis. Ratio, d. 33. sect. 4. n. 3. et Salmant. turn quia petitio ilia est quce- c. 14 n. 66. cum Gran, et aliis.

dam inchoata confessio qua- 1 . The reason is, because that tenus ordinatur ad absotuti- petition is a certain imperfect onem obtinendam ; turn quia confession, inasmuch as it is alioquin confessio redderetur ordained for the obtaining of odiosa. Ita verius auctores absolution; 2ndly, because citati contra Palaum p. 19. otherwise, the confession 4. n. 10. cum Vasq. et Henr.} would be rendered odious. So qui secreto tantum natural! more truly the authors cited teneri volunt. III. 4. n. Interpres. against Palaus, p. 19. (Ifa probabilius Pal. p. 19. 10. cum Vasq. et Henr.) who 4. n. 3. Lugo d. 23. n. 21. wish that he should be bound et Salmantic, c. 14. n. 59. cum only by a natural secret. III. Suar. Cone. Laym. Bonac The confidant, (so more pro Die. etc. contra Sotum, et Ca- bably Pal. p. 19. 4. n. 3. jet. (apud Lugo num. 20.) Lugo d. 23. n. 21. et Sal qui dicunt interpretem teneri mantic c. 14. n. 59. cum Suar. quidem ad servandum secre- Cone. Laym. Bonac. Die. etc. tum arctissimum, sed non sa- contra Sotum, et Cajet. apud cramentale.) IV. Qui furtive, Lugo num. 20.) who say that vel casu aliquid audit, licet the confidant is bound indeed etiam to a inculpate. (Ita comm. the observing of it, as I. c. 5. as Pal. num. cum Adrianot most strict secret, but not THE CONFESSIONAL. 241

Laym. Bon. Con. Salm. n. 61. a sacramental one.) IV. He cum Die. etc. d. 21 Diana, who stealthily or by any acci n. 39. cum Suar. et Vasq. con dent hears anything although tra Sotum. Et sic, pariter blamelessly, (ita etiam comm. tenentur ad sigillum adstantes, Pal. 1. c. num.5, cum Adriano, in quorum prcesentia confessio Laym. Bon. Con. Salm. n. 61. Jit ex necessitate, puta in nau- cum Die. Diana, etc. d. 21, n. fragio, conftictu, etc. Salm. 39. cum Suar. et Vasq. contra

ibid. n. 60. cum Suar. et Bon. Sotum : and thus those who acPal. n. 4. cumAdr. Fasquez, stand by, in whose presence Con. et Laym. Secus, vero, si the confession, from necessity, pcenitens tantum ad suam con- is made, say in a shipwreck, fusionem velitpublice confiteri. conflict, &c. are bound by the

Pal. loc. cit. et Salm. cum Con. seal : Salm. ibid. n. 60. cum Die. etc.) V. Omnes quibus Suar. et Bon. ac Pal. n. 4. cum aliquid sacrilege revelatum est, Adr. Vasquez, Con. et Laym. unde de hoc nee inter se col- But otherwise, if the penitent loqui possunt. (Ita commu- wish to his own confusion niter Holzmann n. 713. Spor. publicly to confess : Pal. loc.

n.85 1 . Cone. n. 30. Salm. ibid, cit. et Salm. cum Con. Die. n. 64. Laym. num. 18. cum etc.) V. All to whom any Gabr. et aliis contra Med.) sacrilege is revealed, whence VI. Laicus, qui pro sacerdote they cannot hold converse est habitus. (Ita etiam Suar. concerning this even amongst d. 33. s. 3. n. 3. Roncagl.p. themselves. So commonly 99. q. 2. Cone. p. 737. n. 4. Holzmann n. 713. Spor. et Lwy. d. 23. n. 4. cum aliis n. 851. Cone. n. 30. Salm. communiter, contra Sotum, ibid. n. 64. Laym. num. 18. et Vasquez qui improbabiliter cum. Gabr. et aliis contra Med. id negant. VII. Doctor vel VI. A layman who is supposed alms, qui cum venia pcenitentis to be a priest. So also Suar. consulitur, ut habet cummu- d. 33. s. 3. n. 3. Rone. p. 99. nior sententia. (Etprobabilior, q. 2. Cone. p. 737. n. 4. et prout nos dicemus n. seq. 648.) Lug. d. 23. n. 4. with others contra Vasq. Fide Dian. p. 2. commonly, contra Sotum and tr. 15. r. 15. VIII. Qui ali- Vasques,who improbably deny cujus rudis confessionem scrip- that. VII. A doctor, or any sit. IX. Qui scriptam invenit, one else, who is consulted with the the ac legit, ut docentRodriq.Fag. permission of penitent, Maid. etc. apud Dian. part. as the more common opinion r. holds the more 3. t.4.r. l\2.etp.5.t. II. it, (and proba 27- contra Suarez, Bon. et ble, as we say in the number, Q 242 THE CONFESSIONAL.

Laym. quorum sententia pro- 648, following.) VIII. He babilis est : juxta quam etsi who writes the confession of tails teneatur secreto naturali, an unlearned man. IX. He peccetquc mortaliter, si gravia, who hath found a writing and ac diffamantia secus reads it, as teach vulget ; Rodrig. tamen, si sciens levia tantum Fag. Maid. &c. apud Dian. esse, ea legat ex curiositate. part. 3. t. 4. r. 112. et p. 5. Uncle consequenter in casu t. 11. r. 27. against Suarez, gravissimse necessitatis, talem Bon. et Laym. whose opinion is confessionem scriptam liceret probable : according to revelare. (Excipit Lugo, nisi which, although such a man tamen per scripturam voluerit is bound to a natural secret, confiteri, nt mutus, vel petere and sins mortally, if he pub facultatem absolvendi a casu licly make known serious and reservato. Vid. d. 23. num. matters defamatory ; however, 48.) X. Etiam, secundum ali- otherwise, if he, knowing such verum sins to be of a quos, ipse pcenitens ; only trifling probabilius est, eum tantum character, reads that paper teneri secreto naturali, ratione from curiosity. Whence it materise, si id ea requirat, ta- would follow in the case of a cere audita a confessario. Vid. very great necessity, that it Laym. Dian. p. 5. t. 11. r. 8. would be lawful to reveal such (Ita communiter et veriusLay- a written confession. (Lugo mann c. 14. num. 20. Pal. makes an exception, unless, 4. n. 13. Suar. d. 33. sect. 4. however, he had wished to n. 2. qui id asserit ut cerium, confess by the writing as a Bonac. part. 3. inprinc. Sal- dumb person, or to seek the mantic. num. 67. Wigandt n. faculty of absolving from a re 119. Holzm. n.715.et alii pas served case. Vide d. 23. num. sim, quia siffilium institutum 4b.) X. Also according to est tantum in favorem pceni- some, the penitent himself; tentium, non confessariorum ; but more probably he is only quapropter jus sigilli non con- bound to a natural secret, by fessariis, sed tantum pceni- reason of the matter, if it re tentibus confertur. Ferumta- quire that, to keep silent, men omnes cum Holzm. dicunt things heard from a confessor. teneri pcenitentem vinculo se- Vid. Laym. Dian. p. 5. t. 11. creti naturalis de dictis a con r. 8. (So commonly, and more fessario, quorum propalatio ei truly Laymann c. 14. num. 20. damnum posset afferre. Mi- Pal. 4. n. 13. Suar. d. 33. hique videtur teneri poenitentes 4. n. 2. who asserts that as adhoc secretum (quamvis natu- certain. Bonac. part. 3. in THE CONFESSIONAL. 243

alii alii rale) strictius quam ; princ. Salrnantic. num. 67 . enim voluntarie consilia prce- Wigandt, n. 119. Holzm. n. bent, sed confessarius tenetur 715. and others everywhere, prcebere ex officio. Unde, cum because the seal was instituted confessarius obligatur neces- only in favour of penitents, sario ad dandum consilium not confessors ; wherefore the pcenitenti, ut ille sibi caveat right of the seal is conferred, a damnis spiritualibus, ideo not upon confessors but only pcenitens rigorosius tenetur on penitents. However, all cavere ne confessario damnum with Holzm. say, that the obveniat ob concilium sibi penitent is bound by the obli

>: prcestitum? gation of a natural secret, con cerning things said by a con fessor, the publication of which would inflict an injury upon him. And penitents appear to me to be bound to this secret (although a rratural one) for more strictly than others ; others voluntarily give counsel, but the confessor is bound to give it ex officio/ Wherefore, since the confessor is bound of necessity to afford counsel to the penitent, that he may shun spiritual losses, the penitent is bound more rigorously to take care, lest the confessor should suffer injury, in con sequence of the advice given him/

"648. But it is asked "648. Sed quaerit. hie. I. an doctor consultus a here, whether a doctor con confessario ex licentia pceni- sulted by a confessor, with tentis, teneatur ad sigillum the permission of the penitent, sacramentale ? Adest triplex be bound to the sacramental sententia. Prima sent entia cum seal? There is a threefold Joan. Medina cod. De his qui opinion : The first denies that is to the sa conf. eel. Palaus de Pcenit. he bound to a part. 19. . 4. n. 8. cum Co- cramental seal, but only varr. Pesant. Onuphr. et natural one. The reason is Me 4. dina cod. his conf. eel. aliis, Vasquez q. 93. art. DC qui Q 2 244 THE CONFESSIONAL.

d. 2. num. 10. Tambur. Meth. Palaus de Pcenit. part. 19. . ex Con. c. 4. . 3. num. 4. 4. n. 8. cum Covarr. Pesant.

t. 1. 1. r. et Diana tract. Misc. Onuphr. aliis, Vasquez q. 14. ezm Meffala, ac Nugno, 93. art. 4. d. 2. num. 10. negat hunc teneri ad sigillum Tambur. Meth. ex Con. c. 4. sacramentale, sed tantum ad . 3. num. 4. Diana t. 1. tract. naturale. Ratio, turn, quia I. Misc. r. 14. cum Megala, (ut loquitur Palaus) consi- ac Nugno) because in the first liarius notitiam illam non place, (as Palaus says,) the habet ex confessione, sed ex person consulted, acquires Hcentia data, vel ex manifes that knowledge not from the tation e confessarii nomine confession, but from the license poenitentis. Sicut enim (ait) given, or from the non tenetur ad sigillum doctor mention of the confessor in consultus a pcenitente, quia the name of the penitent. talis manifestatio non diri- For so, (he says) a doctor gitur ad petendam absolutio- consulted by a penitent is not nem a consultore : ita etiam bound to the seal, because neque tenetur consultus a such a revelation is not made confessario, per cujus medium with a view to the obtaining of poenitens ei se manifestavit. absolution, from the person Turn, qui (ut ait Tamb.) consulted. So also, neither poenitens, concedendo venian is he that is consulted bound confessario loqueridi cum alio by the confessor, through the de suo peccato, censetur illud medium of whom, the peni tent hath extrahere a finibus sigilli. manifested him self; secondly, because (as Tamb. says) the penitent by conceding the power to the confessor, of speaking with another concerning his own sin, is thought to remove it from the obligation of the seal.

" Secunda sententia " cum The second opinion, with ConincJc. 9. a. n. 40. disp. Coninck, disp. 9. a. n. 40. Henr. c. 6. num. 20. cui ad Henr. c. 6. num. 20. to whom herent ac Sotus, Cajet. apud Sotus, and Cajetan, apud Lu Lugo de Pcenit. d. 23. p. 20. go de Pcenit. d. 23. n. 20. renset consiliarium non adhere, is that the coun teneri ad sigillum, quia noti- sellor is not bound to the seal, THE CONFESSIONAL. 245

tia peccati non manifestatur because the knowledge of the ipsi ad obtinendam absolutio- sin is not manifested to him nem, sed ad instructionem for the obtaining of absolu confessarii (et hie notandum, tion, but for the instruction quod deLugo n. 26. licet ipse of the confessor, (and here it sit pro sententia opposita, is to be observed, that de attamen huic rationi consen- Lugo, n. 26. although he is in sed bene teneri ad ser- favour of the tiat) ; opposite opi vandum secretum arctissimum, nion, yet consents to this ita ut nullo casu possit illud reason), but yet, that it revelare. Ratio hujus valde should be observed as a most urgens est, quia cum seepe strict secret, so that in no hoc accidat, quod confessarii case can it be revealed. The alios consulant ex licentia pce- reason of this is very forcible, nitentium, redderetur utique because since it often happens, odiosa confessio, si aliquo that confessors consult others casu notitia confessionis posset with the permission of the manifestari. penitent, therefore the confes sion would be rendered odi ous, if in any case a know ledge of the confession could be manifested.

" " Tertia sententia proba- The third more probable bilior, quam idem Coninck. opinion, which the same Co fatetur communem fere om ninck confesses to be the nium, docet teneri consi- common opinion of almost all, con liarium seque ac confessarium teaches that the person as ad sigillum, semper ac nq- sulted is bound as much titia to the seal as peccati manifestatur ei, the confessor, ; ut confessarius bene se gerat invariably the sin is disclosed circa munus suum. Ita Laym. to him, that the confessor may de Pcen. c. 14. n. 18. Suar. duly discharge the functions d. 33. sect. 4. num. 6. qui of his office. So Laym. de Pce- earn tenet ut certam, Lugo nit. c. 14. n. 18. Suar. d. 33. diet. disp. 23. n. 25. qui dicit sect. 4. num. 6. who holds it as omnino amplectendam cum certain, Lugo, diet. disp. 23. Navarr. Palud. Petr. de Sot. n. 25. who says, that it is al Viguer. item Silvius, Bon. together to be embraced. Cum Fill. etc. apud Dian. loc. cit. Navarr. Palud. Petr. de Sot. Sparer c. 7. n. 854. Idem Viguer. item Silvius, Bon. tenent Croix, Mazz. Fiva, Fill. etc. apud Dian. loc. cit. Roncagl. Juen. c. 3. . 5. Sporer c. 7- n. 854. The 246 THE CONFESSIONAL.

Petroc. de Pcen. c. 4. q. 6. same Croix, Mazz. Viva. in . fin. cum S. Antoin. Et Roncagl. Juen. c. 3. 5. idem expresse docet sanctus Petroc. de Pcen. c. 4. q. 6. in Thomas in 4. d. 21. q. 3. fin. cum S. Antoin hold. And art. the 1. qiicest. 3. et artic. 2. same the holy doctor St. ad 4. Ratio habetur ex ipsa Thomas expressly teaches, in 4. d. institutione sacramenti, ob 21. q. 3. art. J.qusest.3. quam creditur Christus Domi- arid artic. 2. ad 4. The reason nus imposuisse hanc obliga- is taken from the very institu tion tionem sigilli non solum con- of the sacrament, on ac of it fessariis, sed omnibus aliis ; count which is believed, quibus immediate vel mediate that Christ our Lord imposed perveneret notitia peccatorum, this obligation of the seal, not occasione sive in ordine ad only on confessors, but all confessionem non others to whom ; alioquin immediately satis provisum esset reve- or mediately the knowledge of rentiee hujus sacramenti, nee sin may have come from the satis odium confessionis amo- occasion of or in order to tum fuisset. Ex hoc autem confession; otherwise the re principio communiter accepto, verence due to the sacra tenetur quidem ad sigillum ment would not be sufficiently doctor consultus ex licentia observed, nor would the odium licet enim directe of the confession be poenitentis ; sufficiently manifestetur ei notitia con removed. But on this prin fessionis ad instructionem ciple generally received, it is- confessarH, indirecte tamen held that the doctor, consulted manifestatur etiam in ordine with the license of the peni ad absolutionem imper- tent, is bound to the seal : For tiendam, et ad sacramentum although directly, the know perficiendum. Nee valet ledge of confession is mani dicere cum Tamb, et Ron fested to him for the instruc in tion of cagl. (qui hoc non bene the confessor, yet, sibi convenit,) quod pcenitens, indirectly, it is also manifested concedendo veniam confes- with a view to obtaining abso sario loquendi alio de suo lution, and to the completion peccato, censeatur illud extra- of the sacrament. Neither is here a finibus it obstacle to with sigilli ; nam any say, respondeo cum Sporer, et Tamb. and Roncagl. (who in Croix, quod hsec presumtio this matter are not consistent) est valde incerta, imo, ut that a penitent, by conceding addunt Sparer, et Lug,, potius the power to the confessor, of oppogitam est firme preesu- speaking to another concern- THE CONFESSIONAL. 247

mendum, uempe quod poem- ing his own sin, is thought to tens det licentiam cum omni withdraw it from the obliga tion of the seal I answer limitatione, qua potest. ; for, with Sporer arid Croix, that this presumption is very un certain, yea, as Sporer and Lugo add, the opposite rather is to be firmly presumed, to wit, that a penitent may give a license with every limitation which he can. " Notandumhicvero I. quod " But it is to be noted, I. eo casu, non obstante sigillo, that in that case when the is doctor bene poterit pluries seal affords no obstacle, the loqui confessario, et etiam Doctor, with the permission aliis ad consilium ex eadem of the penitent, can often speak licentia convocatis de casu to the confessor, and even to disceptato, si judicium a others called in for consulta confessario nonduvn sit com- tion concerning a disputed pletum. Ratio, quia mora- case, if the judgment by the liter censetur licentia data confessor be not as yet com esse a poenitente usquedum plete. Because the license is sacramentum perficiatur. No- morally thought to be given by tandum II. quod, licet dicat the penitent, until the sacra Lugo n. 30. quod, si doctor ment be completed. It is to consuliter circa idem a duo- be noted, II. that although bus confessariis, quibus poeni- Lugo says n. 30. that if a tens seorsim confessus est, Doctor be consulted about the ipse loqui non poterit cum same case by two confessors, de auditis ab alio to the nno ; oppo- whom penitent has situm tamen puto verum, quia separately confessed, he is not cum pcenitens licentiam pree- enabled to speak to one, of bet sccundo ut de heard the other confessario, things by ; suo peccato loquatur cum however, I think the opposite eodem consiliario, sicut certo opinion true, because, since creditur poenitens nolle aliud the penitent gives a license consilium nisi rectum, ita to a second confessor, that he certo prsesumitur velle, quod may speak to the same coun ipse doctor libere loquatur sellor concerning his own sin, de omnibus, qu.se scit a primo inasmuch as the penitent is confessario, etquee pertinent ad certainly believed to be unwil rectum consilium praestandum. ling to receive any counsel but 248 THE CONFESSIONAL.

the right one, so certainly it is presumed that he wishes that the Doctor should speak free ly concerning all things heard by the first confessor, and which pertain to the affording of right counsel.

" 6 49. Quseritur II. an is, "649. Whether he from a quo petit consilium poem- whom the penitent seeks tens in *ordine ad suam con- counsel, in order to make fessionem faciendam, teneatur confession, be bound to the ad sigillum sacramentale ? sacramental seal ? The first Prima sententia affirmat, et opinion affirms it, and this hanc tenent Tamburin. Meth. Tamburin. Meth. Conf. de 4. n. 1. Conf. de Sig. cap. 4. n. 1. Sigill. cap. Sporer Sparer num. 856. Antoine p. num. 856. Antoine, p. 550. 550. v. Hinc, Concin. p. 747. v. Hinc, Concin. p. 747. num. num. 30. et La-Croixn, 1952. 30. et La-Croix n. 1952. cum cum Fag. Diana, Stoz. et Fag- Diana, Stoz. et Gormaz. Gormaz. Ratio, quia cum hold. The reason is, because ssepe opus sit pcenitentibus since it is often needful for ante confessionem consilium penitents before confession to ab aliquo accipere, ut recte receive counsel from some confiteantur, nisi alter obli- one, that they may rightly garetur ad sigillum, confessio confess, unless the second redderetur odiosa. Secunda party would be obliged to vero sententia probabilior the seal, confession would be negat, eamque tenent Suar. rendered odious. But the d. 33. sect. 4. num. 6. Pal. p. second more probable opinion

. 4. w. 8. I. 19. Henriq. 6. denies it, and this hold Suar. c. 21. num. 4. item Aversa, d. 33. sect. 4. num. 6. Pal. p.

et Illsimy apud Croix I. c. 19. . 4. n. 8. Henriq. 1. 6. Ratio, quia (ut communiter c. 21. num. 4. item Aversa, decent et 1. c. DD.) obligatio sigilli Illsung apud Croix oritur ex sola confessione The reason is, because (as sacramentali, in qua pceni- the Doctors commonly teach) teus actu manifestat peccata the obligation of the seal arises ad absolutionem obtinendam. from sacramental confession Ita ipse P. Concin. pag. 737. alone, in which act the peni num. 3. et Suar. Con. Vasq. tent discloses his sins, for the Gcibr. Pal. Henriq. et alii purpose of obtaining absolu passim cum Salmant. cap. 14. tion. Thus P. Concin. himself THE CONFESSIONAL. 249 w. 11. cum D. Thorn, in 4. d. p. 737. num. 3. et Suar. Con. 21. 3. r. 1. 2. Sed q. q. Vasq. Gabr. Pal. Henriq. and contra : ubi expresse id tradit others every where, cum D. dicens : ilium in 4. d. Sig confessionis Thorn, 21. q. 3. art. non se extendit, nisi ad ea, 1. q. 2. sed contra: where he de est quibus sacramentalis expressly delivers that, saying, confessio. Quapropter ob The seal of the confession manifestationem peccati, quse extends itself only to those fit a pcenitente apud consi- things concerning which liarium, cum ipsa non fiat in confession is sacramentally actu confessionis, neque ad made. Wherefore, as to the obtinendam ab ipso absolu- manifestation of a sin which tionem, tenebitur quidem is made by a penitent to a consiliarius ad secretum na- counsellor, since it is not turale, non vero ad sigillum made in the act of confes sacramentale, ad quod proba- sion, neither for the purpose bilius est po3nitentem nullum of obtaining absolution from jus acquirere, nisi in actuali him, the counsellor will in confessione apud cum, a quo deed be bound to a natural absolutionem expectat. Res- secret, \)\\.t not to the sacramen pondetur autem ad rationem tal seal, to which it is more oppositam, quod revelatio probable, that the penitent has consiliarii retraheret pceni- acquired no right, unless in / teutem ab accipiendo consilio, actual confession to him Vom non vero a confessione facien- whom he expects absolution. da ; unde ex manifestatione But it is answered to the ilia redderetur odiosa non objection, that the disclosure jam confessio, sed consultatio on the part of a counsellor, ad confessionem. At nemo would withdraw persons tenetur ullo casu alteri quam from the practice of looking confessario detegere peccata for counsel, but not from ut et confession where sua, integre confiteatur, making ; ideo qui ultro vult peccatum fore from that disclosure, uliquod consiliario patefacere, confession itself would not nequit ipsum obstringere ad be rendered odious, but con sigillum sacramentale. sultation in order to confession. But no one is bound in any case, to make known his sins to any other but the confessor, that he may make a complete confession. And therefore, he who willingly wishes to make 250 THE CONFESSIONAL.

known any sin, to the person whom he consults, can not bind him to the sacramental seal.

" " Sic pariter dicitHenriq. ap. Thus likewise, Henriq. Tamlur. loc. cit. (qui proba- loc. cit. ap. Tambur. says, bile putat cum Suar. quern (who thinks it probable, with citat, sed non bene ut mox Suarez whom he quotes, but dicemus) quod si pcenitens, not justly, as we will imme antequam confiteatur, suas diately see) that if a penitent, culpas committal sacerdoti before he confess, reveal his propter confessionem impos- sins to a priest, on account terum ei faciendam, neque of the confession to be made tenebitur confessarius ad afterwards to him, neither sigillum. Sed huic non ac- would the confessor be bound talis manifesta- to the seal. But to this I do quiesco ; quia tio est qusedam inchoata not acquiesce, because such confessio, dum pcenitens tune a manifestation is a certain premittit manifestationem confession begun, provided peccati sui, ut citius postea that the penitent then anti confessionem nee the declaration of his expediat ; cipates aliter videtur sentire P. own sin, that he may after Saurez, cum ibi non loquatur wards more quickly declare de manifestatione apud eum- the confession. Neither does clem confessarium, sed tantum P. Suarez appear to think apud alterum facta. otherwise, since in that place he does not speak concerning a confession to the same con fessor, but only of one made to another.

" 650. Quseritur III. an < 650. It is asked, III. teneatur ad sigillum, qui legit Whether he is bound to the chartam, in qua pcenitens seal, who reads a paper in scripsit confessionem 1 Prima which the penitent has written sententia affirm at, et lianc his confession ? The first tenent Antoine, p. 550, v. opinion answers in the affirma Hinc, Spor. n. 857- Rone. p. tive, and this hold, Antoine, 99. q. 3. cum Bass, et Anton, p. 550. v. Hinc. Spor. n. a Spirit. S. item Maid. Fag. 857. Rone. p. 99. q. 3. cum Rodr. et alii apud Dian. p. 1. Bass, et Anton, a Spirit. S. tract. 4. r. 112. Ratio, turn item Maid. Fag. Rodr. et quia scriptura ilia proxime alii apud Dian. p. 1. tract. 4. fuit ordinata ad confessionem, r. 11 2. The reason is, because THE CONFESSIONAL. 251 et ideo habetur tanquam first, that manuscript was inchoata confessio, vel tan immediately designed for con quam gerens vicem confession- fession, and is to be considered is turn manifes- as a or as peractse ; quia begun confession, tatio tails scripturee, quse answering the purpose of a ssepius fieri solet, maxinie in complete confession; secondly, confessionibus generalibus, aut because such a disclosure of prolixis, odiosam confessionem the writing, which is often redderet. Secunda tamen times wont to be made, es sententia communissima, et pecially in general or prolix probabilior negat, et hanc confession, would render the tenent Suarez d. 3 1 sect. 4. confession odious. However, n. 5.Laym. c. 14. n. ^.Wigandt the second most general, and tr. 13. n. 119. Pal. p. 16. . most probable opinion denies 4. num. 11. Elbel num. 503. it, and this hold, Suarez. d. (qui vocat probabilissimam) 33. sect. 4. n. 5. Laym. c. 14. Viva q. 10. art. 3. n. 3. Holzm. n. 9. Wigandt tr. 13. n. 119- n. 714. Lugo d. 23. n. 47. Pal. p. 16. . 4. num. 11. cum Henr. et Megala. Salm. Elbel num. 503. (who calls it de poen. cap. 14. n. 63. cum most probable) Viva q. 10. Gran, et Con. ac Bon. q. 6. art. 3. n. 3. Holzm. n. 714. sect. 5. p. 3. n. 7. cum Nav. Lugo d. 23. n. 47. cum Henr. Soto, Sayr. Nugno, etc. et Megala. Salm. de poen. cap. Ratio, quia (uti mox supra 14. n. 63. cum Gran, et Con. Bon. 6. sect. 5. 3. n. diximus) obligatio sigilli ac q. p. 7. sacramentalis non proveuit cum Nav. Soto, Sayr. Nugno, nisi ex actuali confessione ; etc. The reason is, because at, scriptura ilia non est con- (as we have just said) the fessio, sed tantum prseparatio obligation of sacramental con unde fession does not unless ad confessionem ; pceni- arise, tantum from actual confession but tens acquirit jus sigilli ; apud confessarium, cui chartam that manuscript is not con prsebet ad absolutionem obti- fession, but only a prepa vero ration to confession whence nendam, non apud alios, ; qui illam extra actum confes- the penitent acquires the sionis legere queunt. Nee right of the seal, only from obstat dicere, quod aliquibus the confessor to whom he posset alioquin reddi odiosa gives the paper for the confessio, cum plures soleant purpose of obtaining abso scribere confessionem, ut ex- lution, but not from those actius confiteantur. Nam who out of the act of con respondetur eodem modo quo fession, can read it. Neither 252 THE CONFESSIONAL. supra in queestione proecedenti, is it an obstacle to say, that uempe, quod scriptura minime to some the confession could requiratur ad confessionem, be rendered odious, since some sed tantum ad juvandam are wont to write their con memoriam unde manifesta- in order to assist the ; fession, tio legends non redderet memory. For it is answered quidem odiosam confessionem, in the same manner as in the sed tantum scriptionem pec- above preceding question, to catorum, ad quam nullus obli- wit, that a manuscript is by gatur. no means necessary to con fession, but only to assist the the mani memory ; hence, festation, on the part of him

who reads it, would not indeed render the confession odious, but only the writing down of sins to which no one is obliged.

" " Excipiunt tamen Lugo, However, Lugo, Viva, Viva, Sparer, Holzmann et Sporer, Holzmann, and Ell. 1. Si mutus confiteatur Elb. make an exception. If per scripturam confessario a dumb person make a con praesenti, et casualiter alius fession to a confessor who is earn tune a and legat ; quia legens present, by writing, revera haurit notitiam pecca- by chance, another read torum ex actuali illius it : because in that case he confessione. 2. Si quis per who reads, in very fact epistolam peteret a superiore derives his knowledge of sins licentiam pro casu reservato, from his actual confession. juxta dicta n. 646. Prseterea, 2. If any one seek by letter excipiunt etiam recte Wigandt, from his superior, a license Viva II. cc. et de Lugo, si from a reserved case, according legeris chartam relictam in to what is saidn. 646. Besides, confessionali post confessionem Wigandt, Viva, 11. cc. and de peractam, vel porrectam sacer- Lugo also make an exception, doti pro confessione facienda, if you may have read a manu quia porrectio ilia est qusedam script left in the confessional inchoata confessio. Ceterum, after confession was made, or pra3cisis his casibus, dicunt left for the priest in order Layrn. Pal. et Spor. quod to confession to be made, legentes (tanto magis reve- because that very act is a sort lantes) hujusmodi scripturam of begun confession. But THE CONFESSIONAL. 253 graviter peccarent, nisi certo with the exception of these scirent ibi minimas culpas, cases, Laym. Pal. and Sporer et quotidianas contineri (vide say, that those who read, dicta 1. 5. n. supra 70.) (much more those who reveal) Addunt vero Laym. et Sparer, such a writing, would sin quod eo casu (quern dicunt grievously, unless they were vix accidere posse) aliquando positively aware, that they in magna necessitate, puta only contained trifling ami ad salvandam rempublicam common faults, (see what is aut innocentis vitam, posset said, 1. 5. n. 70.) But Laym. licite secretum revelari. and Sporer add that in that case, (which they say can scarcely happen) sometimes in great necessity, say for the purpose of saving the state, or the life of an innocent man, it is lawful to reveal a secret.

" 651. 1. Extra confes- "651. Out of confession, sionem, cum licentia pceni- with the permission of the tentis, potest agi de auditis penitent, it is possible to in confessione, sive cum ip- act concerning things heard in somet, sive cum quocumque confession, either with the alio, etsi periculosum sit. S. principal, or with any one Thomas, Suar. Prcepos. Tann. else, although it is dangerous. etc. (Et ita verius tenendum S. Thomas, Suarez, Prsepos. contra Scotum, Durandum, Tann. etc. (and so more truly Majorum, Gabrielem, Ange- it is to be held against Scotus, licum, etc. apud card. Lug. Durandus, Majorum, Gabrie- num. 332.) cum D. Thorn, in lem, Angelicum, etc. apud 11. a. 4. : Suppl. q. ubi ait Card. Lugo, num. 332.) with Potest ut illud confitensfacere D. Thorn, in Suppl. q. 11. a. quod sacerdos sciebat 4. where he says, he that con ut Deus, sciat etiam sicut fesses can so act, that that homo, quod facit dum licentiat which the priest knew .... eum ad dicendum ; et ideo, si as God, he may also know as die at, non frangit siffilium. man, which he does, when he Et ita etiam Laymann cap. gives him permission to speak 14. n. 14. Navarr. cap. 8. concerning them, and more num. 15. Rone. p. 100. qucBst. over if he speak, he does not 5. Lugo d. 23. num. 133. break the seal. And so also Concina p. 140. n. 14. Wi- Laymann cap. 14. n. 14. 254 THE CONFESSIONAL. gandt tract. 13. num. 115. Navarr. cap. 8. num. 15. et alii communiter. Ratio, Rone. p. 100. queest. 5. Lugo quia sigillam confessionis est d. 23. num. 133. Concina p. in 140. 11. 14. tract. institutum tantum favorem "Wigandt pccnitentium. Circa quam 13. num. 11 5. and others com licentiam requiritur I. ut sit monly. The reason is, because et nam the seal of is formalis, expressa ; the confession prsesumta, tacita, interpre- instituted only in favour of tiva, virtualis (etiam in bonum penitents.) About which ipsiusmet poenitentis) non license, it is required, I. that 2. 1. 6. Tann. it be formal for sufficit. Fag. p. and express ; Maid, et cceteri doct. commu a presumed, tacit, interpreta niter. II. Ut sit libera, ac tive, virtual license (even for the spontanea, non vi, injuria, good of the penitent himself) dolo, vel per preces importu- does not suffice, Fag. p. 2.1. 6. nas extorta, vel etiam per Tann. Maid, et ca3teri doct. metum reverentialem ipsius communiter : II. That it is confessarii obtenta. Henriq. free and spontaneous, not ex Fagund. 1. c. Diana p. 5. t. torted by force, injury, craft, ll.r. 10. et 24. (Dicit Croix. or by importune prayers, or L 6. p. 2. n. 1958. quod si obtained even through a reve pcenitens non ultro, sed tantum rential fear for the confessor. ad petitionem confessarii det (Croix 1. 6. p. 2. n. 1958. says licentiam loquendi, communi that if a penitent unwillingly, ter licentia censenda sit data but only at the request of the ex metu reverentiali. Hoc confessor, give a license to re tamen intelligendum esse, veal, the license generally is quando licentia non est spon to be considered as given from tanea, sed replicatis petitioni- a reverential fear. This, how bus extorta, seu ex solo metu ever, is to be understood when reverentiali concessa. Cete- the license is not spontaneous, rum, hujusmodi licentice peti but extorted by repeated peti non debent nisi ex rationabili tions, or conceded from a

causa, ut bene ait Elbel. n. reverential fear alone ; but 482. qui etiam recte addit such licenses ought not to be quod melius est inducere pceni- sought unless from a reason tentem, ut det licentiam extra able cause, as Elbel well ob confessionem. III. Non re- serves, n.482. who also rightly vocata nam adds that it be better to ; poenitentem pro may libitu, etiam sine causa, earn induce a penitent to give a revocare semper posse, decent license o,ut of confession.) III. THE CONFESSIONAL. 255

Fagundes, et Dian II. cc. (Ita Not recalled, for Fagundez etiam Sporer num. 821. et and Diana 11. cc. teach that a Rone. p. 100.^.5.) IV. non penitent at his pleasure, and opus esse, ut habeatur in even without a reason, can scripto. Suar. Fagund. IL cc. always recall a license. Ita Imo, si dubium sit an con etiam Sporer num. 821. et fessor cum licentia locutus Rone. p. 100. q. 5. IV. It is fuerit, sacerdoti potius, quam not necessary that it should be posiiitenti credendum, ex Graff, had in writing. Suar. Fagund. et Henr. affirmat Dian. I. c. 11. cc. Yea, if it be doubt r. 4. vel etiam quam bseredi- ful whether the confessor may bus v. si ex licentia de- have with the ; gr. spoken permis functi revelet restitutionem ab sion of the penitent, the priest iis faciendam. Tann. et Maid. is to be believed rather than qui tamen monent, eo casu, non the penitent, ex Graff, et Henr. esse dicendum earn deberi ex Diana affirms 1. c. r. 4. that delicto, sed solum, quod tali- he is to be believed rather heirs for ex bus tantum dari voluerit, than even the ; satiusque suaderi moribundo, ample, if from the license of ut talia secreto codicillo hsere- the dead, he reveal that resti dibus injungat. Vide Dian. tution should be made by 1. c. r. 32. V. Perinde esse, them. Tann. and Maid, who sive ea licentia detur verbo, however advise, in that case, that sive facto, quod quidem sequi- that he should not say valeat concessioni it was due from their expressse ; fault, that verb. grat. si poenitens extra but only that he wished confessionem incipiat loqui it should be given to such confessario de dictis in and that it would cum purposes ; enim better to the confessione ; tune posse be persuade hunc prosequi, decent Aversa, dying person that he should his q. 18. s. 7- Tann. in append. impose such things upon c. 2. ex Bonac. (Ita comm. heirs by a secret codicil. See Lug. d. 23. n. 131. Pal. . 3. Dian. 1. c. r. 32. V. It is the n. 14. Cone. p. 740. n. 14. same, whether that license be Holzmann num. 720. Antoine given by word or deed, which v. n. 820. indeed be to % p. 547. Hinc, Spor. .may equivalent Salm. cap. 14. n. 41. cum an express concession : for Suar. Laym. et Bonac. et example, if a penitent out of a Roncagl. p. 101. q. 3. r. 1. confession begin to speak to Bene tamen advertit Lugo confessor concerning things loc. cit. eo in for then quod casu adhuc said confession ; in persevered sigillum respectu Aversa, q. 1 8. s. 7- Tann. 256 THE CONFESSIONAL.

ad alias ; quia licet pcenitens append, c. 2. ex Bonac. teach extra confessionem loquatur, that he can follow the example. censetur tamen non preel ere (Itacomm. Lug. d. 23. n. 131. confessario aliam licentiam, Pal. .3. n. 14. Cone. p. 740. quam dependentem a confes n. 14. Holzmann num. 720. sions peracta.) Antoine p. 547. v. Hinc, Spor. n. 820. Salm. cap. 14. n. 41. cum Suar. Laym. et Bonac. et Roncagl. p. 101. q. 3. r. 1. However Lugo in the quoted place, well observes, that in that case, the seal should yet be observed with to others because respect ; although the penitent speaks out of confession, yet he is considered not to afford to the confessor another license than that which depends upon the confession made. )

" 652. 2. Frangitur sigil- 652. The seal is broken lum, si cum poenitente extra if with a penitent out of con confessionem, sine ejus venia, fession, without his permission, agas de auditis in confessione, you act concerning things aut ea te scire ostendas. heard in confession, or shew (Communiter tamen dicunt that you know those things. DD. licitum esse confessario (However the doctors generally loqui de auditas in confessione teach that it is lawful for a cum poenitente statim post confessor to speak concerning absolutionem, antequam ille the things heard in confession, discedat ; quia licet sacramen with the penitent immediately tum sit completum, tamen after absolution, before he de adhuc moraliter because the judicium per- part ; although severat. Ita contra Dian. sacrament be complete, how p. 5. tr. 11. r. 19. cumFagund. ever the case as yet morally recte tenent Lugo d. 23. num. continues.) So against Dian. 129. Nav. c. 26. n. 14. Cone. p.5.tr. 11. r. 19. cumFagund. p. 740. n . 14. Fill. cap. 11. rightly hold Lugo d. 23. num. n. 324. Ant. p. 547, v. Hinc, 129. Nav. c. 26. n. 14. Cone, Escobar n. 741. Salm. cap. p. 740. n. 14. Fill. cap. ll.n. 14. n. 43. cum Gran, et 324. Ant. p. 547, v. Hinc, Aversa, Renzi p. 306. q. 4. Escobar n. 74 1 . Salm. cap. 14. THE CONFESSIONAL. 257

cum Pell, et Ferric, ac Croix n. 43. cum Gran, et Aversa, n. 1980. cum Prcepos. Henriq. Renzi p. 306. q. 4. cum Pell, Tamb. Dicast. et Stoz.) Quod et Verric. ac Croix, n. 1980. verum putat Sanch. contra cum Praepos. Henriq. Tamb. Suarez et Laym. etiamsi cum Dicast. et Stoz.) Which San eo tractare velles de essential! chez thinks to be true, against errore in ea commisso, quern Suarez and Laym., although illi significare sine ejus venia you wish to discourse with non licere, docent Regin. Fag. him concerning an essential Bonac. et alii contra Filliuc. error committed in that, Reg. Turr. etc. apud Dian. p. 3. Fag. Bonac. and others teach t. 4. r, 87. (Vide dicta n. against Filliuc. Jura, &c. apud 622.) Dixi, extra, quia intra Dian. p. 3. t. 4. 87. that confessionem potest fieri men- it is unlawful without his per tio prsecedentium, uti patet mission. I have said extra, ex praxi confessariorum, qui because within confession, ob recidivam arguunt, et ab- mention can be made concern solutionem aliquando negant. ing preceding sins : even as it Ita Henriq. Prcepos. Gran. appears from the practice of Maldev. etc. apud Dianam confessors who reprove for p. 5. tr. 11. res. 20. Ubi backslidings, and sometimes ipse cum Fagund. negat id deny absolution. So Henriq. licere sine expressa licentia prsepos. Gran. Maid. &c. apud poenitentis, nisi de iis, quse is Dianam, p. 5. tr. 11. res. iterum confitetur, vel saltern 20., where he with Fagund. tangit. Fid. Dianam loc. denies that it is lawful with citat. et p. 2. tr. 2. misc. res. out the express permission 12. etp. 9 tr. II. res. 18." of the penitent, unless con cerning those things which he again confesses, or at least touches upon." Vid. Dianam loc. citat. et p. 2. tr. 2. misc. res. 12. et p. 9. tr.

11. res. 18."

" " 653. Therefore it is 653. Quseritur igitur, an intra confessionem possit asked, whether within con confessor confessarius loqni cum fession, the can poenitente de culpis in alia speak concerning faults heard in confessione auditis, sine ipsius another confession, licentia ? Negat Diana cum without the license of the Dian. with Fag. ut supra, seel affirmat penitent? Fag. sententia communissirna et denies it as above, but the 258 THE CONFESSIONAL. verier, quam tenent Lug. d. most common, and the more 23. n. 127. Tamb. c. 5. w. 4. true opinion affirms that he Wiyandt tr. 13. m/m. 120. can, which hold Lug. d. 23. Concin. p. 740. ft. 14. Rone. n. 127. Tamb. c. 5. n. 4. 101. 3. r. 1. Antoine tr. 13. num. 120. p. <?. p. Wigandt 550. t;. ffmc, Scorer /*. 823. Concin. p. 740. n. 14. Rone, Renzi 307. 5. cwm 101. 3. r. 1. Antoine p. </ p. q. p. Aversa, Die. et Maid, eamque 550. v. Hinc, Sporer n. 823. vocat certam Illsung apud Renzi p. 307. q. 5. cum Croix n. 1981. Ratio quia Aversa, Die. et Maid. Illsung seepe pertinet ad munera apud Croix n. 1981. calls judicis et medici, quse habet it certain. The reason is confessarius, recolere peccata because oftentimes it pertains prioris confessionis, ad melius to the offices of a judge and pcenitentem corripiendum, physician, which the confessor vel ideo to the dirigendum ; impro- holds, to call mind babile est quod poenitens sins of a former confession, in actu habeat jus sigilli for the more just chastisement cum and correction of the confessionis, potius penitent ; verum sit quod confessarius therefore it is improbable that habeat jus exquirendi omnia the penitent has a right to quorum notitia ad meliorem the seal in the act of confes directionem coadjuvare valeat. sion, since rather it may be Unde bene poterit confessa true, that the confessor has rius loqui cum poenitente de the right of examining into omnibus peccatis in prseterito all those things, the know ab eo confessis, semper ac ledge of which, may be an putat hoc fore utile pcenitenti, assistance for a better counsel. in confessione qui censetur Whence, a confessor can justly dare ei ut utatur licentiam, speak with a penitent con quacumque notitia necessaria cerning all sins confessed by sui meliorem directionem. ad him in past confessions, and he thinks that this would be always useful for a penitent, who is thought in confession to give a license that he may avail himself of whatever knowledge is necessary for his own better direction.

" "654. 3. Frangit sigil- 654. He breaks the se in lum, qui dicit, tali seal, who says that he heard monasterio audivisse grave in a certain monastery a great THE CONFESSIONAL. 259 peccatum, tametsi non nomi- sin, although he does not net Dian. 5. t. name the personam. p. person. Dian. p. 5. 11. res. 3.i. et alii 3. cum t. 11. res. 35. and others cum Maid. Additque graviter Maid. And he adds that he in peccare eum, qui dicit, hoc sins grievously who says, that vel in isto ordine religiose, hoc this or that religious order, vel istud peccatum fuisse this or that sin was committed, adrnissum, quod ex sola because he knows it from confessiorie novit : imo nee de confession alone: yea, Hurt, civitate, vel certo loco, in quo &c., teach that it is not quis confessiones audivit, lawful to say concerning a licere dicere, quod gravia fiant, state or certain place in which vel talia et talia peccata any one has heard confessions, committi soleant (nisi aliunde that grievous sins were com constet), docent Hurt. Kell. mitted, or that they are ac et Maid. ap. Dian. 1. c. res. customed to commit such and 35. quia potest redundare in such sins : because such a gravamen, et infamiam ipsius declaration may tend to the communitatis, et forte etiam loss, or dishonour of the com civium in particulari, quando munity itself, and perchance civitas non est ampla, et even in particular of states, poenitentes suspecti, atque when the state is not large, and adeo confessio fieret aliis the penitents are suspected, odiosa. Vide Dian. Hoc. cit. et and, therefore, confession res. 36. ubi cum Malder. would be rendered odious to docet confessarium, qui pau- them. See Dian. loc. cit. et cos habet pcenitentes sibi res. 36. where with Maid, he subditos (v. gr. moniales unius teaches, that the confessor, monasterii), scandalum dare, who has few penitents placed si coram illis concionetur de under him, (for example, the vitiis auditis in confessione : monks of one monastery) quia confessse facile suffun- gives cause for scandal if be duntur pudore. (Hoc tamen fore them he preach concern si vices heard in confession intelliyendum, confessarius ing ; loquatur de aliqua culpa because the confessed are very particulari cujusdam monialis, easily suffused with shame. vel illius monasterii : secus, si (This however, is to be un de if loquatur defectibus qii(B derstood, a confessor speak communiter in omnibus mo- concerning any particular nasteriis solent vel possunt fault of a certain monk or if he perpetrari. monastery ; otherwise, speak concerning defects which are generally wont, and are n 2 260 THE CONFESSIONAL.

capable of being committed in all monasteries.

" " 1 . Dubitatur hie 1 . an con- It is here doubted, fessarius violet sigillum, si Whether a confessor violates asserit in aliquo loco gravia the seal, if he assert that great in a crimina perpetrari, quse ipse crimes were committed audierit in confessione ? certain place, which he himself Prima sententia negat, et heard in confession ? The first hanc tenent Nav. c. 8. n. 16. opinion denies it, and Nav. c. 8. n. 16. 8. Renzi p. 322. q. 11. cum Renz. p. 322. 11. Faff. Fivald. et Onuphr, Ita cum Fag. Vivald. et Onuphr. Henriq. Gran. Lop. etc. apud hold this. So Henriq. Gran. Escob. lib. 16. num. 749. qui Lop. &c. apud Escob. lib. 16. consentit n. 750. si nullo modo num. 749. who consents, n. in cognitionem personse de- 750. if in no way the know can veniri possit, quia alias (ut ledge of the person be dicunt) ex tali revelatione acquired, because otherwise, nulla fit injuria pcenitenti. (as they say) no injury can Secunda tamen sententia com- happen to the penitent from munissima et longe proba- such disclosure. However, bilior, quam tenent Suar. d. the second most common far 33. sect. 3. num. 8. Bonac. q. opinion, and by the more 6. sect 5. part. 4. n. 3. Filliuc. probable one, which hold Suar. c. 11. num. 322. Concina, p. d. 33. sect. 3. num. 8. Bonac. 4. n. 740. n. 13. Fivaq. 10. art. 2. q. 6. sect. 5. part. 3.

n. 7. Tamb. lib. 5. c. 3. . 5. Filliuc. c. 11. num.322. Con

Holzm. n. 711. cum Laym. et cina, p. 740. n. 13. Viva, q. Pat. Sparer num. 827. cum 10. art. 2. n. 7. Tamb. lib, 5.

Diana, et communi, ut asserit c. 3. . 5. Hozlm.n. 711. cum Lugo d. 23. n. 64. cum Laym. et Pal. Sporer num. Vasquez, Con. et Ledesm. 827. cum Diana, et communi, docet, quod si oppidum sit ut asserit Lugo d. 23. n. 64. parvum (puta, si non constet cum Vasquez, Con. et Ledesm. tribus millibus hominum cir- teaches, that if a city be small, citer,) tune violetur sigillum. (say if it do not consist of more Ratio; quia, licet tune non re- than 3000 men) then the seal veletur persona, tamen, cum is violated. The reason is, revelatio emanet in infamiam because, although in that case, totius redundat the is not revealed communitatis, person ; yet etiam in gravamen preniten- since the disclosure tends to tis, qui illius communitatis est the dishonour of the whole membrum, et ideo ex tali reve- community, it redounds also THE CONFESSIONAL. 261

lationeredderetureiodiosa con- to the loss of the penitent who fessio. Secus vero, si oppidum is a member of that com sit amplum, et crimina sint munity, and, therefore, by publica, ut dicunt Lugo, Cone. such a disclosure the confes Spor. Viva, et Tambur. II. cc. sion would be rendered odious. contra Vasq. qui nimis rigide But otherwise, if the town be id reprobat. Hocque per- large, and the crimes public, mittit Petrocorens. t. 4. p. as say Lugo, Cone. Spor. Viva, 90. q. 4. etiam concionatori- and Tambur against Fasq., bus, modo non dicant se who too rigidly reprobates the audisse in confessionibus. opinion. And this, Petroco Idem sentit Habert t. 6. p. rens permits, t. 4. p. 90. q. [4. r. 261. q. 3. dicens licitum 4. also to preachers, provided esse confessariis in concioni- they do not say that they bus generation invehere in heard them in confession. The vitia quse occulte grassantur. same, Habert thinks, t. 6. p.

I . r. that it Idque expresse permittitur in 26 q. 14. 3. saying cap. Si sacerdos 2. de Offic. is lawful for confessors in as Jub. Ord. ubi dicitur : Si semblies to inveigh in general sacerdos sciat pro certo ali- terms against vices which de quem esse reum alicujus cri- velop themselves in secret. minis, vel si confessus fuerit And that he expressly permits .... non debet eum aryuere in cap. Si Sacerdos 2. de Offic. nominatim, sed indeterminate. Jub. Ord. where it is said, If Id est in yenere, ut explicat a priest know for certainty Panormitanus in diet. cap. 2. that any one was accused of any crime, or if he have con fessed it, he ought not to im peach by name, but indeter minately, that is, in general terms, as Panormitanus ex plains, in diet. cap. 2. is a "Dubitatur 2. an frangat It doubted, 2. Whether confessor breaks the who sigillum confessarius, qui dicit seal, that a of a cer religiosurn ex tali conventu says religious confessed a sibi confessuin esse grave pec- tain convent, great catum? Negat Escobar lib. sin. Escobar lib. 16. n. 713. 16. n. 7\3.cumHenriq.Nu(/no, cum Ilenriq. Nugno. Fayn. et Fayn. et Candida, modo noil Candido denies that he does, that he do not con ingerat notitiam persons par- provided ticularis. Verius tamen affirm- vey a knowledge of the parti antBusemb.etSuar. d. 33. sect. cular person. But more truly 262 THE CONFESSIONAL.

3. Concin. p. 743. n. 8. Bon. Busemb. and Suar. d. 33. p. 4. n. 3. Diana, p. 5. tr. 11. sect. 3. Concin. p. 743. n. 8.

?. 23. Pal. p. 5. . 3. n. Jl. Bon. p. 4. n. 3. Diana, p. 5.

tr. 11. r. 23. . cwwz JVav. Laym. et Henr. Pal. p. 5. 3. item S. Anton. Fill, et Gran, n. 11. cum Nav. Laym. et apud Escobar n. 751. Ratio, Henr. item S. Anton. Vill. et quia tune singuli illius con- Gran, apud Escobar n. 751. ventus detrimentum patiun- affirm that he does. The rea tur. Et sic pariter confessarius son is, because each member violabit sigillum, si dicat, in of that convent suffers loss. conventu illo talia peccata And thus the confessor violates committi. Non vero (ut ra- the seal if he say that such tionabiliter ait P. Cone, contra sins were committed in that Dian. ap. Bus. ut supra) si convent. But not (as P. Con tantum diceret seaudisse pec- cin. contra Dian. apud Bus. as above catum religiosi cujusdam or- rationally says) if only dinis : quia hsec neque est he should say that he heard the sin of such a revelatio sigilli, neque redun- religious dat in order because this is neither gravamen pcenitentis, ; a cum in quolibet ordine aliqui disclosure of the seal, nor it mali sint : unde neque oritur does redound to the loss of scandalum, neque infamatur the penitent, since in every nisi re- order some are bad religio, (recte limitat) ; whence neither ligio ilia esset arctioris obser- can scandal arise, nor vantise. is religion defamed, unless, (he rightly limits) that reli gious order be of a more strict character.

" C " 655. 4. Notitia in sola 655. 4. It is in no case confessione accepta nullo casu lawful to use knowledge re ceived uti licet, si periculum sit reve- from confession alone, lationis, saltern indirectas. if there be danger of disclosure Verum, si nullum sit pericu at least indirect. But if there lum, ut vel pcenitens, vel usus be no peril that either the scientise innotescat, etsi pro- penitent, or use of knowledge babile sit, licere uti ad alterius may prove hurtful, although it be it gubernationem, v. gr. negando probable, is lawful to suffragium ei quern ex sola use it for the direction of ano scit ther for confessione indignum esse, ; instance, by denying vel claudendo ostium, per a vote to him whom he knows quod quis noctu ingreditur ad from confession alone, to be peccandum : item, cognita unworthy, or by shutting the THE CONFESSIONAL. 263

proditione futura, monendo door, by which one is in the de diligent! custodia, impe- habit of going out at night to diendo clam matrimonium, commit sin ; also a future quando scitur impedirnentum, treachery being known, by uti decent Vasq. Henr. Na- giving warning concerning a varr. etc. contrarium tamen diligent guard, by secretly im verius videtur, quod decent peding a marriage, when an Fumus, Sanch. Con. Laym. impediment is known, as Vasq. Dian. p. 3. tr. 4. r. 76. et p. Henr. Navarr. &c. teach; 5. tract. 11. r. 3. et alii; quia however, the contrary appears hsec doctrina posset pceniten- the more true, which Fumus. tem absterrere a confessione. Sanch. Con. Laym. Dian. p. Et quidem superioribus reli- 3. tr. 4. r. 76. and p. 5. tract. gionumtalisgubernandi modus 11. r. 3. and others teach, prohibitus est anrto 1594. cum because this doctrine might in soc. Jesu jam ante idem perhaps drive away the peni statutum esset, prohibitumque tent from confession. And contrarium docere. Fide Dian. indeed to the superiors of re p. 4. t. 4. r. 202. Contra ligious orders, such a mode of vero ad sui ipsius guberna- governing was prohibited in tionem licere tali casu ea the year 1 594, although in scientia uti, videri probabilius, the Jesuit order the same had v. gr. abstinendo a chalice, in been decreed long ago, and a quo scitur esse venenum, de- prohibition issued to teach flectendo a sylva, in qua para- the contrary. See Dian. p. tarn sibi mortem sciat ex unius 4. t. 4. r. 202. But on latronis confessione, decent the other hand, that it is Sylv. Henr. Coninck.Laymann lawful, in the governing of hie c. 15. contra Suar. Dian. one s self, to use such know p. 5. d. 11. r. 46. Excipit ledge, appears the more pro r.ard. de nisi vel bable for ab Lugo actio, ; example, by omissio confessarii inducat no- staining from a chalice in titiam peccati, vel damnum which it is known that there afferat contra Con. is a confitenti, poison ; by avoiding wood, in disp. 9. dub. 4. etc. qui putat which, from the confession licere, etsi inde mors pcenitenti of one robber, he may know immineret a sociis inferenda. that death is prepared for Vide l.c.n. 108. him, Sylv. Henr. Coninck. Laymann, hie c. 15. teach this against Suar. Dian. p. 5. d. 11. r. 46. Cardinal de Lugo makes an exception, 264 THE CONFESSIONAL.

unless the action or omission of the confessor may lead to a knowledge of the sin, or bring loss to him that confesses, against Con. Disp. 9. dub. 4. &c. who thinks that it is law ful, although thence death would threaten to be inflicted on the penitent by his ac complices. (Vide 1. c. n. 108.)

" t " 5. Denique facere all- Finally, to do anything quid, ex quo soli pcenitenti in- from which it could become notescere posset id fieri ex known to the penitent alone notitiaconfessionis, esse contra that it was done from a know sigillum, negantD. Thorn. Bon. ledge of confession, would be Sot. Vasq. etc. Affirmant against the seal, D. Thomas, Sylv. Vald. Con. Dian. part. Bon. Sot. Vasq. &c. deny. 3. t. 4. r. 46. Idque confir- Sylv. Vald. Con. Dian. part. mant Fag. Gran, cardinal de 3. t. 4. r. 46. affirm it. And Lugo, et Avers, q. 18. sect. 8. this, Fag. Grand. Cardinal de si ru- 18. tale sit, quod poenitenti Lugo, and Avers, q. sect. borem vel rnolestiam afferat, 8. confirm, if it be such that v. gr. si vultum ei austeriorem it brings shame or trouble vel eum the for ex ostenderet, declinaret; upon penitent ; secus, si ei sit gratum, vel sal ample, if he would shew a tern confessionem odiosam aut severer countenance to him, or

difficiliorem : if it non reddat ; v. avoid him otherwise, be gr. si audisset eum ad indigna- grateful to him, or at least, if tionem, aut odium provocatum, it do not render the confession vel in tentationem incidisse ex odious, or more difficult ; for certo facto, vel dicto ipsius example* if he had heard that confessarii, indeque ipse a tali- he had fallen into indignation, bus factis, vel dictis abstineat, or provocation, or hatred, or etc. temptation from a certain act or saying of the confessor himself, and thence that he may abstain from such deeds or sayings, &c. "656. Omnia hsec dili- "656 . All these things gentius sunt discutienda. must be more carefully dis Dubitatur I. an superior ob cussed. It is doubted, 1. THE CONFESSIONAL. 265

peccatum auditum in confes- Whether a superior, on ac sione possit amovere subditum count of a sin heard in confes ab officio ? Affirmat Sambo- sion, may remove his subject vius torn. 3. cans. 18. Idque from office ? Sambovius torn. prius docuit divus Thomas 3. caus. 18. affirms that he Quodlib. 5. qucest, 7. art. 13. can. And that, the divine modo absit revelatio peccati, Thomas before hath taught, sic dieens : Si ergo amotio quodlib. 5. quaest. 7. art. 13. subditi ab administratione provided that there is no dis possit inducere ad manifes- closure of sin, thus saying, If tandum peccatum in con- therefore, the removal of a fessione auditum, vel ad ali- subject from office, can lead quam probabilem suspicionern to the manifestation of sin habendam de ipso, nullo heard in confession, or to the modo prselatus deberet remo- entertaining of some probable vere. Si vero per amotionem suspicion concerning him, by peccatum nullatenus manifes- no means should the prelate taretur, tune, alia occasione remove him. But if by re accepta, posset subditum ab moval, in no way the sin administratione removere, et would be made known, then, deberet hoc facere, cum debita another occasion being taken, cautela. Et idem eonfirmat he can remove the subject in Suppl. q. 11. art. 1. ad 3. from office, and he ought to Idem dicunt. S. Bonav. do this with due caution. Alexand. de Ales. Gabr. And the same he^ confirms in Palud. et Adrian, ap. Habert. suppl. q. 11. art. 1, ad 3. t.G.p. 260. q. 14. ac alii apud The same say St. Bonav. Suar. d. 33. sect. 7. qui hanc Alex, de Ales. Gabr. Palud. sententiam vocat communem, et Adrian, ap. Habert. t. 6. ut revera erat inter antiques. p. 260. qu. 14. and others, with Suar. d. 33. sect. 7. who calls this opinion common, as it was indeed amongst the ancients.

" Sed huic doctrina3 obstat "But to this doctrine in hodie decret. Clement. Fill, this day the decree of Clement (de Casib. Reservatis pro VIII. is opposed (concerning omnibus relig. c. 4.) editum reserved cases for all religious, 26. maji ann. 1594. ubi dictum c. 4.) published on the 26th of fuit : Tarn superiores pro tern- May, in the year 1594, where pore existentes, quam confes- it was said, So let superiors sarii, qui postea ad superiori- who are such for the time 266 THE CONFESSIONAL.

tatis fuerint gradum promoti, being, as also confessors, who caveant diligentissime, ne ea afterwards may be advanced de notitia, quam aliorum pec- to the degree of superiors, be catis in confessione habuerint, ware most diligently lest they ad exteriorem gubernationem should use that knowledge utantur. Quamvis autem hoc which they acquire from con decretum emanatum fuerit fession concerning the sins of tantum pro superioribus regu- others, for the exterior govern laribus, tarnen recte dicunt ment of the body/ But Holzm. n.7\7-v.20.et Croiz, although this decree was issued extend! debere ad omnes only for regular superiors, (quidquid dicat Habert 1. c.), however Holzm. n. 717, v. 20. eadem ratio cum qu.se urget and Croix rightly say, that it pro regularibus, valeat etiam should be extended to all, pro secularibus, ne scilicet (notwithstanding what Habert. confessio reddatur odiosa. 1. c. says) since the same Praeterquam quod id certius reason which applies to regu fiat ex alio decreto Innocentii lars, may prevail also with X/.ut mox videbimus in dubio seculars, to wit, lest the con seq. fession should be rendered

odious ; moreover, that cer tainly may be done according to the decree of Innocent XI. as we shall immediately see in the following ques tion. "657. Dub. II. an superior "657. It is doubted, II. in electione beneficii vel Whether a superior in the officii, possit negare suffra- election for a benefice or gium ei quern ex sola con office, can deny his vote to fessione noverit indignum ? him whom he knew to be Affirmat idem Sambovius I. unworthy from confession c. cum S. Antonino 3. p. tit. alone ? Sambovius affirms the 16. c. 22. . /. in fine, ubi same, 1. c. with S. Antonino,

scribit : . Qui liberam elec- 3. p. tit. 16. c. 22. 1. in tionem habet, licet per solam fine, where he writes, He confessionem sciat aliquem who has a free choice, al indignum ad prcelaturam ad though through confession quam eligitur, quern alias alone he knows a certain per putabat dignum, non debet son to be unworthy of being eligere ex conscientia sibi dic- elected, to what he is chosen, tante, quia elioendo scienter when otherwise he is thought THE CONFESSIONAL. 267

vel to diynum indignum negotium be worthy, ought not to geritur inter ipsum eo Deum. elect him, for the sake of his Unde etiam ex potest his, quae conscience dictating to him, ut scit Deus, judicare in pro- because by choosing know posito. Sed omnino in negan- ingly a worthy or unworthy dum cum Sporer, n. 869. Viva person, the matter is carried Append, ad prop. damn. . on between himself and God. VII. p. 526. Cone. p. 744. n. Whence he can form a judg 22. Croix num. 1977 Holzm. ment in purpose, even accord 1. c. 202. 6. Elbel Rone. p. q. ing to those things which he he. cit. et aliis. Hocque knows as God. But this is hodie certum est ex decret. to be altogether denied with S. C. gen. inquisitionis edito Sporer, n. 869. Viva Append, auctoritate Inn. ann. ad . XI. prop. damn. VII. p. 526. 1682. 18. Nov. quo proscnpta Cone. p. 744. n. 22. fuit Scien- Croix 1. sequens propositio ; num. 1977. Holzm. tia ex c. confestione acquisita Rone. p. 202. q. 6. Elbel uti licet, modo fiat sine loc. cit. et aliis. And this in revela- the directa aut indirecta present day is certainly in tione,et gravamine pcenitentis, accordance with the decree of the nisi aliud multo gravius ex general inquisition pub non usu sequatur, in cujus lished by authority of Innocent merito XI. in the 18th comparatione prius year" 1682, contemnatur. Addita deinde Nov., in which the following sive was explicatione, limitatione, proposition proscribed ; quod sit intelligenda de usu It is lawful to use the know scienticE ex confessivne ac- ledge acquired by confession, quisitce cum gravamine pceni- provided that it be done tentis, seclusa quacumque without direct or indirect dis revelatione ; atque in casu closure, or the injury of the unless another quo multo gravius gravamen penitent ; much ejusdem poenitentis ex non usu more severe loss might follow sequeretur. Hanc dictam from its non-use, in compari propositionem, quatenus usum son of which, the former is dictce scienticB cum gravamine justly thought nothing of. pvenitentis admit tit, etiam Thence, the explanation or limitation that it cum dicta explications, prce- being added, senti decreto prohibtnt, etc. be understood concerning the Mandantes etiam universis use of knowledge acquired sacramenti poenitentice minis- from confession to the detri iris, ut ab ea (cloctrina) in ment of the penitent, disclo praxim deducenda prorsus sure being altogether ex- 268 THE CONFESSIONAL. abstineant. Hinc bene ad- eluded, and in the case in vertunt Fiva, Holzmann, which much severer detriment Mazzotta, et Croix, II. cc. would arise to the penitent illicitum esse confessario ex from its non-use. This said notitia confessionis claudere proposition, so far as it admits poenitentem in cubiculo, ne the use of knowledge derived exeat ad peccandum : dimit- from confession, with injury tere famulum, vel auferre ab eo to the penitent, also with the claves, ne furetur : item osten- said explication, they prohibit dere poenitenti vultum seve- by the present decree, com riorem, vel ei negare pristinam manding, as they do, all the communicationem amicitiae. ministers of the sacrament of Neque admittendum cum penance, that they shall alto Sanch. de Matr. I. 3. d. 16. n. gether abstain from carrying 3. et4. Croixn. 1963. 1976. that doctrine into practice. et 1977. Laym. c. 14. ex n. Hence, Viva, Holzmann, Maz- 14. et Holzm. n. 717- id, quod zotta, and Croix, 11. cc. justly perperam admittit Sporer n. observe, that it is unlawful 870. nempe, licitum esse ex for a confessor, from the know scientia confessionis abstrahere ledge of confession, to shut claves aut pecuniam ab area, up a penitent in his bed room, claudere foras, non amplius lest he should go forth to committere claves famulo ; sin, to dismiss a servant, or quia omnia haec redundarent to take keys from him, lest he in should steal also to shew to gravamen seuexprobationem ; pcenitentis. a penitent a severer counte nance, or to deny the inter change of former friendship. Neither is it to be admitted,

with Sanch. de Matr. 1. 3. d. 16. n. 3. et 4. Croix. n. 1963, 1976, et 1977. Laym. c. 14.

ex n. 14. et Holzm. n. 717 ; that which Sporer n. 870, unadvisedly admits; to wit, that it is lawful, from the knowledge of confession, to take away keys or money from a chest, to shut doors, not any longer to give the keys to the servant; because all these things may redound to the THE CONFESSIONAL. 269

injury or reproach of the penitent.

" " Si vero superior ex alia But if a Superior, by via, quara confessionis judicet some other means than puta ex defectu setatis, confession, judge, say from scientise, prudentise, vel quia defect of age, knowledge, noverit alios digniores ad prudence, or because he beneficium, tune posse eum, knew that others were more imo debere suffragium pceni- worthy of the benefice, then tenti negare, dicunt Natal, he can, yea, he ought to deny de Alex, de Sig. Confess. his vote to the penitent, say Reg. D~.etMerb. t. 2. p. 149. Natal, de Alex, de Sig. Con q. 50. ex D. Thorn, in 4. d. fess. Reg. 57. et Merb. t. 2. p. 21. art. 1. ad 4. ubi dixit : 149. q. 50. ex D. Thorn, in 4. Ex multis aliis causis aliquis d. 21. art. 1. ad 4. where he redditur indignus ad prcela- says : from many other causes, tionis officium, quam ex one is rendered unworthy for peccato, sicuti ex defectu the office of preferring, as scienticB, cetatis etc. et idea from sin, so also from defect qui contradicit, nee suspicio- of knowledge, age, &c., and nem de crimine facit, nee therefore, he who opposes confessionem revelat. Sed him, neither causes a sus hanc sententiam censeo cum picion to arise concerning Petrocor. t. 4. p. 95. tantum the crime, nor reveals the locurn habere posse casu quo confession. But this opinion tales occurrerent circumstan- I think with Petrocor. t. 4. tise aliunde cognitse, sive p. 95. can only have place ante sive post confessionem, in a case, in which such quse vere moverent superior- circumstances would occur, em ad suffragium negandum, known from another quarter, etiarnsi nullam ex confessione either before or after con notitiam habuisset indigni- fession, which truly would to tatis prenitentis. Unde minime move the superior deny audiendus auctor additionum his vote, even though he had ad Wigandt dicens, quod, esto no knowledge from confession, ex sola scientia confessionis of the unworthiness of the nequeat superior dirigi ad gu- penitent. Therefore, by no bernationem externam, tamen means, is the author of the additions to poterit ex ilia lumen accipere, Wigandt, p. 389. et sumere alium exteriorem ad 3. to be heard, when he a praetextum seu colorem ad says, that although superior negandum suffragium. be unable from the know- 2/0 THE CONFESSIONAL.

ledge acquired in confession, to direct the external govern

ment of the Church ; how ever, he can receive a light

from it, and take another external pretext or colour for denying the vote.

" Uommumter tamen ad- "However, they commonly mittunt posse confessarium uti admit that a confessor can notitia confessionis ad se use the knowledge acquired cautiorem reddendum in re in confession, to the rendering familiari, ad socordiam excu- himself more cautious in tiendam, ad diligentius invi- family affairs, to the shaking suum off to the more gilandum super gregem ; sloth, nulla detur aliis care of his flock modo suspicio diligent own ; peccati, neque ex hoc pceni- provided that no cause for tens gravetur, vel implicite suspicion of sin be given to redarguatur, Ita Habert p. others, nor blame, nor loss, 261. r. 3. Antoine p. 549. v. be attached to the penitent. Hinc, Pal. p. 5. . 3. num. 18. So Habert p. 261. r. 3. An Viva loc. cit. . VII. Sparer toine, p. 549. v. hinc. Pal. num. 870. et Bon. p. 4. n. 3. p. 5. . 3. num. 18. Viva cum Soto, et Reg. ex D. loc. cit. . VII. Sporer Thorn, in 4. loco citato ad 1. num. 870. and Bon. p. 4. n. ubi ait: Potest (confessarius) 3. cum Soto, et Reg. ex dicere prtelato, quod diligen D. Thorn, in 4. loco citato tius invigilet super gregem ad 1., where he says: a suum, ita tamen quod non di- confessor can speak to a cat aliquid, per quod verbo vel Prelate, that he should more nutu confitentem prodat. Om- diligently watch over his own flock niaverohaecP.Concin. p. 744. ; provided however, n. 23. absolute negat licere, he does not say anything dicens quod confessarius in by which, either in word or omnibus se gerere debeat, ac sign, he betrays him that si penitus ignoraret qua3 ex confesses. But P. Concin. p. sola confessione dignoscit. 744. n. 23, absolutely denies Nulli dubium, quin in praBdic- that all these things are law tis actibus maxime cau- ful that a confessor quam ; saying te confessarius procedere de- ought to carry himself in all beat, cum difficile sit in his things as if he were altogether omne periculum evitare vel ignorant of what he knew revelatiouis vel gravaminis from confession alone. There THE CONFESSIONAL. 271 pcenitentis. Ceterum, gene- is no doubt, but tbat in the ralis regula est, fere ab omni above mentioned cases, a bus recepta, licituin esse uti confessor ougbt to proceed notitia confessionis, ubi nulla very cautiously, since it is revelatio intervenit, nee ullum hard in all these cases, to infertur avoid all either of pcenitenti gravamen ; danger, Ita Sanch. de Matrim I. 3.d. revelation, or loss to the peni 16. num. 4. cardin. deLvgo d. tent. But it is a general rule, t. 6. that it 23. num. 102. Habert p. received by almost all, 260. P. Suarez d. 33. sect. 1. is lawful to use the knowledge n. 9. VivaApp. I. c. . 9. An acquired in confession, when toine p. 549. Mazz>. t. 3. p. no disclosure takes place, and 589. Holzmann num. 717. et when no detriment is done to alii communiter : atque ipse the penitent. So Sanch. de Concin. dicto num.23, in fine, Matrim. 13. d. J6. num.4. prsefatam regulam admittit, Card, de Lugo d. 23. num. inquiens posse confessarium 102. Habert, t. 6. p. 260. uti notitia confessionis turn ad P. Suarez d. 33. sect. 7. n. 9. reformandos proprios mores, Viva, App. 1. c. . 9. Antoine, turn ad servandam propriam p. 549. Mazz. t. 3. p. 589. vitam, cum duo concurrant, Holzmann, num. 717- and si secretum others teach and nempe custoditur, commonly ; et confessio odiosa non reddi- Concin. himself, in the said tur. Quapropter Holzm. An num. 23. in the end, admits toine, Mazzotta, Viva, etc. the above mentioned rule, communiter admittunt posse saying that the confessor can sacerdotem ex notitia confes use the knowledge acquired vel sionis orare pro po3iiitente, in confession, both for re benignius erga ipsum se gere- forming his own manners, libros et for his re : item consulere and preserving own when the two conditions sapientes, rigorem temperare, life, unius ad to if ex confessione dirigi come together ; wit, the alios interrogandos vel instru- secret be kept, and the con endos, nullam tamen dando fession not rendered odious. confessionis Holzm. prioris suspicion- Wherefore, Antoine, ait loco em : item, (ut Holzm. Mazzotta, Viva, &c., com citata v. Et hinc, cum Stoz.) monly admit that a priest a et can from a of posse praecavere periculis knowledge occasionibus damni spiritualis confession, pray for his peni aut temporalis. Et sic pariter tent, or conduct himself more AicitBon.p. 4. num. 19. cum kindly towards him, also Nav. Regin. Zerola, etc. posse consult books, and the wise, 272 THE CONFESSIONAL. monere etiam alios, in genere moderate rigour from tbe tamen loquendo, nempe ut si- confession of one, that it bi caveant, ne exeant e do mo, should be directed to the in etc. semper tamen secluso terrogating, or instructing of vel others omni periculo revelationis, ; however, by giving gravaminis po3nitentis. no suspicion of a former confession also Holzm. ; (as says, loco citato, v. et hinc, cum Stoz,) that he can pro vide against dangers, or oc casion of spiritual or temporal loss. And thus, likewise, Bon. says, p. 4. num. 19. cum Nav. Regin. Zerola, &c., that he can even admonish others, yet in terms by speaking general ; for example, that they should beware, lest they should go in out from their houses, &c. ; all cases, however, the danger of disclosure, or of injury to the penitent, must be avoided.

" "658. Dubitatur III. an 658. It is doubted, III. confessarius possit communi- Whether a confessor can deny to to onem denegare poenitenti, cui communion a penitent, absolutionem as he had before prius negavit whom, unfit, tanquam indisposito, si ille refused absolution, if he, after these seek post heec occulte communio- things, secretly nem petat ? Prima sententia communion? The first opi

affirm at, et hanc tenent Z>. nion affirms that he can,

Thorn, in 4. d.9. q. un. art. 5. and this opinion, the divine dicens : Si sacerdos sciat Thomas holds, in 4. d. 9. q. un. art. 5. If peccatum alicujus qui eucha- q. 1, saying, ristiam petit per confessionem a priest know the sin of any si in occulto, debet ei denegare one who seeks the Eucharist, et monere ne in publico petat. through confession, if it be in ItemPetrocor. t. 4. p. 95. n. 2. secret, he ought to deny it to cum S. Bonav. et S. Anton, ac him and to admonish him, alii plures antiquiores apud lest he seek it in public. Also Sanches, de Matrim. I. 3. d. Petrocor. t. 4. p. 95. n. 2. 16. num. 6. Ratio, quia (ut di- cum S. Bonav. et S. Anton, ac THE CONFESSIONAL. 273

cunt) ex una parte tune urget alii plures antiquiores apud prseceptum negandi Sanctum Sanches, de Matrim. 1.3. d. alia ibi canibus ; ex nulla in- 16. num. 6. The reason is, tervenit sigilli revelatio, nee because (as they say) on the ulla injusta exprobatio, quae one hand, the command of redderet confessionem odio- denying holy things to the sam vere poenitentibus : tails dogs, applies, and on the enim negatio vel monitio solis other hand, no disclosure of perire volentibus odiosam con the seal happens, nor any un fessionem redderet, sed hoc just reproach, which would non debet impedire, ne sa- render the confession odious cerdos et to the for such peccatorem moneat, penitent ; sacramentum indigno dene- denial or admonition would get. Et sic pariter dicunt render the confession odious episcopum posse et teneri ne- to those alone who wish to ordinem ex con- but this not to gare indigno perish ; ought fessione cognito, et parochum prevent a priest from ad assistentiam matrimonio, inquo monishing the sinner, and ex confessione noverit diri- denying the sacrament to the mens adesse impedimentum. unworthy. And, thus, like Secunda tamen vera sententia wise, they say, that a Bishop et hanc tenent San- can, and is bound to negat ; deny holy ches loc. cit. n. 5. cardinalis orders to an unworthy person de Lugo d. 25. n. 126. Lay- that is known to be such from mann c. 14. w. 22. Sonatina confession, and a priest, his p. 5. num. 17 Salmanticenses assistance in matrimony, to de pcen. c. 14. p. 3. n. 46. which he knew from confes Sontin. Tournely de Euch. sion, that an impediment ob cap. 6. art. 1. con. 6. cum structed. However, the second Henn, Sparer num. 869. true opinion denies it and Mazzotta c. 3. q. 5. Holzm. this hold Sanchez loc. cit. n. 717. Concin. p. 742. n. 18. n. 5. cardinalis deLugo d. 25. et Croix lib. 6. p. 2. n. 1974. n. 126. Laymannc. 14. n. 22. Ratio, quia hujusmodi dene- Bonacina p. 5. num. 17. Sal gatio sacramenti vel monitio manticenses de pcen. c. 14. p. confessionem redderet odio 3. n. 46. Sontin. Tournely de sam, non solum poenitentibus Euch. cap. 6. art. 1. con. 6. illicite petentibus, sed etiam cum Henn, Sporer num. 869. aliis, qui, si scirent quod con- Mazzotta c. 3. q. 5. Holzm. fessarius posset aliquando uti n. 717. Concin. p. 742. n. 18. notitia confessiouis, facile ab- et Croix lib. 6. p. 2. n. 1974. sterrerentur a sacramento pce- The reason is, because such 274 THE CONFESSIONAL. nitentise. Hsec sententia a denial of the sacrament, or hodie omnino est tenenda ex admonition, would render supra citato decreto Innocent confession odious, not only to XI. quo vetatur quilibet no- penitents unlawfully seeking but also to titise confessionis usus, ex quo it, others who, sequatur qualecumque pceni- if they knew that the confes tentis gravamen. Vide num. sor could by any means use anteced. 657. the knowledge acquired in confession, would easily be frightened from the sacra ment of penance. This opi nion in the present day, should by all means be held according to the above men tioned quoted decree of Inno cent XL, who forbids any use of the knowledge of con fession, from which, any loss whatsoever would follow to the penitent. " 659.- Dubit.IV.an sacer- " 659. It is doubted, IV. dos, qui ex confessione, nove- whether a priest who knew rit parari sibi insidias, possit from confession, that snares fugere, sive aliter sibi cavere, were prepared for him, can ? Cer- aliquo praatextu arrepto fly, or otherwise by framing tum est posse (ut recte ait some excuse, take care of Lugo d. 23. num. 108), si himself? It is certain, that ex tali cautione minime mani- he can, (as Lugo rightly says, festatur aliis peccatum confes- d. 23. n. 108.) if from such a sum, nee ullum gravamen precaution, the sin confessed poenitenti affertur. Sed du- would by no means become bium est, an liceat ei fugere, si known to others, neither ex fuga alii, jam conscii peo would the penitent incur any cata poenitentis, conjiciant loss. But it is doubtful, pcenitentem esse illi confes- whether it is lawful for him tale 1 if sum peccatum Prima to fly, from that flight, sententia affirmat, rnodo nul- others, now conscious of the lum poenitenti damnum obve- sin of the penitent, conjecture niat : Ita Palaus p. 5. 3. that the penitent confessed num. 18. Bonac. p. 4. num. such a sin to him. The first 27. Petrocorens. t. 4. p. 97. n. opinion affirms it, provided 4. Wigandt tr. 13. num. 122. that no loss happen to the THE CONFESSIONAL. 275

ad 4. n. 863. Renzi . Sparer p. penitent. So Palaus p. 5. 3. et 309. q. 9. cum Con. Fay. num. 18. Bonac. p. 4. num. ac c. 14. 21. Laym. num. cum 27. Petrocorens, t. 4. p. 97. n. Soto, Sylv. Adr. Gabr. et 4. Wigandt tr. 13. num. 122. aliud est Henriq. Ratio, quia ad 4. Sporer n. 86 3. Renzi p. revelare peccatum confessum, 309. q. 9. cum Con. et Fag. aliud revelare confession em ac Laym. c. 14. n. 21. cum peccati jam ab aliis cogniti : Soto, Sylv. Adr. Gabr. et tune enim non revelatur pec Henriq. The reason is, be catum, sed tantum confessio cause it is one thing to reveal facta peccati, quod non est a sin confessed, another thing contra sigillum. Secunda vero to reveal the confession of a sententia sin now known others for (quam sequor) negat by ; id esse licitum, et hanc tenent then the sin is not revealed, Suar. d.33. s. 7. n.7. Salmant. but only a confession made of c. 14. n. 45. et 53. Antoinep, sin, which is not contrary to 549. Elbeln.524. Rone. p. the seal. But the second 99. q. 3. cum Navarr. et Led. opinion (which I follow) de Mazz. t. 3. p. 589. cum Piva, nies that it is lawful, and Suar. et La-Croixy etc Lugo d. 23. d. 33. s. 7. n. 7- Salmant. c. num. 110. cum Soto, Fasq. 14. n. 45. et 53. Antoine p. Ricch. et Medin. Ratio, quia 549. Elbeln. 524. Rone. p. et fuga ilia esset quaedam indi- 99. q. 3. cum Navarr. Led. recta revelatio peccati confessi. Mazz. t. 3. p. 589. cum Viva, et Nee obstat dicere, quod turn La Croix, ac Lugo d. 23. num. fiat revelatio indirecta, cum 110. cum Soto, Vasq. Ricch. et ponitur actio, ex qua de se Medin hold this. The reason, conjicitur peccatum confes is, because that flight would be confessarii indirect disclosure of the sum ; sed hie fuga an nullo modo manifestat pecca sin confessed. The objection tum, sed tantum alii ex pro- does not hold good, that then pria conscientia arguunt pec an indirect disclosure is made catum esse confessum. Sed when an action is proposed, respondetur cum Lugo, quod, from which of itself it is con positis talibus circumstantiis, jectured that a sin was con scientia3 aliorum crimi- fessed but this of the nempe ; flight nis, et confessionis poenitentis, confessor in no way manifests fuga ilia esset vera revelatio, the sin, but others only argue non solum confessionis facta3, according to their own con sed etiam peccati confessi. science, that a sin was con Et licet confessarius fugam fessed. But it is answered simularet ex aliquo praetextu, with Lugo, that such circum- s 2 276 THE CONFESSIONAL. semper tamen aliquam ration- stances being supposed, to wit, of abilem suspicionem preeberet the knowledge of the crimes of and the peccati confess!. Dicit autem others, P. Cuni/iati tr. 14. c.4. 7. confession of the penitent, that would be a true n. 10. quod eo casu poenitens flight teneatur dare licentiam con- revelation, not only of con fession but also of sin fessario, ut ille possit eximi a made, alias confessarius confessed. And a periculo ; although confessor should non tenetur ipsum absolvere, feign flight from some semper ac poenitens potest pretext, however, he would afford licentiam praebere absque always some reasonable of periculo sui gravis damni. Et suspicion sin confessed. But P. addit, quod si- poenitens in- Cuniliati,

tr. 14. c. 4. . n. 10. juste licentiam denegat, con 7. says, fessarius, modo non det aliis that in that case, the penitent suspicionem confessionis audi is bound to give license to the that he ts, licite poterit fugere ex confessor, may be from other notitia per coiifessionem re- exempted danger ; ut a se the confessor is not cepta, periculo liberet ; wise, bound to absolve him. Al tune enim (ait) nullum poeni- tend imminet gravamen, sed ways, also, a penitent can tantum adest manifestatio afford a license without great loss to himself. he apud ipsummet negatse licen- And adds, tise. Id tamen minime ad- that, if a penitent unjustly the the mittendum puto ; nam licet deny license, confessor, that he does not absit gravamen po3nitentis, provided give adest vero indirecta saltern suspicion to others that he revelatio notitiae in confessione heard confession, can lawfully to habitaj. fly, according the know ledge received in confession, that he should free himself from danger; for then, (he says) that no loss would threaten the penitent, but only there is a manifestation to himself, of a denied license. However, I think that is by no means to be admitted : for, although there be no injury to the penitent, yet there is an indirect disclosure of know ledge acquired in confession. THE CONFESSIONAL. 277

" " Hie autem notandum id But here is to be noted dicit de that which quod Roncaglia Sigill. Roncaglia says, de c. 2. num. 1. c. 2. regul. prax. Sigill. regul. prax. n. 1 . nempe, quod, si confessarius to wit, that if a confessor noverit aliquem ex confessione knew from confession that solitum esse multa peccata, any one was given to much give tenuem dispositionem sin, or that he had an in afferre, non poterit sine justa ferior disposition, he could not causa se celare, sive excusari without a just cause conceal ab eo audiendo, quando aspi- himself, or be excused from ceretur ab aliis, et iis suspi- hearing him, when he would cionem talem ingereret, mul- be observed by others, and toque magis si poenitens id would convey such a sus ut tacitam to them reputabit expro- picion ; and much brationem suorum peccato- more, if the penitent thought rum : secus vero (ait) si nullus that that was a tacit reproach aspiceret, quia tune nulla in for his sin. But otherwise, aliis oriretur suspicio. Sed he says, if no one observe ultimo because huic non acquiesco ; him, then, no sus quia, si alias confessarius jam picion would arise in others. esset in confessionali, et ideo But I do not acquiesce in this videt ilium last if other recedat, quia opinion ; because, pcenitentem accedere, etiamsi wise, the confessor would now alii nihil adverterent, videtur be in the confessional, and tamen hoc illi gravamen affer therefore departs, because he re, et aliquo modo odiosam sees the penitent approaching, reddere confessionem, cum although others would observe facile tune poenitens credat, nothing, however, this ap to inflict a quod si ipsi confessus non pears great loss in fiiisset, bene tune suam confes upon him, and some man sionem, apud ilium confessa- ner would render the con since rium, ut cupit, expleret. Et fession odious, the peni hoc magis est verendum post tent might, in that case, easily decreta, ut supra num. 656. believe if he had not con ubi prohibentur confessarii ullo fessed that to him, he would modo uti notitia confessionis have completed his confession ad externam gubernationem, to that confessor as he desired. aut cum aliquo gravamine poe- And this rather is to be feared nitentis; quod quidem intel- after the decree, as above, n. 656. where confessors are ligitur, ut inquit idem Rone, in manner to cap. 2. quaest. 6. cum S. Thorn. prohibited, any Luyo, SancheSj etc. etiamsi use the knowledge of con- 2/8 THE CONFESSIONAL.

nulla intercedat revelatio, et fession for external govern etiamsi poenitens nullo modo ment, or with any loss to the fieri confes- indeed is un advertat hoc ob penitent ; which sionem peractam. Unde ex derstood, as the same Rone, ipso Rone, dico, quod licet cap. 2. qua3st. 6. cum S. tune fuga ilia ex praetextu Thorn. Lugo, Sanchez, &c. apparenter justo non redderct says, although no disclo confessionem odiosam tali sure may occur, and although poenitenti, redderet tamen the penitent in no manner odiosam generaliter reipubli- perceive that this was done C8e christianse si on account of former confes ; quia fideles, scirent posse confessarios ex sion. Whence from Rone, him colorato prsetextu aufugere ab self, I say, that although that ipsis, ob notitiam in confes- flight, apparently according sione acceptam suorum pecca- to a just pretext, would not torum, facile gravarentur. render confession odious to se such a it Licite autem confessarius penitent ; however, celabit, si justam habeat cau- would render it hateful gene sam, ob quam etiam ab aliis rally to a Christian state, poenitentibus incognitis seque because, if the faithful knew se excusaret. Neque obstat that their confessors, from a etiam quod poanitens tune pretext could fly from them, suspicari posset confessarium on account of the know se ctlare ob audita ejus pec- ledge of their own sins ac cata nam si revera confes in ; quired confession, they sarius ob justam causam se might easily be offended. excusaret, revera tune sua But lawfully, a confessor will suspicio esset temeraria, quam conceal himself, if he have a confessarius vitare non tene- just cause, on account of tur. Hinc conclude, quod which, even because of things circa hujusmodi poenitentem heard from other unknown ita se gerere debeat confes penitents, he would equally sarius, ac se gereret erga excuse himself. Neither does alium, cujus nunquam con the objection hold good, that fessionem excepisset. Ap- a penitent then also might probo tamen id quod dicit suspect that a confessor con idem Roncayl. ibid. q. 5. cum cealed himself on account of de dist. 22. n. 116. his sins he heard Lugo quod which had ; si poenitens indispositus mini- for if, in reality, the confessor tetur confessarium ob negatam could excuse himself for a just absolutionem, bene poterit cause, then truly the suspi confessarius ab illo aufugere, cion would be rash, which the THE CONFESSIONAL. 2/9 et non redire, quia tune illse confessor is not bound to rainae non sunt peccatum shun. Hence I conclude, manifestatum ab absolutionem that a confessor ought to obtinendam, sed peccatum in conduct himself toward such confessione commissum, quod a penitent, as he would con Sed ea duct sigillo non gaudet. himself toward another, fuga tantum permittitur con- of whom he never received a fessario, si fugiendo non inge- confession. However, I ap rat aliis suspicionem negatse prove that winch the same si autem ibid. 5. absolutionis ; quod Roncagl. says, q. cum ingereret, posset recitare ali- de Lugo, dist. 23. n. 116. that quam orationem, non jam in- if an indisposed penitent tendendo deceptionem poeni- threaten a confessor on ac tentis, sed solam liberationem count of absolution denied, ab ilia vexatione, quamvis the confessor can justly fly se credens from and not return poenitens decipiat him, ; illam orationem esse formam because, in that case, these absolutionis. Vide dicta de threats are not a sin made Sacraw. I. 6. n. 39. v. E con- known for the purpose of ob verso." taining absolution, but a sin committed in confession, which does not require the seal. But that flight is only allowed to a confessor, if by flying, he does not give to others the suspicion of a denied abso lution but if he would ; give that, he can recite some speech, not intending to de ceive the penitent, but only to obtain freedom from that trouble, although the penitent may deceive himself, believing that the declaration was the form of absolution. Vide dicta

de Sacram. 1. 6. n. 39. v. E

converse."

< 660. Dubitatur V. an 600. It is doubted, V. confessarius sciens ex confes- whether a confessor knowing .sione ecclesiam esse pollutam, from confession, that a church can celebrate possit ibi celebrare? Hiccasus was polluted, difficulter accidet there ? This case can quidem ; scarcely 280 THE CONFESSIONAL.

nara (uti diximus hoc. 1. 6. n. happen, for (as we have said 364.) ut ecclesia polluatur, 1. 6. n. 3 64.) that a church may violatio be a requiritur publica ; polluted, public violation tamen bene accidere is aliquando required ; however, some posset, nempe, si violatio esset times it can happen, to wit, quidem publica, sed confessa- if the violation be indeed rio incognita, vel si alii igno- public, but unknown to rarent per tale factum eccle- the confessor, or if others siam esse pollutam. In his would not know that by such autemcasibus,>nw sententia, a deed the church would be quam tenent Sparer, de Pcenit. polluted. But in these cases, num. 874. et Bon. eod. tit. the first opinion, which hold 6. 4. num. 23. cum de Pcenit. num. 874. et </. p. Syl- Sporer et tit. vestr, Lavar. aliis, dicit Bon. eod. q. 6. p. 4. num. confessaiium posse et teneri 23. cum Sylvestr. Lavar. et celebrare. Ratio, quia Ecclesia aliis, says that he can, and is in favorem sigilli non videtur bound to celebrate. The reason tune velle obligare sacerdotem is, because the church in ad non celebrandum. Secunda favour of the seal, does not tamen sententia, quam tenent appear to wish in that case, Lugo dist. 23. n. 125. et that the priest should be Aversa ac Tambur. apud obliged to the non-celebration. Croix I. 6. p. 2. n. 1976. However, the second opinion censet eum non posse cele thinks that he cannot cele brare, quia ex una parte urget brate; because, on the one prseceptum non sacrificandi in hand, the command not to ecclesia polluta, et ex alia celebrate in a polluted church minime urget pra3ceptum ser- urges, and on the other hand, vandi sigilli, cum nullum adsit the precept of observing the periculum revelationis apud seal, by no means applies, alios, nee damni pcenitentis. since there is no danger of Et hsec sententia videtur satis disclosure amongst others, nor probabilis cum Mazz. p. 589. of loss to the penitent. And si revera nullum sequatur this opinion appears suffi poenitentis gravamen, et nulla ciently probable, with Mazz. fiat revelatio indirecta, puta si p. 589. ifin truth the penitent confessarius justum exponat suffer no detriment, and no praetextum alibi celebrandi. indirect disclosures be made, say, if the confessor give a just pretext for celebrating elsewhere.

" " Dubit VI. an, si ex con- It is doubted, VI. whether THE CONFESSIONAL. 281 fessione scias, aliquem (cui if you know from confession solitus es confiteri) non esse tbat any one (to wbom you sacerdotem, vel non esse con- were accustomed to con fessarium, possis et tenearis fess) was not a priest, or that pergere ad ei confitendum ? he was not a confessor, you Negat Sanchez de Matrim. can, and are bound to confess lib. 3. d. 16. n. 5. et proba- to him? Sanchez, de Matrim. bileputat Sparer n. 871. quia lib. 3. d. 16. n. 5. denies it, ex una parte non potes simu- and Sporer, 871. thinks it lare susceptionem sacramenti, probable, because on the one ex altera non violas sigillum hand, you cannot feign the omittendo confiteri sic enim of a sacrament on ; reception ; nihil revelas de crimine pce- the other, you do not violate nitentis, cum innumerse pos- the seal by omitting to con sint esse causse mutandi con- for thus reveal fess ; you fessarium. Communius tamen, nothing concerning the crime et verius, tenent oppositum of the penitent, since there Lugo d. 23. n. 105. Mazz. t. may be innumerable causes 3. n. 189. et Croix n. 1978. for changing a confessor. cum Viva, Die. et Stoz, ac However, the more common etiam probabile censet Sparer and true opinion holds the op I. d. n. 105. c. Ratio, quia in tali omis- posite, Lugo 23. sione, quamvis non adsit reve- Mazz. t. 3. n. 189. et Croix latio n. cum Die. et sigilli, semper tamen 1978. Viva, adest qusedam odiosa expro- Stoz, and Sporer also thinks reason bratio pcenitentis. Neque tune it probable. The is, oportet tibi simulare sacra- because in such an omission, mentum (quod revera esset although there is not a dis the seal intrinsece malum), sed potes closure of ; however, illi ficto sacerdoti vel confessa- there is always a certain re to the rio simpliciter aliquod pecca- proach attached penitent. tum manifestare sine inten Neither then does it behove tion e absolutionis : quod in you to feign a sacrament hoc casu non esset illicitum, (which verily would be intrin cum tua cooperatio ad pecca- sically evil) but you can make tum illius esset tantum mate- known to that feigned priest rialis. or confessor, some sin without

the intention of absolution : which in this case would not be unlawful, since your co operation to^his sin, would be only material.^ 282 THE CONFESSIONAL.

"661 . Ceterum, generali- "661 . But, I say, generally ter loquendo, dico, quod esto speaking, although a confessor confessarius in hac materia, in this matter, so grave and tarn gravi et periculosa debeat perilous, ought to be very esse valde cautus, ne pceni- cautious, lest penitents may tentes ex confessione aliquod incur any unjust injury from injustum gravamen subeant, confession, (as at the begin ut sub initio animadversum ning we wished him to take voluirnus tamen non teneatur he is not bound ; care) however, cavere omnes leves conjectu- to avoid all trifling conjec ras, quas facile malitiosi faci- tures, which the malicious unt, sed tantum ne prsebeat can easily make, but only lest suspiciones probabiles de pec- he afford probable suspicions catis ut dicurit sins heard as auditis, Lugo concerning ; say d. 23. n. 106. cum Scot. Palat. Lugo, d. 23. n. 106. cum etMed. ac Croix n. 1749. cum Scot. Palat. et Med. ac Croix Gob. Tambur. et Gorm. ex n. 17-19. cum Gob. Tambur. et D. Thorn. Quodlibet 5. art. 13. Gorm. ex D. Thorn. Quod ubi sic ait : Si amotio subditi libet. 5. art. 13. where he thus ab administrations possit in- says : If the removal of a ducere ad manifestandum pec- subject from office, can lead to catum in confessione auditum, the disclosure of a crime vel ad aliquam (nota) probabi- heard in confession, or to any lem suspicionem habendam de (mark) probable suspicion to ipso, nullo modo prcelatus de- be held concerning himself, beret subditum removere." by no means ought the pre " (p. 1 1 9. t. 7. cap. iii. deprenit. late to remove the subject. lib. 6.)

The necessity for the seal will at once appear. The Romanist is bound to unbosom himself, to lay bare every thought, word, and deed of a sinful character to the Confessor Priest. It is then necessary that he should have some guarantee for strict secresy. With all her pretensions to authority and infallibility, Rome could not maintain a dominion over the minds of men, and hold their souls in bondage through the confessional, if she did not appear to remove all hazard of disclosure on the part of the confessor. Hence the obligation of the seal : her object is to bring mankind within her power, to sway the minds of all through the confessional, and, therefore, not she promises that the disclosure of sins and iniquities shall be so taken advantage of as to prove injurious to the penitent. THE CONFESSIONAL. 233

The reason given again and again by Liguori for the ob

" servance of the seal is, that otherwise the confessional would be rendered odious." What then does he mean by these ? the saint for words Let answer himself. He says :

" No. 641. For truhj that only renders the confession odious which draws away penitents from the confessional, and this odium is altogether to be avoided, in accordance with the institution of the sacrament, but not whatsoever odium which others would irrationally take from the confession of

penitents." Again,

" No. 643. Because since these defects are offensive, and the confessor knew them from the occasion of confession, whilst the penitent was explaining his own sins, their disclosure would in some manner render confession odious, and would drive per sons from it." Again, " Since these defects are known from the confession of sin by the confessor, their publication would drive penitents from the confessional" The confessional is by no means to be rendered odious, that is, so distasteful to the people that they would not frequent it hence the seal of the confessional. The Romanist ; thinks that he is safe in disclosing his sins to the Priest, otherwise he would not do so Domination is the object of Rome in the confessional the sinner is her slave, and to maintain that power she would accomplish any end. The penitent discloses his intentions to murder his fellow- men the priest may entreat, but he can do no more, he can not disclose. Why ? lest the confessional should be rendered odious, and her members cease to frequent it. Penitents dis close their intention (as in the reign of James it was confessed to Garnet the Jesuit) to destroy human life by wholesale murder at one fell blow to sweep away the Royal family, the Lords and Commons. The priest cannot disclose, lest the confession would be rendered odious, or in other words, lest Rome should lose her over the human mind ascendancy ; nay, the confessor himself, who learns from confession that his life is endangered, cannot take precautionary measures, if a dis closure of the confessional would thence follow, and men henceforth be deterred from confessing all their sinful inten tions and acts. 284 THE CONFESSIONAL.

Ascendancy over body and soul is the object of Rome. She claims the right to know the thoughts of the heart she would hold the with an iron and if the human family grasp ; safety of a whole state, the life and well-being of men, nay, even the existence of the confessor himself, afford an obstacle then perish the state, perish the individual, nay, perish the con fessor, and let penitents still with confidence commit all their sinful thoughts, words, and deeds to her keeping.

" Earthly, sensual, and devilish" tyrant, who gave thee the right to search the heart ? Where in the Bible is there any mention made of the seal of the confessional ? God is the sole searcher of the heart " I the Lord search the heart and

" try the reins." To God alone all hearts are open, all desires known, and from Him alone no secrets are hid," but thou dost assume the prerogative of the living God, sitting in His temple, and virtually exalting thyself above Him Let it not however be supposed that Rome cannot turn the disclosures to her own account : as it will be seen, the con fessor, with the license of the penitent, can act upon the com munication made, and what devout Romanist, who is bound

" to regard the confessor as God in the confessional" (See No. 6-i6.) would not willingly give such a license for the

" meritorious purpose of serving Holy Mother Church?" This license may be written or unwritten, nay, the confessor can judge by certain acts on the part of the penitent that a virtual license was and if a difference should arise given ; between the priest and the penitent, the latter alleging that such a license was not granted, the priest is to be believed and not the penitent ! I would now give a synopsis of the statements made by Liguori on the seal : No. 633. The probable opinions cannot be acted upon in the matter of the seal. Those opinions, maintained by the saint and acted upon generally, cannot be regarded here. No. 634. The seal, of divine right, is to be observed most strictly in every case, even where the safety of a whole nation is at stake ! This was remarkably exemplified in the Gunpowder Plot. Garnet the Jesuit in his trial admitted, that the plot was re vealed under the seal of the confessional, and yet he could not avert it. In a letter recently written by the Rev. Roderick Ryder, lately reformed, to his quondam Bishop, he asserts THE CONFESSIONAL. 285

are that the priests cognizant of murders which take place in Ireland. This statement is quite accordant with the above principle. No. 635. The violation of the seal is a sin of fearful character.

No. 636. When a matter is received under the seal, extra- confessionally, or out of confession, the obligation is not un dergone. No. 638. The seal is not broken, if in general terms the confessor says that Titius confessed venial sins, provided that he do not mention particulars. No. 639. If a testimonial be required from students, cour tiers, &c., of having attended confession, the confessor may give it to them, even if they were so unworthy as not to have for the of absolution been meet reception ; hence murderers, adulterers, robbers, and all sorts of vile characters may thus receive a testimonial preparatory to the reception of the sacra ment. And why ? that the secresy of the seal may be in violate, for example, if a testimonial were refused to such characters, that refusal would at once make it evident that they had confessed some great guilt. However Cardinal de Lugo and others think that it would not be an infringement of the seal to deny a testimonial to such persons, but Liguori opposes the Cardinal, and says, that if it be simply written in the testimonial that the penitent confessed without any mention being made of absolution, lie may grant it : he cannot, he says, deliberately write that the penitent was absolved when he was not, but if a printed form or certificate be put into the hands of the confessor, in which it is stated that the penitent was absolved, he may sign it ! Thus the confessor may give a printed testimonial to the most abandoned character, certifying that he was duly con fessed and absolved, when he was not ! ! ! This is no lie, the saint adds, because the confessor only performs a material act ! No. 640. All sins of the penitent, future and past, told for the purpose of accusing, fall under the seal, hence, if a man reveal his intention to commit murder, the priest cannot divulge of it ! but if sins are mentioned by way simple narration, they do not fall under the seal. According to the Thomists, ac the complices can be brought under influence of the priest inquiry can be made concerning them. 286 THE CONFESSIONAL.

No. 641. With the license of the penitent, an accomplice can be corrected is that which is calculated to ; odiousness drive away penitents from the confessional. Penance imposed comes under the seal a circumstance not to the ; pertaining subject does not fall under the seal. Here the Saints and Doctors some think that disagree ; defects and circumstances mentioned irrelevantly do not fall under the seal. Cardinal de Lugo, Fagundez, Aversa, &c., maintain this, while other authorities think otherwise, on the ground that their disclosure would render confession odious, or drive away penitents from it. Liguori appears to agree with the latter. The same difference exists as to the defects of scrupulosity. By the way, it is worthy of notice that the Saint makes the

" following strange statement, otherwise if it be said of a prelate, confessor, and the like, in whom scrupulosity is a mark 1 of a confused and irresolute mind No. 646. In considering the persons bound by the seal, Liguori authorizes the confessor to swear that he does not know a sin which in reality was made known to him in the confessional. I have had occasion before when treating the subject of equivocation to notice this. The confessor is con sidered in a twofold of view as God and man. God in point ; the confessional, man out of it. If the confessor should be asked to swear without equivocation, even in that case he may persist in his denial. Thus there is no means by which the of can be bound an oath she will even Church Rome by ; swear that she does not use equivocation when in reality she does, and her conduct she justifies by that most convenient word distinguo. British legislators exact an oath from Romish members of Parliament, in which those members swear that they use no equivocation. I give the oath and a passage from Liguori in parallel columns, and it will be seen how its obligation can be evaded if it be not for a confessor to evade an ; improper oath,

" a fortiori" it is not for a layman.

" I do swear that I will de- " What if he should be fend to the utmost of my asked to answer without equi- power, the settlement of pro- vocation 1 Even in that case perty within this realm, as es- he can answer with an oath tablished the laws and I that he does not know as by ; it, THE CONFESSIONAL. 28; do hereby disclaim, disavow, more probably Lugo, n. 79. and solemnly abjure any in Croix, 1. c. cum Stoz. et tention to subvert the present Holzm. num. 722. with Mi Church Establishment as set chel teach against others. The tled by law within this realm : reason is, because then the and I do solemnly swear that confessor verily answers ac I will never exercise any pri cording to the oath made, vilege to which I am or may which is always understood to be entitled, to disturb or wea be made in the manner in ken the Protestant Religion, or which it was possible to be Protestant government in this made : to wit, of manifesting and I do the truth without kingdom, solemnly, equivocation ; in the presence of God, pro that is, without that equivoca fess, testify, and declare, that tion which can be lawfully I do make this declaration omitted. But as to the neces and every part thereof in the sary equivocation which could plain and ordinary sense of the not be omitted without sin, the words of this oath, without other has not a right that an any evasion, equivocation, or answer should be given to him mental reservation whatever" without equivocation, neither Oath for Roman Catholic moreover is the confessor bound Members of Parliament. to answer without equivoca tion" No. 646.

No. 647. The superior who grants licenses for reserved sins is bound by the seal so also a confidant, a person who stealthily overhears, a layman supposed to be a priest, a doctor consulted on the case he who writes the confession of an un learned man he who hath found a written confession and

reads it, and according to some the penitent himself. No. 648. As to the doctor consulted with the license of the there is a of to the penitent, variety opinions ; according third opinion mentioned by Liguori he is bound by the seal.

" No. 649. The question arises, whether a consiliarius," or person consulted preparatory to confession be bound to the seal ? some answer in the affirmative, but the general opinion is in the negative. No. 650. The person who reads a written confession, with a few exceptions, is not bound by the seal according to the more probable opinion. No. 651. A confessor can act on the knowledge acquired in the confessional, if he have a license from the penitent, 288 THE CONFESSIONAL.

St. Thomas says, that the penitent "can so act, that that which the Priest knew as God he may also know as man, which he does, when he gives him permission to speak con cerning them, and moreover, if he speak he does not break the seal." it be free but a As to the license, must ; most important

" statement is made : // it be doubtful whether the confessor may have spoken with the permission of the penitent, the is to be believed rather than the priest penitent."" Nos. 652, 653. The confessor can speak to the penitent of sins made known in former confessions. In No. 656 he discusses more minutely the subject considered in No. 655. Here he maintains that a superior cannot remove his subject, priest, or otherwise from office, though from confession he knows him to be a murderer, an adulterer, the guiltiest cha racter. If a man confess his intention to commit murder, he cannot be delivered up to justice, and the priest must coolly look on while the murderer does his guilty work. A Bishop cannot deny holy orders to a man whom by confession he knows to be unfit for the office. So binding is the seal that a priest cannot save his own life, though from confession he knew that it was endangered, if thereby he should render confession odious. No. 660. If it be known from confession that the supposed is to is priest to whom the penitent accustomed confess, not in a reality a priest or confessor, but deceiver, the penitent is still bound to confess to him, lest the seal should be broken. This co-operation, says Liguori, is not sin, but only a mate rial act. Remarkable are the words with which the Saint closes his

dissertation :

" If the removal of a subject from office can lead to the disclosure of a crime heard in confession, or to any probable suspicion to be held concerning himself, by no means ought to remove the the prelate subject."

SUBJECT OF CONVERSATION IN CONFESSIONAL.

II. We will consider the subject matter of conversation or confession between the Priest and the Penitent. In one word it is Sin, sin in all the varieties in which it can be committed. THE CONFESSIONAL. 289

In the secrecy of the confessional, secrecy, the inviolable cha racter of which we have been considering inviolable to suit the purposes of Rome, the Priest and the penitent converse

" not on righteousness and true holiness," but Sin. The Romanist kneels down beside the Priest, and having asked his benediction, repeats the confiteor as follows :

" I confess to Almighty God, to the blessed Virgin Mary, to the blessed St. Michael, archangel, to the blessed St. John Baptist, to the holy Apostles St. Peter and St. Paul, to all the Saints, and to you my ghostly Father, that I have grievously offended in thought, word, and deed, through my fault, through my fault, through my most grievous fault.

" Therefore, I beseech the blessed Virgin Mary, the blessed St. Michael the archangel, the blessed St. John Baptist, the holy Apostles St. Peter and Paul, and all the Saints in Heaven, and you my ghostly Father, to pray to our Lord God for me." (p. 53. The Key of Paradise, Dublin, 1837.)

" Some at the words through my fault" make the con fession, and afterwards close the confiteor ; while others make the confession at the end of the confiteor. Speaking on the necessity of confession, &c., the Council of Trent says : " The Universal Church has always understood, that an entire confession of sins was ordained by Christ, and that it is of divine right, necessary to be observed by all who have fallen into sin after baptism, for our Lord Jesus Christ being taken from earth to heaven, left His priests as His vicars, to be and before whom the faithful should judges presidents ; bring all the mortal sins into which they have fallen, to the end that using the power of the keys committed before them, for the remission or of sentence retaining sins, they pronounce ; as it is manifest that the priests could not exercise this juris diction, without knowledge of the causes of sin, nor maintain

: equity in the infliction of penances, if pen tents should confess their sins only in general and not in detail, it follows that they ought to disclose and enumerate all the mortal sins, with which they are conscious that they are chargeable, even the most secret of their transgressions; and ALL THE CIRCUM STANCES which gave a particular complexion to them." (p. 91. Can. and deer. Paris, 1832.) Thus it is necessary for Romanists to attend the confessional T 290 THE CONFESSIONAL. at least once a year. All mortal sins and the circumstances connected with them must be detailed Doctors have dis agreed to a great extent in their views upon sin. Some doctors think certain sins mortal, while others think the same only venial. The devout Romanist will therefore confess all his sins, and it is the part of the confessor to adjudicate ac cordingly. The most unholy thoughts and actions are detailed in well in all the forms the confessional ; the Priest, instructed and varieties of sin, gently leads the penitent and elicits a full confession. The penitent confesses as to God. Liguori, for the instruction of confessors, has written his treatise, and from it we learn the disgusting character of the confessional so obscene is the treatise that the Saint feels it necessary to make an apology for it, similar to that which he offered when about to enter on the consideration of the sixth and ninth command ments.

His apology is as follows :

" It grieves me concerning this matter which contains so much filthiness, as by its very name will disturb pure minds, to a dissertation OH THIS give longer ; but, THAT SUBJECT WERE NOT SO FREQUENT AS IT IS IN CONFESSIONS, THAT IT WOULD NOT BEHOVE THE CONFESSOR ALTOGETHER TO BE

FULLY, BUT ONLY BRIEFLY INSTRUCTED ; BESIDES, LET THE CHASTE READER PARDON ME IF I SPEAK LARGELY, AND ENTER

INTO DETAILS WHICH EXHIBIT MORE UNSEEMLY UGLINESS ; but, if it appear strange to any one that authors, moreover prudent and pious, should have treated largely concerning this matter, and described even minute circumstances of various cases, let him hear the most illustrious Ludovicus, who vindi cates the excellent work on matrimony of the most learned Thomas Sanches from this in the words censure, following ; although he treats concerning the matter of filthy acts, yet hell is more filthy, and if the discourse be filthy, it is more so in to be corrupt sin, as Petrus Blessensis says, that author stirs up the filthy mire, for the purpose of curing the diseased. If men were would not need such angels they things." (p.

t. 6. n. ii*. 402. 900. cap. de usu. Matrim. lib. vi.)

From this apology we learn :

I. The absolute filthiness of the Saint s treatise on matri mony.

II. That it is written specially for the instruction of con- THE CONFESSIONAL. 219 fessors, who must be fully instructed in all these matters, that they may be able to discharge the duties of their office. III. That these filthy subjects are debated in the confes sional. Liguori now proceeds to discuss minutely all these questions.

" In the praxis confessarii" he considers the offices of a Con fessor, which are fourfold, viz. Father Physician Doctor and Judge. First, as a Father he must be full of love, and when peni tents who have committed atrocious wickedness approach, Liguori-exhorts the confessor to address them to the following effect :

" " Eja frater ! bono animo . Brother! be of good cheer, esto, noli timere ; peccata tua fear nothing, confess thy sins impavide confitere. Aperi without fear, disclose every omnia confidenter, nullius te thing with confidence, BE nihil si in OF it pudeat, refert, ASHAMED NOTHING ; omnes tucB conscientwe sinus matters not, if you have not non introspexeris : sufficit si explored the secrets of your ad interroyata respondeas. conscience : it suffices if you Aye Deo yratias qui te hucus, answer my interrogations. que adpcenitentiamexpectavit. Give God thanks who hath Nunc tibi mutanda est vita. invited you to such penitence. Lcetare, quia Deus certe omnia Now let your life be changed; peccata, quantumvis ingentia, rejoice, for God will certainly tibi remit tit si bonum habes all however t pardon your sins, voluntatem ; ideoque te ex- grievous, if you have a good pectavit, ut tibi parceret. will, and therefore he hath laitur hilari animo die omnia, invited thee that he should 4. tell nihil involueris tegas" (p. spare thee. Therefore t. 9. n. 3. cap. 4. Prax. Conf.) every thing with a cheerful mind, conceal nothing through unwillingness" (Prax. Conf. No. 3.)

If it be necessary in the course of the confession, the con fessor shall add :

" " Eja frater I vis te ab hoc Brother ! do you wish to vitio resipiscere? Non ita recover from this wickedness? est? Et quoniam hoc facere Is it not so ? And since you es paratus, esto animo hilari. are prepared to do this, be of T 2 292 THE CONFESSIONAL.

enarra a cheerful Itaque reliqua peccata, spirit ; therefore nihil reticens. Cave, quceso, narrate your remaining sins, ne sis aliquod sacrilegium concealing nothing. Beware, commissurus ; hoc enim esset I beseech you, lest you com maximum omnium peccatorum, mit sacrilege, for this is the qucB hucusque commisisti. Igi- greatest of all sins which you tur die omnia animo forti, have hitherto committed. vince teipsum : Confitere omnia Therefore tell every thing sincere : Deus enim paratus with a cheerful spirit conquer est tibi n. parcere." (Idem. yourself confess all things 3. ibid.) sincerely, for God is ready to spare thee." (Ibid. No. 4.) Liguori exhorts that the confessor, as a father, must be bland in his manners.

" Secondly, he is a Physician, therefore he should know the origin and cause of all spiritual diseases." Some confessors inquire only the number and the species of sin, but says our Saint : " Aliter procedunt boni con- " Good confessors act other fessarii; hi enim prius investi- wise : for they, in the first gare incipiunt morbi originem place, begin to investigate the et gravitatem, interrogando cause and seriousness of the de peccandi consuetudine, de disease, BY INTERROGATING occasionibus, de tempore, de CONCERNING THE HABIT OF loco, de personis quibuscum, SINNING THE OCCASION quo rerum concursu. Sic enim THE TIME THE PLACE THE melius poterunt poenitentes PERSONS WITH WHOM THE corripere, eos ad absolutionem COMBINATION OF CIRCUM disponere, et remedia salu- STANCES. For thus they are taria." (p. 7. t. 2. n. 6. better able to correct penitents, ibid.) to dispose them to absolution, and to apply salutary remedies." (Ibid. No. 6.)

Thirdly, he is a Doctor, as such he must be fully ac quainted with sin in all its varieties, hence the Saint says, that

" Et S. Frandscus Salesius "St. Francis Sales says: dicebat officium audiendi con- The office of hearing con- fessiones esse omnium maxi- fessions is, of all others, the et difficillimum." mum (p. most important and the most 16. t. 9. n. 17. ibid.) difficult." (Ibid. No. 17.) THE CONFESSIONAL. 293

Fourthly, he is a Judge because,

" " Ita confessarius prius In the first place, the debet conscius fieri poenitentis Confessor ought to know the conscientise, postea ejus dis- state of the penitent s con- positionem inspicere, et postea science, after that, observe his absolutionem impertire, aut disposition, and then either 19. t. or withhold absolution." negare." (p. 9.) grant (Ibid. No. 19.)

The following instructions are given as to the interrogations which are to be made by the confessor : INTERROGATIONS OF THE CONFESSOR.

" Circa VI. et IX. prceceptum. I. Interrogentur de cogita- tionibus, num desideraverint, aut morose delectati fuerint de rebus inhonestis et an ad eas adverterint et con- ; plene senserint. Deinde, num concupierint puellas, aut viduas, aut et mali cum illis se facturos intenderint. nuptas ; quid In quo advertendum, quod rustici, communiter loquendo, existimant majus peccatum stuprum, quam simplicem forni-

cationem : c contrario nesciunt malitiam adulterii ; ideo cum

iis, qui hujus vitii consuetudinem habent, non expedit eos monere de adulterii malitia, cum prsevidetur monitio parum profutura, sed tantum effectura, ut poenitens duplici peccato peccet, si carnis concupiscentiis non resistet. De his autem cogitationibus, quibus assentiti sunt pcenitentes, sumendus est si haberi sin numerus certus, potest ; autem, exquiratur, vel in mense quoties in die, vel hebdornada, cogitationibus consenserint. Sed si nee etiam id explicare possint, interro- sibi occur- gentur, num concupierint singulas mulieres, quae in venerunt aut num habitualiter rerunt, vel mentem ; turpiter consensibus de aliqua in particulari cogitarint, numquam pravis resistendo, et an semper illam concupierint, vel an tantum quando ipsam aspiciebant. Demum interrogentur etiam, num ad malas media apposuerint cogitationes exequendas ; nam, 2. n. tune ilia etsi indiffe- ut diximus in libro (/. 42.), media, rentia, a malitia interna informantur, et ideo explicanda ut peccata externa, sive opera inccepta. II. Circa verba obsccena, interrogentur 1. Coram quibus, ita locuti ratione scandali an coram et quoties sunt, ; viris, aut foeminis, uxoratis, aut non ? pueris, vel adultis 1 facilius enim scandalizantur puellse, et pueri, quam adulti, prsesertim 294 THE CONFESSIONAL.

qui in hoc vitio snnt habituati. 2. Quse dixerint verba ? an v. g. nominarint pudenda sexus a suo diversi ? boc enim difficulter excusatur a mortal! . 3. Num verba protulerint ex ira, vel joco ? nam ex ira difficilius aderit complacentia et scandalum. Caveat confessarius ab absolvendis hujusmodi recidivis in dicant se ea colloquiis turpibus ; quamvis pro- tulisse ex joco, nisi prius emendentur, vel signum extraor- dinarium doloris afferant. 4. Num jactaverint se de aliquo peccato ? tune enim tria peccata frequenter concurrunt, scilicet magnum scandalum audientium, jactantia de malo commisso, et complacentia de peccato narrate : ideoque interrogandi sunt, de in se n. quo peccato specie jactarint (/. 2. 20.) Interro- gentur etiam, an delectati sunt audire alios inhoneste loquentes, et an tune adverterint ad correctionis preeceptum, putantes earn profuturam ? III. Circa opera interrogentur, quacum rem habuerint ? num alias cum eadem peccarint ? ubi peccatum fuerint pa- tratum (ad occasiones removendas), quoties peccatum con- summatum, et quot actus interrupti adfuerint, seorsim a peccato ? num peccato multum ante consenserint ? Nam tune actus interni interrumpuntur, juxta dicta (/. c. n. 36.) et turn expedit form are judicium, toties multiplicata fuisse peccata, quot morulse somni, distractionis, etc. adfuerir.t prout sunt coram Deo, tantum interrogando de temporis duratione in peccato. Secus si malum propositum fuerit conceptum per duos, vel tres dies ante consummationem peccati, et intra illud tempus non fuerit retractatum, quia tune sumitur pro uno numero vide dicta ibidem. peccatum ; Se polluentes interrogentur etiam de tactibus impudicis se- paratis a pollutionibus, et moneantur eos esse mortalia. Item interrogentur, an concupierint, vel an delectati fuerint de copula cogitata cum aliqua, vel pluribus mulieribus, aut pueris; tune enim tot peccata distincta committunt. Item adverte, quod si quis coiret inter crura aut brachia mulieris, praeter peccatum contra naturam, committeret fornicationem in- choatam, sive affectivam, ut dicunt communiter Filliuc.

Tambur, Holz. Spor. etc. (1. 4. n. 466. v. Primam.) ; unde hie duo patraret peccata diversse speciei, unum contra naturam in effectu, alterum fornicationis in affectu. Circa peccata conjugum respectu ad debitum maritale, ordinarie loquendo confessarius non tenetur, nee decet interrogare, nisi uxores, an illud reddiderint, modestiori modo quo possit, puta, an THE CONFESSIONAL. 295 fuerint obedientes viris in omnibus ? de aliis taceat, nisi inter- rogatus fuerit. Quso autem liceant, et quae vetentur inter circa idem debitum vide conjuges ; quse fuse dicta sunt in lib. 6. n. Opere. 900. (p. 37. t. 9.) INSTRUCTIONS OF CONFESSIONAL INTENDED FOR MAN AND WIFE.

Liguori enters largely upon the sins of the married state, for the purpose of enabling the confessor to examine the penitent fully upon all the varieties of sin. I dare not trans late of his treatise " de usu matrimonii I any part ;" will, however, give a portion of it in the Latin, as a further proof of the obscenity of the confessional.

" 909 III. Si fiat cum gravi periculo vitse, aut sanitatis : nisi tamen sit causa gravis, cui damnum corporale videatur postponendum, v. gr. periculum incontinentiee in se, vel comparte. Bon. p. 6. n. 8. Perez, d. 50. s. 4. num. 5.

" Dubit. 1. An liceat petere cum periculo sanitatis, nempe si alteruter conjugum laboret lepra, morbo gallico, phthisi, aut alio morbo contagioso ? Per se loquendo non licet, cum nemo sit dominus suse aut salutis attamen vitse, ; probabiliter Bus. ut supra cum Bonac. et Perez, ac Sanch. I. 9. d. 24. n. 23. cum Cajet. P. Soto, Graf, item Boss. c. 1. n. 195. et 209. cum Pont. Laym. et Req. dicunt, quod si morbus esset diuturuus, et non proximo tendens ad mortem, nempe quod non soleat de brevi et facili mortem inferre, ut esset pestis, aut lepra leonina (qua frustatim membra decidunt), tune non erit illicitum sano petere, si aderit justa causa, nimirum fovendi amorem conjugalem, aut vitandi incontinentiam in se vel in altero, quia alias esset valde onerosum tamdiu abstinere abusus conjugii, quod vix poterit esse sine periculo incontinentise. Advertendurn tamen quod conjux infectus morbo gallico, aut simili contagioso, non poterit petere ab altero inscio, nisi vitium suum illi manifestet, et manifestando possit alteri remediis occurrere morbo, imo nee etiam poterit reddere nisi certiore facto sano. Hinc bene ait Bossius c. 1. n. 180., quod dupliciter peccaret, qui laborans morbo gallico fornicationem committeret; et insuper teneretur compensare expensas pro curatione. Probabiliter tamen ab hac compensatione excusat foeminas, nisi ipsse requisitse fraudulenter suum morbum tege- rerit. Non potest igitur conjux infectus tune reddere, nisi 296 THE CONFESSIONAL. morbum manifestat. Cseterum vero non tenetur manifestare, quia non tenetur cum tanto detrimento suse famse conjugale praestare: in omnibus enim contractibus gravissimum incom- modam in solutione excusat a debito reddendo, ut ait Tamb.

1. 7. decision, c. 3. . 5. n. 23. cum Soto, juxtadicenda in simili casu n. 944.

" 910. Non licet autem petece statim a balneis, vel a I. d. 24. n. 5. sectione venae ; nam, ut dicunt Sanch. 9. Bon. q. 4. p. 1. n. 4. et Poss. c. \. n. 171. cum S. Ant. et Fill. coitus eo tempore est notabiliter periculosus. Idem dicunt Bon. 1. c. Pont. I. 10. c. 14. n. 3. Sanch. n. 3. Boss. n. 170. cum aliis de laborante febri. Idem ait Croix de viro coeunte cum uxore laborante gonorrhoea, scilicet profluvio seminis, dicto fluxo albo ; sed quidam medicus mihi asseruit minime nocere talem copulam neque viro, neque mulieri. Preeterquam quod non videtur copula tune prohiberi, cum hujusmodi fluxus soleant esse fere perpetui, unde grave incommodum esset conjugibus tandiu abstinere ab usu matrimonii, prout dictum est de muliere menstruo innaturali vide dicenda n. laborante ; nisi fluxus sit maleficus et tune 925. Excipiendum tamen, ; etiam excusatur coitus, si adsit periculum incontinentiae tarn in petente, quam in reddente, juxta mox dicta n. prceced. Vir autem laborans fluxu seminis semper licite potest petere, quia coitus nullum affert damnum nee nee nee ita ipsi, uxori, proli ; Sanch. I. 9. d. II. num. 9.

" Videtur etiam non licere petere statim post prandium, dum inquiunt Pontius lib. 11. c. 14. n. 3. Bonac. qucest. 4. p. 1. num. 6. Boss. c. 1. n. 171. cum Palud. et Sanch. I. 9 d. 24. n. 4. cum Vega, conjuges saepe excusari a reddendo in tali tempore, eo quod coitus soleat tune afferre grave damnum, ob ciborum cruditatem, vel corruptionem, quam causat. Refertque 1. S. Anton, p. tit. 1. /. 16. . 10. quemdam propter hoc in phthisim incidisse. Sed dico, quod si hoc esset verum, omnes fere conjuges phthisici evaderent. Medici autem, quos con- sului, et experientia negant in hoc grave damnum adesse. Hinc non auderem damnare canjugem post prandium petentem, cum isti communiter post piandium vel coenam soleant coire. Neque contra, excusarem hac ratione conjugem a reddendo, nisi tali vel experientia constaret, quod coitu ipsi, alteri notabile damnum alias certum est teneri ad provenerit ; ipsos reddendum etiam cum aliquali seu levi impedimento, juxta dicenda n. 950. v. Quceritur. THE CONFESSIONAL. 297

"911. Dubitatur 2. An liceat debitum petere tempore lactationis ? Alii negant, ut Butrius, et Alex, de Nevo ap. Boss. c. 1. n. 213. Imo Tiraq. et alius Auctor ap. Sanch. I. 9. d. 22. n. 13. dicunt esse mortale turn in can. ; quia fin. dist. 5. D. Gregor. dicit : Ad ejusvero concubitum vir accedere non debet (debet, non autem decet, ut refert Sanch.) quousque qui yignitur ablactetur ; turn quia in tali coitu est tirnor nocumenti prolis, si uxor concipiat. Communissime vero affirmant licere Pal. p. 4. n. 14. Bon. p. \. num. II. Pont. I. 10. c. 14. num. 9. Salm. de matr. c. 15. p. 6. n. 79. Croix n. 326. Holz. n. 465. Elbel num. 390. Sanch. I. c. n. 14. cum Rich. Turrecr. Rosell. etc. ac Boss. c. 1. n. 214. cum Con. Fill. Hurt. Leand. Fill. etc. Ratio, quia non extat lex textum enim D. Sanch. prohibens ; Gregorii, ajunt num. 16. loc. cit. et num. 215. esse Holsm. Boss. solum de consilio ; inficiendi teste rarum est item, quia periculum lac, experientia, ; saltern non tantum, ut teneantur conjuges tanto tempore abstinere ab usu conjugii, cum continue periculo peccandi. Excipiunt tamen Pontius 1. c. et Bossius n. 215. si conjuges sint valde pauperes et prudens adsit timor de gravi damno tune enim neuter tenetur imo nee prolis ; (ut dicunt) reddere, potest petere, etiamsi sit periculum incontinentise, quia non licet sibi consulere cum damno innocentis, cum alia suppetant media ad incontinentiam sedandam. Verum Sanch. n. 15. eo casu excusat quidem conjuges a reddendo (ut excusat etiam Bonac. d. n. 11.,) sed non audet damnare exigentem, dicens quod tune vel alia via ipse poterit proli consulere, vel erit justa causa ipsam periculo exponendi, ne tamdiu conjuges cogantur abstinere cum tanta difficultate. An autem conjuges peccent, respectu prolis, petendo tempore preegnationis, vel menstrui aut purgationis post partum ? Fide dicenda n. 924, 925, et 926. Et quid si conjuges laborent lepra? Vide n. 950. An autem liceat coire tempore menstrui? Vide n. 925. "912. IV. Si fiat pravo fine, v. g. tantum voluptatis causa; quod tamen doct. communiter, ut Sanch. I. 9. n. 11. 4. 6. esse tantum venial Bon. q. p. censent e, contra Pontium, qui vult esse nullum, nullem autem erit, si delectatio non quae- sita sentiatur, vel ad earn se excitent, quando copula debita redditur. Sanch. I. 9. d. 11. etc. Vide etiam Diana p, 3. t. 4. r. 216. Bon. p. 6. M. Perez d. 49. s. 2. n. 6. " Certum est esse illicitum habere copulam propter solam voluptatem, ut patet ex prop. 9. damnataab Innoc. XI. quse 298 THE CONFESSIONAL.

dicebat : Opus conjugii ob solam voluptatem exercitum, omni penitus caret culpd, ac defectu veniali. Commune tamen est apud omnes, id non esse mortale, sed tantum veniale peccatum : ita Sanch. 1. 9. d. 11. num. 4. Pont. I. 1. c. 21. n. 6. et 11. Boss. c. n. 7. 63. et alii passim, ex D. Th. Suppl. q. 64. a. 6. ubi expresse id docet. Et ratio, cur non sit mortale, est, quia delectatio de aliquo objecto ex duplici tantum capite potest esse mortalis, vel quia objectum ipsum est graviter vetitum, vel homo delectatur de illo ultimo fine sed in hac quia tanquam ; delectatione neutrum intervenit : non primurn ut patet, non secundum ut supponitur. Non excusa tur autem a veniali, quia est perversio qusedam ordinis, cum delectatio quae intenta est a natura ut medium ad generationem, fit finis habendse copulse. Nullum autem erit peccatum, ut rejecte ajunt Croix n. et 4. 296. Viva de matr. q. 3. a. 2. n. siconjux principaliter intendat procreationem prolis, et utatur voluptate (earn mode rate ut se excitet ad minim e intendens), copulam ; sicutpariter peccat, qui intendit moderatam delectationem in comedendo, ad pracstandum corpori conveniens alimentum. "913. V. Si exerceatur mente adultera, ut si, diim accedit ad suam, imaginetur aliam, ut animum pascat, quod est mor tale. Sanch. Bonac. p. 6.n. /.

" Excusant autem a mortali Sanch. 1. 9. d. 16. n. 10. et Spor. n. 505. conjugem qui se excitaret ad copulam, delectando de alterius sed affectu at pulchritudine personse, absque turpi ; merito dicunt hoc esse valde periculosum, et non permittendum. Sicut nee etiam permittendum puto cum Diana apud Spor. I. c. se excitare ad coitum, respiciendo, ad imagines diversi sexus : maxime si essent sacrae, quod recte ajunt Croix n. 329. et Spor. esse mortale, propter gravem irreverentiam. "914. An autem liceat marito delectari de copula aliena cogitata, ut se excitet ad coitum cum uxore ? Ex una parte videtur negandum, cum objectum, de quo delectatur, sit per se turpe. Ex alia non videtur damnandum talem conjugem, cum ideo solutis est illicita spectatio concubitus humani, sive delec tatio de visu cogitate talis concubitus, quia in tali visu vel delectatione adest proximum periculum commotionis spirituum deservientium et sit generation! ; cum ipsis copula prohibita, etiam est vetita commotio consequenter spirituum ; conjugatis autem, cum eis jam permissa sit copula, non videtur vetita saltern sub gravi talis commotio spirituum, quamvis ipsa ex delectatione ilia oriatur. Hanc tamen cogitationem, si esset de copula inter personas determinatas, non excusarem a mortali, THE CONFESSIONAL. 299 ob facile periculum consentiendi in delect ationem de copula cum conjuge aliena. Caeterum, quia hoc dubium apud nullum inveni discussum, sapientibus remitto decernendum. Illud autem, quod probabile putat Arriaga de peccat. d. 47. n. 16. nempe licitum esse marito delectari de copula cogitati inter ipsum, et alienam, dico cum Croix num. 33 1 . omnino rejicien- dum, cum talis delectatio sit de objecto intrinsece malo, et ipsi conjugi omnino vetito.

" 915. VI. Si fiat modo indebito, v. g. 1. Si non servetur vas naturale : quod multi decent esse veram sodomiam, alii esse grave peccatum contra naturam. Vide b.prcecept. 2. Si sine justa causa situs sit innaturalis, prseposterus, etc. quod aliqui dicunt esse mortale, alii, secluso periculo effusionis seminis, veniale tantum, etsi grave, et graviter increpandum. Dian. part. 3. t. 4. res. 204. 3. Si alter conjugum ex morosi- tate, vel alia ratione seminationem cohibeat: quod quidam generatim dicunt esse mortale, quia finis actus conjugalis, scilicet generatio, impeditur; quidam tamen, ut Prcep. et Sanch., dicunt in fcemina nullum esse. Vide Bon. p. 6. n. 15.

916. Quaer. I. An peccet mortaliter vir incboando copu- lam in vase prsepostero, ut postea in vase debito earn consum- ac met? Negant Nav. I. 5. consil. de pcenit. cons. 1. Ang. Zerola, Graff. Zanard. et Gam. ap. Dian. p. 2. t. 17. r. 37. absit alias omnes modo periculum pollutions ; quia (ut ajunt) tactus etiarn venerei non sunt graviter illiciti inter conjugates. Sed communiter et verius affirmant Sanch. I. 9.d. 17 .n. 5. 12. Pont. I. 10. c. \\.n. 5. Pal. p. 4. . 2. n. 6. Bon. p. \\.n. c. Spor. n. 497. Tamb. I. 7. c. 3. . 5. n. 31. et Boss. 7. num. 174. cum Fill. Perez, Aversa, Fayund. et Leand. Ratio, quia est vera sodo- ipse hujusmodi coitus (etsi absque seminatione) non consummata sicut in vase mia, quamvis ; ipsa copula naturali mulieris alienee est vera fornicatio, licet non adsit seminatio. An autem sit mortale viro perfricare virilia circa vas prseposterum uxoris? Negant Sanch. num. 5. et Boss. n. 175. cum Fill, et Perez, quia tangere os vasis prseposteri non est ordinatum ad copulam sodomiticam. Sed verius pariter affirmant Pont. 1. c. Pal. n. 6. Diana p. 4. tr. 4. r. 104. et p.

. r. etc. Boss. 1. c. 5. tr.l 7. ; item Fag. Leand. ap. atque Tamb. n. 32. (qui testatur ab aliquibus codicibus sententiam Thomas Sanch. esse deletam : imo Moya asserit ipsum Sanch. se retractasse in editione Antverpiensi anni 1614.) Ratio est, 300 THE CONFESSIONAL. quia saltern tails tactus non potest moraliter fieri sine affectu sodomitico.

" 917. Quser. II. An et quomodo peccent conjuges coeundo situ innaturali ? Situs naturalis est, ut mulier sit succuba, et vir est effusioni incubus ; hie enim modus aptior seminis virilis, et receptioni in vas foemineum ad prolem procreandam. Situs autem innaturalis est, si coitus aliter fiat, nempe sedendo, stando, de latere, vel prsepostere more pecudum, vel si vir sit succubus, et mulier incuba. Coitum hunc, preeter situm natu- ralem, alii apud Sanch. I. 9. d. 16. n. 2. generice damnant de mortali alii ; vero dicunt esse mortale ultimos duos modos, di- centes ab his ipsam naturam abhorrere. Sed communiter dicunt alii, omnes istos modos non excedere culpam venialem. Ratio, quia ex una parte, licet adsit aliqua inordinatio, ipsa tamennon est tanta, ut pertingat ad mortale, cum solum versetur circa accidentalia ex alia mutatio situs copulae ; parte, generationem non impedit, cum semen viri non recipiatur in matricem mulieris per infusionem, seu descensum, sed per attractionem, diim matrix ex se naturaliter virile semen attrahat ; ita S.

Anton. 3. p. tit. 2. c. 2. . 3. in fine cum Alb. M. Nav. c. 16. n. 42. Pont. I. 10. c. 11. n. 1. Petroc. t. 4. p. 443. v. Tertius casus. Salm. de matr. c. 15. p. 5. n. 73. Boss. c. 7. n. 68. Holzm. n. 458. Sporer n. 493. Rone. p. 184. q. 4. Croix n.

332. Pal. de sponsal. d. 3. p. 4. . 3. n. \. cum Sa, Tolet. Hurt. Coninch. et Henr. ac Sanch. 1. 9. d. 16. n. 3. cum Gerson, Caj. P. Soto, Dom. Soto, Sylv. Arm. Viet. etc. Et aperte favet D. Th. in 4. d. 31. in fin. in exp. lift, ubi sic ait : Sed in secundo modo (nempe mutando situm naturalem) non semper est peccatum mortale, ut quidam dicunt, xed potest esse signum mortalis concupiscentice. Ergo ex D. Thoma mutatio situs per se non est mortalis, sed potest esse mortalis ex prava concu- piscentia, puta ex affectu bestialitatis, vel sodomise, vel si hujusmodi voluptas habeatur ut finis ultimus. Hinc com muniter dicunt praefati AA, cum Cone. p. 403. n. 2. conjuges minime peccare, si mutent situm ex justa causa, nempe ob aegritudinem, vel pinguedinem viri, vel ob periculum abortus, aut scandali aliorum, idque expresse dicet Angelicus /. c. ubi subdit : Quandoque sine peccato esse potest, quando dispositio corporis alium modum non patitur ; alias tantb est gravius, quanto magis a naturali modo receditur. E converso conveniunt omnes (ut asserunt Sanch. n. 5. Pal. I. c. Boss. n. 171. etc.) quod si experientia constaret, quod mutato naturali situ nihil THE CONFESSIONAL. 301 seminis fcemina retineret ob nimiam vasis laxitatem, vel humi- ditatem, vel propter aliquam infirmitatem naturalem, ut ait Palaus, tune esset mortale : secus vero dicit Sanch., si non ex sed situ, ex aliquo morbo mulieris talis effusio provenit.

" Dicunt autem Sanch. d. n. 5. Pont. d. c. 1 1. n. 3. Pal. d. n. 1. et Boss. n. 171. cum Perez, Hurt, et Aversa, non esse mor tale, si ob variationem situs pars tantum seminis decidat, intra vas retento sufficiente ad reliquo generationem ; quod dicunt Sanch. et Bossius evenire imo fere aliquando ; semper evenire ajuntPa/. et Pontius, qui testatur sic medicos asserere. Verum Salm. de matr. c. 15. p. 5. n. 74. hanc opinionem vocant nimis laxam, quia (ut inquiunt) prodigere semen hu- manum sine rationabili causa non excusari a mortal! potest ; certum dicunt ipsi Salm. 1. c. ac Sanch. n. 5. et Spor. n. 493. cum Aversa, non teneri confessarium interrogare conjugem de se hoc accusantem, an semen effusum sit, vel non, quia raro accidit semen effundi et sic etiam audivi (ut ajunt) ; ego pluries ab eis qui apud me in confessione se accusabant prsepostere coivisse. Eos vero qui coeunt stando, vel sedendo, vel muliere incuba, puto esse in majori periculo semen effundendi. Sed per hoc non audeo damnare sententiam Sanchez, Pontii, Palai, et aliorum ut supra, nam possent ipsi Salmanticensibus re- spondere, quod sine justa causa prodigere semen, sive (ut melius Salmant. dicere debebant) permittere ut semen prodi- gatur, nunquam liceat, quando semen extra vas uxoris effun- ditur, non vero quando intra immittitur, et per accidens, non autem ex ipso actu prodigitur, quia tune matrix, ut dicunt AA. prsefati, jam attrahit quod est sufficiens ad generationem, et reliquum tanquam superfluum expellit (1.) Utrum autem teneatur conjux reddere alter! petenti debitum situ innaturali sine justa causa 1 vide dicenda n. 946. "918. Queer. III. An peccent mortaliter conjuges, si inccepta copula cohibeant seminationem ? Respondetur : si conjuges ambo in hoc consentiunt, nee adsit periculum semi- uandi extra id se non est mortale ilia enim vas, per loquendo ; penetratio vasis fceminei tune reputatur iustar tactus veren- dorum, qui inter conjuges permittitur, vel saltern non est ita communiter S. mortalis, secluso periculo pollutionis ;

sit mortale si id casu seminis "(1) An mutare situm, propter aliquid effunditur ? Affirmant Salmanticenses, sed communius negant Sanch. Pont. Castr. Boss. Perez. Hurtad.et Aversa. Ex. Horn. Ap. tr. 18. n. W.Edit." 302 THE CONFESSIONAL.

Anton. 3. p. tit. 1. c. 20. . 6. Pont. I 10. c. 11. n. 9. I. 6. secf. 4. p. 4. . 3. w. 3. Laym. n. 19. Bonac. qucrst. 4. 6. w. 15. Less. I. 4. c. 3. w. 55. n. 490. &zm. de ^>. Sporer matr. c. 15. p. 6. n. 82. CMWZ Aversa, et Die. Boss. c. 9. n. 58. CMW l^VJ. #wr. et Perez, ac Sanch. I. 9. d. 19. rc. 3. cum Palud. Caj. Aug. Sa, Arm. Tasi, etc. Dixi 1. si ambo con- sentiunt ; nam si alter se retrahit sine altering consensu, certe graviter peccat, ut dicunt omnes AA. prsefati. Dixi 2. Per se loquendo, nam sapienter advertit Sanch. 1. c. cum Feracrux, id ordiriarie esse mortale, quia ordinarie adest periculum ex tali retractione effundendi semen, nisi conjuges expert! sint oppositum : quo casu tamen puto nullo modo posse eos excu- sari saltern a venial!, quidquid dicat Sanch. ibid, cum aliis.

" Si vero foemina jam seminaverit, vel sit in probabili periculo seminandi, non potest quidem vir data opera a seminatione se sine tune est retrahere, gravi culpa ; quia ipse causa, ut semen uxoris prodigatur, communiter dicunt S. Anton, loc. cit. Salm. de matr.c. In. p. 6. n. 81. Holzm. n. 451. et Sanch. n. 4. cum Palud. Caj. Ang. Sa, et alii passim. Hoc tamen non erit ita ut casu intrinsece malum, aliquo permitti non possit, puta si vir desisteret a copula ob periculum mortis, vel scandal! aliorum tune enim licite se retrahere etiam cum ; potest peri culo pollutionis, quia hsec per accidens, et prseter intentionem eveniret, et contra, non tenetur cum periculo tanti damn! ita communiter Sanch. d. n. 4. generationem procurare ; Pal. n. 5. Dian. 3. p. tr. 4. r. 204. Boss. n. 60. cum Less. Aversa, et Perez, ac Salm. diet. n. S] . cum Caj. Dicast. Hen. etc. Heec sunt certa apud omnes. " vir Si autem jam seminaverit, dubium fit, an foemina lethaliter peccet, si se retrahat a seminando ? aut peccet letha- liter vir non expectando seminationem uxoris ? " Prima sententia affirmat, et hanc tenent Aversa, Hurt, et Ochagav. apud Boss. cap. 9. n. 51. et probabilem putat Dian. 14. r. videntur p. 5. tract. 37. atque cohserere Tab. et Arm. apud Sanch. lib. 9. d. 19. n. 5. dum indistincte dicunt esse mortale, si altero seminante conjux a seminatione se retrahat. Ratio, quia (ut ajunt) etiam semen mulieris active concurrit ad generationem, prout censent ex medicis Hippocrates, Gale- nus, Valesius, et Petrus Matha apud Sanch. 1. 2. d. 21. n. 1 1. et ex theologis Suar. t. 2. in 3. p. d. 10. sect. 1. v. Secundb

ubi ait : Semen maternum infertur, simpliciter necessarium est ad concipiendum jilium. Item D. Bonav. et Major apud Boss. THE CONFESSIONAL. 303 d. n. 60. ac Abul, et alii Caj. plures ap. Sanch. I. c. et ipsi Sanch. et Boss, hanc satis opinionem probabilem putant ; saltern (ait Boss.} semen mulieris juxta omnes valde confert prolis perfection!, cum ad hoc saltern fuerit a naturainstitutum.

" Secunda sententia vero communior negat, et hanc tenent Sanch. I 9. d. 19. n. 9. Pont. L 10. c. 11. n. 2. Bon. p. 6. n. 14. et Salm. ibid. n. 80, cum Caj. Henr. Die. Veracr. etc. Hi contrario nituntur fundamento, nempe quod semen mulieris non sit necessarium ad generationem, ut asserunt Aristoteles, Avicenna, Galenus sibi contrarius, ac Hugo Senensis et Alb. M. apud Sanch. 1. 9. d. I/, n. 9. qui ait hanc esse sententiam communem theologorum, exceptis Scotistis. Nee obstare dicunt AA. hujus secundae sententiae, quod semen foeminaB conferat nam perfectioni prolis ; respondent, quod non teneantur con- juges ad convenientiorem modum generandi, sed satis est si obstent. generationi non Quamvis autem dicant praefati AA. teneri virum seminationem non expectare mulieris, si ipse jam seminaverit: concedunt tamen ei posse continuare copulam, usque dum seminet fcemina, quia hoc pertinet ad complemen- tum copulas uxoris, ut censent Pont, et Dian. II. cc. Bon. n. 14. cum Caj. et Sanch. d. 17. n. 11. cum Tab. et Graff, contra Henr. (ap. Bon. 1. c.} qui sentit virum non teneri expectare seminationem fceminse, quia periculum est, ut hoc pacto im- pediatur generatio, quod non videtur satis probabile, nee cohserens nam si adesset tale non debuisset dicere ; periculum, non teneri, sed non posse, quod nemo asserit, nemo enim hoc periculum supponit.

" Sed redeundo ad primam qusestionem, esto secunda sen tentia sit quidem communior, et probabilior, ut videtur, censeo tamen cum Boss. I. c. n. 52. primam sententiam esse satis pro babilem, et ideo in praxi tenendam. Ratio, quia non licet cum damno tertii cum autem hie sequi opinionem probabilem ; agatur de damno prolis sive generationis adversus naturam, quae jus habet, ut non impediatur generatio, cum ad hoc instituerit actum conjugalem, propterea ubi est periculum im- non licet uti ubi pediendi generationem, opinione probabili ; enim (ut diximus 1. 1. n. 42.) agitur non de honestateactionis, sed de veritate rei, illiciturn est sequi (ut omnes fatentur) opinionem probabilem pro libertate, adversus aliam stantem id pro lege. Hinc neque practice probabile puto quod dicunt Sanch. n. 5. et Spor. n. 491. cum Perez, Escob. Die. et Gob. 304 THE CONFESSIONAL.

nimirum posse mulierem iu actu coitus anfmum ad alia diver- tere, ne concitetur ad seminationem. "919. An autem, si vir se retrahat post seminationem, sed ante seminationem mulieris, possit ipsa statim tactibus se excitare, ut seminet ? Negant Auctor Addit. ad Wigandt tr. 16. post n. 106. ac Dicta, et Rodr. apud Boss. I. 9. n. 54. adhseretque Pal. p. 4.4. .3. n. 6. (dicens id non esse licitum, si mulier posset se continere). Ratio, quia semen mulieris non est necessarium ad item effusio ilia generationem ; quia mulieris, utpote separata, non fit una caro cum viro. Com- munius vero affirmant Wigandt tr. 16. n. 103. v. Solve. Less. I. 4. c. 3. n. 94. Bon. q. 4. p. 6. num. 15. in Jin. cum Sanch. 1. 9. d. 17. n. 10. Pot. t. 1. c. 4. n. 4310. Tamb. Dec. I. I.e.

3. . 5. n. 18. Salm. c. 15. w. 80. in fin. cum Die. Fill. tr. JO. n. 330. Spor. n. 491. Boss. cap. 9. n. 55. cum Aversa, Perez, Fag. et Leand. ac Elbel p. 479. n. 425. cum Cleric. Homob. Dian. Gob. et Bosco, et non reprobat Cone. p. 406. n. 11. Ratio, turn quia seminatio mulieres pertinet ad complendum ac- tum conjugalem, qui consistit in seminatione utriusque conjugis; unde sicut potest uxor tactibus se praeparare ad copulam, ita etiam potest actum copulse perficere : turn quia, si mulieres post talem irritationem tenerentur naturam cornpescere, essent ipsee jugiter magno periculo expositse mortaliter peccandi, cum frequentius viri, quia calidiores, prius seminent (sed hsec ratio non suadet, nam si hoc permitteretur uxoribus, deberet per- initti etiam viris, casu quo mulier post suam seminationem se

retraheret, et vir maneret irritatus ; at DD. communiter dicunt idvetitum esse ut Sanch. n. 10. et I. viris, Wigandt Bon. c.) ; turn quia, ut plures sentiunt, seminatio mulieris est necessaria, vel saltern multum confert ad generationem, nihil enim a na- tura frustraneum agitur. Omnes autem concedunt uxoribus, quse frigidioris sunt naturae, posse tactibus se excitare ante copulam, ut seminent in congressu maritali statim habendo. Vide Cone. n. 13. Si in "920. VII. loco indebito, v. g. Sacro, qui inde violetur, vel in loco publico, (Fide dicta de hoc puncto I. 4. n. 458. ubi diximus cum Nov. Fasq. Tol. Azor, Con. Pont. etc. quod licet probabile sit per copulam conjugalem occultam in Ecclesia non committi sacrilegium, neque Ecclesiam pollui, probabilius tamen est oppositum, nisi adsit necessitas, cum Suar. Sanch. Less. Bonac. Holzm. Croix, Salm. etc. Etsi eo THE CONFESSIONAL. 305

casu non tenentur clerici ibi abstinere d divinis officiis cele- brandis, nisi concubitus ille habitus publicetur, ut dicunt iidem AA, et probatur in hoc 1. 6. n. 364. quia Ecclesia non censetur polluta quoad celebrationem officiorum, nisi crimen sit notorium notorietate facti). "921. VIII. Si absque urgente causa fiat tempore inde- bito, 1. in magna solemnitate, ut Paschse, vel pridie commu nionis. Vide Per. d. 49. s, 3. 2. Quando uxor est gravida, saltern si sit periculum abortus. Nav. Sylv. Sanch. Cone. Fill. si n. 337. Hoc enim non sit, non erit saltern mortale : quod enim tune fine suo frustretur semen, non sequitur per se ex actu. Unde Dian. p. 3. tr. 1. r. 204. et Con. d. 34. dub. 9. nullum peccatum agnoscunt. 3. Quando uxor laborat fluxu menstruo. Quod tamen non esse mortale, contra Azor docet Sanch. I. 9. d. 21. n. 2. Imo aliqui apud Dian. I. c. ut Pont. I. 10. c. 11. et c. 14. num. 5. et 6. decent, nee veniale esse, si

Sanch. 1. c. docet esse periculum urgent, quod probabile ;

. si finem honestum nullum esse et additque M Perez, ob fiat, ; teneri reddere debitum uxorem, si maritus exigat. Vide dist. 49. s. 3.

" 922. Queer. I. An liceat conjugi coire die communionis ? Vide qucs fusius diximus hoc 1. 6. n. 273. et 274. ubi tenui- mus esse veniale accedere ad Eucbaristiam die copulse habitse ob voluptatem, nisi excuset aliqua rationabilis causa. Si vero copula est habita causa procreandse prolis, vel etiam incon- tinentise vitandse, tune est solum consilii a S. communione abstinere, ex c. Si vir 1 . cans. 33. q. 7. Et sic pariter est consilii abstinere die quo conjux reddidit debitum : a quo autem reddendo ordinarie loquendo propter communionem non eximi nam honestis re- potest ; aliquando potest precibus sistere. Quid autem debeat confessarius respondere conjugi interroganti, an teneatur reddere die communionis ? Fide d. n. 274. v. Quid. Post vero communionem sumptam nullum est peccatum reddere. An autem petere ? Alii dicunt esse ve- male alii nullum vide ibid. v. Die autem. ; ;

" 923. Quaer. II. An in diebus festivis, vel jejunii, aut est non Rogationum sit illicitus actus conjugalis ? Commune 64. esse vetitum tune debitum reddere cum D. Th. Suppl. q. atem in art. 7. ubi dicit : Cum mulier habeat potest corpore viri, et e converse, tenetur unus alteri debitum reddere quo- sit vetitum cumque tempore, et quacumque hord. An autem petere ? u 306 THE CONFESSIONAL.

" Prima sententia affirmat, ethane tenent D. Th. I. c. a. I.

S. Anton. 3. p. tit. 1. c. 20. . 11. Cone. t. 10. p. 395. w. 10, item Mag. Sent. Alb. M. Palud. Gers. Sylv. Tab. etc. ap. Sanch. I. 9. d. 12. num. 3. Hoc tamen sub culpa veniali, ut ait D. Th. cum aliis : non vero sub mortali, ut aliqui impro- babiliter tenent apud Sanch., quia ternpus sacrum non est circumstantia (ratio S. .D.) trahens in aliam speciem peccati, unde non potest in injinitum aggravate. Rationem autem, cur sit veniale, assignat idem Angelicus dicens : Actus matri- monialis, quamvis culpd caveat : tamen, quia rationem depri- mit propter carnalem delectationem, hominem reddit ineptum ad spiritualia. Et ideb in diebus in quibus prceciput spiri- tualibus est vacandum, non licet petere debitum. l( Secunda sententia vero communior negat esse illicitum, et hanc tenent Sanch. 1. 9. d. 12. n. 5. cum S. Bon. Scoto, Caj. Arm. Soto, Ana. Valent. etc. item Pont. 1. 10. c. 9. pertotum. Pal. p. 4. . 4. n. 5. Bon. q. 4. p. 6. n. 28. Salm. de matr. c. 15. p. 5. n. 58. cum Henr. Die. Con. Aversa, Led. etc. ac Boss. c. 7. n. 84. cum Azor, Reg. Fill. Peres, etc. etc. Ratio, id quia non habetur vetitum ullo jure, non divino, quia in festis sola servilia opera prohibentur ; non ecclesiastico, quia diebus festivis et jejunii, non obstante congressu maritali, bene pos- sunt conjuges servare ea quse sunt de prsecepto. Quod si canones et 88. Patres \7 ideantur iis diebus expresse prohibere usum conjugii, dicunt prsefati AA. id intelligi de consilio, non de prsecepto, ut multis nititur probare Sanch. cum Gloss, in canones, et aliis interpretibus. "924. Quser. III. An liceat coire conjugibus tempore prsegnationis ? Commune est id non esse mortale, nisi adsit peri- culum abortus; ita omnes cum Sanch. I. 9. d. 22. n. 3. Pont.

1. c. 10. 14. n. 7. Pal. p. 4. . 4. n. 12. Salm. de matr. c. 1. 6. n. p. 78. Rone. p. 184. q. 3. r. 2. et Boss. c. 9. n. 33. ex D. Augustino de bono conjug. c. 6. ubi : Conjugalis enim con- cubitus generandi gratia non habet culpam : concupiscentice vero satiandcc, sed tamen cum conjuge propter fidem tori, venialem habet culpam. Idem docet D. Ambrosius in Luc. c.

1. ibi : At vero homines nee conceptis ipsis, nee Deo parent, illos contaminant, hunc exasperant. Nota to contaminant; ergo supponit S. Doctor periculum abortus. Item D. Hieron. in can. Origo, cans. 52. qucest. 4. Postquam venter intumue- rit, non perdantfilios. Item D. Th. in 4. dist. 81. in Jin. in expos, litt. ibi : Ideo Hieronymus vituperat accessum viri ad THE CONFESSIONAL. 307 uxorem impragnatam, non tamen ita quod semper sit pecca- tum mortale, nisi forte quando probabiliter timetur de peri- culo abortus.

" Censent autem Sylvest. Ang. et Tab. apud Sanch. loc. cit. num. 1. adesse periculum abortus, si copula habeatur circa initium conceptionis, quia ex novo coitu materia ilia nondum plene formata, facile dispergitur : nam licet matrix post eon- ceptionem statim claudatur, tamen (ut ait Avicenna) ex vehe- menti delectatione coitus irritata, aliquando aperitur, et materia effunditur. Hoc tamen non obstante, dicunt Pontius diet. num. 7. Pal. num. 11. Sanchez diet. num. 1. cum Ang. et Sylvest. (contra Tabim.} ac Boss. num. 18. cum Fill. Hurt. Peres, et Raynaud., quod coire cum tali periculo non repu- tetur mortale, quia (ut ajunt Sanch. et Bossius) cum materia non sit adhuc formata, et conjuges dent operam rei licitse, utendo jure suo, modo abortum non intendant, damnum illud non est tantum, ut lethalem constituat culpam. Sed hsec ratio mihi non probatur, quia cum per copulam noceatur vitse, vel formation! prolis, conjux tune non habet jus ad copulam. Potius videtur dicendum non adesse tale periculum, quia (ut dicunt idem Sanch. n. 7- Pal. d. n. 11. Boss. d. n. 18.

Holzm. p. 463. cum Illsung. et Bon. q. 6. part. 6. n. 12. cum Con. et Reg.} communiter non adest tale periculum, dum matrix recepto sernine arctissime constringitur, nee ordi- narie reseratur per coitum, ut tradunt ipse Avicenna et Val- verdus apud Boss. I. c. cum conjuges indiscriminatim acce- et succedunt unde ait Boss, dant, tamen abortus non ; quod coitu usquedum non constet experientia, aliquam uxorem ex pluries fcetum emisisse, non est praesumendum periculum abortus. Tanto minus autem aderit tale periculum, si habeatur copula tempore proximo partui, ut perperam aliqui dixerunt, putantes tune exponi prolem discrimini suffoca- tionis verius ait Boss. n. 30. cum foetus ; nam (ut Raynaudo) humanus ita secundinis involvitur, ut eum non possit semen abortus contingere. Hinc ait Petr. t. 4. p. 447. periculum non ita facile et ideo non esse vexandos con praesurnendum ; juges importunis interrogationibus, ut abstineant tempore prseg-

: d concubitu avocandi ? et nationis Quce enim (ait) spes eos quote non timendum periculum, si d sua bonafide perturbentur? " venialis Utrum autem, secluso periculo abortus, sit culpa D. Ant. 3. tit. habere coitum cum praegnante ? Affirmant p. Palac. Sanch. 1. c. 20. . 4. item Sotus, Palud. Alens. ap. u 2 308 THE CONFESSIONAL. d. d. 22. n. 4. quia stante fcetu concepto, frustratur semen suo fine gerierationis. Idque confirmant ex auctoritate plurium SS. Patrum. Negant vero Sanch. I. c. num. G. cum Gabr. et Henr. Bon. p. 6. num. 1 1. cum Fill. Pal. p. 4. . 4. num. 12. Rone. p. 154. qucest. 3. r. 2. Holzm. num. 463. Elbel num. 390. et Salm. de matr. c. 15. p. 6. n. 78. cum Die. Aversa, et turn nullibi habetur id se esse vetitum turn Diana, quia per ; quia esset onus gravissimum, et res exposita innumeris peri- culis peccandi venialiter, si conjuges tenerentur tamdiu absti- nere ab usu conjugii, manendo in eodem toro. Respondent autem ad rationem oppositam, quod ut coitus sit licitus in matrimonio, sufficiat, ut per se actus sit ad generationem idoneus autem non accidens se habet. ; quod ipsa eveniat, par Csetemm mihi arridet sententia, quam tenent Pont. I. 10. c. 14. n. 7. Azor. t. 3. c. 31. qucest. 14. Boss. c. 9. num. 36. cum Guil. Paris. Perez, Con. Barbos. Fill. Hurt. Avers, etc. et huic se adnectunt etiam Pal. et Rone. II. cc. nempe quod coitus cum praegnante non possit excusari a culpa veniali, nisi adsit periculum incontinentise, vel alia honesta causa, juxta dicta num. 882. dub. 1 . etc. "925. Queer. IV. An licitum sit conjugibus coire tempore menstrui : Hie prsenotandum, quod fluxus mulieris alius sit naturalis et ordinarius, et iste proprie dicitur menstruus, quia communiter singulis mensibus solet in fceminis accidere, et durat ut plurimum per duos vel tres dies. Alius extraordi- narius proveniens ex aliquo morbo diuturno, qui aliquando durat usque ad 1 2 dies et ultra. Tempore fluxus extraordinarii certum est licere tarn reddere quam petere : ita communiter Sanch. 1. 9. d. 21. num. 1. Pont. I 10. c. 14. n. 5. Holzm. n. 462. Salm. de matr. c. 15. p. 6. n. 76. et Boss. c. 9. num. 13. cum Azor, Reb. Fill. Hurt. etc. ex D. Th. in. 4. d. 32. qucest. un. art. 2. ubi expresse hoc docet, et rationem adducit, dicens : In fluxu menstruorum innaturali non est prohibi- tum ad menstruatam accedere in lege nova, turn propter infirmitatem, quia mulier in tali statu concipere non potest ; turn quia talis fluxus est perpetuus et diuturnus, vnde opor- tet, quod vir perpetuo abstineret. Tempore autem fluxus na turalis adsunt tres seutentise. Prima sententia damnat coitum de mortali, et hanc tenet idem D. Th. I. c. q. 3. ad. 1. ubi dicit tempore hujus men strui peccare mortaliter tarn virum voluntarie petentem, quam voluntarie reddentem si mulier coacta uxorem ; excipit quasi THE CONFESSIONAL. 309

debitum redderet. Eamdem sententiam tuentur S. Bon. Alens. Scotus, Tab. Palac. etc. ap. Bos. c. 9. n. 16. Probatur ]. ex

Levit. c. 20. v. 18. ubi dicitur : Qui co ierit cum muliere in

mensfruo : et revelaverit fluxu turpitudinem ejus, ipsaque ape- ruerit fontem sanyuinis sui, interficientur ambo. Objiciunt huic Sanch. 1. c. num. 2. et Boss. num. 16. quod lex ilia fuit cseremonialis, et ideo non obligat in lege evangelica. Sed D. respondent Th. diet, qucest. 2. quod licet illud praeceptum fuerit cseremoniale quoad immunditiam, fuit taraea morale quantum ad nocumentum (verba S. D.) quod in prole ex hujus- modi commixtione frequenter sequebatur. Probat. 2. ex can. Jin. dist. 5. ubi Greyorius Papa: Cum et sine partus causa, cum (uxores) in consuetis menstruis detinentur, viris suis mis- ceri prohibeantur. Probatur 3. ratione, turn quia proles eo tempore nascitura exponitur periculo nascendi leprosa, et mon- struosa turn adest semen frustra ; quia periculum effundendi, cum raro vel nunquam eo tempore mater sit apta coucep- tioni.

" Secunda sententia totaliter opposita dicit accessum ad men- omni carere hanc tenent Glossa in can. Si struatam culpa ; Cans. v. 33. 14. item Fill, et Hurt. Conceptus. q. ; Perez, ap. Boss. n. 20. eamque Sanch. 1. 9. d. 21. n. 7 . putat aeque pro- babilem ac tertiarn, quam mox referemus. Ratio, quia hodie id nullo jure prohibetur; non divino, cum lex Levitici, ad- veniente lege nova, jam cessaverit. Nee obstare dicunt, quod prohibitio ilia non cessavit, quatenus fuit moralis propter vitan- testetur S. Hier. in dum damnum prolis, nam respondent, quod c. 18. Ezech., rationern prohibitionis in Levitico fuisse, quia illo tempore, ob sanguinem foemineum infectum ex coitu et nascebantur sed hodie incer- foetus leprosi, elephantiaci ; tum est adesse tale damnum, et multo certius est mulierem tempore menstrui non concipere, ut dicunt Sanch. Pal. Boss. et Salm. II. cc., ac demum, etiamsi concipiat cum aliquo da- d. 21. n. et Boss. c. 9. n. mno prolis, dicuut Sane. 1.9. 7. 22., id non obstare, quia melius est prolem sic nasci, quam non nasci forte enim non vel non ; postmodum gigneretur, beneticium non esset eadem proles, unde proles recipit, nee valet si non saltern sic in- damnum ; dicere, quod proli, ut modo con- fertur damnum naturae, quae postulat, proles si non infertur venientiori generetur : nam respondent, quod infertur naturae. Non damnum proli, neque prohibetur igitur divino non ecclesiastico, nam ad textum Greyorii jure ; jure 310 THE CONFESSIONAL. respondet Pontius I. 10. c. 14. n. 6. prohibitionem illarn eccle- siasticam hodie exolevisse imo illud ; verbum Pontificis, prohi- beantur, explicatur ab aliis, ut dicit ibi Glossa : prohibeantur, id est sub forma prohibitionis dissuadeantur. Nee jure natural!, quia licet sit facile periculum eo tempore frustrandi semen, tamen ad coitura cohonestandum non requiritur, ut ex eo sequatur generatio, sed sufficit quod coitus ille per se sit aptus generation!, esto per accidens semen dispergatur, ut accidit in accessu ad mulierem prsegnantem, aut sterilem. Neque (ajunt) in tali coitu adest indecentia culpabilis, uam (ut dicit Perez) ilia est potius materialis. Hinc concludunt nullo modo peccare conjuges, si eo tempore coeant, non jam ex affectu libidinis (quod non posset excusari a veniali), sed ut utantur jure suo cum moderata delectatione.

" Tertia sententia demum communissima et probabilior dicit, coitum tempore menstrui non esse mortale, sed non excusari a veniali; ita S. Antonin. 3. part. tit. 1. c. 20. . 3. Nav. c. 16. n. 32. Cone. p. 398. n. 20. Pont. 1. 10. c. 14. n. 6. Pal. p. 4. . 4. n. 8. Rone. p. 184. qu. 3. r. 3. Holzm. n. 462. Bonac.p. 6. n. 9. cumHenr. Led. et Rodr. Salmant. de matr. c. 15.jp. 6. num. 76. cum Aversa, Vivald. Cornejo, et Soto, Ross. c. 9. n. 22. cum Sa, Con. Pal. Reg. Fill. Vega, Graf, etc. ac Sanch. diet. d. 21. num. 5. cum Cajet. Abul. Arm. Viet, et Lopez. Quod non sit mortale, probat ratio adducta mox supra pro secunda sententia. Quod autem sit veniale probatur, quia talis concubitus, nolendo conjuges expectare tempus generationi aptius, et jam brevi adventurum, involvit et deordinationem cum foemina tune quamdam turpitudinem, ; sit inepta commodse reception! et retention! seminis, et ideo coitus tune minus convenit fini generationis. Conveniunt autem Nav. Pal. Sanch. Salm. II. cc. et Ross. n. 15. cum Hurt. quod nullum sit peccatum coire tali tempore, si adsit aliqua causa turpitudinem, illam cohonestans, nempe ad vitanda dissidia, aut incontinentiam in se vel in altero, aut alia similia. "An autem casu quo nulla adsit causa, uxor menstruata possit, et teneatur debitum reddere, si maritus monitus nolit desistere ? Affirmant Pal. p. 4. . 4. n. 9. cum Con. Salm. de matr. c. ID. p. 6. n. 77* et Sanch. c?. 21. num. 96. cum Palud. etc. citat Soto, Led. qui pro se etiarn D. Th. d. 32. art. 2. q. 3. sed non bene, ut mox videbimus. Verum probabilius negan- dum cum Pontio. c. 14. n. 5. et Bon. p. 6. n. 10. qui citat Sylv, Reb. et Henr. Ratio, quia cum culpa, etiamsi venialis, THE CONFESSIONAL. 311

se teneat ex parte actus, probabilius non tenetur conjux, Deque potest licite debitum reddere : vide dicenda n. 946. Nee con- trarius est nostrse sententise D. Th., nam /. c. in Resp. ad 3. dicit tune uxorem posse et teneri ad reddendum, quando majus periculum timeretur in non reddendo. Sed hoc non suppo- nitur in nostro ca,su.

" 920. Queer. V. An sit illicitum coire tempore purga- tionis post partum ? Certum est non teneri conjuges hodie observare tempus purgationis prsescriptum in Lev. 12. ubi, cum mulier arcebatur ab ingressu templi per 40 dies in partu masculi, et 80 fceminee, videtur eo tempore fuisse ei etiam interdictus conjugii usus. Sed hoc prseceptum jam cessavit, et sicut hodie puerperee non tenentur abstinere ab ingressu Ecclesise, ut dicitur in c. un. de Purific. post part., ita nee a conjugii usu, ut communiter dicunt Sanch. I. 9. d. 22. n. 8. Boss. c. 7. n. 130. et alii passim cum S. Anton. 3. p. t. 1. c. 20. . 4. infn. qui tamen addit, hoc non obstante, bene posse mulierem abstinere ab Ecclesia, et omittere audire missam, ubi talis est consuetude, toto eo tempore, vel saltern per sex ut testantur esse communem usum et hebdomadas ; Sporer Elbel, vide dicta /. 4. n. 330. v. Bene. Circa autem qusesitum triplex adest sententia. " Prima sententia dicit esse mortale, et hanctenent Butrius, et Alexander de Nevo, ap. Sanch. I. c. d. 22. n. 9, Ratio, turn id vetitum quia in cit. c. Jin. dist. 5. D. Gregorius expresse declaravit, dicens : Nisi puraationis tempus prius transient, viris suis non debent admisceri ; turn quia damnum infertur ut ait Galenus Pentium proli, si eo tempore concipiatur, ap. I. 10. c. 14. num. 8. " Secunda sententia dicit nullum esse peccatum, ita Sanch. n.\\. cum Any. Henr. Palac. Turrecr. Holzm. ra.464. ac Fill. Perez, Pill, et Hurt. ap. Boss. c. 9. w. 42. Quia (ut ajunt) hujusmodi immunditia est tantum materalis, non moralis. " tenent Tertia sententia probabilior et communior, quam S. Anton. I. c. cum Rich, et Pet. de Palud. Pont. d. n. 8. Pal. 3. r. 3. Boss. n. 44. cum p. 4. . 4. n. 16. Rone. p. 184. q. Azor, Ochaa. et Led. item Sot. Palud. Tab. Lop. etc. ap. Sanch. n. 10. dicit esse veniale, non autem per se mortale, indecentiam Est veniale, quia talis coitus continet aliquam ; unde nisi excuset causa honesta, nempe periculum inconti- omni nentise, vel dissidii, vel alia similis, nequit ab culpa excusari. Non autem est mortale per se loquendo, quia talis 312 THE CONFESSIONAL.

indecentia non videtur tanta, ut mortalem culpam indncat. Ad prohibitionem vero D. Greg, respondet Pontius illam hodie exolevisse : at D. Antonin. cum Guil. respondet earn fuisse de congruitate, non de prsecepto. Ad rationem autem nocumenti prolis respondetur, quod tale daranum vel non difficile cit eo vel accidet, cum tempore mulierem concipere ; non erit grave. Dicitur autem per se loquendo, nam poterit aliquando esse mortale, si ex concubitu gravis morbus, vel notabilis aggravatio morbi immineret, ut dicunt 8. Anton, et Sanch. n. 1 1 . cum Palud. Sylvest. Ang. etc. Hujusmodi peri- culum etiam prudenter timeri potest, ut ait Rone., si coitus statim die vel habeatur post partum ; nempe eodem sequeuti, ut medicus valde peritus mibi asseruit.

" 927. Ex dictis casibus consequenter resolvitur, licitum esse uti matrimonio I. Prolis causa, etsi hsec non necessario debeat intend!, dum exercetur, dummodo positive non impe- diatur. Imo etiam aliquando simplici aifectu licite excludatur, v. g. a paupere, ne nimium prolibus gravetur. II. ad vitan- dum periculum incontinentise in se, vel comparte. Mart. Perez d. 40. s. 2. ex Conin. Pont. Hurt. etc. contra Sanch. qui vult esse veniale, nisi tamen stimuli carnis aliter sedari non possint/ Vide dicta n. 882. dub. 1. iidem enim fines, quos habere licet ad matrimonium contrahendum cohonestant etiam petitionem Valetudinis vel alios fines copulcB.) ,111. causa, propter extrinsecos : quia honestum ex natura sua, et relatum ad unum finem, licite refertur ad alium isti non repugnantem, ut decent Sa, Conin. Laym. I. 5. t. 10. p. 3. c. 4. Mart. Perez, d. 49. sect. 2. n. 4. Vide Diana p. 2. t. 4. r. 218. Solius tamen sanitatis causa uti, probabile est esse veniale, ut docent S. Th. Laym. I. c. contra Mart. Per. etc. II cc. (Viden. SSz.dub 2.)

" 928. Illc quapritur I. An aliquando vir teneatur petere ? Per se non tenetur tenetur vero ac- loquendo petere ; per nimirum si uxor tacite si ostendat cidens, exigat ; puta tacitam aliquod indicium, quo petitionem significet ; quia in mulieribus ob innatam etiam verecundiam talia signa ha- bentur pro vera petitione, ita communiter Sanch. I. 9. d. 2.

alii 2. : n. 3. et universe ex D. Th. Suppl. 3. p. q. 44. art. ubi Quando vir percipit per aliqua siffna, quod uxor vellet sibi

sed . . . tenetur debitum reddi, propter verecundiam tacet , redder e. E converse recte dicit Sanch. n. 5. cum Soto. et Palac. ex eodem D. Th. in 4. d. 52. qu. un. art. 3. ad 2. ; teneri mulierem reddere nisi hie non viro, expresse petat ; THE CONFESSIONAL. 313 cum enim non viros pudeat expresse exigere, ben& possunt uxores praesumere, quod viri expresse non petentes nolint ad imo sentio nee ipsas obligare petendum ; ego posse, quia nequit maritus obstringere mulierem, ut cum tanta sua crubescentia debitum petat. Recte tarnen excipit Sanch. I. c. cum S. Anton. Nav. Sylv. et Manuel, nisi talis erubescentia potius prsesumatur aliquando (quod caeterum raro accidit) esse ex foeminae si ilia parti viri, quam ; puta esset maxima aut ferae auctoritatis, conditionis, et vir valde pusillanitnis ac verecundus. Regulariter tamen (bene subdit Sanchez) non tenetur uxor nisi reddere, evidenter ei constet de hac pusil- lanimitate et pudore mariti. " 929. Queer. II. An uxor teneatur aliquando petere debi tum ? Certiim est prirno, ordinarie non teneri uxorem ad pe tendum, quia hoc est mulieribus notabiliter inverecundum. Certum secundo, quod cum alter conjux sit in periculo incon tarn tinently, vir quam uxor teneatur petere, ab liberandum alterum a ita periculo ; communiter Pontius I. 10. c. 2. n. 3. Sanch. 1. 9. d. 2. n. 9. cum Soto, Adr. etc. ac Boss. c. 1. n. 17. cum Fill. Henr. etc. Sed dubium fit, an teneatur uxor tune petere ex charitate, vel ex justitia?

" Prima sententia, quam tenent Pontius I. c. et Boss. n.2\. cum Led. et Henr. Dian. P. Soto, dicit teneri ex justitia. Ra tio, quia, cum teneantur conjuges servare bonum fidei, quando alter est in incontinently tune esto non periculo ; petat alter, ipsa tamen necessitas petit, ut bonum fidei servetur vitando alterius incontmentiam tune est ; ideoque potius redditio, quam petitio debiti, Confirmatur exemplo, si enim medicus teneatur ex contractu mederi aegroto, tenetur ex justitia exhi- bere ei medicinam, quamvis ille non petat. Et huic sententiae videtur dicit : adhaerere D. Thorn. Suppl. q. 49. ar. 5. ad 2. ubi Si aliquis per actum matrimonii intendat vit are fornication em in conjuge, non est aliquod peccatum, quia hcec est qucedam redditio debiti, quce ad bonum fidei pertinet.

" Secunda sententia vero, quae videtur probabilior, et quam tenet Sanch. diet. d. 2. n. 7 cum Palud. et Durando, ac Co- nin. ap. Boss. n. 22., dicit teneri tantum ex charitate. Ratio, quia ubi nulla est petitio alterius conjugis expressa vel tacita, nulla autem adest obligatio justitiae ad reddendum. Ad bonum fidei matrimonii spectat quidem, ut conjux non adulteretur, non hoc etiam vero ut avertat alterum ab adulterio ; licet enim quodammodo pertineat ad bonum fidei, non tamen ita perti- 314 THE CONFESSIONAL.

ut stricte ex ad ideo a D. Th. net, obliget justitia petendum ; hujusmodi petitio non dicitur absolute redditio, sed quadam redditio debiti ; et hoc adducit S. Doctor tantum ad excusan- dum petentem, si petat ad vitandam incontinentiam in altero, non vero ad obligandum ut petat. Nee obstat exemplum me- dici : medicus enim tenetur utiqne prsebere medicinam infirmo non ex contractu se ad eurandum petenti, quia obligavit cum ; conjux autem se obligavit ad non frangendam fidem, non vero ad impediendum alterum, quominus fidem frangat. Ex hac sententia intertur, quod conjux, cum non teneatur ex justitia, sed tantum ex charitate eo casu ad petendum, non teneatur cum incommodo hinc petere magno ; probabiliter tune excu- satur uxor a petendo, si in hoc magnam verecundiam subire deberet.

" 930. Qua3r. III. An conjux prohibitus a petendo ratione voti, vel affinitatis aut cognationis spiritualis post matrimo- nium contracts, possit quandoque licite exigere debitum ? Id admittunt communiter DD. cum Sanch. lib. 9. d. 7. n. 5. (qui citat Jo. Andr. Prezpos. Adrian. Viet, etc.} si adsit periculum incontinentise in altero conjuge : imo dicunt Boss. cap. 1. num. 261. et idem Sanch. n. 1 1 . cum Pet. Sot. Henr. Palac. Angles, tune teneri petere, quia ha?c obligatio oritur ex ipsa institu- tione matrimonii. Item admittunt etiam communiter S. Th. in 4. d. 38. qu. 1. a. 3. Boss. c. 1. n. 261. et Sanch. d. 8. n. 1. cum Sa, Sylv. Ang. Turrecr. Henr. Led. etc. posse conjugem impeditum petere, si alter interpretative exigat, nempe quando mulier (ut ait D. Thorn.) verecuuda est, et vir sentit ejus voluntatem de debiti redditione. Tune enim potest conjux impeditus se offerre, quia tune potius est reddere, quam petere. Quoties autem liceat ei se offerre? Led. apud Sanch. dicit hoc licere in sed quater mense ; melius Boss. n. 260. et idem Sanch. cum Victoria, dicunt id ex circumstantiis esse pensandum, nempe ex majori vel minori propensione al- terius ad venerem. Censent autem idem Boss n. 263. et Sanch. n. 2. cum Ang. non licere marito voto impedito se ad coi tum offerre, quando uxor ei concessit licentiam vovendi castita- tune tem, quia censetur ipsa cessisse juri suo, nempe quod vir in debitum nisi et ejus gratiam petat ; (excipiunt Sanch., Bos- sius, contra Coninch. et Pal.} uxor esset in periculo incon- tinentia?, quo casu dicunt, quod vovens teneatur petere ex obligatione orta, ut supra dictum est, ex ipsa institutione matrimonii. THE CONFESSIONAL, 315

"An autem liceat petere conjugi impedito, si ipse sitinperi- culo incontinentise ? Affirmant Viguerius, et Quint, ap. Boss, n. 262, maxime si ille esset impeditus ratione affinitatis, vel cognationis spirituals, et commode non posset haberi dispen- satio, essetque periculum in mora, quia lex ecclesiastica in tanto discrimine non obligat. Negant vero Sanch. n. 7. cum Guttier. et Cov. n. Boss. 262. cum Conine, etc., quia periculum incontinentiee quidem est justa causa dispensandi, non autem coeundi. Sed prima sententia respectu ad impedimentum ab Ecclesia impositurn, mihi non videtur improbabilis, si revera dispensatio brevi obtineri nequeat, et magnum periculum sit in mora firmatur ex ; idque magis qusest. seq.

" 931. Queer. IV. An liceat conjugi excommunicate petere debitum, et an petere ab excommunicato ? Quod liceat conjugi petere ab excommunicato, certum est ex c. Quoniam multos, cans. 11. 3. q. ubi D. Gregorius VII. expresse id concedit. An autem liceat excommunicato etiam petere? Negat Gloss, in c. cit. v. Uxores ; et aperte videntur consentire Archid. Sylv. Lop. et Tab. apud Sanch. 1. 9. d. 14. n. 19., quia in bulla Martini V. Ad evitanda, excommunicatis, quoad communi- cationem cum fidelibus, nullum privilegium conceditur. Sed communiter et verius affirmant Suar. de censur. d. 15. sess.

4. n. 9. Bon. eod. tit. 2. d. 2. p. 6. 2. n. 20. Sanch. n. 20. cum Henriq. et TJgol. ac Boss. c. 1. n. 282. cum Palud. Sayr. Con Avila, Fill. Bordon. etc. Ratio, quia lex ecclesiastica non obligat cum tanto periculo, in quo esset quidem excommuni- si non ab altero revera catus, ipse posset separari c<?njuge (ut non potest), et non posset petere.

" 932. Quaeres, an, et quando liceant tactus, aspectus, et verba turpia inter conjuges?

" * Resp. Tales actus per se iis licent, quia cui licitus est finis, etiam licent media, et cui licet consummatio, etiam licet inchoatio. Unde licite talibus naturam excitant ad copulam. Quod si vero separatim, et sine ordine ad copulam, verbi gratia, voluptatis causa tanturri fiant, sunt venialia peccata, eo quod ratione status, qui illos actus cohonestat, habeant jus ad illos : nisi tamen, ut saepe contingit, sint conjuncti cum periculo pollutionis, aut conjuges habeant votum castitatis, tune enim sunt mortalia, ut dictum supra 1. 4. t. 4. c. 2. d. 4. Dian. p. 3. t. 4. r. 204. e*216.

Unde resolves :

" 1. Conjux venialiter tantum peccat 1. Tangendo seipsum 316 THE CONFESSIONAL. ex voluptate, et tactum non ita expresse referendo ad copulam, ut contra Fasq. et alios probabiliter docet Sanch. lib. 9. dub. 44. 2. Oblectando se veneree, sine periculo pollutionis de actu conjugal! cogitate, dum abest compars, vel actus exerceri non potest. Fill. Laym. Tann. Malder. cum Dian. p. 3. t. 4. res. 224. contra Navar. Azor, etc.

" 2. Peccat graviter, 1. Vidua, quse se veneree oblectat de olirn habita est illi illicita statum. 2. copula ; quia per Biga- mus, qui in actu conjugali, cum secunda excercito, reprsesentat sibi priorem, et de ea carnaliter delectatur, quia est permixtio cum aliena. Laym. I. I. t. 9. c. 6. vide supra I. 4. t. 4. c. 2. et I. 2. c. I. d. 2. a. 2. (Et idem diximus I. 2. n. 24. de sponsis, quibus illicitum est delectari de futura, etiam ex ap- rationali etsi non petitu t carnali.)

" 933. Qu. I. An sint mortales tactus et aspectus turpes inter conjuges propter solam voluptatem, sine ordine ad co pulam, si non adsit periculum pollutionis ? Am" rmant S. An- tonin. Sylv. Margar. etc. ap. Sanch. I, 9. d. 44. n. 1 1. quia (ut dicunt) omnis actus venereus, non relatus ad copularn conju- galem, est mortalis. Negat vero sententia communis et verior eamque tenent Laym. 1.3. s. 4. n. 12. Pal. p. A. 2. Less. I. 4. c. 3. n. 125. Bonac. q. 4. p. 8. n. 12. Sparer n. 502. Sanch. diet. d. 44. n. 12. cum Abul. Viet. Ang. Arm. Sa, Med. Led. etc. Salm. de matr. c. 15. p. 6. n. 84. cum Henr. Aversa, Perez, et Diana, Boss. c. /. n. 157. cum Fasq. Fagn. Fill, et Hurt, ac Croix n. 341. cum Soto, Tol. Cajet. Con. Fill, etpluribus aliis. Ratio, quia status conjugalis sicut ita etiam tactus et cohonestat copulam, hujusmodi aspectus ; alias enim, cum sit tanta inter conjuges societas, et ipsi mul- toties non possint coire, jugibus periculis essent expositi, si talet actus essent eis graviter illicit!. Sicut autem delectatio qusesita in copula culpam venialem non excedit, ita etiam in his tactibus et aspectibus. Et hoc etiamsi copula tune ipsis esset vetita ob morbum, vel esset impossibilis ob impotentiam qua? supervenisset, ut dicunt Sanch. n. 20. et 22. Croix n. 339. et Boss. 199. cum Con. Fag. Aversa, Fill. Fill. etc. quia, cum copula sit licita inter conjuges, tactus inter ipsos non possunt esse graviter illiciti. Secus vero dicendum, si conjux esset liga- tus voto castitatis, quia tale votum excludit omnem volupta voluntarie ita communiter Sanch. d. tem veneream captam ; 44. n. 26. et Boss. c. 7. n. 201. cum Fasq. Fill. Con. et aliis. An autem idem procedat, si conjux sit impeditus a copula THE CONFESSIONAL. 317 ob affinitatem vel cognationem spiritualem contractam ? Affir- mat Aversa Boss. n. cui ap. 200, quia vetita est copula, vetiti etiam sunt tactus qui sunt dispositiones ad copulam. Sed Bossius ibi negat cum Fag. Fill et Perez, quia lex prohibens copulam, cum sit pcenalis, aut inhibitiva, non est extendenda ad tactus. Casterum in praxi impeditus ordinarie se debet ab- stinere ab hujusmodi tactibus, praesertim turpibus, ob peri- culum vel proximum pollutionis, vel petitionis copulae, contra prohibitionem petendo.

" 934. Queer. II. Quid, si conjuges ex his turpibus actibus praevideant pollutionem secuturam in se vel in altero. Plures adsunt sententiae.

" Prima sententia, quam tenent Sanch. I. 9. d. 45. n. 34. Fill. tr. 3 c. 9. n. 356. Viva qucest. 7. a. 4. n. 4. Escob. I. 26. n. 207. Elbel num. 393. cum Herincx et Spor. n. 500. cum Perez, et Gob. id excusat ab omni culpa etiam in petente, si pollutio non intendatur, nee adsit periculum consensus in earn, et modo tactus sit non adeo turpis et judicetur inchoata pollutio (prout esset morose admovere intra digitum vas fcemineum ;) ac prseterea adsit aliqua gravis causa talem tactum adhibendi, nempe ad se praeparandum ad copulam, vel ad fovendum mutuum amorem. Ratio, quia tune justa ilia causa tales actus cobonestat, qui alioquin non sunt illiciti inter conjuges; et si pollutio obveniat, hoc erit per accidens. Dicitur si adsit gravis causa, nam si non adsit, praedicti actus non excusantur a mortali.

" Secunda sententia, quam tenent Pal. p. 4. . 2. n. 2. Boss, c. 7. n. 213. et Salm. de matr. c. 15. p. 6. n. 86. cum Soto, Cajet. Dec. Led. Hurt. Aversa, et communi, ut asserit, distin- guit et dicit esse mortalia tactus impudicos, si praevideatur ex eis cum hi influant pollutio provenienda ; quia, proxime ad pollutionem, et non sint per se instituti ad fovendum affectum censentur voluntarii in causa secus si conjugalem, ; sint pudici, ut oscula et amplexus, quia actus isti per se inter conjuges sunt liciti, cum per se apti sint ad fovendum conju galem amorem.

" Tertia sententia, quam tenet Diana p. 6. tract. 7. r. 65. cum Prcepos. et Fill, dicit tactus tarn impudicos quam pudi- cos esse mortalia, si praevideatur periculum pollutionis. Katio, quia ideo tactus licent inter conjuges, in quantum quaeruntur intra limites matrimonii, in quantum nihil sequitur repugnans fini et institution! seminis seminis ; cum autem praevidetur 318 THE CONFESSIONAL.

dispersio, licet non intendatur, qualescumque tactus sunt illiciti.

" His sententiis positis, puto probabilitis dicendum, quod actus turpes inter conjuges cum periculo pollutionis, tarn in petente quam in reddente sint mortalia : nisi habeantur, ut conjuges se exciteut ad copulam proxime secuturam, quia cum ipsi ad copulam jus habeant, habent etiam jus ad tales tactus, tametsi pollutio per accidens copulam praeveniat. Tactus vero pudicos etiam censeo esse mortalia, si fiant cum periculo pollutionis in se vel in altero, casu quo habeantur ob solam voluptatem, vel etiam ob levem causam : secus si ob causam gravem, puta si aliquando adsit urgens causa ostendendi indicia affectus ad fovendum mutuum amorem, vel ut conjux avertat suspicionem ab altero, quod ipse sit erga aliam personam propensus. Probabiliter dicunt Sanch. d. d. 35. n. 34. Boss. d. n. 203. et Escob. n. 207. in reddente tactus etiam impudicos, nisi sint tales ut vicleantur inchoata pollutio, esse licitos, quamvis adsit periculum pollutionis in alterutro, quia tune reddens dat operam rei, ad quam obli- gatur propter jus petentis, qui, tametsi peccet, non tamen jus amittit, cum culpa se teneat ex parte personse juxta dicenda, w. 944. "935. An autem sit semper mortale, si vir immittat pudenda in os uxoris ? Negant Sanch. I. 9. d. 17. n. 5. et Boss. c. 7. n. 175. et 193. cum Fill, ac Perez, modo absit periculum pollutionis. Sed verius affirmant Spor. de matrim. n. 498. Tamb. 1. 1 . c. 3. . 5. n. 33. et Diana p. 6. tr. 7. r. 7. cum Fayund., turn quia in hoc actu ob calorem oris adest proxi- xnum periculum pollutionis, turn quia haec per se videtur nova species luxuriae contra naturam (dicta ab aliquibus irru- matio) ; semper enim ac quseritur a viro aliud vas, prseter vas naturale ad copulam institutum, videtur nova species luxu riae. Excipit tamen Sparer I. c. cum Fill, et March, si id obiter fiat ; et hoc revera sentire videtur etiam Sanch. dum excusat actum ilium a mortali, si cesset omne periculum pol lutionis. Excipit etiam Pal. p. 4. . 2. n. 6. si vir hoc faceret, ut se excitet ad naturalem sed ex neu- copulam ; praedictis trum admittendum puto. Eodem autem modo Sanch. I. c. n. 32. in Jin. damnat virum de mortali, qui in actu copulae immitteret digitum in vas praepostemm uxoris, quia (ut ait) in hoc actu adest affectus ad sodomiam. Ego autem censeo posse quidem reperiri talem affectum in actu, sed per se loquendo THE CONFESSIONAL. 319 hunc affectum non agnosco in tali actu insitum. Cseterum graviter semper increpandos dico conjuges hujusmodi fcedum actum exercentes. " 936. Queer. III. An sirit mortalia tactus turpes quos con- habet cum jux seipso, altero absente, et secluso periculo pollutiouis ? " Prima sententia negat, quam tenent Pal. p. 4. , 2. n. 5. Escob. n. 201. Boss. c. 1. n. 205. et 207. cum Perez, Hurt. Ochag. ap. Sanch. 1. 9. d. 44. n. 15. cum Palud. et Lopez, et pro hac sententia Salm. de matr. c. 15. p. 6. n. 87. citant etiam D. Thorn, qucest. 6. de bon. matr. dub. 26. num. 188. Ratio, quia hujusmodi tactus ab ipso statu conjugali coho- nestantur, ctim de natura sua ordinentur ad et copulam ; ideo, secluso periculo pollutionis, non possunt esse in conjuge graviter illiciti, etsi copulam de prsesenti ipse non posset con- summare.

" Stfcunda sententia vero probabilior, et in praxi omnino suadenda, affirmat, et hanc tenent Laym. tr. 3. c. 6. n. 12. in fine, Diana p. 3. t. 4. r. 215. (quamvis hie Auctor sit valde benignus) Spor. n. 503. cum Arm. et Fasq. ac Salm. I. c. cum Avers. Sanctio, Salas, Montesin. Die. et Ant. a Sp. S. Ratio, turn quia conjux non habet jus per se in proprium corpus, sed tantum per accidens, nempe tantum, ut possit se ad unde cum tune non sit disponere copulam ; copula tactus cum ei sunt illiciti turn possibilis, seipso omnino ; quia tactus pudendorum, quando fiunt morose, et cum commotione se tendunt ad spirituum, per pollutionem ; suntque proxime connexi cum ejus periculo. " 937- Queer. IV. An sitmortalis delectatio morosa in con juge de copula habita vel habenda, quae tamen non possit haberi de praesenti ? Adsunt tres sententise. "Prima sententia affirmat, et hanc tenent Pont. I. 10. c. 16. n. 11. Wigandt tr. 4. n. 59. Sylv. ac Vega, Rodr. et Die. ap. Salm. ibid. n. 88. qui probabilem vocant. Ratio, quia talis delectatio est quasi inchoata pollutio, qua3, cum eo tempore non possit haberi modo debito, omnino fit illicita.

" Secunda sententia vero communior negat, eamque tenent Bon. p. 4. qucest. 8. n. 12. Escob. n. 204. Spor. n. 505. Croix n. 337. cum Suar. et Gers. Boss. c. I. n. 215. cum Fill, et

Perez et Sanch. 1. 9. d. 44. n. 3. cum S. Anton. Palud. Arm. Cajet. Met. Viguer. Tab. et communi, ut asserit, utque fatetur etiam Pontius, item Con. Avers. Gabr. et Dian. apud 320 THE CONFESSIONAL.

Salm. ibid. n. 89. qui etiam probabilem putant. Hsec sententia dicit talem delectationem non esse mortalem, si absit peri- culum pollutionis, sed tantum venialem. Est venialis, quia ipsa caret debito fine, cum non possit ordinari ad copulam prsesentem. Non autem est mortalis, quia delectatio sumit suam bonitatem vel malitiam ab et sit objecto ; cum copula licita conjugatis, non potest esse eis graviter illicita illius delectatio. Et huic expresse favet id quod ait D. Th. Malo qucBst. 15. a. 2. ad 17. ubi : Sicut carnalis commixtio non est peccatum mortale conjugate, non potest esse yravius pec- catum consensus in delectationem quam consensus in actum. Idque admittit Spor. etiamsi habeatur delectatio venerea orta ex commotione spirituum. " Tertia sententia demum, quam tenent Salm. de matr. c. 15. p. 6. n. 90. distinguit et dicit, quod si delectatio sit commotione non erit mortalis secus si cum absque spirituum, ; commotione et titillatione partium.

" Ego meum judicium proferam. Si delectatio babeatur non solum cum commotione spirituum, sed etiam cum titilla tione seu voluptate venerea, sentio cum Cone. p. 403. n. 10. (contra Sporer ut supra) earn non posse excusari a mortali, quia talis delectatio est proxime conjuncta cum periculo pollutionis. Secus vero puto dicendum, si absit ilia voluptuosa titillatio, quia tune non est delectationi proxime annexum etiamsi adsit commotio et periculum pollutionis, spirituum ; sic revera sentit Sanch. I. c. n. 4. cum Fasq. cum ibi non excuset delectationem cum voluptate venerea, sed tantum (ut ait) cum commotione et alteratione partium absque pollu tionis periculo. At quia talis commotio propinqua est illi titillationi voluptuosse, ideo maxime hortandi sunt conjuges, ut abstineant ab hujusmodi delectatione morosa. Item adverten- dum earn esse omnino illicitam in conjuge, qui esset obstrictus voto castitatis, ut dicunt communiter Sanch. d. d. 44. n. 26. et Boss. c. 7. n. 201. cum Fasq. Fill, et aliis.

ARTICULUS II.

An actus conjuaalis sit prceceptus, et debitus.

938 Conjuges per se tenentur reddere, et quandoque etiam petere. 939 Tenentur etiam ad cohabitationem, nisi adsit justa causa excusans. Dub. 1 . An possit vir expellere uxorem ob THE CONFESSIONAL. 321

dotem non solutam? Dub. 2. An teneatur earn alere non soluta dote ? Dub. 3. An si ipsa adulterium com- miserit ? 940 De obligatione reddendi debitum. Qu. I. An sit mortale negare debitum semel, vel bis ? Quid, si alter remisse petat, vel si precibus cedat? Quid, si immoderate petat? Quid, si alter differat reddere ad breve tempus ? 941 Qu. II. An multiplicitas filiomm possit esse causa justa negandi debiturn ? 942 Peccat conjux reddens se impotentem. 943 Qu. I. An conjux teneatur reddere alteri illicite petenti?

Dub. 1 . si se tenet ex 944 Quid, culpa parte petentis, nempe si ille habeat votum castitatis, etc. ? 945 Dub. 2. Quid, si petens sit incestuosus ? 946 Qu. II. An conjux teneatur reddere petenti cum sola culpa veniali ? 947 Qu. III. An liceat reddere vel petere a viro volente seminare extra vas post copulam incceptam ? 948 An conjux teneatur et possit reddere, si mutuo cum altero voverit castitatem ? Quid, si alter sit amens, vel ebrius ? 949 Incestuosus, et vovens castitatem non potest petere, sed tenetur reddere. 950 Conjux non tenetur reddere cum gravi damno suo, vel prolis. An teneatur reddere alteri laboranti morbo contagioso ? Quid, si damnum sit leve, et alter sit leprosus 1 Quid, si damnum sit grave ? An tune possit reddere ? Ex quibus causis possit conjux reddere cum gravi periculo salutis ? 951 An conjux possit reddere cum periculo prolis ? 952 An teneatur reddere uxor laborans febri, vel tempore menstrui, aut prsegnationis, aut si alter petat modo innaturali ? 953 Quid, si uxor experta sit in pariendo periculum mortis, vel nlios parere mortuos ? 954 An aliquando liceat impedire generationem ? Quando statim ? peccet uxor surgens, aut mingens post copulam Dub. 1. An puella oppressa possit statim expellere semen ? Dub. 2. An liceat copulari senibus, vel infirmis, plerumque non valentibus seminare intra vas. 938 < Resp. I. Etsi conjuges nulla lege obligentur ad usum matrimonii, tenentur tamen per se ex justitia sibi reddere debitum, si alter ab altero expresse, vel tacite, vere- x 322 THE CONFESSIONAL. cundia scilicet obstante, petat. Ratio prioris est, quia non tenentur uti suo jure. Ratio posterioris sequitur ex natura contractus mutui. IS. Th. in 4. d. 32. q. 1. art. 2. etc. commu- niter ex 1. Cor. 7.

Unde resolves : " 1. Neuter tenetur, per se loquendo, ad petendum debi- tum, etsi per accideris aliquando teueatur, vel ex charitate, v. g. ad avertendum periculum incontinentiae imminens con- jugi. Fide Perez d. 50. s. 2. n. 4. et 5. (Fide dicta n. 928. et 929.) vel ex justitia legali, eo quod salus publica peri- clitetur, nisi proles nascatur. " 939. 2. Conjuges tenentur ad cohabitationem, nee alter ab altero invito diutius abesse sine necessitate potest ; quia hsec obligatio sequitur ex obligatione reddendi debitum. Sanch. 1. 9. d. 4. Conin. d. 34. d. 2. n. 19. Perez d. 50. s. 3.

" Certum est conjuges teneri ex obligatione justitiae ad

cohabitandum in eadem domo, mensa, ac toro ; vide Sanch.

I. 9. d. 4. n. 2. et Boss. c. 6. . 7. n. 2. Hinc infert neminem conjugum posse alio discedere, altero invito, ad longum tempus, ut habetur ex c. 1. de Conjug. lepros. nisi adsint justse causa?, nempe ob bonum publicum, vel ad alendam aut tuendam familiam, vel ad vitandum damnum ab inimicis, ut dicunt Sanch. n. 12. Laym. c. 1. n. 3. Pal. p. 5. . 1. et Boss. n. 4. et 6. cum Aversa, Fill, et aliis. Dixit autem Boss. n. 12. cum Tolet. et Sayro, quod si vir diu deberet alibi manere, tene- retur, si commode potest, uxorem eo adducere, ut secum cohabitet. An autem uxor teneatur sequi virum propter cohabitationem? Fide dicenda n. 977.

" Vir potest suscipere brevem peregrinationem devotionis etiam invita uxore tamen causa, ; hoc non potest uxor sine consensu viri, cum ipsa sit subjecta illius voluntati, et non deceat statum ita Sanch. n. mulierum peregrinari ; 15. Pal. n. 3. et Boss. n. 8. cum Laym. Fill. Faff, et Perez ex D. Th. Quodlib. 4. art. 11. Ex mutuo autem consensu bene possunt conjuges invicem separari, modo absit periculum incontinentise, et nocumentum prolis educandse. Sanch. n. 5. et Boss. n. 18. Fill. cum Fill. Perez, Faff, et aliis, ex illo Apostoli (1. Cor. 7.) .* Nolite fraudare invicem, nisi forte ex consensu ad tempus, ut vacetis orationi ; et iterum revertimini in idipsum, ne tentet vos satanas.

" Dubit. 1 . an liceat viro non cohabitare cum uxore, eam- que expellere a domo ob dotem promissam et non solutam ? THE CONFESSIONAL. 323

Affirmant Panormit. Armilla, Tab. et Gomez ap. Boss. c. 6. n. vir 26, quia non tenetur alere uxorem, si dos non sit soluta tenetur ; ergo neque cohabitare, quamvis tenetur red- dere debitum. Sed negant probabilius et communius Sanch. I. 9. d. 5. n. 17. Pal. 2. n. 5. Mol. de just. d. 245. . Si marito, Boss. c. 6. n. 28. cum Reb. Henr. Reg. Fill. Fag. etc. Ratio, quia obligatio cohabitandi non oritur ex solutione dotis, sed ex ipsa lege natural! et divina, qua vir tenetur debitum reddere et ideo cum ea habitare uxori, ; unde dicimt AA. praofati (contra tamen Mol. et Reb.) quod etiamsi vir non adhuc in uxorem traduxerit domum suam, teneatur traducere, non obstante quod dos non fuerit soluta.

" Sed hie dubit. 2. an vir teneatur alere uxorem, non soluta dote? Communiter negant DD. si culpa promittentis intervenit : ita Sanch. 1. 9. d. 5. w. 2. Bon. p. 7 . n. 7. Boss, c. 6. n. 29. et Salm. IV. prccc. c. unic. p. 3. \.n. 50. et 53, cum Fag. et Trull, ac alii passim ex I. Pro oneribus c. de jure dotium, ubi dicitur ideo constitui dos, ut ex ea vir uxorem alat. Excipe tamen 1 . nisi vir duxerit sine promissione dotis Sanch. n. 8. cum Host. Prcep. et Sylv. ac Salm. cit. n. 50. cum Abb. Moll. Bon. etc. Excipe 2. si uxor sit in viri obseqnio, tune enim saltern ut famulam tenetur earn alere. Salm. ib. cum Abb. Lupo, etc. ap. Sanch. n. 6. qui tamen cum Surdo et aliis id ut tenetur et non admittit, quia ( ait) uxor dotem, et obse- viro unde non necessario alenda quia praestare ; est, tantiim obsequia pra3stando. Sed magis adhsereo oppositae sententise, quia ipsum jus naturae dictat, ut alas qui ab tibi famulandum se occupat. Excipe 3. si uxor ex sua culpa cum viro non cohabitet; secus si ob justam causam. Salm. ibid. n. 51. cum iisd. Caeterum quando sive vir, sive uxor est vere pauper, alter alterum alere. puta si dos fortuito periit, tenetur Sanch. n. 10. Bon. n. 8. Salm. ibid. n. 53. cum Moll. Trull, etc. ex

1. Si cum dotem, . Si maritus,ff. soluto matr. ibi : Quid enim tarn humanum est, quam fortuitis casibus, mulieris maritum vel uxorem viri participem esse ? Hie autem notandum 1 . quod ob dotem nori solutam nequeat vir debitum negare uxori. Sanch. 1. c.n.\. et Salm. I. c. n. 52. in fin. cum Mol. Sylv. etc. Notandum 2. quod in extrema necessitate prius subveniendum sit parentibus, qui diligendi sunt ratione principii, quam Th. 2. 2. 26. art. 11. et Salm. ibid. n. 51. conjugi, ut D. q. contra Laym. Bon. Pal. etc. ap. Boss. c. 22. n. J235. Et sint Salm. ibid. n. 5 1 . prius etiam filiis, cum ipsi pars parentis. x 2 324 THE CONFESSIONAL. in med. cum aliis. In necessitate vero gravi prius succurren- dum conjugi, quam parentibus, et filiis, quia quoad domesticam administrationem major est conjunctio inter conjuges, cum ipsi sint una caro. Sanch. I. 9. d. 29. n. 4. Bon. p. 7. n. 19. et Salm. de IF. Prcsc. c. unic. p. 3. . 1 . n. 51. in Jin. cum Tolet. Bann. Trull, et aliis.

" Dubit. 3. an vir teneatur alimenta prsestare uxori adul- terse ? Alii affirmant, ut Clarus, et Ant. Gabr. ap. Salm. ibid, n. 54, quia uxor adultera non desinit esse uxor. Alii, ut 14. dist. et. ac Surdus Sylvest. vers. Dos. q. 9. Any. apud Salm. ibid, negant, si adulterium est publicum, quia tune secus si turn potest vir uxorem e domo expellere, occultum, enim expellere nequit. Alii vero communius et probabilius, ut Sanch. I. \. d. 8. n. 25. et Salm. ibid. n. 55. cum Soto, Man. Fag. et Trull., negant teneri, sive adulterium fuerit publicum, sive occultum. Ratio, quia adhuc concesso quod ob adulterium occultum uxor non posset expelli, ne ejus crimen prodatur, vitetur tamen est vide utque scandalum (in quo quaestio ; dicenda n. nihilominus ratio haec non militat in 968.) ; nega- tione alimentorum, quse sine scandalo et infamia uxoris negari possunt. Idque dicunt esse probabile Safm. cit. n. 55. in Jin. cum Card, de Laurea, et Surdo, etiamsi uxor admiserit tantum oscula ab alio, si sint notoria; vel si occulta, si sint nimis lasciva, aut si uxor sit nobilis.

" 9^0. 3. Peccat mortaliter, qui conjugi serio, et instan- ter petenti debitum negat, quia est res gravis, et debetur ex

: nisi aut alia ratione honesta justitia intellige, petens precibus, et sit immoderata si averti possit, petitio non ; (nam, ssepe petenti semel vel bis negetur, citra periculum incontinentiae, videtur esse tantum veniale, ob levitatem materiae : aliquando, si nimis immoderate, et justo ssepius petat, nullum, secundum Perez d. 50. s. 4.) nee sit alia justa causa negandi, Bon. q. 4. p. 1. ex Sanch. Fill. etc. Justarn autem, secluso periculo in- continentise utriusque, esse censet M. Perez 1. c. n. 6. si plures nascantur filii, quam possint alere.

" Queer. 1. An peccet graviter conjux negans debitum una vel altera vice ? tt pr j ma sententia negat, inodo absit periculum pollutionis, et hanc tenet Pont. 1. 10. c. 2. n. 5. cum Sa, Sanch. I. 9. d. 2 n. 1 1. cum lion. p. ] . ac Avers. Hurt. Corn, et Ochag. ap. Boss. c. ]. n. 40, quia id non videtur materia tarn gravis, ut culpam lethalem constituat. THE CONFESSIONAL. 325

" Secunda sententia vero, quam tenent Pal. p. 4. . 4. n. 5.

Tamb. 1. c. 3. . 3. n. c. 1. 7. 20. Boss. n. 41. cwm Taw. <tf CVozx w. 391. cum Gob. dicit etiam negare semel, vel differre debitum serio et instanter petenti, per se loquendo esse mortale, adhuc remoto periculo pollutionis. Ratio, quiahoc videtur ma- teria satis gravis, turn ratione prolis quae ex unica copula bene turn ratione et gigni potest ; discordise, periculi incontinentise, quse ex tali negatione potest sequi. His tamen non obstanti- bus, prima sententia non videtur improbabilis, cum gravitas materise pendeat ab hominum sestimatione, et tot graves DD. censeant hanc esse materiam levem : ipsimet autem id dicunt, supponendo quod absit periculum incontinentise, vel magni dissidii caeterum ilia vice est valde in- ; procreatio prolis pro certa. Conveniunt autem comrnuniter non peccare uxorem negarido, si vir benevole aut remisse petat; ita Pont. I. c. n. 4. et 5. Bon. d. n. \. Croix n. 391. Rone. p. 183. q. 2. r. \ . Tamb. n. 21. cum Corn, et Ochog. Laym. c. 1. n. 1. ac Poss. c. I. n. 3.1. cum Sot. Reb. Rodr. Henr. Reg. Lop. Faff. Hurt. Vill. Avers, et Dian. Item, si conjux petens, adhuc instanter, causa alias cedat precibus negantis, qui negat cum justa ; venialiter saltern ita Sanch. d. d. 2. n. 13. etiam peccaret ; cum Nav. Sylv. Margar. Philiarch. etc. nisi preces essent ita ut alter coactus videretur cedere vel nisi importunae, quasi ; in altero incontinentiae tune enim nee adesset periculum ; liceret eum avertere ita etiam precibus, sine causa gravi, ; 32. I. art. Sanch. I c. cum Nav. Sylv. Lop. D. Th. in 4. d. q. 2. ad 4.

" Prseterea non peccat negans, quando alter immoderate sine incontinentise, et in hoc etiam ornnes petit, tamen periculo vide Boss. n. 18. Hinc dicunt c. 1. n. 1. conveniunt ; Laym. Croix n. 396. Holz. n. 468. Spor. n. 513. cum Rodr. et Gloss. in nocte habi- non esse mortale, post tertiam copulam eadem I. c. et tam, negare quartam. Imo addunt Tamb. n. 22. Spor. Sanch. n. 11. cum Led. nee esse mortale petenti quinquies in semel sed huic non cum ex una mense negare ; acquiesco, parte sit valde et ex altera petere quinquies in mense moderatum, Item non negare semel in mense videtur materia sat gravis. ad breve videtur peccare uxor, si differat reddere tempus, ad noctem ut Pont. c. 2. n. 5. Sanch. d. num. nempe usque ; I. c. n. 5 1 3. cum et Croix 1 1 . cum Viet. Rone. Spor. communi, ad n. 391. cum Perez, Gob. et Dian. Vel si a nocte differat Led. mane, ut Boss. n. 37. cum Sanch. Pon. Viet. Hurt. Fill. 326 THE CONFESSIONAL.

etc., excluso tamen semper periculo incontinent. Non potest autem post copulam habitam in die negare in nocte.

" 94 1 . Quaer. II. An sit justa causa negandi debitum, si plures nascantur filii quam conjuges possint alere ?

" Prima sententia negat, et hanc tenent Laym. tr. 16. c. 1. n. 16. Rone. p. 183. q. 2. r. 1. Spor. n. 516. (qui excipit solum casum, quo conjuges multiplicata prole ad extremam necessi-

tatem redigerentur) item Pal. p. 4. . 10. n. 8. cum Sylv. Con. Nav. Reb. et turn Any. Margar. Lop. Graff". Ratio, quia pro- creatio prolis spectat ad preecipuum finem matrimonii, cui postponendum quodvis incommodum, melius enim est ut pro les vivat ut omnind non sit turn aut inops, quam ; quia conjux negaret diu, aut aliquando : si diu, exponeret alterum periculo

incontinentise : si frustra nam aliquando, negaret ; conjuges rarius coenndo faciliiis concipiunt.

" Secunda sententia vero affirmat, et hanc tenent Sanch. I. P. d. 25. n. 3. Pont. 1. 10. cap. 3. n. 7. Dian. p. 9. tr. 7. r. 3. Bonac.p. 1. n. 13. cum Led. Rodr. et Sa, ac Boss. c. 1. n. 220. cum Sot, Comit. Fill. Reg. Hurt, et Fag. et probabilem putant Tamb. I. 7. c. 3. .5. w. 3. et Spor. I. c. Ratio, turn quia multiplicitas prolium futurarum cederet in nocumentum filio- rum jam genitorum, turn quia in omnibus debitis magna diffi- cultas excusat a solutione. Conveniunt tamen omnes esse obligationem reddendi, si adsit in altero periculum inconti- nentiae : quod revera (ut bene advertit Conin.) vix non aderit, si in eodem toro et alter debitum et conjux habitet, petat ; ideo prima sententia magis mihi arridet. * 942. 4. Peccat graviter vir, vel mulier, si se impoten- tem etiam alias reddat, mediis licitis, v. g. jejuniis, etc. invita comparte : imb si aliter non possit reddere debitum, licite non observat jejunia Ecclesise, (Fide dicta 1. 4. n. 1034. v. 3. Excusantur, ubi diximus id procedere de viro ; nam uxorem difficile videtur per jejunia feri impotentem ad reddendum, ut Salm. de 4. c. prcec. unic. p. 3. . 1. n. 49.) sicut et uxor, si notabiliter iis fiat deformior. Bon. 1. c. Sanch. I. 9. d. 3. n. 11. Reg. Con. Fill. n. 306. etc. Perez d. 50. s. 2.

" 943. 5. Conjux tenetur reddere debitum, quamvis illi- cite si redditio hie et sit petenti, nunc non illicita, v. g. petenti voluptatis causa, vel ligato castitatis voto, vel die festo, etc. Fide Sanch. lib. 9. d. 6. Pont. lib. 9. cap. 3. Con. d. 34. d. 6. Perez d. 50. s. 5. Quia malitia alterius non dat illi jus suum est. negandi, quod Non tamen tenetur reddere petenti THE CONFESSIONAL. 327 sine gravi causa, modo innaturali, vel in loco publico, vel sacro, etc/

" Certum est conjugem non teneri ad reddendum debitum cum peccato proprio, et etiam veniali, cum nemo possit esse

ad ita communiter Pal. 4. . 11. n. obligatus peccandum ; p. 1. Bon. p. 3. n. 3. et 4. Laym. c. 1. n. 17. Spor. n. 517. Boss, c. 1. n. 226. et alii passim.

" Sed quaer. I. Utmm liceat reddere illicite petenti cum peccato mortali? Resp. Si culpa se tenet ex parte actus, puta si alter petat in loco sacro vel publico, vel si cum periculo vel abortus, sanitatis proprise, aut alterius, omnes conveniunt non teneri nee reddere sine conjugem, posse gravi culpa ; quia tune, cum actus sit per se malus, alter injuste petit, eo quod non habet ita Sanch. I. 9. c. b. d. 16. n. 8. Pont. jus petendi ; I. 10. c. 3. n. 3. Salm. de matr. c. 15. p. 2. n. 21. cum D. Th. Con. Bon. Henr. et aliis passim. Sed

" 944. Dubit. 1. Si culpa se tenet ex parte personse exi- gentis, nempe si ille sit obstrictus voto castitatis, aut petat ob pravum finem, an alter possit reddere ?

" Prima sententia communis dicit non solum posse, sed etiam teneri; et hanc sequuntur Suar. de consur. d. 15. sect. 4. n. 9. Lugo de sacram. d. 8. n. 182. Contin. Tournel. tr. de matrim. cap. 7. n. 4. v. Dico 1. Cone. p. 369. n. 2. Laym. I. 5. 3. n. 3. n. 3. Pal. tr. 10. jo. c.l. 17. Bonac. qu. 4. p. p.

4. . 11. n. 3. Spor. n. 517. Holzm. n. 467. v. Tertio, Elbel n. 416. Escob. I. 25. n. 91. cum Sylv. Con. Cov. et Henr. Sanch. d. d. 6. n. 1 . cum Ang. Led. Manuel, P. Soto, Feracr.

. Fill, ac et Met. Boss. c. 1 n. 24 1 . cum Peres:, Diana, Fill, et Salm. de matr. c. 15. p. 2. n. 18. cum Avers. Reb. Die. etc. Ratio, quia conjux ille per votum non amisit jus petendi, unde quamvis illicite, non tamen injuste debitum exigit. " Secunda sententia vero, quam tenent Pont. I. 10. c 3. n. 3. et Croix I. 6. p. 3. n. 353. cum Sylv. Comit. et aliis paucis, dicit, quod sive culpa se teneat ex parte actus, sive ex parte in personse petentis, non licet ei reddere (nisi sit potestate petentis ab ilia prava circumstantia se liberare, puta si exigeret actus ob malum finem). Ratio, quia posito impedimento voti, non conjugalis necessario est illicitus petenti, cui cooperari alteri licet. Nee petens eo casu habet dominium in corpus alterius, turn tune est a voto turn quia dominium impeditum ; quia conjux Huic autem non habet jus nisi ad usum licitum matrimonii. de congruunt dicta de rest. 1. 4. n. 697. ubi dicunt Lugo just. 328 THE CONFESSIONAL.

d. 21. n. 62. et Croix, cum Less. MoL Soto, Nov. etc. quod de bitor non teneatur restituere domino rem, qua ille est abusurus ad etiam tradidit D. Th. 2. 2. peccandum ; quod expresse q. 26. art. 5. ad 1. ubi : Quando res restituenda apparet esse graviter nociva ei, cui restitutio facienda est, non ei debet tune restitui, quia restitutio ordinatur ad utilitatem ejus cui

restituitur. Dicit tamen Lugo I. c> quod, cum haec obligatio sit tantum charitatis, non obligatur debitor ad negandum, si non possit negare sine gravi incommode. Hsec sententia est quideni probabilis, sed prima videtur probabilior, saltern extrin- sece nititur obstrictus voto adhuc ; gravi utique ratione, quia retinet jus ad petendum, et consequenter tenetur alter ei red- dere, prout si quis votum cmitteret non exigendi a te pecu- niam debitam, si ille postea petit, teneris tu reddere, quia per voturn creditor non amisit jus suum, et eo casu tu reddendo minime cooperaris formaliter ejus peccato, cum non sis causa cur ille debitum exigat, sed tantum concurris ad materiale peccati, quod tu non potes impedire, cum debes rem suo do mino reddere ideo teneris ; nee impedire, quia impediendo actum injustitiae committeres. Nee valet dicere, quod nemo habeat ad actum illicitum nam esto jus ; responderetur, quod conjux ille petens non habeat jus ad petendum cum peccato, habet tamen jus ad actum conjugalem qui per se est honestus, under alter reddendo non peccat, quia dat operam, non alterius peccato, sed actui licito, et ex justitia debito. Hinc dicunt Sanch. lib. 9. d. 36. n. 11. cum Palud. Henr. Man. et Led. ac Salm. de matr. c. 15. p. 2. n. 20. cum Con. et Bon., quod licet conjux voverit ex consensu alterius, si tamen expresse non cessit juri suo petendi, etiam tenetur alter debitum reddere. Imo etiamsi ad invicem voverint, non inteudentes cedere juri suo, adhuc tenetur alter petenti reddere, ut dicunt idem Salm. 1. c. in fin. cum Sanch. Less. Bon. et Henriquez. 11 Bene tamen advertunt Sanch. I. 9. d. 6. n. 5. cum Cov. et

Adrian, ac Boss. c. 1 . n. 248. cum Con. Reb. et Fill, quod eo casu tenetur conjux monere petentem ligatum voto, ut a petitione desistat, modo possit monere sine timore magni dissidii, vel indignationis, aut incontinentise alterius: quae incommoda, dicunt Sanch. et Bossius, ut plurimum adesse. Quando autem conjux praevidet, quod alter impeditus voto vel alio impedi- mento illicite petet, tune tutius erit ut ipse prseveniat, et si ille tu jam petierit, ipse tune etiam petat, dicens, volo ut mihi reddas : sed ad hoc merito ait Sanch. d. n. 5. uxores raro obli- THE CONFESSIONAL. 329

gari, quia magnurn onus esset eis ob naturalem mulierum vere- cundiam teneri ad semper petendum. Prseterea advertendum cum Bossius n. 252. et 273. quod si conjux impeditus petat infra non nee alter ei reddere primum bimestre, teneatur, possit ; cum eo tempore ille non habeat jus ad petendum. "945. Uubit. 2. An conjux possit et teneatur reddere de- bitum incestuoso petenti? Adsunt tres sententiee. Alii ut Hostiensis, et Lopez ap. Boss. c. \.n. 249. dicunt teneri. Alii, ut Pontius I. 10. c. 3. n. 3. et Palac. ac P. Led. apud Sanch. I. 9. d. 6. n. 11. dicunt nee teneri, nee posse, quia cum inces- tuosus sit privatus jure petendi, alter reddendo illicite co- operaretur illius peccato. Alii vero communius, et probabilius dicunt non teneri, sed posse; ita Sanch. n. 12. Palp. 4. . 6. n. 7. Bon. qucest. 4. p. 3. n. 3. Salm. de matr. c. 15. p. 2. n. 15. Boss. c. \. n. 250. cum S. Anton. Palud. Sylv. Laym. Cov. Victor. Beg. Fill. etc. Ratio, quia licet incestuosus sit privatus jure suo, conjux tamen innocens, curn habeat jus petendi, a fortiori habet jus reddendi, alioqui grave onus deberet subire si deberet imo (maxime uxor), semper petere ; magnis scrupulis deberet angi, existimans ne forte moveatur ad reddendum ex tacita alterius hoc autem onus satis excusat a co- petitione ; operatione ad materiale peccati quod committit incestuosus. Tutius autem erit (ut diximus), ut conjux innocens tune ipse petat.

" 946. Quaer. II. An petenti cum sola culpa veniali tenea tur alter reddere ? Alii affirmant ut Boss. c. 1. n. 230. Escob. I. 25. n. 93. Sporer n. 518. Sanch. I. 9. d. 6. n. 6. et d. 16. n. 8. cum Cajet. et P. Soto, Laym. c. 1. n. 18. cum Dom. Soto. et Nav. ac Boss. c. 1. w. 230. cum Con. etc. Ratio, turn quia vin- fortius culum justitise, quo conjuges tenentur reddere, stringit, quam vinculum charitatis quo tenentur vitare peccatum alterius; turn quia semper (ut ajunt) adest justa causa reddendi, scilicet ne exi^enti displiceat, vel saltern (ut dicit Sanch.) ne pri- vetur jure suo reddendi. Alii tamen (ut Bon quasi. 4. p. 3. n. 10. cum Armilla) dicunt non teneri, nisi adsit justa causa ex

: si actus est parte petentis. Ego dico omnino distinguendurn illicitus ex parte personse petentis, puta si petat ob voluptatem, vel alium finem leviter malum, vel die quo vult Eucharistiam actus sit se accipere, tune teuetur reddere ; quia, cum per etiamsi honestus, tenetur ex justitia ad reddendum, exigens n. dub. I. Si vero peccet graviter in petendo, ut diximus 944. ut actus est venialiter illicitus ex parte ipsius actus seu copulse, 330 THE CONFESSIONAL.

si petatur situ innaturali, vel tempore menstrui, aut puer- perii, tune quando adest justa causa, potest quidem red- dere, cum quselibet justa causa excuset a veniali. Justa autem causa erit, v. g ne incurrat indignationem alterius sive ran- corem illius quodammodo notabilem, et non possit eum com mode avertere. Causa vero quam adducit Sanch., nempe ne ronjux privetur suo jure reddendi, non videtur sufficiens, nam sicut petens tune non habet jus ad sic petendum, ita nee alter jus habet ad sic reddendum. Dixi, potest reddere, sed non tenetur, quia licet vinculum justitise fortius sit vinculo cha- ritatis, attamen cum actus sit tali modo per se illicitus, alter non habet jus ad ilium, et sic responderetur ad rationem primae sententise; ita Bus. ut supra n. 934. ac Less. I. 3. c. 3. n. 89; item Palac. et Led. ap. Sanch. d. d. 16. n. 8. et probabilem putat Croixnum. 356. cum S. Antonin. 3. p. tit. I. c. 2. . 7. ubi ait tune teneri conjugem ad reddendum, quando alter petit modo naturali si non tenetur. ; ergo, innaturali, Sane vero teneretur reddere, si petens haberet justam causam etiam ex sua parte sic petendi, puta si peteret copulam situ innaturali, eo quod uxor sit prsegnans, aut ipse sit pinguis, vel alioquin im- mineret scandali vide dicta n. Vel si periculum ; 917. petat tempore menstrui, aut puerperii cum periculo incontinentise, juxta dicta n. 925. circa fin.

" An autem conjux teneatur reddere petenti statim post pran- dium ? Fide dicta n. 916. v. Videtur. An petenti die com- munionis ? Vide n. 922. ac in Tract, de Euch. I. 6. n. 274. die An petenti in festive, jejunii, et Rogationum ? Vide n. 923.

"947- Queer. III. An liceat uxori reddere debitum, vel petere a viro volente seminare extra vas post copulam inccep- tam?

" Prima sententia affirmat, ethane tenent Pont. I. 10. cap. 11. num. 8. Tamb. Dec. I. 7- c. 4. . 5. num. 4. et Sporer p. 356. num. 490, quia (ut ajunt) cum mulier reddit, aut petit, dat operam rei licitse, nee ipsa propter malitiam viri debet suo jure privari.

" Secunda sententia, quam tenent Roncay. p. 187. qucest. 10. r. 2. et Elbel. p. 471. num. 394. dicit uxorem non posse nee petere nee reddere, nisi adsit gravis causa, quse ipsam excuset in permittendo peccatum viri, et in cooperando ad materiale peccati illius, alias tenetur ex charitate, cum possit sine gravi incommode viri peccatum impedire. Ego tamen distinguendum THE CONFESSIONAL. 331 puto : Si agatur de reddendo debito, dico uxorem probabiliter posse et teneri negare debitum, si possit sine gravi incommodo, juxta secundam sententiarn allatam num. 944. quia abusurus re sibi debita non habet ad sibi vindicandam sed jus rem ; proba- bilius videtur uxor non solum posse reddere, ut dicit prima sententia, quam sequitur etiam Sanch. 1. 9. d. 16. n. 3. sed etiam teneri. Ratio, quia (juxta dicta cit. num. 044.) quando culpa se tenet ex parte personse petentis, cum ipse habeat jus ad copulam, nequit alter sine injustitia debitum negare, si non possit monendo a, tali culpa ilium avertere : et tune patet quod reddens ne materialiter quidem cooperatur peccato illius, cum non cooperetur semination! extra vas, sed tantum copulse in- Si de coeptse, quse per se omnino utrique est licita. vero agatur petitione debiti, dico cum secunda sententia uxorem non posse si adsit et causa tune enim revera petere, non justa gravis ; tenetur ex charitate impedire peccatum viri. Justam autem causam habebit petendi, si ipsa esset in periculo incontinentise, vel vel si deberet alias privari suo jure petendi plusquarn semel bis, cum perpetuo scrupulo an ei sit satis grave incommodum, velne, tune secontinere. Vide dicta in pari casu I. 3. n. 53. v. Si vero (1). "948. 6. Non tenetur reddere 1. Si alter alteri debitum voverint castitatem. remiseret, v. g. si consensu mutuo (Sed oppositum est probabile, si non intenderint cedere jitri suo, auctoritate cele- juxta dicta num. 944. circa fin.} vel publica

: liceat uxori reddere debitum vel a viro (1.) Ad quaestionem An petere volente seminare extra vas post copulam incoeptam ? respondit pluries

sacra Poenitentiaria et inter alia : 1 Febr. 1823 :

" nihil contra naturam Cum in proposito casu, mulier a sua quidem parte actus inordinatio ex viri malitia agat detque operam rei licitse, tota autem si et extra vas effundit ; procedit quiloco consummandi retrahit se ideoque vir autem minando mulier post debitas admonitiones nihil proficiat, instet, theo- verbera, aut mortem aut alia gravissima mala, poterit ipsa (ut probati se habere cum in rerum logi docent) citra periculum permisshe ; adjunctis ex causa earn ipsa sui viri peccatum simpliciter permittat idque gravi quae cum tanto incom excusat; quoniam charitas, qua illud impedire tenetur,

modo non obligat :" Ex alia decisione ejusdem Tribunalis, 15 Nov. 1816 : " in hoc consentiunt, ut liceat uxori Probati castigatique morales theologi habenda sit a viro suo, et debitum reddere, si ex ejus denegatione male sibi timere enim, hoc in casu, grave inde incommodum possit ; neque ajunt, sed illud tantummodo censetur uxor viri sui peccato formatter cooperari, Moneat tamen orator hujusmodi ex justa et rationabili causa permittere. virum ut ab uxorem, ut non cesset prudenter commonere suum, hacturpi- tudine desistat." 332 THE CONFESSIONAL.

brarint divortium. 2. Si sit talis noil petens amens ; quia est dominii nee et humano capax usus ; petit cum ratione, modo. Quod etiam valet in ebrio. Simpliciter tamen uti ita reddere licet tarn amenti nisi esset petere, ebrio, quam ; periculum foetus enecandi. Nav. c. 16. Syloest. Laym. c. 1. 3. Si num. 9. alter mcechatus sit, quia franyenti fidem fides frangatur eidem ; nisi tamen ipse quoque sit adulter, vel causa adulterii. (Vide dicenda num. 966.)

" Queer., an conjux teneatur reddere debitum amenti, vel ebrio? Affirmant Nav. c. 16. num. 26. et Sylv. Ang. Graff. Led. etc. apud Boss. c. 1. . 293. quia conjux ebrius, vel factus amens adhuc retinet dominium acquisitum in corpus alterius nee officit amentia ad ; procurationem prolis. Negant vero communissime et probabilius cum Bus. ut supra, Laym. c. 1. num. 9. Pal. p. 4. . 4. num. 19. Bon. p. 1. num. 10. Sanch. 1. 9. d. 22. num. 9. Cone. p. 402. num. 31. Croix num. 394. et Boss. n. 294. cum Soto, Con. Fill. Viet. Lop. Henr. Reg. Aversa, Hurt. etc. Ratio, quia, licet isti dominium reti- neant, sunt tamen incapaces usus dominii. Excipe 1 . si in eis sit periculum prodigendi semen, quia tametsi ipsi non peccent, est tamen impeditus actus materialiter malus. Excipe 2. si quis non esset universe amens, sed in una tantum vel altera materia. Sanch. n. 6. Boss. num. 297. vel si ille esset tantum fatuus, non vero omnino mente captus, vel si petat dum habet lucidum intervallum. Boss. n. 298. et 299. cum Sanch. Ric. et Cone.

" Quamvis autem non sit obligatio reddendi conjugi amenti, vel ebrio, licitum est tamen ei reddere, ut communiter dicunt prsefati AA. cum usus matrimonii per se sit licitus, et proles educari possit a conjuge sanse mentis. Modo (intelligendum) absit vel abortus unde bene addunt periculum scandali, ; Sanch. n. 7. et Boss. n. 302, quod non liceat coire cum uxore amente furiosa, nisi ipsa experta sit sterilis. Peccaret etiam qui conjungeret ad copulam conjuges ambos amentes, quia esset causa, ut filii carerent debita educatione. Sanch. n. 5. cum Led. et Lop. et Boss. n. 303. cum Bonac. Con. Laym. P. Soto, Fill. etc. "949. 7. Etsi is, qui matrimonio contracto sciens pru- dens voluntarie cognovit consanguineam uxoris in primo vel secundo gradu, non possit petere debitum, (ex cap. 1. de JEo qui cogn. etc. Vide dicenda n. 1070.) tenetur tamen reddere. Idem est de eo inscia vovit castita- qui } comparte, THE CONFESSIONAL. 333

tern, post matrimonium consummatum. Si tamen ante vo- videtur ad visset, obligari ingressum religionis, saltern primo bimestri (nisi tamen matrimonium consummaverit) ; imo etiam post, si uxor consentiat, de quo plura vide apud Laym c.ll.n. 10.

< "950. Resp. 2. Conjux non tenetur reddere debitum, si inde grave damnum, vel periculum sibi, vel proli merito timeat. Perez, dist. sess. 4. 50. Unde non tenetur sequenti- bus casibus : " 1. Si illud maritus raorbo petat contagioso laborans, v. g. gallico, peste, lepra, etc. (nisi tamen hsec ante matrimonium fuerit et non sit nirnis cognita, gravis) Bon. q. 4. p. 1. num. 8. Perez d. 50. Sanch. I. d. 14. I. 5. 9. Laym. tr. 10. p. 3. c. 1.

" Quaer. an conjux tenetur reddere debitum alteri laboranti aliquo morbo contagioso, puta lepra, peste, pbtbisi, morbo gallico, et simili ? Certum est 1. Conjuges teneri ad redden- levi huic enim dum cum suo damno, prseponderat lex justitiee, obligans quidem sub gravi, curn redditio debiti gravis sit 1. materia ; ita communiter Sanch. 9. d. 24. num. 2. cum Soto, Nav. etc. ac Boss. 1. 2. c. 1. num. 168. in fine cum Bon. Reb. et Fal. Unde dicunt D. Th. 3. p. q. 64. art. I. ad 4. et D.Bonav. Ric. et alii ap. Sanch. I. c. n. 15. uxorem teneri ad reddendum debitum viro leproso, ex c. 2. de Conjug. lepros. ubi : Quod si virum, sive uxorem, leprosum fieri contigerit, et infirmus a sano carnale debitum exiaat, generali prce- cepto Apostoli, quod exigitur est solvendum ; cui prtecepto in hoc casu nulla exceptio invenitur. Ratio, quia, cum copula brevi fit, non imminet ex ea periculum infectionis : et ideo ait D. Th. 64. a. I. ad 4. Tenetur reddere . . Suppl. q. ., non tamen... cohabitare... quia non ita citb inficitur ex coitu, sicunt ex frequenti cohabitatione. Communiter tamen id limitant 1. DD. si ex tali coitu judicio medicorum adsit peri c. culum infectionis notabiliter noxise ; ita Boss. 7- n. 181. cum Laym. et Sanch. d. d. 24. n. 17. cum S. Anton. Nav. Soto, Palud. Caj. Viet, et aliis. Limitant 2. si conjux sanus tantum horroris habeat ad coeundum cum leproso, ut id sit moraliter enim nulla est obli- ipsi impossibile ; impossibilium ita Sanch. n. gatio ex /. Impossibilium ff. de Reg.jur. ; 21. et Boss. num. 194. cum Host. Panorm. Sylv. Pont. Soto, Barb. Laym. Reg. Vill. etc. " Certum est 2. non teneri conjugem reddere debitum cum 334 THE CONFESSIONAL.

aut sanitatis ita gravi periculo proprise vitee, ; D. Th. Suppl.

1. : qu. 64. art. ubi Fir tenetur uxori debitum redder-e..., salvd tamen prius persons incolumitate. Et ita communiter omnes (vide Sanch. d. d. 24. n. 2.) Ratio, quia (ut ait D. Th.) hie e*t ordo naturalis, ut prius aliquid in seipso perficiatur, et postmodum alteri de perfections sua communicet ; et hie est etiam ordo charitatis, qua naturam perfcit. "Certum est 3. conjugem, non solum non teneri, sed nee etiam posse reddere cum gravi periculo suse salutis, quia ita nemo est dominus vitse suse; communiter Pal. p. 4. . 10. n. 4. Pont. 1. 10. c. 14. n. 3. Sanch. I. 9. d. 24. n. 8. cum Soto, Caj. Arm. Led. etc. ac Boss. c. 1. n. 199. cum Layrn. Con. Fill. etc. Et hoc etiamsi illud grave damnum immi- neret soli petenti, ut dicunt Sanch. n. 9. et Boss. n. 209. cum Soto, Arag. etc. ; eo enim casu reddens, tantum excusari posset, si ab altero timeretur proximum periculum occisionis. Limitarit vero Sanch. n. 22. cum Led. Palac. Fega, Man. etc. ac Laym. Azor, Fill. ap. Boss. c. 1. n. 189., si conjux sanus ante matrimonium jam noverit alterius morbum con- tagiosum, quia (ut ajunt) in omnibus contractibus, quando detegitur vitium rei, non minus obligantur contrahentes, si res vitio careret. Sed merito hanc limitationem quam reji- ciunt Pal. 1. c. et Ang. ac Fill. ap. Boss. n. 189, quia emens scit cedit et bene cedere rem, quam vitiosam, juri suo, potest ; sed conjux (ut diximus) non potest cedere juri servandse suse salutis.

" Probabiliter tamen poterit conjux reddere alteri infecto, etiam cum periculo gravi propriaB sanitatis : I. Si proles sit necessaria ad bonum commune. Sanch. d. d. 24. n. \\.cum Ledesma, nemine contradicente, ut asserit. II. Si conjux in- fectus petens esset in probabili periculo incontinentise, nam licet sanus nee etiam eo casu teneatur reddere cum periculo suse sanitatis, ut dicunt Laym. c. 1. n. 5. Pont. I. 10. c. 14. n. 2. Sanch. d. 24. n. 12. Boss. n. 204. et 205. cum Major. Reg. Comit. et Fill, ac Pal. p. 5. . 10. n. 4. cum Con. (contra Gabr. Led. et Rodr.) turn quia charitas non obligat cum tanto onere, turn quia alter non est in extrema necessitate, cum aliter sibi subvenire attamen licite possit ; potest reddere, subire ex motive charitatis esto et tale periculum ; quia, homo non sit dominus suse vitse, potest tamen propter chari- tatem ilium exponere, ut Pont. I. c. n. 4. et c. 2. n. 7. Sanch. 1. n. 3. et 4. et n. 12. Bon. q. 4. p. Boss.n. 294. cum Major. THE CONFESSIONAL. 335

Fill. Con. Aversa, P. Soto, Laym, Hurt. Comit. et Reg. III. Si redderet ad vitanda magna dissidia, vel ad fovendum amo- rem et etiam ad vitandum conjugalem ; periculum inconti- nentise et tune etiam in- proprise, potest petere ; quia vitatio aut conservatio continentiae, pacis familise ac amoris conjugalis prsevalet obligationi vitandi infectionis periculum. Hsec tainen omnin intelligenda (ut diximus n. 909.) si morbus sit diutur- et nus quasi habitualis, ut lepra, morbus gallicus, phthisis, etc., non vero si sit de illis, qui de brevi et facili solent mor tem afferre, ut est infectio pestis, et leprse leoninse. IV. Addo, si conjux sanus possit praeservativis facile vitare conta- gium sive ejus periculum.

" Sicat autem non potest conjux sanus reddere infirmo cum periculo proprise salutis, sic etiam infectus nee potest reddere sano cum periculo salutis illius, etiamsi ille petat jam con- scius sui periculi : prout non licet reddere gladium volenti se sit necare, cum nemo dominus auae vitae ; ita Sanch. I. 9. d. 6. n. 17. Pont. 1. 10. n. 2. in Jin. et Boss. c. \. n. 209. cum Soto, Con. Azor, etc. communiter. Probabiliter tamen exci- piunt Busemb. n. 909. cum Perez, Bon. p. 6. n. 8. Sanch. d. 24. n. 23. cum Cajet. P. Soto, et Crass, ac Boss. d. n. 209. in Jin. (se remittens ad n. 195.) cum Laym. Pont, et Reg. si reddat ad vitandum periculum incontinentiae in se vel in altero, vel ad vitanda dissidia, aut ne diu privetur usu conjugii, quod vix esse potest sine periculo incontinentiae. Hocque etiam in- telligendum, si ejus morbus sit diuturnus, et non proxime ad mortem tendens; itemque si alter sanus petens jam ejus morbi sit conscius, juxta dicta n. 909. Dub. 1.

" 951. An autem conjux possit et teneatur reddere, qtiando timetur damnum prolis nasciturae ? Negant Medina, et Pala- cius ap. Sanch. I. 9. d. 24. n. 24. quia nemo tenetur, nee potest reddere debitum cum damno innocentis. Sed commu niter et verms affirmant D. Th. in 4. d. 32. q. un. ar. 1. ad

4. S. Anton. 3. p. tit. \. c. 20. . 10. circa Jin. Sanch. n. 25. cum S. Bonav. Palud. Sylv. Led. etc. ac Boss. c. 1. n. 136. cum Soto, Laym. Reb. Fill. Reg. Fill. etc. Ratio assignatur a D. Th. I. c. ubi : Uxor tenetur viro leproso reddere debitum ; et quamvis proles gigneretur injirma, tamen melius est ei sic esse, quam penitus non esse. An vero liceat reddere tempore ? Fide praegnationis, vel menstrui, aut purgationis post partum dicta n. 924, 925, et 926. * 952. 2. Si petat ab uxore laborante febri, vel alio morbo 336 THE CONFESSIONAL.

cui copula noceret : Bon. q. 4. p. 1. n. 4. ex Sanch. etc. item Per I. c. (Sive post balnea, aut sectionem vence ; vide dicta * n. 910.) Vel, ut quidam volunt, tempore menstrui : Bon. q. 4. p. 3 n. 1 1. et p. 6. n. 10. contra Sanch. Hurt. Per. d. 49. s. 3. (Fide dicta n. 925.) Aut cum uxor est gravida, et ex redditione periculum mortis (vel etiam abortus) probabile time- tur proli jam concepts : imo tune nee petere, nee reddere licitum est, ut per se patet, ait Laym. c. 1. n. 7. et esse mor- tale dicit Perez dist. 49. s. 3. (addens ex Sanch. Conin. et Hurt, cessante periculo prolis usum matrimonii licitum esse) (Fide dicta n. 924.) Aut si non possit uxor edere fcetum, nisi mortuum. Bon. q. 4. p. 1. et 2. n. 14. (Laym. tamen c. 7. n. dicit eo casu licere imo et I. 7. reddere, petere ; quod Bon. c. concedit, si fiat ob periculum incontinentise) aut non possit edere, nisi cum praesenti periculo vitse. Bon. I. c. n. 7. Laym. 1. c. n. 6, Quod tamen ad vitandam incontinentiam, aut alia gravi ex causa, earn posse permittere et debitum reddere, in- sinuat Laym. 1. c. ex Sanch. L 7. d. 102. n. 11. (Vide dicenda n. seq. 953.) Denique propter grave periculum morbi (non tamen propter ordinarios dolores partus) potest conjux negare debitum, etiamsi in altero esset periculum incontinentiae. Sanch. Prcep. Pal. Dian. p. 6. t. 1 . r. 64. et p. 9. t. 7. r. 4. (Vide dicta mox sup. n. 950.) "3. Si alter debitum exigat innaturali modo, nisi tamen ex negatione timeantur graviora mala, v. g. rixee, odium, in- con tinentia. (Vide dicta n. 946.) " 953. Commune est non teneri uxorem reddere debitum, si experta sit se non posse parere sine probabili periculo mortis : ita Laym. c. 1. n. 6. Bon. p. 4. n. 1 . Sanch. I. 7. d. 102. n. 9. et Boss. c. 1. n. 173. cum Conin. Reg. Fill, et Rod., quia solutio debiti non obligat cum tanto detrimento. Quid si mater experta sit se filios parere mortuos ? Hoc casu Laym. n. 7- dicit quod bene poterit uxor reddere, quia ilia mors foetus accidens evenit et melius est esse per ; praeterea puero omnino non esse attamen Boss. I. cum culpa originali, quam ; c. et Bon. n. 14. cum Rodr. Viet. Led. et Reg., tenent earn non posse reddere, quia mater ex morte prolis (ut ait etiam Bossius) exponitur magno periculo vita3. Excipit tamen Bon. 1. c. cum aliis, nisi adsit periculum incontinentiae, et huic con- sentit Sanch. 1. 7 . d. 102. n. 8. addens, quod si perpetuo propter hanc causam deberent conjuges ab usu matrimonii abstinere, essent ipsi in maximo incontinentise periculo. An THE CONFESSIONAL. 337

autem uxor, quae non possit reddere propter arctitudinem vasis, teneatur puti incisionem 1 Via dicenda n. 1099. "954. Quaeres, an aliquando liceat impedire prolis ge- nerationem ? " * Possunt Resp. quidem conjuges ex gravi causa aliquid facere, ex quo per accidens sequatur effusio seminis : peccant tamen, si in usu matrimonii, vel post usum faciant aliquid quo impediatur conceptio, aut semen conceptum rejiciatur. Ratio prioris est, quia non impeditur generatio, ne indirecte quidem, sed tantum permittitur, ut non fiat, quod licet ex causa ration- abili. Ratio posterioris est, quia agunt contra fidem, et finem principalem matrimonii. Unde tales non excusat paupertas imminens, aut periculum ex partu.

Unde resolves :

" * 1 . Licite interrumpitur actus conjugalis, etsi ex naturae concitatione secutura sit pollutio, dummodo sit justa causa interrumpendi, v. g. si ex continuatione immineat periculum morbi, vel mortis ab hoste, vel aliquis alius interveniat. Vide Per. d. 49. s. 9. (Ita etiam Sanch. 1. 9. d. 19. n. 4. Pal p. 4. . 3. n. 3. et Boss. c. 9. num. 60. cum Less. Perez, et Aversa^ ac Salm. de matr. c. ID. p. 6. n. 81. cum Cajet. Die. etc.)

" 2. Peccat probabiliter fcemina, quse in usu matrimonii alio animum distrahit, ne natura excitetur, venialiter tamen, nt ex Per. 1. c. num. 7. docet Sanch. (Sed verius est, id esse mortale, juxta dicta num. 918. v. Sed redeundo.)

" Dicunt Sanch. 1. 9. d. 20. n. 3. Pont. I 10. c. 13. n. 1. Salm. ibid. n. 75. Bon. p. 6. n. 18. cum Reb. Hurt, et Reg. ac Boss. c. 9. n. 3. cum Fill. Fag. Diana, et Fill, quod uxor peccabit mortaliter, si statim post copulam mingit, aut surgit, vel aliud aliquid facit, animo ut semen receptum expellat, quia frustrat finem ad semen est a natura institutum ita quern ;

Dec. I. c. 3. . 5. prsefati AA. contra Tamb. 7. n. 14. qui cum Bellochio id excusat a mortali, eo quod matrix mulieris, semine effuso, semper retinet id quod necessarium est adgenerationem. Dictum est autem, si mulier id facit statim, et animo expel- lendi semen, nam si id faceret ex aliqua necessitate, puta ad vitandum periculum mortis, aut scandalum aliorum, omnes non sicut etiam conveniunt non ut dicunt peccare ; opus esse, uxor post copulam diu immota et resupina maneat, eo quod brevi tempore matrix semen attrahit, et arctissime clauditur. Y 338 THE CONFESSIONAL.

"Dubitatur autemhic 1. anpuella violenter oppressa, possit licite expellere incontinenter semen viri immissum ne concipiat ? Affirmant Sanch. lib. 2. d. 22. n. 17. et Boss. c. 9. n. 5. cum Raynaud. Marchant, ac Diana, et non improbabile putat Escob. I. 25. n. 301, quia (ut ajunt) tune puella licite expellit semen tamquam sui honoris aggressorem, cum illud non adhuc sit in pacifica possessione uteri. Sed rectius id non admittunt Pon

tius I. 9. c. 10. n. 4. Tamb. Dec. 1. 7. c. 3. . b.n. 14. et hanc tenet etiam ut veriorem Escob. I. c. cum Leand. Huic ego etiam adhsesi 1. 4. n. 394. v. Dicunt, et hie quoque adhasreo, quamvis diversa ratione ductus. Ratio cur haec sententia mihi probatur, est, quia numquam licet ejicere semen effusum, atque receptum in utero, ubi statim ac recipitur (quod puto quidem statim habet suam unde non recipi) pacificam possessionem ; potest mulier ab eo expellere, quia injuriam irrogaret naturae, sive speciei humanee, cujus propagatio impeditur. Merito tamen et communiter dicunt AA. tarn primae, quam secundse sententise, quod mulier vi oppresa bene possit se vertere (imo dico tenetur), et coitum interrumpere, quarnvis semen viri

esset extra vas effundendum ; tune enim non expellitur semen immissum, sed impeditur ne immittatur et ideo tune licite illud repellitur tamquam violentus honoris aggressor.

" Dubit. 2. an liceat conjugibus copulari, si ob senectutem vel aliam dispositionem plerumque accidat, quod semen extra vas effundatur ? Affirmant probabiliter Boss. c. 7. n. 1 90. Bon. p. 6. n. 17. Spor. n. 222. Laym. I. 3. Sect. 4. n. 19. Sanch. I. 9. d. 17. n. 24. cum Henr. et Croix n. 318. cum Gab., modo adsit spes probabilis seminandi intra vas, quia semper ac adest talis spes, jus habent ad copulam, et si semen effunditur, hoc per accidens evenit : vide dicenda n. 1066. in 414. t. lib. 6. tract. 6. fin "(p. 7. cap. 2.) I think it is indisputable, after the mass of evidence which I have given, that the most obscene subjects are debated in the confessional, between the Priest and the Penitent. IMMORAL INFLUENCE OF THE CONFESSIONAL.

III. We shall now consider the tendency and direct in fluence of the confessional. 1st. It enslaves the mind and lays the people prostrate at the feet of the Priest. The confessor knows the state, the circumstances, and the future intentions of the penitent, and it is his duty to withhold absolution and visit him with the THE CONFESSIONAL. 339

penalties of the Church, if he be not prepared to act according to the admonitions given. All must confess from the mo narch to the lowest subject all must kneel at the feet of the

" confessor, who is considered as God in the confessional," and themselves under his control the will of place ; princes must yield to that of the Priest, and the awful consequences of woft-absolution await those who would be their own masters. Here is of the worst claim to despotism kind ; Rome lays ab solute power, and to the world as her kingdom. 2ndly. It demoralizes the mind. I have proved largely and indisputably, that the Priest is instructed in the nature of sin with all its varieties, preparatory to his examination of the penitent in the confessional he is bound by the unnatural law of celibacy under the most fearful obligations. Let us suppose the case of a young Bachelor Priest placed in a large parish : at a time when he was unable to form a decided opinion or led whether he possessed the gift of celibacy not, he was to vow eternal dedication to that state : he is instructed in

" such treatises as that on the use of matrimony" to which we have directed attention, and of which Liguori himself says, that it is sufficient to " disturb pure minds." He is conscien tious he struggles under the yoke which was imposed upon him, and sighs beneath the corruptions of the heart, which is

" described by the inspired penman as deceitful above all things and desperately wicked" the carnal propensities of which are drawn out and inflamed by the foul and obscene treatises in which he is instructed; he groans beneath the wickedness of his nature and exclaims, " Oh, wretched man that I am, who shall deliver me from the body of this death ?" He is at length convinced that the way to avoid unholy is to which them he thoughts avoid those things suggest ; determines that henceforth he will not think or speak of the things that are done of them in secret, but obey the apostolic " are injunction, Finally, Brethren, whatsoever things true, what whatsoever things are honest, whatsoever things are just, whatsoever soever things are pure, whatsoever things are lovely, are of if there be virtue, if there be things good report ; any With any praise, think on these things." righteous indig im nation he casts the unholy book from him, he feels that purity is in its contents. Wretched man ! the remembrance of of his eternal vow seizes upon him he must either approve the duties of the confessor s office, or become in his estimation Y 2 340 THE CONFESSIONAL. a wretched, perjured, sacrilegious heretic. He must go for ward penitents of every grade and condition present them selves : his time is for the most part occupied in hearing confessions. Now, in private, he is brought into personal contact with sinners of every kind : the sins of which before he had only read, are now poured out by human lips into a heart all secrets are in all human made known ; unchastity, its varieties, and with all its circumstances, is minutely detailed the young, the lovely, pour into his yet tender heart every emotion the debauched, the profligate, the unchaste are there to make known their guilty state. Thus he listens to and is bound to elicit the most unholy thoughts : he is brought into private personal contact with all his parishioners, and that constantly. The wife tells the secrets of her husband aye, secrets peradventure which the husband knows not. Mothers, wives, daughters, sisters, make confessions of which the children, the husbands, the fathers, the brothers know

" nothing. The things which are done in a world that lieth in the wicked one," are here fully and freely canvassed. The Confessional becomes a very hell, and that young man, once conscientious and virtuous, who under other circumstances would have been an ornament to society, must necessarily feel the baneful influence. His conscience is at length seared his mind the receptacle of all obscenity, must itself become obscene. He is familiarized with sin. He can now con verse on it unblushingly with even the most modest of the opposite sex. He must be an angel and not a man if he be not ultimately demoralized, debased, and wretched. Accursed and thrice accursed system, most powerful engine for the destruction of all and virtue thrice for modesty ; accursed, is called this system by the name of religion Christianity ! If the confessional demoralize the mind of the confessor him self, what effect will it have on the penitent? A youthful wife, who has promised undivided allegiance to the man of her choice, must detail thoughts and secrets to the confessor, which modesty would forbid to mention even to her husband. At first she shrinks from the office she kneels besides the priest her bosom heaves with modest emotion, but it must be told. Modesty in the confessional is sin, and if through modesty any circumstance be not detailed, then the penitent must answer for the sin of sacrilege. The father priest the

" young man it may be must now gently interfere. Be THE CONFESSIONAL. 341 ashamed of he " that I nothing," says, remember am your father, and hold the office of God s representative, therefore tell all." She hesitates she weeps her heart strings are ready to burst- the disclosure is made, the secrets of her hus band are unfolded the sacredness of the marriage state is intruded upon. The confessor knows as much as, nay even more than, her own partner. He is now her master. She goes to confession again again again the oftener the more devout. At length she no longer feels the glow of modesty to crimson her cheek she has now learned to speak unblush- ingly in private to a man on subjects which she could not mention to her own sex or her husband. The confessor is her confidant her adviser, her ruler; weak and confiding as her sex is, she has committed her all to him, and she is in his ower. Roman Catholic husbands, is it possible that you i; now of these things ? Yes, you do. Then blush when you meet the confessor of your wife, and remember that he is in reality her virtual lord. Have you the feelings of our common humanity, and does not your blood boil with indignation at ? be free let no these things Slaves of priestly despotism ; man rule your homes. Srdly. The confessional has led, according to the admission of Rome herself, to acts of immorality. Can this be other wise ? The confessional must necessarily demoralize the mind, full and the immoral priest through the confessional has scope for carrying out his wicked designs. The female sex are generally confiding and easily led. over How immense is the power which the priest must obtain women in the confessional.

" Michelet in his work, Priests, Women, and Families," ably describes this . "Cruel man! do you not see that the poor woman is dying? that she is becoming weaker at every burst of grief ? What is it want her downfall ! But in this of you ; prostration strength, is there in this terror of despair and abandonment of dignity, a downfall ? No what he wants till not already complete ; as he resemble him in suf now, is, that she may suffer does, He is ferings, and be his partner in his woes and frenzy. he hates her alone : then let her be alone. He has no family; a a lover as a wife and mother ; he wants to make her lover, her. of God : he is deceiving himself in deceiving " she But in the midst of all this, and fascinated as she is, 342 THE CONFESSIONAL.

is not, however, so blind as you might believe. Wom^n, even children are when are afraid soon penetrating they ; they very get a glimpse of what may comfort them. This woman, while she was dragged at his feet as a frightened yet caressing sup pliant, did not fail to notice, through her tears, the emotion she excited. They were both in emotion together this is to be an accomplice. They both know (without, however, know ing it clearly, but confusedly through instinct and passion,) that they have a hold upon each other, she by desire, and he by fear. " Fear has much to do with love. The husband in the mid dle ages was loved by the wife for his very severity. His humble Griselda recognised in him the right of the paternal rod. The bride of William the Conqueror, having been beaten by him, knew him by this token for her lord and husband. Who has this right in our age ? The husband has not pre served it the has it and uses it he ever holds over priest ; woman the rod of he beats her submissive and do authority ; cile with spiritual rods. But he who can punish, can also the can he alone has also pardon ; only one who be severe, what with a timid person is accounted supreme grace clemency. One word of pardon gains for him instantly, in that poor frightened heart, more than the most worthy would obtain after years of perseverance. Kindness acts just in proportion to the severities and terrors that have preceded it. No se duction is comparable to this.

" How can that man be resisted, who, to force one to love him, can entice by the offer of Paradise, or frighten by the terrors of hell ? This unexpected return of kindness is a very dangerous moment for her, who, conquered by fear, with her forehead in the dust, expects only the fury of the thunderbolt. What! that formidable judge, that angel of judgment, is sud denly melted ! She, who felt already the cold blade of the sword, feels now the warmth of a kind friendly hand, which raises her from the earth. The transition is too for great her ; she had still held up against fear, but this kindness overcomes her. Worn out by her alternate hopes and fears, the feeble * * * person becomes weakness itself.

" To be able to have all, and then abstain, is a slippery situation ! will his ?"* who keep footing on this declivity * Appendix, No, 2. THE CONFESSIONAL. 343

THE CONFESSIONAL HAS LED TO IMMORALITY.

It is that the indisputable confessional has led to immorality. This we learn of from the statements Liguori himself. He gives an appendix concerning those confessors who solicit the peni tents to immoral acts. I will translate the heading of the chapter, and the matter of which it treats will be seen :

" Concerning the clause 1 . of seduction, in the act of sacra mental confession. 6 77. Clause II. either before or imme diately after. 678. Clause III. from the occasion or pretext of confession what the occasion of confession means. Dub. I. whether he is to be denounced who solicits a woman asking that he may hear her to-morrow. Dub. II. whether he is to be denounced who, having heard the weakness of a woman, solicits her afterwards at home. 679 What the pretext of confession means, and what, if according to agreement, the woman pretending illness, send for the confessor to commit sin with her. 680. On the clause, in the confessional box or some other place pretending to hear confession there, what feigning means ? and what, if the confessor solicit in the con fessional box, without however the pretence of confession ?" (p. 159. t. 7. n. 676. lib. 6. ibid.) Liguori largely treats all these questions. It will be at once seen that such things have been and are likely to be done. The Priest who solicits may be denounced to the authorities of the Church, but how absurd is this -Rome places a man in such a position that, if he persist in it, he must at length be demoralized and demoralizing, and the difficulty of detection is so great that the immorality can seldom be disclosed. The confessor knows the state of each penitent by degrees he acquires an unlimited ascendancy over his flock, and he can fix upon and hold his prey. To save appearances, however, of the confessor but the ex Rome speaks denouncing ; very istence of the law proves the necessity for it, while the law itself is disregarded. The Saint considers various cases in which it is doubted whether the confessor should be denounced. The authors

differ in their views. He asks :

" Whether the confessor is to be denounced who praises a

woman for her beauty ?" Some answer in the affirmative, others in the negative, but Liguori accords with the opinion of Escobar, as follows : 344 THE CONFESSIONAL.

" " Sed melius distinguit prse- But more justly the above fatus Escob. n. 640. dicens, mentioned Escobar, num. 640. quod si ex modo loquendi, aut distinguishes the matter, say aliis circumstantiis dignoscitur ing, that if from the manner confessarius laudare pulchritu- of speaking or other circum dinem ex pravo affectu, tune stances, the confessor is known est denuntiandus; secus si lau- to praise her beauty with a daret ex quadam imprudentia, depraved intention, then he vel levitate." 184. should be but he animi (p. denounced ; t. 7. n. 702. lib. 6.) should not be denounced if he praise her merely from impru

" dence or levity of mind* Again :

" Si dicat mulieri : memento he to a "If say woman, mei, quia te ex corde diligo ; Remember me, because I love ita Diana apud potest. d. n. thee from the heart. So Dian. 558. cum Rone, in Reg. praxis. apud Potest. d. n. 558. cum Rone, in Reg. praxis.

" At "But Bardonus excuses Bardonus excusat ; hoc him; melius puto explorandum ex this more justly, I think, is to circumstantiis." (p. 185. t. be determined according to 7. n. 704. ibid.) circumstances." So that according to Liguori, there are circumstances when a confessor may so speak without any wrong. The immoral acts of the confessional are again and again

" admitted by the Saint : for example in the Praxis confessarii, No. 119, he says :

" " 1 1 9. IV. Summe cautus A confessor ought to be debet esse confessarius in ex- exceedingly cautious in re cipiendis confessionibus mu~ ceiving the confessions of lierum. Et primo notandum, women. And in the first place quod in decreto S. C. episco- is to be noted, what is said in porum 21. januarii 1610. di- the decree of the Sacred Con catur : Confessarii sine neces gregation of Bishops, on the sitate audire non debent mu- 2 1 st January, 1610: confes lierum confessiones post cre- sors without necessity, ought pusculum vespertinum et ante not to hear the confessions of auroram. Loquendo autem women after evening twilight, de prudentia confessarii, ipse or before morning. But in regulariter in confessionali speaking concerning the pru cum junioribus sit potius rigi- dence of the confessor, he THE CONFESSIONAL. 345

dus, quam suavis; nee permit- should generally in confession tat illas ante eonfessionale be rather rigid with his accedere, ut ei loquantur, et juniors than pleasant; nor multo minus ut manus deos- should he allow them to come culentur. In actu confessionis to him before confession to non ostendat se eas to and much less agnoscere ; speak him, aliquae enim, quse religiosse to kiss his hands. In the act haberi volunt, aliquando ad- of confession he ought not to vertentes se nosci a confes- appear to know them; for sario, non faciunt integram some females, who wish to be confessionem. Imprudentia thought religious, when they quoque est oculos conjicere perceive that they are known in pcenitentes, cum e confes- by the confessor, do not make sionali recedunt, easque per a complete confession. Also, aliquod tempus intueri. Ex it is imprudent to fix the eyes tra eonfessionale nee etiam on the penitents when they immoretur colloquendo cum depart from the confessional ipsis in ecclesia, omnemque to gaze upon them for some familiaritatem devitet. Ab- time. Out of the confessional stineat. etiam a recipiendis also he should not continue munuseulis et il- with them in the ; prsecipue speaking larum domos nunquam acce- church, and he should avoid dat, uno excepto casu gravis all familiarity. Also, let him infirmitatis, et tune non nisi abstain from receiving gifts; vocatus accedat et tune and let him never ; mag- especially nam adhibeat diligentiam in approach their homes, except audiendis illarum confessio- in the case of great sickness, nibus : unde januam apertam and then not unless he be relinquat, sedeat in loco ubi called for; in which case he videri possit ab aliis, oculos- ought to take great care in que in faciem pcenitentis nim- hearing their confessions : let leave the quam defigat. Et hoc praeser- wherefore, him tim currit, si sint personae door open, let him sit in a he be seen spirituales, quibuscum est pe- place where may riculum majoris adhaesionis. by others, and let him never Dicebat ven. P. Sertorius Ca- fix his eyes on the penitent. potus diabolum ad conjungen- And this especially ought to if be das inter se personas spiritu be attended to, they ales ab initio uti praetextu spiritual persons with whom virtutis, ut deinde affectus a there is a greater danger of P. virtute transeat ad personam : attraction. The venerable unde ait S. Augustinus apud Sartorius Capotus says that, 346 THE CONFESSIONAL.

S. Thomam (Opusculo 64. de the devil in order to unite Famil. Dom. etc.) ; Sermo spiritual persons together, breviSy et rigidus cum his mu- from the beginning made use lieribus habendus e&t ; nee ta- of the pretext of virtue, that men quia sanctiores, ideo mi thence the passion may pass nus cavendce ; quo enim sanc from the virtue to the person : tiores, fuerint, eo magis alli- hence says St. Augustine, ac ciunt. Et idem angelicus doc cording to St. Thomas, (opus- tor addit : Licet carnalis af- culo 64. de Famil. Dom. etc.) fectio sit omnibus periculosa, The discourse with these ipsis tamen magis perniciosa, women should be strict and quando conversantur cum per brief; neither are they to be sona quce spiritualis videtur ; the less guarded against, be nam, quamvis principium vi- cause the more holy they are, deatur purum,frequens tamen the more attractive. And the familiaritas domesticum est same Angelic Doctor adds, periculum : quce quidem fami although carnal affections be liaritas quanto plus crescit, dangerous in all, however, it infirmatur principale motivum is more so to themselves when et puritos maculatur. Et sub- they converse with a person jungit quod tales personse hoc who appears spiritual : for non statim advertant, quo- although the beginning may niam diabolus ab initio non appear pure, however, a fre immittit sagittas venenatas, quent familiarity renders dan sed illas tantummodo, qusB ger familiar : which familiarity aliquantulum feriunt, et au- indeed, in proportion as it gent affectum. Sed brevi hu- increases, the principal motive jusmodi personse eo deveniunt is weakened, and purity is ut non amplius agant secum spotted. And he adds, that tanquam angeli, quemamo- such persons do not immedi dum cceperant, sed tanquam ately perceive this, since the vestiti vicissim se in- devil not throw carne ; does always tuentur mentesque sibi feriunt poisoned arrows, but only blandis allocutionibus, quse those which strike but lightly adhuc a prima devotione vi- and increase the affection. dentur procedere : hinc alter But in a short time such per alterius prsesentiam incipit sons come to this, that they no act towards each other appetere ; sicque (concludit) longer spiritualis devotio convertitur as angels, as they commenced, in carnalem. Et qufdem, oh but as those who are chthed quot sacerdotes, qui antep in flesh; they interchange erant innoceutes, ob similes looks and their mind* dre THE CONFESSIONAL. 347

adhsesiones quse spiritu ccepe- affected by soft expressions, rant, Deum simul et spiritum which still seem to proceed perdiderunt ! Advertatur hie, from the first devotion; hence the quod ex decreto S. C. epis. the one begins to long for

2 1 . . rii the other and sub j an 1620. confessa presence of ; sine necessitate audire non thus (he concludes} the spi debeant mulierum confessio- ritual devotion is converted 1 nes post crepusculum vesper- into carnal. AND INDEED, tinum, et ante auroram. OH HOW MANY PRIESTS, WHO BEFORE WERE INNOCENT ON ACCOUNT OF SIMILAR AT TRACTIONS, WHICH BEGAN IN THE SPIRIT, HAVE LOST BOTH GOD AND THEIR SOUL. Here is to be observed what is pre scribed according to the decree of the Sacred Congregation, that confessors, unnecessarily ought not to hear the confes sions of women after evening twilight, or before morning.

" "120. Deinde confessarius 120. Moreover, the con non adeo mulierum confessio- fessor ought not to be so ad nibus sit addictus, ut per hoc dicted to the confessions of homines ad se venientes audire women, that on this account recuset. Oh ! qualis miseria he would refuse to hear the est cernere tot confessarios, confessions of men who come qui impendunt bonam diei to him. On WHAT MISERY IT partem in audiendis religiosis IS TO OBSERVE SO MANY CON aliquibus mulierculis, quas FESSORS, WHO SPEND A LARGE vulgo dicunt bizocas ; et cum PORTION OF THE DAY IN postea vident ad se accedere HEARING THE CONFESSIONS homines aut feminas uxoratas OF CERTAIN RELIGIOUS WO qui sunt pleni angustiis, et MEN, WHO ARE COMMONLY et BIZOCAS and when molestiis, qui segre domos, CALLED, ; et negotia sua relinquere potu- they afterwards observe men erunt, dimittunt eos, dicendo : or married women coming to Habeo aliud quod agam, ite ad them, who are filled with cares alios ; unde fit ut isti, non in- and grievances, and who can venientes cui sua peccata con- scarcely leave their homes and fiteantur, vivant per tot men business, dismiss them, say else ses et annos sine sacramentis, ing, I have something 348 THE CONFESSIONAL.

et sine Deo." (p. 104. t. 9. to do, go to some one else, n. n. 119, 120. cap. 8. Prax. whence it happens, that they Conf.) not coming to confess their sins, live through whole months and years, without the Sacraments and without God. "

The warnings here given and the statements shew the great dangers of the confessional. Again, he says :

" " 193. XXI. Inaudiendis In hearing the confessions confessionibus mulierum, illis- of women, and in discoursing que pertractandis, adhibeat with them, he ought to use earn austeritatem quse conve- that austerity which is in ac niens est secuiidum and pruden- cordance with prudence ; tiam et ideo recuset refuse avoid ; munus- moreover gifts, cula, eifugiat familiaritatem, familiarity and all those other et omnia alia quse possunt esse things which can be the cause causa adhsesionis. Ob ali- of adhesion. OH, HOW MANY quam circa hoc negligentiam, CONFESSORS HAVE LOST THEIR oh, quot confessarii et suas, OWN SOULS AND THOSE OF et pcenitentium animas per- THEIR PENITENTS, ON AC diderunt!" (p. 145. t. 9. n. COUNT OF SOME NEGLIGENCE 193. cap. 10. ibid.) IN THIS RESPECT!!!" No. 193.

The unholy influence which the confessional is calculated the the to have on mind of the priest, may be deduced from following passage which propriety forbids me to translate in full :

" 483. Excipitur tamen, si "483. However there is an prsefatee actiones ponantur exception, if the above men excausa necessaria, vel utili, tioned actions are designed vel convenienti animse aut for a necessary or useful cause, tune enim for the convenience of soul corpori ; pollutio- or nes ex ad- or for then the ipsis proveriientes, body ; huc praevisse, non sunt peccata coming ofthemselves, although dummodo absit consensus, vel expected, are not sins, provi ejus periculum. Ita commu- ded that consent and the dan 2. 2. niter Sylvius q. 154. a. ger of consent be absent. II. ad 2. Tourn. tract. 3. p. Thus Sylvius, 2. 2. q. 154. a. 498. cum Henr. a. S. Ignat. et 11. ad 2. Tourn. tract. 3. p. communi, Salmant. n. 45. et 498. cum Henr. a. S. Ignat. THE CONFESSIONAL. 349

46. Croix I 3. p. 1. n. 925. et communi, Salmant. n. 45. de 6. c. 7. et46. Croix 1. 3. 1. n. 925. Roncaglia prcec, <?. p. 9. e alii ex. D. Th. he. tit. Roncaglia de 6. prsec. c. 7. Ratio, quia tune homo potius q. 9. et alii ex D. Th. loc. cit. patitur, qaam agit, dam pol- commonly teach. The reason lutio non ex sua malitia, sed is, because in that case the ex infirmitate naturae proce- man is rather passive than dit, ut loquitur D. Gregorius active, whilst does not in cap. Testamentum, dist. 6. proceed from his own wicked etjuxta D. Thomam, quando ness, but from the infirmity of unius causae est duplex effec- his nature, as Gregorius says tus seque immediatus, unus in cap. Testamentum dub. 6., bonus, alter mains, et bonus and according to St. Thomas, aequivalet malo, nihil prohibet when there is a two-fold effect bonam intendi, et malum per- equally immediate from the mitti. Hinc etiam, prsevisa same cause, one good, the pollutione involuntaria, licet other evil, and the good equals I. parochis, et etiam aliis con- the evil, nothing prohibits me fessariis, audire confessiones that I should intend the good mulierum, ac legere tractatus and permit the evil. Hence de rebus when an turpibus ; cbirurgis also, involuntary .... aspicere, et tangere partes is foreseen, it is lawful I. for feminee segrotantis, ac studere parish priests, and also other rebus medicis licet to hear ; quoque confessors the confes aliis alloqui, osculari aut sions of women and to read amplexari mulieres juxta mo- treatises concerning foul ac * * * * rem patrise, servire in balneis, tions. et similia. Ita S. 3. qu. ***** Th.p. * * a. . diet. d. 45. ex yO. 1 Sanch. But where is altogether num. 4. usque ad 8. Bon. de involuntary, contrary to the 4. 10. n. 6. it Matrim. q. p. intention, is not a sin, just Spor. 1. c. n. 650. Anacl. de as when any one hears in con 6. prcecn. 53. P. Holzm. eod. fession unclean subjects, or tit. n. 690. Salm. I. c. n. 45. conversing with women for a in item t. 2. de cause * fin. Petroco, just ; thence Temp. pay. 215. cum Nav. ensues. Cajet. et S. Ant. p. 2. tit. 6. c. 4. in fine, ubi sic ait : Sed ubi pollutio sit omnino invo- luntaria, contra intentionem, non est peccatum, sicut, cum in quis audit confessioneturpia, 350 THE CONFESSIONAL. aut loquens cum mulieribus ex causa honesta, et inde sequitur pollutio. Et idem docet Nav. cap. 16. n. 7. ZZ." (p. 193. t. 3. n. 483. lib. 4.)

The passage which follows I can not attempt to translate :

" Licet alicui, qui magnum pruritum patitur in verendis, ilium tactu abigere, etiamsi pollutio sequatur. Ita Busemb. supra n. 419. in Jin. Bon. loc. cit. n. 8. Laym. I. 3. sect. 4. n. 13. March. Salm. n. 49. cum Trull, et Diana ; item Caj. Nav. Fill. Led. Zanard. Bass, apud Moyam. Forte dices, posse accidere, ut pruritus ille proveniat ex ipso ardore libidiuis, unde extinctio pruritus, quae per fornicationem fit, venerea delec- tatio potius censeri debeat. Sed respondetur, rationabilius judicandum, quod talis pruritus, quando est valde molestus, oriatur potius ex acrimonia sanguinis, quam ex ardore luxurise. Saltern, in dubio, prsevalet libertas se liberandi ab hujusmodi molestia per tactum de se licitum, dum licite quisque potest tactu etsi accidit pruritum corporis abigere ; pollutio, absque periculo consensus, per accidens, et involuntarie, ac proinde inculpabiliter accidit : ut autem iste ab eo tactu abstinere tene- retur, probandum pro cerco esset, pruritum ilium a libidine procedere. Cseterum sapienter monet Croix loc. cit. eos, qui puritatem amant, ut abstineant (iutellige quantum moraliter est possibile) ab hujusmodi tactibus. Idque absolute, et merito loc. cit. si sit valde prohibet Roncaglia pruritus non molestus ; perrnittit tamen eo casu pati aliquam commotionem, si quis non kabeat virtutem ilium tolerandi. III. Sic etiam licet, praevisa causa utilitatis Bonac. n. Sanch. n. pollutione, equitare ; 7. 7. cum Navarr. Armill. Fasq. Lop. etc. Salm. n. 53. cum Less. Azor. et Die. Et etiam causa recreationis ut Sparer n. 650. Anacl. n. 53. et Holzm. n. 690. cum Pichler, et communi, ut asserit. IV. Licet decumbere aliquo situ ad commodius quiescendum. n. 53. Salm. et 56. in fin. Spor.n. 650. Sanchez. Pal. Laym. etc. apud Croix n. 925. Holzm. n. 690. cum aliis communiter. V. Cibos calidos aut potus moderate sumere, et honestas choreas ducere. Sparer, n. 650. Salm. loc. cit. cum S. Ant. Tol. Less. Holzm. d. n. 690. cum Pichler etc. communiter." (p. 194. ibid.)

" Liguori now asks, if a surgeon who has often unhappily consented to these impurities, be bound to resign his office ?" THE CONFESSIONAL. 351

" " Probabile est, quod non It is probable that he is teneatur, raodo proponat debi- not bound, provided that he .tis inediis se munire, ut dicunt use due means to fortify him Nav. Summ. c. 3. in fine ex self, as say Nav. Summ. c. Salm. de 6. prcec. c. 2. n. 47. 3. in fine ex Salm. de 6. prsec. cum Hurt. Anton, a Sp. S. etc. c. 2. n. 47. cum Hurt. Anton, Vide dicenda in /. 5. n. 63. v. a Sp. S. etc. Vide dicenda in Quseritur. Idem dicitur de 1. 5. n. 63. v. Quseritur. THE parocho, qui in eamdem mise- SAME IS SAID CONCERNING OF riam pluries lapsus fuerit in A PARISH PRIEST, WHO excipiendis confessionibus." TENTIMES MAY HAVE FALLEN IN (ibid.) INTO THE SAME DISTRESS HEARING CONFESSIONS."

Liguori adds, that a simple confessor may resign the office of hearing confession in such a case : not however a parish the confessional such priest, save when the impurity of lays hold on his mind, that in every or almost every instance he of will not falls : occasional falls with a hope amendment, oblige him to leave the confessional. Let me again revert to the subject of denunciation. The confessor who solicits a penitent in the confessional to base is to be denounced but the is if the acts, ; question asked, confessor should be denounced who yields to the penitent but a host of soliciting ? some answer in the affirmative, authors and Liguori say he should not. The reason is be cause the penitent solicits and not the confessor, though even he should yield. Again :

" "Quser. II. an sit denun- 682. It is asked whether tiandus confessarius, qui, sol- a confessor should be de licitatus a poenitente ad copu- nounced, who, solicited by a * * * lam, renuit, et divertit ad solos penitent to refuses, tactus ? Affirmant Salm. n. but turns to other immodest 40. cum Leandr. et Dian. Sed actions? Salm. n. 40. with Leandr. Dian. in probabiliter negant Pal. part and answer 5. n. 4. Escob. n. 656. ac the affirmative, but Pal. part Trullench. Hurtad. etc. apud 5. n. 4. Escob. n. 656. ac Trul Salm. n. 39. Ratio, quia femi- lench. Hurtad. etc. apud Salm. na sollicitans ad copulam, n. 39. with greater probability virtualiter provocat etiam ad deny that he should be de be tactus, qui ordinarie sunt prse- nounced. The reason is, vii ad verifi- cause the woman copulam ; unde soliciting 352 THE CONFESSIONAL.

* * * catur quod confessarius (ut him to virtually in supra) tune non sollicitet, sed cites him to other immodest sollicitatus consentiat. Recte actions which generally pre * * * * vero notat Pal. etc. d. n. 36. cede whence it is quod confessarius sollicitatus established that the confessor ad sodomiam, si ipse divertat (as above) does not then soli ad fornicationem, vel contra, cit, but being solicited consents. tune certe sit denuntiandus, But justly Pal. etc. d. n. 36. cum ipse tune sollicitet ad ac- observes, that a confessor soli * * * * tum, ad quern non fuit sollici cited to commit tatus fornicatio enim non if he turn to * * * ; or, vice continetur sub sodomiam, nee versa, should then certainly be contra." (p. 167. t. 7.n.682. denounced, because he in that lib. 6.) case solicits the penitent to an act, to which he was not soli cited; for fornication is not contained under sodomy, nor vice versa.

" " Quser. III. an denuntian 683. It is inquired, whe dus sit confessarius sollicitans ther a confessor soliciting to ad actus tantum venialiter in- immodest actions which are honestos ? Prima sententia only venial, should be de affirmat, et hanc tenent Diana nounced ? The first opinion is * * * r. 5. Mazz. p. 438. Viva in affirmative BUT THE prop. 7. damn, ab Alexandr. SECOND MORE PROBABLE Opi VII. et Trull. Sancius,Fagund, nion IS NEGATIVE." Leand. et D. Thorn, num. 635. Secunda vero sententia proba- bilior negat." (ibid.)

Again, he says :

" it is Quaeritur VIII. an denun- "Eighthly, inquired tiari debeat confessarius qui whether a confessor ought to mulieri sollicitanti consentit, be denounced who consents to ob metum ab ilia incussum, a woman soliciting him, in of quod eum accusatura sit, nisi consequence a fear caused consentiat ? Negat Hurtad. by her that she would accuse quia lex ecclesiastica non ob- him unless he consent ? Hur inter- denies that he ligat, cum metus gravis tad should be venit. Haec tamen ratio debi- denounced, because ecclesias lis est, quia talis metus non tical law does not oblige when enim a intervenes. How- censetur gravis ; judices great fear THE CONFESSIONAL. 353 non facile credunt cuique mu- ever, this reason is weak, be lierculae accusanti, uti dicunt cause such a fear is not con Salm. n. 59. et Escob. Sed sidered grievous, for judges melius dici potest hunc con- do not readily give credence fessarium non esse denuntian- to every accusing woman, as dum, quia tune revera esset Salm. n. 59. and Escob. say. sollicitatus, non sollicitans, BUT MORE JUSTLY IT CAN BE juxta dicta num. 681." (p. SAID, THAT THIS CONFESSOR 172. t. 7. n. 687. ibid.) IS NOT TO BE DENOUNCED, BECAUSE IN TRUTH HE DID NOT SOLICIT BUT WAS SOLI

CITED."

Now comes a most important question :

"689. Q.ua3r. XI. an sit "689. It is asked, XI. denuntiandus pcenitens qui in whether a penitent is to be confessione sollicitat sacerdo- denounced, who solicits a tem ? Affirmant aliqui pauci Priest in confession? Somefew apud Salm. num. 29. Sed answer in the affirmative. But cornmuniter et verius negant more commonly and more truly, Bonac.p. 3. n. 20. Dian. p. 1. Bonac. &c. &c. deny it. The tr. 4. r. 23. Pal p. 9. n. 7. et reason is, because penal laws Salmant. loc. cit. cum Trull. are not to be extended from Bord. Sousa, Acunn. Sane, et case to case. Neither does the for Leandr. Ratio, quia leges pee- same reason which applies nales non sunt extendendse de the denunciation of a confes- casu ad casum. Neque currit sor apply to that of a peni- hic eadem ratio pro pcenitente tent, especially lest a suspicion quse pro confessario sollici- should arise that the seal was tante, ob plura momenta quse broken, if the confessor de- et ob nonnce the cuique patent, prsecise penitent." revelationis suspicionem sigilli, si confessarius pcenitentem denuntiaret." (p. 174. t. 7. n. 689. ibid.)

Thus the penitent who solicits the priest is not to be de nounced.

" "690. Quser. XII. an sit 690. It is asked, XII. denuntiandus sacerdos inter- whether a priest a referee,* pres qui sollicitat poenitentem? who solicits a penitent, should

* One consulted with the license of the penitent. Z 354 THE CONFESSIONAL.

Prima sententia affirmat, et be denounced ? The first opi- hanc tenent Freita, Trim et a nion affirms it. The reason Corro apud Escob. n. 689. is, because a referee not only Ratio, quia interpres non so- acts on the part of a penitent, I lum gerit partes pcenitentis, but also on that of a confes- sed etiam confessarii unde sor whence as ; ; equally the pariter ac confessarius injuri- confessor he injures the sacra- am irrogat sacramento. Se- ment. BUT THE SECOND MOST cunda vero sententia commu- COMMON OPINION DENIES nissima negat." (n. 690. THAT HE SHOULD BE DE- ibid.) NOUNCED."

the referee avails Hence priest who himself of the knowledge I acquired in the confessional, and communicated to him by the confessor, is not to be denounced if he solicit a penitent to base acts.

Here is full room for wicked priests to carry out their ne- - farious designs. The priest in the confessional may be morally certain of all knows the evading punishment. He mind, the \ and sins of his and can form his calcula- weaknesses, penitent, j tions without and there is but little any danger ; probability that the over whose mind and he has obtained penitent body ; will a complete mastery, denounce him. The priest who com- \ mits sin with the penitent who solicits him, is not to be denounced. The is then at the of penitent complete mercy j the confessor he can take care to his in ; place victim the position of the soliciting party, and thus evade all danger. The confessor s mind must be deteriorated and de- necessarily \ moralized by the filthiness and immorality which are constantly poured into it. Regarded as God in the confessional, he his as he will on sways penitents ; they speak the most digust- 1 ing subjects they become familiarized with each other the wicked priest has only to place his penitent, by a in little management, the position of the soliciting party ; no one can witness the fact he retains her in his so ; grasp long as he pleases, and if at length any qualms of conscience arise, (which is most unlikely in those who breathe such a polluted atmosphere) the penitent may seek another* confessor, from whom she receives absolution, and by whom she cannot

* The priest cannot, except in some cases, absolve his own accomplice, but the matter can be managed as above. THE CONFESSIONAL. 355

be compelled to denounce the former confessor, because it appears that she herself solicited him. The guilty paramour likewise reveals his sins to his own confessor, and his crime cannot be revealed, for that would be a breach of the seal nay, his guilt is taken away by confession, absolution, and penance ! Rome demoralizes the mind, and gives full opportunity for the practice of immorality with impunity. Foul stain upon humanity that such a system should exist in a civilized coun try ! In Rome is fulfilled the prediction, "AND UPON HER FOREHEAD WAS A NAME WRITTEN, MYS TERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS, AND OF THE ABOMINATIONS OF THE EARTH." 356

CHAPTER XVI.

ORDERS AND ABSOLUTION.

IT seems that the very question which is debated between Episcopalians and Presbyterians is also a subject of dispute in the Church of Rome, viz., "Whether the Episcopacy is an office distinct from the Presbytery."

"Quseritur deinde. An "Thence it is inquired, Episcopatus sit ordo distinctus Whether the Episcopacy be a a Presbyteratu ? Negant. S. distinct order from the Pres- Thom. S, Bonav. et alii ; qui bytery ? S. Thorn. Bonav. dicunt esse extensionem or- and others, deny that it is; dinis Presbyteratus. Sed who say that it is an exten- communius affirmant Bellarm. sion of the Presbyterian order. Tourn. de ordin. qusest. 6. art. But more commonly Bellarm. 1. concl. 1. Habert, Val. Tourn. de ordin. quaest. 6. Aversa, etc." (p. 223. t. /. art. 1. concl. 1. Habert. Val. n. 738. lib. 6.) Aversa, etc. affirm that it is."

Thus, on the one hand, St. Thomas Aquinas, St. Bonaven- ture, and others, assert that the office of the Episcopacy is not distinct from that of the Presbytery; while Bellarmine, Tour- nelly, Habert, Valdesius, and others, hold the opposite. It is strange that, within the pale of an infallible Church, such a contrariety of opinion should exist. ABSOLUTION.

On this subject striking admissions are made by leading Romish doctors. Liguori says :

"430. Quseritur. II. Quse- "It is asked, II. What nam forma in hoc sacramento form should be used in this proferenda sit ? Plures graves sacrament ? Many grave au- auctores tenent, quod olim thors hold : that the depreca- Ecclesia usa fuerit forma de- five form, (may God absolve precatoria (absolvat te Deus), thee), was used in the Church ABSOLUTION. 357

usque ad medium sseculum until the 13M century, even XIII. et quod etiam hodie as, in the present day, this haec sit in usu Grsecos form is in use the apud ; among ita Tourn. Prcel. theol. de Greeks so ; Tourn. Prsel. pcenit. qu. 9. art. 1. concl. 3. theol. de poenit. qu. 9. art. 1 . Martene, Vitass. apud Con- concl. 3. Martene, Vitass. cin. de pcenit. t. 9. p. 579. Sed apud Concin. de poenit. t. 9. id negant Baronius, Gonet, et p. 579. But Baronius, Gonet, Nicol. ap. eumd. Concin. Imo and Nicol, deny this. Yea, communissime nostri theologi most commonly our moral morales, Suares, Soto, Lugo, theologians, Suares, Soto, Cajet Vasq. Val. et alii plu- Lugo, Cajet, Vasq. Val., and rimi cum Salm. de pcenit. c. 3. many others, with Salm. de p. 2. n. 17. et Croix lib. 6. p. poenit. c. 3. p. 2. n. 17, and 2. n. 639. consent formam de- Croix. lib. 6. p. 2. n. 639- precatoriam esse invalidam, think that the deprecative ex eo quod Christus Dominus, form is invalid, because Christ hoc sacramentum instituens our Lord instituting this sa (Joan. 20), expressit senten- crament (John xx.), expressed tiam proferendam esse a sa- that the sentence should be cerdote uti judice, dicens : pronounced by the priest as quorum remiseritis peccata, judge, saying, Whosesoever remittuntur eis. Unde com- sins ye remit they are remitted pertum videtur necessarium unto them. Whence it ap esse, ut peccata ab ipsis sa- pears to be necessary, that sins cerdotibus tamquam Christi should be remitted by priests vicariis remittantur, nee suffi- themselves as vicars of Christ, it suffice that cere, quod ipsi Deum, ut re- neither does mittat, deprecentur. Sed quid- they should deprecate God, quid sit de hoc, hodie certum that he would remit them. est, et de fide, debitam for But whatsoever may be said in this it is mam esse formam indicativam, concerning it, day ut declaravit Tridentinum. certain, and a point of faith,

: is the Sess. 14. cap. 3. his verbis that the indicative due Docet S. Synodus sacramenti form, as the Council of Trent poenitenticB formam, in qua hath declared, Sess. 14. cap. prcecipue ipsius vis sita est, in 3. in these words : The holy illis ministri verbis positam Synod teaches that the form in esse, Ego te absolve, etc. qui- of sacramental penance, bus quidem de EcclesicB which especially is its validity, sanctce more preces qucedam is placed in the words of the laudabiliter ad junguntur" minister, I absolve thee, 358 ABSOLUTION.

(p. 283. t. 6. n. 430. &c., to which, indeed, accord- lit, b.) ing to the custom of holy Church, some prayers are laudably added."

Thus many great authors of the Romish Church hold that the ancient form of absolution was precatory. Liguori does not venture to deny this, but maintains that in this day, on account of the decree of the Council of Trent, the due form is the indicative. A host of Romish authors teach that the pre catory is invalid, though it is used among the Greeks now, and was, according to the admission of other authors, alone used until the loth century. Connected with this, many other points are debated.

" 1. Whether the word te" is necessary in the absolution. Some authors affirm that it is, while others teach that it is not,

" " if the words tuis peccatis are used. Liguori thinks the first opinion the more probable. (idem.)

" 2. Whether " Ego te absolvo is valid without the words

" a peccatis tuis?" Many authors maintain the affirmative, but many others hold the opposite. Liguori himself thinks the first opinion the more probable. (idem.)

" 3. Whether the words "in nomine Patris are essential? Durandus, Major, and others, maintain the affirmative, but Suaresius, and a host of others, hold the opposite. Liguori espouses the side of the latter. (idem.) Several such questions are considered by the Saint as to the very words which may be necessary in the form. It is strange, however, that Christ prescribed no format all! 359

CHAPTER XVII.

LAWS PROMULGATED AT ROME BINDING.

EPITOME FROM THE WORKS OF BENEDICT XIV.

APPENDED to the works of Liguori is the Epitome from the works of Benedict XIV., in which bulls, decretals, and autho rities are cited, anti-social and persecuting in their character. This epitome was published under the sanction of the Romish Archbishop of Dublin in the 8th vol. of Dens Theology. The Rev. R. J. McGhce, in his excellent work " The Laws it cites of the Papacy," shews, that the authorities which authorities set up by the Romish Clergy for the governance of render " Victoria s a Ireland, Queen government nullity," placing the Roman Catholic population under the temporal authority of the Pope. The Epitome establishes the following laws: the Bull

" Ccenae Domini," Bull of Benedict XIV. for the restitution of property, the 3rd Canon of the 4th Council of Lateran, Bull for the establishment of the Inquisition, Bull, called

" Pastor Bonus," &c. &c. Mr. McGhee indisputably shews that these Bulls have been published by the Romish Bishops in Ireland : but even if they were not published in any locality but Rome, they would still bind the whole Church, according to the opinion of Liguori. In vol. I., de legibus, he considers the following question:

" " Sed quftiritur 1. an leges But it is asked, in the first pontificise (et aliorum princi- place, whether the pontifical pum non subjectorum) ut obli- laws and those of other princes gent, promulgari debeant, non in order to have force, ought solumRomse (sive in curia) sed to be promulgated, not only in etiam in singulis provinciis? Rome, (or in the court), but * * Prima sententia affirmat. also in each of the provinces ? Secunda vero sententia valde The first opinion affirms * * * communis, et probabilior id that they ought. 360 LAWS PROMULGATED AT ROME BINDING.

" negat, tenetque leges pontifi- BUT THE SECOND VERY cias obligare fideles sola pro- COMMON AND MORE PROBABLE * * mulgatione Romae peracta. OPINION DENIES THAT, AND

" Hoc posito, cum Pontifex HOLDS THAT THE PONTIFICAL statuit suas bullas tantum lio LAWS OBLIGE THE FAITHFUL, nise publicari, minime verisi- THOUGH ONLY PROMULGATED mile est, quod ipse non alias AT ROME.

" provincias, sed solam Roma- This being established, nam obligare intendat. Cum when the Pontiff has deter Papa tantum Romanes ob- mined that his own bulls shall stringere vult, solet peculiaria be published only at Rome, by edicta emanare (et hsec italico no means is it probable that sed statuta intends to bind the idiomate efformat) ; he only per totam Ecclesiam condens, Roman province, and not eaque solemniter promulgans other provinces. When the cum clausulis obligatoriis, pro- Pope wishes to bind only the cul dubio prsesumitur omnes Romans, he is wont to put fideles obligare velle statim ac forth peculiar edicts, (and ipsis notitia pervenerit. Quae these he draws up in the Ita notitia, facile est, ut e Roma ad lian dialect), but in making Romae statutes for the whole provincias perveniat ; Church, enim conveniunt omnes fere and promulgating them in a nationes, et omnes prselati solemn manner, with obliga habent ibi suos procuratores, tory clauses, it is presumed qui ordinarie satagunt suos without doubt, that he wishes principales de novis bullis, to bind all thefaithful to their quae promulgantur, certiores observance, as soon as they are facere." informed of them ; for almost all nations assemble at Rome, and all Prelates have their

own procurators in that city, whose business it is to inform their own superiors concern ing the new bulls." " Quid in dubio, an lex usu " When it is doubtful whe recepta sit ? Adsunt tres sen- ther the law was received by tentias. Prima sententia tenet use, does it oblige ? There are tune non sal three the first holds legem obligare, opinions ; tern si sit poenalis. Secunda that it does not oblige, at least sententia, quam tenet Croix, if it be penal. The second lib. \.n. 591. dicit legem obli opinion, which Croix holds, si sit ecclesiastica secus lib. 1. n. 591. that the gare, ; says, LAWS PROMULGATED AT ROME BINDING. 361 vero, si sit civilis. Tertia ta- law obliges if it be ecclesiasti- men sententia sequenda affir- cal, but not if it be civil, THE THIRD OPI- mat legem obligare." (p. HOWEVER 109. t. 1. n. 96. ibid.) NION WHICH OUGHT TO BE FOLLOWED, AFFIRMS THAT THE LAW DOES OBLIGE."

It is then evident that, according to the theology which was approved in the year 1839, Papal laws are binding in every Romish country, although they may have been only * published in Rome. Hence the bulls, Ccense Domini," authorities are "Bonus Pastor," and other Papal binding in these countries, even if they had not been promulgated in the British dominions. When examined before the Committee of the House of Commons, the Roman Catholic divines ad mitted that these bulls, if acted upon by the Papal community, would interfere with the laws of the land Dr. Doyle declared, that the 3rd canon of the 4th Lateran Council would " drench our streets and our fields in blood" and they maintained had not been that they were not obligatory, because they pub lished or promulgated in these kingdoms. Mr. McGhee has shewn, that they have been absolutely published by those very- men in Dublin \-and according to the statements of Liyuori, be even if they were not so promulgated^ they would yet obligatory on all Romanists. 362 \

CHAPTER XVIII.

PERSECUTING TEACHING OF THE EPITOME.

THE epitome, which appears in the 9th vol. of Liguori s works, contains the following passage :

" " Tenetur episcopus etiam A bishop is bound even in locis ubi officium S. Inqui- in places where the office of ut sitionis riget, sedulo curare, the Holy Inquisition is in creditam sibi dioecesam ab hse- force, sedulously to take care reticis purget, et si quern re- that he shall purge the diocese pererit, pcenis canonicis punire entrusted to him from here debet cavere tamen debet, ne and if he shall find ; tics, any, fidei Inquisitores a suo munere he ought to punish them with obeundo Deductum the canonical impediat. punishments ; vero hsereticum ad suam tri but he ought to beware that bunal non minus episcopus, he does not impede the In quam inquisitor reconciliare quisitors of the faith from do possunt ecclesise, et pro utro- ing their duty. But the bishop que foro absolvere. Quin et no less than the Inquisitor can possunt hsereticum, postquam reconcile the heretic, when errores suos ejuraverit, ad sim- brought before his tribunal, to plicem confessarium pro ab- the Church, and grant him solutione remittere, quse tune absolution in either forum. data a confessario in foro sa- Nay, more, they can also send cramentali absolutio pro foro the heretic, after he has re pariter externo valet. Ita in nounced his errors, to a single Tr. DeSyn. Dio3c. 1. 9.c.4.n. confessor for absolution, which 3." (p. 345. tr. 9.) absolution then given by the confessor in foro sacramentali, is of equal force in foro exter

The reference I translate as follows " So in tract from the

Diocesan Synods, book 9. chap. 4. number 3." Thus we are referred to the Diocesan Synods as the authority. In number 3 we find the following passage : PERSECUTING TEACHING OF THE EPITOME. 363

"III. Inter praecipuas Pas- "III. Among the principal toralis muneris curas est so- cares of the pastoral office is lerterinvigilare, neullus contra this, diligently to watch lest ortliodoxam doctrinam error any error contrary to the in suam dioecesim irrepat: Orthodox doctrine should quod luculenter expressit creep into his diocese, which Apostolus 1 . ad Timotheum c. the Apostle clearly expresses 3. et ad Titum, c. 1. Hinc in 1st Tim. cap. 3. and Tit. nemo dubitat, quin ad Epis- cap. 1 . Hence no one doubts copum potissimum pertineat, but that it most especially in hasreticos inquirere, atque belongs to the Bishop to make in illos, quos in suis erroribus inquiry against heretics, and pertinaces compererit, canoni- against those whom he shall cis poenis severe animadver- find obstinately persisting in tere. Hanc Episcoporum ob- their errors, to put in force ligationem agnovit, et incul- severely the canonical punish cavit Auctor epistolee ad ments. This obligation of Episcopos in Galliis, atque in Bishops, the author of the Hispaniis consistentes, quam Epistle to the Bishops in Lucio Papse adscripsit Isido- France and Spain acknow rus, ita Episeopos alloquens : ledged and inculcated, which Ideo, Fratres, hortor dilec- Isidorus wrote to Pope Lucius, tionem vestram, obtestor, et thus addressing the Bishops * moneo, ut qua debetis, et Therefore, brethren, I ex potestis sollicitudine, vigiletis hort, beseech, and admonish ad investigandos hsereticos, et your love, that with as much inimicos sanctee Ecclesia?, et a Anxiety as ye ought, and are sanis rnentibus, ne pestis heec able, ye will watch to discover latius divulgetur, severitate, heretics and enemies of the qua potestis, pro viribus ex- holy Church, and lest this pest 1. Collectionis should tirpetis, torn. spread farther among Harduini col. 140. Quam- minds untainted, that you ex quam porro hoc Lucii testi- tirpate it according to your monium credatur adulterinum, power with what severity you adulterinum certe non est can. Tom. 1 . Collec. Hardwin. decretum Concilii Remensis Col. 140. Moreover, although anni 625. vel 630. quod can. this testimony of Lucius is 4. torn. 3. Collectionis Har believed to be spurious, cer duini col. 572. ab Ecclesiarum tainly the decree of the Council Pastoribus heereticos diligenter of Rheims is not spurious of perquiri, et ad Fidem Catho- the year 625, or 630, which licarn pro viribus revocari, in Can. 4. Torn. 3. Collect 364 PERSECUTING TEACHING OF THE EPITOME. mandavit. Et, ne inutiliter Hard win Col. 572, com tempus teramus in re exor- manded, that heretics be dili nanda apud omnes indubitata, gently sought out by the pas satis abunde erit, unam alle- tors of the churches, and gare sanctionemlnnocentiilll. brought back according to in Concilio Generali Latera- their power to the Catholic nensi IV. anni 1215. in cujus faith. And that we may not c. 3. de h&reticis, jubentur uselessly waste our time in il Episcopi singulis annis vel lustrating a subject, undoubted per se, vel per Archidiaconos, among all, it will be abun suas circumire dioeceses, et dantly sufficient to allege one sedulo indagare, an ullus in ea sanction of Innocent III. in latitet hseretica contagione the fourth General Council infectus socordes et Lateral*. An. in ; vero, of 1215, negligentes, in expurganda which Can. 3., de hsereticis, concredita sibi dioecesi ab Bishops are ordered, either by heeretica lue, veluti gravis fla- themselves or their Arch their gitii reos, et Pastorali minis- deacons, to go through terio e and sedu iudignos, gradu dejici, dioceses every year, ibidem decernitur, torn. 7. lously to trace out whether any Collectionis Harduini col. 22. one infected with heretical

in it : Volumus igitur, et manda contagion lies concealed mus, et virtute obedientiee but it is there also decreed, districte prsecipimus, ut ad that those who are slothful haec efficaciter exequenda and negligent in purging the Episcopi per dioeceses suas diocese entrusted to them from shall diligenter invigilent, si canoni- the heretical pestilence, cam efFugere voluerint ultio- be deposed from their rank as nem. Si quis enim Episcopus guilty of a weighty crime, and super expurgando de sua unworthy of the pastoral office dioecesi haereticse pravitatis (here follows the quotation fermento negligens fuerit, vel from this celebrated Canon.) remissus, quum id certis in- Tom. 7. Collect. Harduini, diciis apparuerit, et ab Epis- Col. 22. We will, therefore, copali officio deponatur, et in and command, and in virtue locum ipsius alter substituatur, of obedience strictly enjoin qui velit, et possit hsereticam that, for the diligently effica confunderepravitatem. Neque cious performance of these per hoc, quod a Sede Aposto- things, the bishops shall watch lica institutum fuerit Inquisi- throughout their dioceses, if tionis tribunal, cujus initium they wish to escape canonical adejusdem seculi XIII. initium vengeance. For, if any bishop PERSECUTING TEACHING OF THE EPITOME. 365

or post tamen absolutum Conci shall have been negligent lium Lateranense IV. in quo remiss in purging his diocese certe nulla de Inquisitoribus from the leaven of heretical be a Sede Apostolica delegatis pravity, when this shall occurrit mentio, refert Lu- made to appear by certain dovicus a Paramo da Origine proofs, he shall both be de sacrse Inquisitionis lib. 2. posed from his Episcopal office, tit. 1. c. 2. non est (inquam) and another shall be sub per hoc Episcopis subductum stituted in his place, who shall onus, aut adempta facultas in be both willing and able to haBreticos inquirendi : sicut confound heretical pravity. deserte declaravit Bonifacius Nor b y this tribunal of the VIII. in Cap. 1 7. de hsereticis, Inquisition, which was insti in 6. Per hoc quod ne- tuted by the Apostolic chair, Ludovicus a gotium hsereticee pravitatis whose beginning alicui, vel aliquibus ab Apos Paramo refers to the com tolica Sede generaliter in mencement of the thirteenth vel but to aliqua provincia, civitate, century ; subsequent dicecesi delegatur, dicecesanis the fourth Lateran Council, for in that no men Episcopis, quin et ipsi auctori- certainly tate ordinaria, vel delegata tion occurs of Inquisitors de

in the chair ; (si habent) eodem proce- legated by Apostolic dere valeant, nolumus dero- (De Grig. Sac. Inquis. Lib. 2, Tit. I.e. I gari : sed possunt, et debent, 2.) By this, say, from the perinde ac antea, omnem suam no weight was taken operam impendere, ut eamdem bishops, nor were they de of of pestem, e sua qnilibet dicecesi, prived any power making heretics as eliminent ; solumque cavere, inquiry against de ne delegates ab Apostolica Boniface VIII. eloquently Sede Fidei Qusesitores, ubi clares in cap. 17. de hsereticis sunt constituti, a suo munere in Sex. We do not mean by of in obeundo impediant, sed pari this, that the business studio, animorumque con- quiring into heretical pravity cordia, debent in opus adeo is delegated to any person or salutare incumbere, juxta mo- persons generally in any pro so as dum prsescriptum in eodem vince, state, or diocese, the Diocesan Cap. per hoc, atque in Cle to derogate from mentina 1. eod. tit. et in Ex- Bishops, but that they also able to in the travag. Benedicti XI. Cap. 1. may be proceed de heereticis. Jam vero tarn same by their ordinary autho or if Inquisitor, quam Episcopus rity, delegated they pos- hsereti- sess it but both can potest resipiscentem ;" they 366 PERSECUTING TEACHING OF THE EPITOME.

cum, aut sponte coram se and ought just as before, to comparentem, aut ad suum bestow all their labour to forum quoquomodo deductum, banish that same pest, each Ecclesiee reconciliare, et pro from his own diocese, and utroque foro absolvere a cen- only to take care that they do sura, in quam propter hseresim not hinder the Inquisitors of incidit osten- the tbe ; quod pluribus faith, delegated by dunt Cardinalis Albutius de Apostolic chair, where they Inconstantia in Fide c. 25. n. are appointed, from discharg et Farinacius de their but with 35, seq. ing duty ; equal haeresi qusest. 92. . 4, n. 52. zeal and unanimity they ought Cardinalis de Lugo de virtute to devote themselves to such Fidei disp. 23. sect. 3. . 1 a salutary work according to n. 52. Thomas del Bene de the mode prescribed in this offic. S. Inquisitionis part. 1. same chap. Per hoc, and in dubitat. 57. et Cardinalis the Clement. 1 . eod. tit. and Petra torn. 3. ad Constit. 18. in the Extravag. of Ben. XI. J Innocentii IV. n. 27. et seq. cap. 1. de haereticis. But as Quin immo uterque potest well the Inquisitor as the poenitentem hsereticum, post- Bishop can reconcile the peni quam suos ejuravit errores, ad tent heretic to the Church, simplicem Confessarium re- when either voluntarily coming mittere, ut ab eo absolvatur : to appear before him, or eamque absolutionem, licet a brought by any means to his Confessario datam in foro tribunal, and can absolve him Sacramentali, prodesse etiam in either forum, from the pro foro externo, a cujus juris- censure, into which, on accouut dictione promanat, recte ob- of his heresy he had fallen, as servat idem del Bene. Plura the Cardinal Albutius shews in * * * de ordinaria potestate Episco- many places.* But more porum inquirendiin heereticos, over, either of them can send eosque Ecclesise reconciliandi, the penitent heretic, after he congesta sunt ab Alteserra has renounced his errors, to a * de Jurisdict. Ecclesiast. lib. simple confessor that he may 4. c. 3. et novissirne a P. be absolved by him. And the Joanne Antonio Bianchi de same del Bene well observes, potestate Ecclesise torn. 3. that this absolution, although lib. 1. . 10. n. 2. et3. Plura given by a confessor in the itidem ad rem facientia legi sacramental tribunal, can also possunt in Colloquiis Andega- avail for the external tribunal, vensibus mensis Mail 1713. from whose jurisdiction it pro quaest. 4. p. 110. ceeds. Many authorities as PERSECUTING TEACHING OF THE EPITOME. 367

to the ordinary power of bishops instituting an inquiry against heretics, and reconcil ing them to the Church have been collected by Alteserra. Many also on the same subject, may be read in the confe rences."

Here then is reference made to the third canon of the Later-an the atrocities of which are so that Council of , great Romanists usually repudiate it. Mr. McGhee proved in his laws of the Papacy, that those laws were published in Ireland, from the fact that they were incorporated in the works of Dens. BUT NOW, IT SEEMS THAT THEY ARE PUBLISHED IN

LONDON IN THE WORKS OF ST. ALPHONSUS LIGUORI !

Under the head of Immunitas localis the Epitome contains the following passage :

" " Hseretici, aut de haBresi Heretics, or those sus of suspecti, Judsei post baptis- pected heresy, Jews who after mum in apostasiam lapsi, pos- baptism have relapsed sunt ab inquisitoribus extrahi into apostasy, can be dragged ab ecclesia, sed vel ante, vel by the Inquisitors out of a post capturam, commoneri de- church, but before or after bet episcopus. Encycl. ad In- their capture the Bishop ought

to be advised of it." quisit. Elapso proxime." (p. Encycli 350. t. 9.) cal to the Inquisition, Elapso proxime.

Here then we are referred to the Encyclical of Benedict to the Inquisition which we give as follows : BENEDICTUS PAPA XIV. BENEDICT XIV. POPE.

" " Dilecte Fili, Salutem et Beloved Son, Health and Apostolicam Benedictionem. Apostolical Benediction. " " Elapso proxime Anno At the close of last year, 1 750, edita a Nobis fuit Apos- 1750, an Apostolical constitu tolica Constitutio, data Idibus tion was published by us, Martii,cujusinitium est Oflicii given in the Ides of March, nostri, quseque agit de locali the beginning of which is Ecclesiarum Immunitate. In ojfidi nostri, and which ea Nos Decessorum Nostro- treats of the local immunity 308 PERSECUTING TEACHING OF THE EPITOME.

rum Romanorum Pontificum of churches. In that, we, Gregorii XIV., Benedict! adhering to the constitutions XIII., et dementis XII. of our predecessors, Gregory Constitutionibus inhserentes XIV., Benedict XIII., and sublatis de medio quibusdam Clement XII., having removed cavillationibus et subterfugiis, certain cavils and subterfuges, earum excutio impe- by which the execution of ribusbatur, decrevimus, atque them was impeded, decreed statuimus, ut is, qui criminis and appointed that he who excepti reus foret, si quando was accused of an excepted in immnnem locum confuge- crime, if at any time he extrahi ab eo ret, deberet, should fly to a place of protec quotiescumque indicia ad tor- tion, ought to be dragged forth turam sufficientia haberentur, from it, AS OFTEN AS PROOF delictum quse comprobarent ; SUFFICIENT FOR THE TOR utque prseterea, extractio non TURE COULD BE HAD, which nisi auctoritate et should his Episcopi, prove crime ; and cum interventn Personse Ec- that, moreover, he should not clesiasticse ab eodem Episcopo be dragged forth, unless by the fieri deberet ac of the deputandse ; authority bishop, and demum, ut dum Curiae Saecu- with the intervention of some lari traditio fieret, indicendse ecclesiastical person, to be censurse essent, ab eadein in- the same deputed by bishop ; currendee, nisi Extractus Ec- and, at length, that, when he clesiaa restitueretur, quoties was handed over to the se ab eodem in progressu Causse cular power, censures were to purgata fuissent indicia, ex be declared to be incurred by quibus ipse patrati delicti reus the same, unless the person arguebatur. Quia vero me- who had been dragged forth morati Decessores Nostri was to be restored to the decreverant, extractionem a Church, as often as, in the loco immuni non nisi a solis progress of his cause, the a Episcopis, aut Prselatis, qui proofs had been cleared off, eisdem superiores essent. fieri on which the accused was debere, exclusis inferioribus, charged with the perpetration licet Ordinariis, ac Nullius of the crime. Dicecesis, et separatum Terri- "But because our before- torium habentibus, quo in mentioned predecessors had casu extractio ad viciniorem decreed that the extraction Episcopum devolveretur; idem from a place of protection a Nobis pariter in citata Con- should not be made, except stitutione Nostra decretum fuit. by the bishops alone, or by PERSECUTING TEACHING OF THE EPITOME. 309

prelates who were their supe riors, excluding inferiors, al though they were ordinaries and of no diocese, and those having a separate territory, in which case, the extraction of the culprit should devolve on the the neighbouring bishop ; same has been likewise decreed by us in our afore-cited con stitution.

" " 1 . Hsereseos crimenj, ut Section 1 . By adhering probe compertum habetis, ex- also to those regulations ceptum crimen est, quique il- which have been decreed in lius est reus, Asylo Ecclesiae the constitution of Gregory minime guadet, iis etiam in- XIV., by which the rule and haerendo, quse in Constitu- regulation of local immunity tione Im- is the crime Gregorii XIV., qua prescribed ; of munitatis localis regula ac heresy, as you well know, is norma prsescribitur, decreta an excepted crime; and he fuerunt. Cum autem in Con- who is accused of it cannot gregatione Sanctse Inquisi- enjoy the refuge of a church. tionis Feria quinta die 28, But since, in the Congrega Januarii vertentis anni 1751, tion of the holy Inquisition, coram Nobis de more habita held before to ; us, according excitatum dubium fuisset, quae custom, on the 28th of Janu ratio servanda, et qui modus ary of this year, 1751, a adhibendus esset, quoties reus doubt was raised what rule HsBreseos extrahendus esset was to be observed, and what ab Ecclesia, ad quam confu- mode to be adopted, as often gisset, ne in carcerem ducere- as a person accused of heresy tur, sive cum ex vinculis, was to be dragged out of a quibus tenebatur, aut ex trire- church to which he had fled, mibus, aliove loco, ad quern lest he might be taken to relegationis, aut operis faci- prison, whether, when he endi causa damnatus fuerat, had escaped from chains in evasisset which he was or from fuga ; Nobis, qui held, prsecedenti anno memoratum the galleys, or any other Constitutionem eondidimus, place to which he had been reservavimus, aut super hu- condemned, either for im re or who jusmodi pronunciaremus ; prisonment labour, we, quod nunc per ea, quse sub- composed the aforesaid con- 2 A 370 PERSECUTING TEACHING OF THE EPITOME. jicimus, prsestare intend!- stitution in the preceding mus. year, have reserved to our selves to pronounce upon this matter, which we now intend to set forth by those which we subjoin.

" " 2. Aut agitur de Hsere- Section 2. Either the seos crimine, quae prsecipua question is as to the crime of Tribunalis Sancti Officii in- heresy, which comes chiefly est aut de aliis ex- under the of the spectio ; recognizance immu- or other ex- ceptis criminibus, quse holy Inquisition ; nitate won gaudent; aut de cepted crimes which do not aliis criminibus, quae minime enjoy the protection of a et immu- or of other crimes excepta sunt, qua} sanctuary ; nitate gaudent, sed ideo ad id which are not excepted, and Tribunal pertinent, quod ab which do enjoy that protec aliquo ex illis commissa sint, tion, but therefore belong to Tribunalis that because qui, utpote ipsius tribunal, they are committed jurisdictioni subjecti, judicium by some of those illius suqire debent. who, as being subject to the jurisdiction of that tri bunal, ought to undergo its judgment. " 3. Si de crimine Haere- "Sections. If the crime a Decessore of is treated of seos agitur, cum heresy ; since, Nostro Joanne XXL, qui by our predecessor, John XXII., dictus est, in sua XXL, who is called XXII., initium his constitution Constitutione, cujus ; in beginning 1 Ex parte vestra, in Bullario Ex parte vestra in the Romano Tom. /., jam decre- Roman Bullarium, Vol. I. it tum fuerit, quod Hseretiei, has been already decreed, aut de Hseresi suspecti, nec- that heretics, or those sus non Judsei, qui, cum ad Catho- pected of heresy, also Jews, licam Fidem conversi fuerint, who, when they had been d$inde in Apostasiam inci- converted to the Catholic dunt, si ad Ecclesiam confu- faith, thence fell into apos to a giunt, statim per Inquisitorem tasy,^ they fly church, extrahi to be ab eadem ^debeant ; ought immediately minime quidem Nostra mens dragged out from thence by it est, ut praedictse Constitutioni the inquisitor; is by no derogemus, imo eamdem ob- means our intention to dero s ervari volumus, earn tamen gate from this aforesaid con- PERSECUTING TEACHING OF THE EPITOME. 3/1

ac ser- stitution on the it methodum adhibendo, ; contrary, vando, quam modo subjungi- is our will that the same shall mus : videlicet, quod Inqui be observed, by attending to sitor, quoties hujusmodi reus and following, however, that ab Ecclesia extrahendus erit, method which we now sub omnem adhibeat curam, ut join, namely, that the in id majori, qua decet, erga quisitor, as often as a criminal Domum Dei reverentia, con- of this description is to be tingat. Et quoniam fieri om- dragged out of a church, nino nequit, ut ante extrac- should use all diligence that tionem, indicia, quae contra this should be done with all Reum habentur, Episcopo due reverence for the house communicentur, cum Secreti God. And since it cannot lex id mini me et before patiatur ; happen that, dragging quoniam, ubi etiam id fieri him forth, the proofs which posset, inutile id prorsus are had against the criminal esset, cum notum sit, Sacrum can be communicated to the Inquisitionis Tribunal ad cap- bishop, since the law of the turam minime nisi secret no means allows it procedere, by ; semiplena delicti probatio and since, wherever it could non tamen illud be it would be prsecesserit ; done, wholly nt vel vel useless since it is that omittat, ante, post ; known capttiram, Episcopum de ea the secret tribunal of the In certiorem faciat, turn propter quisition by no means pro reverentiam, quse illius Digni- ceeds to a capture, unless an tati debetur, turn ut, quantum almost complete proof of the fas in Constitu- crime has he est, id, quod preceded ; tionibus Gregorii, Benedicti, should not, however, omit dementis, ac Nostra decrctum that, either before or after the est, adimpleatur. Quod etiam capture, he should certify the ea de causa ita a Nobis decer- the bishop of it, as well on nitur, propterea, quod vide- account of the reverence rimus, olim in Congregatione which is due to his dignity, Sancti Offici, quse coram as that, as far as possible, Prnedecessore nostro Urbano that may be carried into effect VIII. Ferid quinta 10, which has been decreed in the Junii 1638, habita fuit, pro- constitutions of Gregory, Be

ac discusso dubio : ours posito casu, nedict, Clement, and ; An Reus de hceresi inquisitus, which also is decreed thus by confugiens ad Ecclesiam, de- us, on this account, because beat extrahi ab Episcopo, vel that we have seen formerly in Inquisitore : Pontifex, auditis the Congregation of the Holy 2 A 2 372 PERSECUTING TEACHING OF THE EPITOME. votis respondity Reum posse Office, which was held before extrahi ab Inquisitore, certio our predecessor, Urban VIII., rate ante, vel post, Ordinario. on the 10th June, 1638, the case being proposed, and the doubt discussed, Whether a criminal being charged with heresy, flying to a church, ought to be dragged out by the bishop or the inquisitor ? the Pontiff having heard the votes, answered, that the criminal can be dragged out by the inquisitor, the bishop being certified of it either be fore or after " 4. Ubi autem de aliis " Section 4. But when the criminibus exceptis agatur, question is of other excepted qua3 tamen hsereseos minime crimes, which, nevertheless, sint, ac multo magis si de iis are by no means belonging to agatur, quse inter excepta non heresy, and still more if it is recensentur, etiamsi ad Sacri of those which are not Tribunalis cognitionem, vel counted among excepted quia ab aliquo ejusdem juris crimes, (that is, excepted diction! subjecto commissa from the privileges of the sint, vel alio quocumque no sanctuary,) although they to the mine, pertineant ; declaramus, may belong cognizance eos, qui casuum minime ex- of the sacred tribunal, either ceptorum Rei sunt, Immuni- because they are committed tate debere some to the gaudere ; quoties by person subject autem casuum exceptorura jurisdiction of the same, or Rei, qui tamen Ha3reseos Rei under any other name what non ab Ecclesia extrahi soever we declare that those sint, ; debeant, ea omnia exacte ob- who are accused of crimes servanda esse, turn qua3 in which are not at all excepted, Constitutione Nostra, turn ought to enjoy the immunity in aliis the as qusB prsecedentibus (of sanctuary) ; but, Constitutionibus decreta sunt, often as those accused of indicia nimirum, quae ad tor- cases excepted, but who are turam sufficientia sint, Epis- not accused, nevertheless, of copo communicari debere, heresy, ought to be dragged cum hie Secreti lex minime forth from a church, all those sit Prseterea to be impediment ; things ought exactly PERSECUTING TEACHING OF THE EPITOME. 373 extractionem nonnisi auctori- observed, as well those which inter- are decreed in our constitu tate Episcopi, et cum ventu Personse Ecclesiasticse tion, as those which have been decreed in the other ab eodem deputandse facien- preced esse omnia ser- constitutions, dam ; aliaque ing namely, that the which are vanda, quse in dictis Constitu- proofs suf the TORTURE tionibus leguntur. ficient for ought to be communicated to the bishop, since the law of the secret by no means pre

vents this ; besides, that the criminal ought not to be dragged forth without the authority of the bishop, and the intervention of some eccle siastical person deputed by him, and that all other things are to be observed, which are decreed in the aforesaid consti tutions. " 5. Quse hactenus dicta "Section5. What has fuerunt, eorum etiam respectu been said hitherto is to be servanda sunt, qui ex carce- observed, even in respect to sive ex ribus, sive ex trireme, those who fly from prison, or effu- loco eorum relegationis from the galleys, or from any giunt, et in Ecclesise alicujus, place of confinement, and be vel loci immunis asylum sese take themselves to the asylum si enim hi vel of a church or recipiunt ; Rei, any sanctuary ; damnati propter Haereseos for if they are accused or crimen sunt, eorum extractio condemned of the crime of ab Inquisitore facienda erit, heresy they are to be dragged ita tamen ut de ea, vel ante, out by the inquisitor, but so vel post, Episcopus certior that the bishop be certified of fiat ; si vero Rei, aut damnati it either before or after. But, sint propter aliud delictum if they are accused or con exceptuin, non autem propter demned of any other excepted crimen Hsereseos, sive pro crime, but not of the crime alio delicto, quod minime ex- of heresy, or for any other sit crime which is not ceptum ; quoad primes, excepted ; extractio fiat Episcopi auctori- as to the first, let them be tate, et Ecclesiastica Persona dragged forth by the autho interveniente, ab eodem Epis- rity of the bishop, and the 374 PERSECUTING TEACHING OF THE EPITOME.

se- intervention copo deputanda ; quoad of an ecclesias cundos autem, ii in Asylo, ad tical person deputed by the quod confugerunt, rernanere bishop. As to the second, let sinantur, etiamsi ex triremibus them be suffered to remain in cum catenis effugerint, dum- the asylum to which they modo a prsedictarum .trire- have fled, although they have mium, aliorumve Justitise Mi- fled from the galleys with nistrorum manibus liberi their chains, provided they essent; nisi forte Episcopus are free from the power of indultum a Sede Apostolica the aforesaid galleys, or of the ut a triremibus other habeat, fugi ministers of justice ; tives extrahere ab Eeclesiis unless, perhaps, the bishop possit, cum in hoc casu, ob may have an indult from the fugitivum recuperandum, ad Apostolic See, that he may eumdem recurrere liceat vel be able to from ; drag fugitives etiam ad the out churches Apostolicam Sedem, galleys of ; si hujusmodi indulto Episco when, in this case, he may careat Sancta recur to the pus ; cum ipsa same for recover Sedes in particularibus casi- ing the fugitive, or even to bus, quoties id delictum the Apostolic See, if the exigat, nequaquam renuat bishop should want an indult Episcopis auctoritatem imper- of this sort, since the Holy tiri eos ab Eeclesiis extra- See, in particular cases, as e carceribus ac tri as hendi, qui often the crime requires it, remibus effngerint, licet would by no means refuse the criminis excepti minime Rei bishops to impart to them au sint. Hsec Inquisitoribus, thority of dragging forth quse significaremus, habuimus, from churches those who have illorum atque interim singulis fled from prisons and galleys, Apostolicam Benedictionem although not accused of an impertimur. excepted crime. These things we have to signify to the in quisitors, and meantime we impart to them our Aposto lical benediction. " Datum Romae apud Sanc " Given at Rome, at St. tum Mariam Majorem die 20, Mary Major, on the 20th of Februarii, 1751, Pontificatus February 1751, in the eleventh Nostri Anno Undecimo." year of our Pontificate."

We have already seen that, according to the teaching of Liguori, Papal laws are binding, though only published in PERSECUTING TEACHING OF THE EPITOME. 375

Rome ; but we now see that the most obnoxious Canons and Bulls of the Papacy have been published in London in the works of -Liguori. Surely this is a subject which should at once be pressed upon the attention of the British Parliament,

are involved in it ! seeing that the liberties of the people APTENDIX.

No. I.

" UNDEII the head of restitution," the Saint starts some curious points.

" " Sed hie dubitatur 1 . An But here it is doubted, 1 . teneatur stuprator ad nuptias Whether a ravisher is bound ficte promissas, si ipse notabi- to a marriage feignedly pro- liter excedat in nobilitate Jvel mised, if he notably exceed in divitiis conditionem mulieris, nobility or wealth the condi- et ilia jam noverit disparita- tion of the woman, and she tern ?" t. 3. n. 643. was aware of the (p. 530. disparity." lib. 4.)

Some he is bound to the woman but the say marry injured ; Saint adds that very probably he is not bound.

" " Ratio, quia juramentum The reason is, because an Don obligat, nisi juxta inten- oath does not oblige unless to the intention tionem promittentis." (ibid.) according of him who promises"

" And so, according to the Saint a Stuprator" if he be a great man, is not bound to marry a woman, if she is much inferior to him in station, EVEN THOUGH HE HAS PROMISED

! MARRIAGE T< HER WITH AN OATH ! !

No. II.

The Editor has in his possession a Catechism intended for children, published by Richardson, Derby, price one halfpenny,

" in which the following questions are put. What is in

" " cest?" What is fornication ?" What is adultery ?" The answers are altogether unfit for publication. This Catechism is preparatory to the Confessional. 377

NAMES OF AUTHORS REFERRED TO BY LIGUORI, BOTH IN THE CONTRACTED AND COMPLETE FORMS. 378 NAMES OF AUTHORS

NAME IN FULL. REFERRED TO BY LIGUORI. 379

NAME IN FULL. 380 NAMES OF AUTHORS REFERRED TO BY LIGUORI.

NAME IN FULL. INDEX.

A.

indicative Absolution, the form of, not primitive, p. 356 ; many questions

as to, p. 358.

Adjuration of devils, p. 150. Adultery, a man may afford an occasion to his wife to commit, to test her a woman her in various virtue, p. 79 ; guilty of, may deny guilt 108 a man be induced to to divert him ways, p. ; may commit,

from murder, p. 73.

Austerities of Liguori, p. 25.

Authority of Liguori s works, p. 28.

B.

Benedict XIV., epitome of his works appended to those of Liguori, the contains 362. p. 359 ; epitome of, persecuting teaching, p.

C.

Canonization of Liguori in 1839, p. 26. which Censures incurred by those who read prohibited books, amongst

are the Scriptures, p. 61. Children may enter monasteries in opposition to parents, p. 158.

the seal 215 of, 293 ; Confessional, the, of, p. ; disgusting interrogations p. has led to immoral 343. abominations of, p. 295 ; acts, p. to him Confessor may swear that he does not know what was revealed

in the confessional, p. 98.

Contracts, made without the mind of binding, not obligatory, p. 192.

Cursing, lawful in certain cases, p. 90.

D.

139 Rev. R. J. Declaration of Romish Bishops, and equivocation, p. ;

McGhee, on the, p. 139. 32 that the fourth rule Dens opposed to the probable opinions, p. ; says of the Index is relaxed in Protestant Countries, p. 63. Fourth Council Diocesan Synods, contain reference to third canon of the

of Lateran, p. 364. 382 INDEX.

Disgusting character of treatises on the Sixth and Ninth Commandments,

p. 164.

Dissimulation, sanctioned by Liguori in the profession of faith, p. 65 ;

various modes of, p. 69.

Drunk) a man may be induced to get, that he may be impeded from a

greater evil, p. 81.

E.

lawful under certain to swear Equivocation, circumstances, p. 92 ; with, 94 various instances of lawful 115 lawful, p. ; equivocation, p. ;

Mr. Waterworth s false statement as to, p. 118; how the

Romish Member of Parliament employs equivocation at the

very time he declares that he does not use it, p. 286.

Evil, the lawfulness of doing, taught by Liguori in many ways, p. 72.

F.

Fourth rule of the Index prohibits the reading of Scripture, without per referred 60 relaxed in Pro mission, p. 60 ; to, by Liguori, p. ;

testant countries, p. 63.

G.

the 41 to Galilean Synod condemned probable opinions, p. ; opposed Liguori on the obligation of oath taken without the intention of

binding, p. 131. H.

Harlots, it is lawful to let houses to, under certain circumstances, p. 87. definition 198 a crime the common 202 Heresy, of, p. ; against good, p. ; parents bound to denounce children, and vice versa, guilty of, ranked with &c. 205 an p. 204 ; sodomy, forgery, p. ; excepted

crime, so that he who is guilty thereof may be dragged from the

Church, p. 369.

I.

Infallibility of the Pope, three opinions in the Church of Rome as to, 48 Dr. of p. 47 ; Liguori argues for, p. Kenrick, Bishop in reference 48 the difference of Philadelphia, to, p. ; opinion amongst Romish divines on, leads to the Protestant conclusion,

p. 50. INDEX. 383

the tortures sanctioned Inquisition, of, by Liguori, p. 200 ; parents must

denounce their own children to, and vice versa, if guilty of 204 of in heresy, p. ; sufferings Lithgow the, p. 210 ; sanctioned

in the epitome, appended to Liguori s works, p. 362.

K.

Dr. Kenrick, false statement on the infallibility of the Pope refuted, p. 49.

his his of the 18 his Liguori, early life, p. 17 ; abandonment law, p. ; 19 his restoration to health the intercession ordination, p. ; by of the 20 in his Virgin, p. ; miraculous manifestation favour, 20 he establishes the order of 21 his p. ; Redemptorists, p. ; 23 his 25 his miracles, p. ; austerities, p. ; canonization, p. 26 ;

the authority of his works, p. 28.

M.

Rev. R. J. on declaration of Romish 139 his McGhee, Bishops, p. ;

laws of the Papacy, p. 359.

Miraculous manifestation of the Virgin to Liguori in the sight of an

immense crowd, p. 20. O.

Oaths, taken with the mind of swearing, but without the mind of binding, are not 130 lawful to use absolutely obligatory, p. ; equivocation 94 instances in which oaths be 132 in, p. ; may violated, p. ; be 138 oaths the third may dispensed, p. ; accepted by party

may be violated in certain circumstances, p. 143.

Orders, difference of opinion as to, amongst Romish divines, p. 356.

P.

Plurality of livings allowed, p. 195. his laws Pontiff" Supreme, can commute wills, p. 193 ; binding though

promulgated only at Rome, p. 359. Probable their Dens 32 bull opinions; rise, p. 32 ; opposed to, p. ; Papal

in reference definition 37 ; to, p. 36 ; Liguori on, p. 36 ; of, p.

s 38 condemned a Gallican Liguori argument for, p. ; by synod, 41 the to in reference p. ; how confessor is conduct himself to,

p. 43. r U INDEX.

Prohibition of books, Liguori s account of the order by which the Church

of Rome acts in the, p. 53 Scripture in the vulgar tongue in

cluded in the, p. 58. Q.

Question by torture sanctioned by Liguori, p. 200.

R.

of the Order 21 the austerities 22. Redemvtorists, origin of, p. ; of, p. * 8.

Sabbath, Papal observances of the, p. 158. Scripture, prohibited to be read in the vulgar tongue except in certain 58 Councils circumstances, p. ; which forbade the reading of, the fourth rule of the the p. 59 ; Index forbids Scripture to be

used without permission from the Superior, p. 60. violation Seal of the Confessional, of the, a sin of fearful character, p. not be broken 217 ; may though the safety of a whole nation at a license be be stake, p. 217 ; may granted by the penitent

to violate the 253 if it be doubted whether the seal, p. ; peni tent granted the license, the confessor is to be believed rather

than the penitent, p. 255. Servants may in certain circumstances assist their masters in committing

83 ; that their masters are at Ill sin, p. may deny home, p. ; may remunerate themselves, p. 183.

Stealing, a man may afford an opportunity of, to his servants, in order to

detect them, p. 77.

Suicide, indirectly, lawful to commit, p. 161.

T.

Taylor, Bishop Jeremy , on adjuration of devils, p. 153.

Theft, morality of the Saint as to, p. 177.

U.

in Unity, want of, the Church of Rome on fundamental points, p. 50.

C. NOUMAN, 1 KINTER, MAIDEN LANE, COVENT GARDEN. ,/

COLLEGE BRAB^