IN the beginning of this Chapter we read of one of the greatest and most improbable designs that ever was, viz. Christ's sending out his twelve Apostles to convert and to reform the World.
IN the beginning of this Chapter we read of one of the greatest and most improbable designs that ever was, viz. Christ's sending out his twelve Apostles to convert and to reform the World.
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particularly, that which relates to their hard usage and bad entertainment from the world; which we do not find they met with from the Jews upon this general message, but rather the contrary:
particularly, that which relates to their hard usage and bad entertainment from the world; which we do not find they met with from the jews upon this general message, but rather the contrary:
for which cause he bids them to provide nothing for themselves, foreseeing that in all places there would be some that would be ready to receive them kindly;
for which cause he bids them to provide nothing for themselves, Foreseeing that in all places there would be Some that would be ready to receive them kindly;
or else that Christ himself did now at first acquaint them with all the difficulties that should attend their imployment in preaching the Gospel to the world,
or Else that christ himself did now At First acquaint them with all the difficulties that should attend their employment in preaching the Gospel to the world,
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But for twelve inconsiderable persons, as to all outward circumstances, without craft, without arms, without money, to undertake the conquest of the world, by changing not only mens opinions as to Religion,
But for twelve inconsiderable Persons, as to all outward Circumstances, without craft, without arms, without money, to undertake the conquest of the world, by changing not only men's opinions as to Religion,
and he tells them, very little to their comfort, what hardship they were like to meet with, to be betrayed by friends, persecuted by enemies and hated of all men for his names sake:
and he tells them, very little to their Comfort, what hardship they were like to meet with, to be betrayed by Friends, persecuted by enemies and hated of all men for his names sake:
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yea so great would the rage and malice and cruelty of men be against them, that he saith in the beginning of this verse, Behold I send you forth as sheep in the midst of Wolves.
yea so great would the rage and malice and cruelty of men be against them, that he Says in the beginning of this verse, Behold I send you forth as sheep in the midst of Wolves.
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What! to be destroyed and devoured by them? No, but to turn those very Wolves into sheep. But what powerful charms must they use to secure themselves from present danger,
What! to be destroyed and devoured by them? No, but to turn those very Wolves into sheep. But what powerful charms must they use to secure themselves from present danger,
and to work such mighty change? no other than those which our Saviour recommends in the words of the Text, Be ye therefore wise as Serpents, and harmless as Doves.
and to work such mighty change? no other than those which our Saviour recommends in the words of the Text, Be you Therefore wise as Serpents, and harmless as Dove.
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but as Solomon chose the Ant for an example of diligence, so our Saviour designing to joyn Wisdom and Innocency together proposes the Serpent for one and the Dove for the other;
but as Solomon chosen the Ant for an Exampl of diligence, so our Saviour designing to join Wisdom and Innocency together proposes the Serpent for one and the Dove for the other;
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to let his Disciples understand that he allows them so much Wisdom as is consistent with innocency, and perswades them to no more simplicity than is consistent with Wisdom. For Wisdom without Innocency turns into craft and cunning;
to let his Disciples understand that he allows them so much Wisdom as is consistent with innocency, and persuades them to no more simplicity than is consistent with Wisdom. For Wisdom without Innocency turns into craft and cunning;
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and men did not fare the worse for it, it might pass for wisdom; but when they have to deal with others who will use all the Wisdom of the Serpent, and are so far from being harmless as Doves, that they will take all the advantages that mens innocency and simplicity gives them, it seems hard to reconcile these two together.
and men did not fare the Worse for it, it might pass for Wisdom; but when they have to deal with Others who will use all the Wisdom of the Serpent, and Are so Far from being harmless as Dove, that they will take all the advantages that men's innocency and simplicity gives them, it seems hard to reconcile these two together.
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To what purpose, may some say, are mens eyes bid to be open, when their hands are tyed up? Had they not better be without the Serpents sagacity and quickness of sight,
To what purpose, may Some say, Are men's eyes bid to be open, when their hands Are tied up? Had they not better be without the Serpents sagacity and quickness of sighed,
and wherein the great art and business of life seems to be overreaching and deceiving one another? Those only seem to have the true subtilty of the Serpent who can turn and wind themselves every way as makes most for their advantage;
and wherein the great art and business of life seems to be overreaching and deceiving one Another? Those only seem to have the true subtlety of the Serpent who can turn and wind themselves every weigh as makes most for their advantage;
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Who by their soft and easie motions, by their artificial glidings and insinuations get an interest great enough to mischief while they watch for an opportunity to do it.
Who by their soft and easy motions, by their artificial glidings and insinuations get an Interest great enough to mischief while they watch for an opportunity to do it.
As the Serpent beguiled Eve through his subtilty, i. e. say the Fathers by the familiarity and easiness of access which he had, playing as some fancy, about the Neck and Arms of Eve in the state of Innocency.
As the Serpent beguiled Eve through his subtlety, i. e. say the Father's by the familiarity and easiness of access which he had, playing as Some fancy, about the Neck and Arms of Eve in the state of Innocency.
What now can simplicity and innocency, and meekness, and patience signifie against all this serpentine subtilty? And if you take away from the Serpent his artificial motion and his poison, you leave him weak and contemptible, ready to be trampled on by every passenger, having nothing to defend himself but his skin and eye sight.
What now can simplicity and innocency, and meekness, and patience signify against all this serpentine subtlety? And if you take away from the Serpent his artificial motion and his poison, you leave him weak and contemptible, ready to be trampled on by every Passenger, having nothing to defend himself but his skin and eye sighed.
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And therefore in the prosecuting this subject I shall endeavour these two things, 1. To shew wherein the conjunction of these two doth consist. 2. That this is the best means to promote the Christian Religion against all the mischievous arts and devices of men.
And Therefore in the prosecuting this Subject I shall endeavour these two things, 1. To show wherein the conjunction of these two does consist. 2. That this is the best means to promote the Christian Religion against all the mischievous arts and devices of men.
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Neither is it hard to tell wherein we must appear to be harmless as Doves, viz. by simplicity and integrity of mind, by meekness and patience, by forgiving injuries,
Neither is it hard to tell wherein we must appear to be harmless as Dove, viz. by simplicity and integrity of mind, by meekness and patience, by forgiving injuries,
and bearing persecutions as becomes Christians, by a holy, innocent, and unblameable conversation: but the difficulty still lyes in the conjunction and mixture of both these;
and bearing persecutions as becomes Christians, by a holy, innocent, and unblameable Conversation: but the difficulty still lies in the conjunction and mixture of both these;
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and that I suppose lyes in these things, (1.) Integrity of Mind, (2.) Ingenuity, or fairness of behaviour; (3.) Meekness and Patience: and in the due practice of these consists that prudent Simplicity which results from these two, being wise as Serpents, and harmless as Doves.
and that I suppose lies in these things, (1.) Integrity of Mind, (2.) Ingenuity, or fairness of behaviour; (3.) Meekness and Patience: and in the due practice of these consists that prudent Simplicity which results from these two, being wise as Serpents, and harmless as Dove.
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We read of some in Scripture who are said to have a double heart, as well as a double tongue: they are NONLATINALPHABET, saith S. Iames, men with two Souls, one for God and another for the world;
We read of Some in Scripture who Are said to have a double heart, as well as a double tongue: they Are, Says S. James, men with two Souls, one for God and Another for the world;
or rather none at all for God, (since he must have all or none) but one to appearance and another in reality, having quite other thoughts, intentions and designs than they make the world believe.
or rather none At all for God, (since he must have all or none) but one to appearance and Another in reality, having quite other thoughts, intentions and designs than they make the world believe.
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Mark the perfect man and behold the upright, saith the Psalmist. The righteousness of the perfect shall direct his way, saith Solomon; but the wicked shall fall by his own wickedness; and in the next words;
Mark the perfect man and behold the upright, Says the Psalmist. The righteousness of the perfect shall Direct his Way, Says Solomon; but the wicked shall fallen by his own wickedness; and in the next words;
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And if Solomons word may be taken, a mans integrity is his greatest wisdom; for righteousness, saith he, keepeth him that is upright in the way; but wickedness overthroweth the sinner.
And if Solomons word may be taken, a men integrity is his greatest Wisdom; for righteousness, Says he, Keepeth him that is upright in the Way; but wickedness Overthroweth the sinner.
He that walketh uprightly, walketh surely; but he that perverteth his wayes shall be known. And therefore he concludes that a man of understanding will walk uprightly.
He that walks uprightly, walks surely; but he that perverteth his ways shall be known. And Therefore he concludes that a man of understanding will walk uprightly.
though against the common sense of mankind, as the Stoicks of old who made their Wise man beautiful though never so deformed, rich though ready to starve for poverty,
though against the Common sense of mankind, as the Stoics of old who made their Wise man beautiful though never so deformed, rich though ready to starve for poverty,
since that difference depends very much on their own choice, there is a great deal of reason to place true wisdom in the choice of those things which tend most to the comfort and happiness of life.
since that difference depends very much on their own choice, there is a great deal of reason to place true Wisdom in the choice of those things which tend most to the Comfort and happiness of life.
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2. That which gives a man the greatest satisfaction in what he doth, and either prevents or lessens or makes him more easily bear the troubles of life, doth the most conduce to the happiness of it.
2. That which gives a man the greatest satisfaction in what he does, and either prevents or lessens or makes him more Easily bear the Troubles of life, does the most conduce to the happiness of it.
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but it is a certain truth, that in the consideration of happiness, the satisfaction of a mans own mind doth weigh down all the external accidents of life.
but it is a certain truth, that in the consideration of happiness, the satisfaction of a men own mind does weigh down all the external accidents of life.
For, suppose a man to have riches and honours as great as Ahoshuerus bestowed on his highest favourite Haman; yet by his sad instance we find that a small discontent when the mind suffers it to encrease and to spread its venom, doth so weaken the power of reason, disorder the passions, make a mans life so uneasie to him,
For, suppose a man to have riches and honours as great as Ahoshuerus bestowed on his highest favourite Haman; yet by his sad instance we find that a small discontent when the mind suffers it to increase and to spread its venom, does so weaken the power of reason, disorder the passion, make a men life so uneasy to him,
But on the other side if we suppose a man to be always pleased with his condition, to enjoy an even and quiet mind in every state, being neither lifted up with prosperity,
But on the other side if we suppose a man to be always pleased with his condition, to enjoy an even and quiet mind in every state, being neither lifted up with Prosperity,
nor cast down with adversity, he is really happy in comparison with the other. It is a meer speculation to discourse of any compleat happiness in this world;
nor cast down with adversity, he is really happy in comparison with the other. It is a mere speculation to discourse of any complete happiness in this world;
but that which doth either lessen the number, or abate the weight, or take off the malignity of the troubles of life, doth contribute very much to that degree of happiness which may be expected here.
but that which does either lessen the number, or abate the weight, or take off the malignity of the Troubles of life, does contribute very much to that degree of happiness which may be expected Here.
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though his conscience did not judge aright at that time, yet the goodness of the bare act with respect to the rule, will not prevent the sting that follows the want of inward integrity in doing it.
though his conscience did not judge aright At that time, yet the Goodness of the bore act with respect to the Rule, will not prevent the sting that follows the want of inward integrity in doing it.
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for as the Oracle answered the Servant who desired to know how he might please his Master, If you will seek it, you will be sure to find it,) sets himself with a firm resolution to pursue it, though the rain falls, and the floods arise,
for as the Oracle answered the Servant who desired to know how he might please his Master, If you will seek it, you will be sure to find it,) sets himself with a firm resolution to pursue it, though the rain falls, and the floods arise,
what uneasie reflections hath he upon himself, what perplexing thoughts, what tormenting fears, what suspicions and jealousies do disturb his imagination and rack his mind? what art and pains doth such a one take to be believed honest and sincere? and so much the more,
what uneasy reflections hath he upon himself, what perplexing thoughts, what tormenting fears, what suspicions and jealousies do disturb his imagination and rack his mind? what art and pains does such a one take to be believed honest and sincere? and so much the more,
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It is a very unsatisfactory imployment that man hath who undertakes to perswade others of the truth of that which himself at the same time knows to be false;
It is a very unsatisfactory employment that man hath who undertakes to persuade Others of the truth of that which himself At the same time knows to be false;
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So that unless he could see into the hearts of men, (which would be no very comfortable sight to him) all his craft and subtilty must leave him under perplexity and continual fear.
So that unless he could see into the hearts of men, (which would be no very comfortable sighed to him) all his craft and subtlety must leave him under perplexity and continual Fear.
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But suppose that through overofficiousness he happens to take some false step, and so fall into the disfavour of those whom above all he desired to please;
But suppose that through overofficiousness he happens to take Some false step, and so fallen into the disfavour of those whom above all he desired to please;
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but Cunning and Deceit is foolish and mean; For, saith he, observe the beasts, the more courage and spirit they have, the less art and subtilty they use;
but Cunning and Deceit is foolish and mean; For, Says he, observe the beasts, the more courage and Spirit they have, the less art and subtlety they use;
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And is this any part of true Wisdom to lose reputation, upon which mens power and interest so much depends? From hence the most artificial men have found it necessary to put on a guise of simplicity and plainness,
And is this any part of true Wisdom to loose reputation, upon which men's power and Interest so much depends? From hence the most artificial men have found it necessary to put on a guise of simplicity and plainness,
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But he that walketh uprigh〈 … 〉 and worketh righteousness, and speaketh the truth in hi〈 … 〉t, as the Psalmist describeth the practice of integrity, may possibly meet with such as will be ready to condemn him for hypocrisie at first;
But he that walks uprigh〈 … 〉 and works righteousness, and speaks the truth in hi〈 … 〉t, as the Psalmist Describeth the practice of integrity, may possibly meet with such as will be ready to condemn him for hypocrisy At First;
but when they find he keeps to a certain rule, and pursues honest designs, without any great regard to the opinion which others entertain concerning him;
but when they find he keeps to a certain Rule, and pursues honest designs, without any great regard to the opinion which Others entertain Concerning him;
As the day begins with obscurity and a great mixture of darkness, till by quick and silent motions the light overcomes the mists and vapours of the night,
As the day begins with obscurity and a great mixture of darkness, till by quick and silent motions the Light overcomes the mists and vapours of the night,
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Thus the Christian Simplicity was despised and reproached as folly and obstinacy, and many hard censures and sharp persecutions did men undergo for the sake of it for a long time, (as the most durable Kingdoms have had the sharpest pangs and been the longest in the birth:) but at last persecuted and despised innocency prevailed over all the craft and power of the World.
Thus the Christian Simplicity was despised and reproached as folly and obstinacy, and many hard censures and sharp persecutions did men undergo for the sake of it for a long time, (as the most durable Kingdoms have had the Sharpest pangs and been the longest in the birth:) but At last persecuted and despised innocency prevailed over all the craft and power of the World.
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When righteousness, and peace, and humility, and charity, and temperance, and patience, and a constant integrity make men enquire after a Religion which produces such fruits as these are,
When righteousness, and peace, and humility, and charity, and temperance, and patience, and a constant integrity make men inquire After a Religion which produces such fruits as these Are,
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they are soon taken and easily destroyed, when those who are only wise as Serpents may see many wayes to escape danger, which the innocent Doves dare not follow them in;
they Are soon taken and Easily destroyed, when those who Are only wise as Serpents may see many ways to escape danger, which the innocent Dove Dare not follow them in;
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be ye therefore wise as Serpents, &c. So that, if we cannot make out this to hold in respect of sufferings, we must yield this counsel or advice of Christ to his Disciples to be defective as to the main occasion of it.
be you Therefore wise as Serpents, etc. So that, if we cannot make out this to hold in respect of sufferings, we must yield this counsel or Advice of christ to his Disciples to be defective as to the main occasion of it.
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But in case storms do arise after all our care, Christ doth not seem to forbid his Disciples making use of a present shelter till the storm be blown over;
But in case storms do arise After all our care, christ does not seem to forbid his Disciples making use of a present shelter till the storm be blown over;
But when they persecute you in this City, flee to another And some say, the likeness to Doves is recommended in regard that its safety lyes chiefly in the quickness of its flight.
But when they persecute you in this city, flee to Another And Some say, the likeness to Dove is recommended in regard that its safety lies chiefly in the quickness of its flight.
saying, that persecution is designed on purpose for tryal by God himself; that the allowance for flying was peculiar to the Apostles case, not to avoid persecution,
saying, that persecution is designed on purpose for trial by God himself; that the allowance for flying was peculiar to the Apostles case, not to avoid persecution,
But the Christian Church never approved rash and indiscreet suffering, as much as it encouraged all Christians to patience and courage and perseverance;
But the Christian Church never approved rash and indiscreet suffering, as much as it encouraged all Christians to patience and courage and perseverance;
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but when the case is common, when the necessities of the Church require the presence of their Pastours, then the good Shepherd must lay down his life for the Sheep, as S. Augustin hath resolved this case in his Epistle to Honoratus. So that this whole matter belongs to Christian prudence, which is then most needful and fit to be used,
but when the case is Common, when the necessities of the Church require the presence of their Pastors, then the good Shepherd must lay down his life for the Sheep, as S. Augustin hath resolved this case in his Epistle to Honoratus. So that this Whole matter belongs to Christian prudence, which is then most needful and fit to be used,
If the Wisdom of the Serpent could extend so far as to avoid all the calamities that mankind is subject to, it would have a mighty advantage over the simplicity of the Dove; but since the most subtle contrivers cannot escape the common accidents of life,
If the Wisdom of the Serpent could extend so Far as to avoid all the calamities that mankind is Subject to, it would have a mighty advantage over the simplicity of the Dove; but since the most subtle contrivers cannot escape the Common accidents of life,
For nothing makes sufferings so heavy to be born as a guilty Conscience: that is a burden more insupportable to an awakened mind than any outward affliction whatsoever.
For nothing makes sufferings so heavy to be born as a guilty Conscience: that is a burden more insupportable to an awakened mind than any outward affliction whatsoever.
Iudas thought himself to be wise as a Serpent, not only in escaping the danger which he saw Christ and his Disciples falling into by the combination of the Priests and Scribes and Pharisees against them;
Iudas Thought himself to be wise as a Serpent, not only in escaping the danger which he saw christ and his Disciples falling into by the combination of the Priests and Scribes and Pharisees against them;
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II. Prudent Simplicity implies the practice of Ingenuity; which is such a natural freedom in our words and actions, that men may thereby understand the sincerity of our mind and intention.
II Prudent Simplicity Implies the practice of Ingenuity; which is such a natural freedom in our words and actions, that men may thereby understand the sincerity of our mind and intention.
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Not that men are bound to declare all they know to every impertinent enquirer, which is simplicity without prudence; but in all cases wherein men ought to declare their minds, to do it without fraud and dissimulation; and in no case to design to overreach and deceive others.
Not that men Are bound to declare all they know to every impertinent enquirer, which is simplicity without prudence; but in all cases wherein men ought to declare their minds, to do it without fraud and dissimulation; and in no case to Design to overreach and deceive Others.
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you ought to converse with so much sincerity, that your bare affirmation or denial may be sufficient, this being the proper use of speech that men may understand each others minds by their words:
you ought to converse with so much sincerity, that your bore affirmation or denial may be sufficient, this being the proper use of speech that men may understand each Others minds by their words:
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the wickedness of mankind and that distrust and suspicion which is occasioned by it, is the reason they are ever put to make use of oaths to make their Testimony appear more credible.
the wickedness of mankind and that distrust and suspicion which is occasioned by it, is the reason they Are ever put to make use of Oaths to make their Testimony appear more credible.
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viz. that our words must not only agree with the truth of the thing, but with the conception and sense of our minds; and so the greatest candour and sincerity is commanded by them.
viz. that our words must not only agree with the truth of the thing, but with the conception and sense of our minds; and so the greatest candour and sincerity is commanded by them.
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Truth was described of old, sitting upon an Adamant, with garments white as snow, and a light in her hand, to intimate that clearness and simplicity and firmness that doth accompany it;
Truth was described of old, sitting upon an Adamant, with garments white as snow, and a Light in her hand, to intimate that clearness and simplicity and firmness that does accompany it;
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such as was most remarkable in the primitive Christians; who abhorred any thing that looked like dissimulation and hypocrisie, especially in what concerned their Religion.
such as was most remarkable in the primitive Christians; who abhorred any thing that looked like dissimulation and hypocrisy, especially in what concerned their Religion.
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and pouring out wine before the Emperors statue might have saved their lives, they chose rather to dye than to defile their consciences with that impure and Idolatrous Worship.
and pouring out wine before the Emperor's statue might have saved their lives, they chosen rather to die than to defile their Consciences with that impure and Idolatrous Worship.
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or to pay fees to the Officers to be excused from doing it, made them a sort of libellati, although their names were never entred in the Heathen Rolls,
or to pay fees to the Officers to be excused from doing it, made them a sort of libellati, although their names were never entered in the Heathen Rolls,
No directing the intention, no secret reservation, no absolution either before committing the fact or immediately upon confession of it, were ever heard of or allowed in those days of Christian innocency and simplicity.
No directing the intention, no secret reservation, no absolution either before committing the fact or immediately upon Confessi of it, were ever herd of or allowed in those days of Christian innocency and simplicity.
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for which reason S. Augustin highly commends the resolution of Firmus an African Bishop, who rather chose to be tortured himself than discover a Christian committed to his care, who was sought after for no other reason,
for which reason S. Augustin highly commends the resolution of Firmus an African Bishop, who rather chosen to be tortured himself than discover a Christian committed to his care, who was sought After for no other reason,
When the Christians were summoned before the Heathen Tribunals, they used no shifting tricks or evasions, they concealed no part in their minds of what was necessary to make what they spake to be true;
When the Christians were summoned before the Heathen Tribunals, they used no shifting tricks or evasions, they concealed no part in their minds of what was necessary to make what they spoke to be true;
they did not first peremptorily deny what they knew to be true, and then back such a denial with horrid oaths and dreadful imprecations upon themselves,
they did not First peremptorily deny what they knew to be true, and then back such a denial with horrid Oaths and dreadful imprecations upon themselves,
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but I am sure they are far from being innocent as Doves. But are there any who go under the name of Christians, who own and defend such practices? I think indeed scarce any who went under the name of honest Heathens ever did it.
but I am sure they Are Far from being innocent as Dove. But Are there any who go under the name of Christians, who own and defend such practices? I think indeed scarce any who went under the name of honest heathens ever did it.
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They condemned the Romans wh〈 … 〉t to avoid their oath by a trick, and 〈 … 〉ck to the Carthaginians: they mig〈 … 〉e constancy of Regulus in observing the words of his oath as to his return,
They condemned the Romans wh〈 … 〉t to avoid their oath by a trick, and 〈 … 〉ck to the Carthaginians: they mig〈 … 〉e constancy of Regulus in observing the words of his oath as to his return,
When the King of Persia thought by a trick to avoid the oath he had made to one of his Neighbour Princes, viz. That he would not pass such a stone which was set up as a Boundary between them,
When the King of Persiam Thought by a trick to avoid the oath he had made to one of his Neighbour Princes, viz. That he would not pass such a stone which was Set up as a Boundary between them,
his Counsellours told him they feared such deceit would never prosper with him, because as the Prince sent him word, Covenants are to be understood according to the plain meaning of the words,
his Counsellors told him they feared such deceit would never prosper with him, Because as the Prince sent him word, Covenants Are to be understood according to the plain meaning of the words,
Since then the very Heathens disallowed such artifices and frauds, are there any worse than Heathens that justifie and maintain them? Is not this rather an artifice and fraud of their Adversaries to render them odious? But even in this respect we ought to be harmless as Doves, and therein lies a necessary part of Christian Ingenuity, in not charging on others more than they are guilty of.
Since then the very heathens disallowed such artifices and frauds, Are there any Worse than heathens that justify and maintain them? Is not this rather an artifice and fraud of their Adversaries to render them odious? But even in this respect we ought to be harmless as Dove, and therein lies a necessary part of Christian Ingenuity, in not charging on Others more than they Are guilty of.
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and herein all are agreed, saith Reginaldus; because say they, where there is no other fault but the meer falsity, it is not of its own nature and kind any mortal sin;
and herein all Are agreed, Says Reginald; Because say they, where there is no other fault but the mere falsity, it is not of its own nature and kind any Mortal since;
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But upon these principles what security have men to invent and spread abroad lyes, provided they are intended for a good end in their own opinion? What sincerity is to be expected,
But upon these principles what security have men to invent and spread abroad lies, provided they Are intended for a good end in their own opinion? What sincerity is to be expected,
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2. They are agreed, that in some cases, th• … which otherwise would be a lye, is none by 〈 ◊ 〉 help of a mental reservation. Let us not therefore do the Iesuites so much injury to charge that upon them as their peculiar doctrine, which is common to all their Divines and Casuists.
2. They Are agreed, that in Some cases, th• … which otherwise would be a lie, is none by 〈 ◊ 〉 help of a mental reservation. Let us not Therefore do the Iesuites so much injury to charge that upon them as their peculiar Doctrine, which is Common to all their Divines and Casuists.
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And herein F. Parsons was in the right, when he asserted, that the doctrine of Equivocation and mental reservation hath been received in the Roman Church for, four hundred years:
And herein F. Parsons was in the right, when he asserted, that the Doctrine of Equivocation and mental reservation hath been received in the Roman Church for, four hundred Years:
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But in the Case of Confession they all agree without exception, saith the same Author, that if a man hath confessed a thing to a Priest, he may deny and swear that he never confessed it, without being guilty either of a lye or perjury;
But in the Case of Confessi they all agree without exception, Says the same Author, that if a man hath confessed a thing to a Priest, he may deny and swear that he never confessed it, without being guilty either of a lie or perjury;
and do not barely allow it, but think a man bound in conscience to use it, under grievous sin, saith Parsons, when by no other means of silence, diversion,
and do not barely allow it, but think a man bound in conscience to use it, under grievous since, Says Parsons, when by no other means of silence, diversion,
I do not now meddle with the inviolableness of the Seal of Confession, which I do not deny a great regard ought to be had to, (where an obligation greater than that of keeping a secret doth not take it off,
I do not now meddle with the inviolableness of the Seal of Confessi, which I do not deny a great regard ought to be had to, (where an obligation greater than that of keeping a secret does not take it off,
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but I wonder how they came to think it to be no lye or perjury in this Case, and yet to be so in any other? It is to no purpose to alledge other Reasons peculiar to this ase, for the single question is,
but I wonder how they Come to think it to be not lie or perjury in this Case, and yet to be so in any other? It is to no purpose to allege other Reasons peculiar to this ase, for the single question is,
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then not in the case of Confession; if it may, then a mental reservation will equally do it in any other Case. And consequently no man who doth allow it in this case, can on that account disallow it in any other.
then not in the case of Confessi; if it may, then a mental reservation will equally do it in any other Case. And consequently no man who does allow it in this case, can on that account disallow it in any other.
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This Navarr very well saw, and therefore from the allowance of it in this Case of Confession he de duces the lawfulness of the use of it in all cases wherein a man is not bound to speak all he knows.
This Navarre very well saw, and Therefore from the allowance of it in this Case of Confessi he de duces the lawfulness of the use of it in all cases wherein a man is not bound to speak all he knows.
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and it is false that he doth not know it as man, because he knows it as a Priest, and as such he is not God but man. And the very Seal of Confession discovers that it is made known to him as a Man, and with the consent of the penitent a Priest may reveal what he heard in confession;
and it is false that he does not know it as man, Because he knows it as a Priest, and as such he is not God but man. And the very Seal of Confessi discovers that it is made known to him as a Man, and with the consent of the penitent a Priest may reveal what he herd in Confessi;
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I do not therefore wonder to see the stout and plain-hearted Defenders of the lawfulness of this practice in other cases, to express so much astonishment at the nicety and scrupulosity of those, who dispute against it as so dangerous and pernicious a thing upon other occasions,
I do not Therefore wonder to see the stout and plainhearted Defenders of the lawfulness of this practice in other cases, to express so much astonishment At the nicety and scrupulosity of those, who dispute against it as so dangerous and pernicious a thing upon other occasions,
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For, say they, If it be a lie to deny what a man knows, it is not in the power of the Church or of God himself for any end whatsoever to make it lawful for a Priest to deny what he knows.
For, say they, If it be a lie to deny what a man knows, it is not in the power of the Church or of God himself for any end whatsoever to make it lawful for a Priest to deny what he knows.
For, although two persons of the Roman Church seem wholly to reject it, except in the case of Confession; yet the one of them is charged with singularity and suspicion of Here sie,
For, although two Persons of the Roman Church seem wholly to reject it, except in the case of Confessi; yet the one of them is charged with singularity and suspicion of Here sie,
But most of their other Divines and Casuists do approve it in case of Testimony and accusation. Soto doth allow a Witness being examined about a secret crime to say, he doth not know any thing of it, although he were privy to it:
But most of their other Divines and Casuists do approve it in case of Testimony and accusation. Soto does allow a Witness being examined about a secret crime to say, he does not know any thing of it, although he were privy to it:
Some of later times being made sensible of the pernicious consequences of the imputation of such doctrines and practices to their Church have endeavoured to qualifie and restrain the Abuse of them.
some of later times being made sensible of the pernicious consequences of the imputation of such doctrines and practices to their Church have endeavoured to qualify and restrain the Abuse of them.
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But upon due examination we shall find this to be only a greater art to avoid the odium of these things and a design to deceive us with the greater fineness.
But upon due examination we shall find this to be only a greater art to avoid the odium of these things and a Design to deceive us with the greater fineness.
So Malderus himself grants, that a guilty person being examined upon a capital Offence, may deny the fact with this reservation, so as to be bound to tell it;
So Malderus himself grants, that a guilty person being examined upon a capital Offence, may deny the fact with this reservation, so as to be bound to tell it;
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But saith Emonerius (or rather a famous Iesuite under that name) these circumstances only limit the words to such a sense which they cannot otherwise bear,
But Says Emonerius (or rather a famous Iesuite under that name) these Circumstances only limit the words to such a sense which they cannot otherwise bear,
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because in such circumstances a man is not bound to declare what he knows, therefore, saith he, whereever there is a reasonable cause of concealing what a man knows, such mental reservations are to be understood, and so there is the same liberty allowed in practice.
Because in such Circumstances a man is not bound to declare what he knows, Therefore, Says he, wherever there is a reasonable cause of concealing what a man knows, such mental reservations Are to be understood, and so there is the same liberty allowed in practice.
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Among the late Casuists none hath seemed to have written with more pomp and vanity against mental Restrictions than Caramuel; yet he not only allows a Confessour to deny upon oath what he heard in Confession; but in case of secret Murder that a man may with a good conscience deny the Fact,
Among the late Casuists none hath seemed to have written with more pomp and vanity against mental Restrictions than Caramuel; yet he not only allows a Confessor to deny upon oath what he herd in Confessi; but in case of secret Murder that a man may with a good conscience deny the Fact,
But however, we gain this considerable advantage by them, that they do assure us, that mental reservations are so far from excusing the words spoken from being a lye, that they contain a premeditated lye; and so the sin is the more aggravated by them;
But however, we gain this considerable advantage by them, that they do assure us, that mental reservations Are so Far from excusing the words spoken from being a lie, that they contain a premeditated lie; and so the since is the more aggravated by them;
Caramuel gives a remarkable instance of this kind in some of the Articles of the Creed; for by this way of mental reservation a man might truly say, Christ was not born, understanding it secretly, at Constantinople. He did not suffer, viz. at Paris.
Caramuel gives a remarkable instance of this kind in Some of the Articles of the Creed; for by this Way of mental reservation a man might truly say, christ was not born, understanding it secretly, At Constantinople. He did not suffer, viz. At paris.
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Besides, they confess that it takes away all confidence in mens words, and destroys all sincerity of conversation, and the very inclination to speak Truth:
Beside, they confess that it Takes away all confidence in men's words, and Destroys all sincerity of Conversation, and the very inclination to speak Truth:
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For as Malderus well observes, there is no reason men should not have the same liberty in private conversation which is allowed them before an incompetent Iudge:
For as Malderus well observes, there is no reason men should not have the same liberty in private Conversation which is allowed them before an incompetent Judge:
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and some Iesuites themselves grant, that if the common use of it be allowed, there can be no security as to mens words, there being nothing so false but it may be made true in this way.
and Some Iesuites themselves grant, that if the Common use of it be allowed, there can be no security as to men's words, there being nothing so false but it may be made true in this Way.
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and a very little will serve for that according to Suarez, who saith, it is enough in the general, that a man intend to affirm or deny in some true sense; although he know not what.
and a very little will serve for that according to Suarez, who Says, it is enough in the general, that a man intend to affirm or deny in Some true sense; although he know not what.
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Since from their own Authors, we thus far understand the mischievous consequence of these practices, it will not be amiss to set down briefly the cases, wherein they are commonly allowed.
Since from their own Authors, we thus Far understand the mischievous consequence of these practices, it will not be amiss to Set down briefly the cases, wherein they Are commonly allowed.
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In all such cases, they allow that a man may speak what is simply false and swear to it too, provided that he hold something in his mind which makes it true.
In all such cases, they allow that a man may speak what is simply false and swear to it too, provided that he hold something in his mind which makes it true.
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even in renouncing equivocation. Even Soto himself saith, that if a Magistrate requires from a person to speak simply all he knows of such a matter; i. e. without any reservation;
even in renouncing equivocation. Even Soto himself Says, that if a Magistrate requires from a person to speak simply all he knows of such a matter; i. e. without any reservation;
Suppose a Priest, saith Iacob. à Graffiis, be asked a thing he heard in confession, may he deny that he knew it? Yes, saith he, and swear it too; because he knew it not as man.
Suppose a Priest, Says Iacob. à Graffitis, be asked a thing he herd in Confessi, may he deny that he knew it? Yes, Says he, and swear it too; Because he knew it not as man.
But if a man doth suspect whether the Judge doth proceed according to due form of Law, which depends upon his opinion of the proofs and Witnesses brought against him, they make no question then,
But if a man does suspect whither the Judge does proceed according to due from of Law, which depends upon his opinion of the proofs and Witnesses brought against him, they make no question then,
Because saith Navarr, confession to a Priest and absolution by him is sufficient for salvation. His Confessour ought not to put him upon it, saith Diana. Not unless it be clearer than Noon-day that the Law compels them to it, say others;
Because Says Navarre, Confessi to a Priest and absolution by him is sufficient for salvation. His Confessor ought not to put him upon it, Says Diana. Not unless it be clearer than Noonday that the Law compels them to it, say Others;
Some thought they ought then to do it for the reputation of the Judges who otherwise might suffer in the esteem of the People as condemning innocent persons;
some Thought they ought then to do it for the reputation of the Judges who otherwise might suffer in the esteem of the People as condemning innocent Persons;
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5. Where the Judge is supposed incompetent, they make no question of the use of Equivocation and mental reservation in denying the crimes they are guilty of.
5. Where the Judge is supposed incompetent, they make no question of the use of Equivocation and mental reservation in denying the crimes they Are guilty of.
When the unquietness of the Iesuites gave just occasion to those severe Laws which were made after the Bull of Pius 5. several cases were proposed at Rome for Resolution in order to the better conduct of their affairs here;
When the unquietness of the Iesuites gave just occasion to those severe Laws which were made After the Bull of Pius 5. several cases were proposed At Rome for Resolution in order to the better conduct of their affairs Here;
and among the rest this, Suppose an oath be required in an Heretical Court before incompetent Iudges (quales sunt omnes nunc in Anglia, as all are now in England) how far doth such an oath bind? The Answer is, no farther than the Person that swears did intend it should:
and among the rest this, Suppose an oath be required in an Heretical Court before incompetent Judges (quales sunt omnes nunc in Anglia, as all Are now in England) how Far does such an oath bind? The Answer is, no farther than the Person that swears did intend it should:
So that we not only see the doctrine and practice of equivocation approved by the Holy Sec, but all legal Authority among us utterly rejected as having no jurisdiction over them.
So that we not only see the Doctrine and practice of equivocation approved by the Holy Sec, but all Legal authority among us utterly rejected as having no jurisdiction over them.
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For if Heresie makes out Iudges incompetent, by necessary consequence it must deprive the King of the right to his Throne, it must take away all the obligation of our Laws, and the title every man hath to his estate.
For if Heresy makes out Judges incompetent, by necessary consequence it must deprive the King of the right to his Throne, it must take away all the obligation of our Laws, and the title every man hath to his estate.
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for what security can there be from the most solemn oaths, the most deep and serious protestations of those persons who at the same time believe that none of these things do bind them,
for what security can there be from the most solemn Oaths, the most deep and serious protestations of those Persons who At the same time believe that none of these things do bind them,
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and when they pretend the greatest simplicity and seem to renounce all equivocation, may then equivocate the most of all? If men had invented ways to fill the world with perpetual jealousies and suspicions of their practices and intentions, they could never have thought of any more effectual than these two, that Heresie, or differing in opinion from them, deprives them of their civil rights,
and when they pretend the greatest simplicity and seem to renounce all equivocation, may then equivocate the most of all? If men had invented ways to fill the world with perpetual jealousies and suspicions of their practices and intentions, they could never have Thought of any more effectual than these two, that Heresy, or differing in opinion from them, deprives them of their civil rights,
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and that they may deny what is true, and swear to what is false, and promise what they never mean to perform by vertue of some secret reservation in their minds.
and that they may deny what is true, and swear to what is false, and promise what they never mean to perform by virtue of Some secret reservation in their minds.
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How can they live as fellow-subjects with others who do not own the same Authority, the same Laws, the same Magistrates, who look on all Hereticks in a State of Usurpation, and all judicial proceedings against them as meer force and violence,
How can they live as Fellow subjects with Others who do not own the same authority, the same Laws, the same Magistrates, who look on all Heretics in a State of Usurpation, and all judicial proceedings against them as mere force and violence,
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and parallel the case of answering in our Courts with that of oaths and promises to Thieves and Robbers? for upon these grounds all the bonds of Society are dissolved where what they call Heresie prevails;
and parallel the case of answering in our Courts with that of Oaths and promises to Thieves and Robbers? for upon these grounds all the bonds of Society Are dissolved where what they call Heresy prevails;
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How can we be sure that any man means what he saith, when he holds it lawful to reserve a meaning quite different from his words? What can oaths signifie to the satisfaction of others;
How can we be sure that any man means what he Says, when he holds it lawful to reserve a meaning quite different from his words? What can Oaths signify to the satisfaction of Others;
when it is impossible to understand in what sense they swear? and when they pretend the greatest simplicity in renouncing all arts, may then by allowance of their Casuists use them the most of all? But can men upon sober reflections think it any part of true Wisdom to lose all the force of their oaths and promises with those among whom they live? Will they never stand in need of being believed or trusted? And then,
when it is impossible to understand in what sense they swear? and when they pretend the greatest simplicity in renouncing all arts, may then by allowance of their Casuists use them the most of all? But can men upon Sobrium reflections think it any part of true Wisdom to loose all the force of their Oaths and promises with those among whom they live? Will they never stand in need of being believed or trusted? And then,
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The summ of what I have to say is this, That however Simplicity and sincerity of conversation may in some particular circumstances expose men to greater danger and difficulties than fraud and deceit may do;
The sum of what I have to say is this, That however Simplicity and sincerity of Conversation may in Some particular Circumstances expose men to greater danger and difficulties than fraud and deceit may do;
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yet upon the whole matter considering the consequences of both, it will be found much greater Wisdom always to preserve the innocency of the Dove, than to use the greatest subtilty of the Serpent without it.
yet upon the Whole matter considering the consequences of both, it will be found much greater Wisdom always to preserve the innocency of the Dove, than to use the greatest subtlety of the Serpent without it.
Prudent simplicity lies in the practice of Meekness and Patience. The Serpent doth not imploy its subtilty only in defending it self and avoiding dangers,
Prudent simplicity lies in the practice of Meekness and Patience. The Serpent does not employ its subtlety only in defending it self and avoiding dangers,
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Christ foretels his Disciples the injuries and reproaches they were like to suffer under, that their condition was like to be no better than that of sheep in the midst of Wolves;
christ foretells his Disciples the injuries and Reproaches they were like to suffer under, that their condition was like to be no better than that of sheep in the midst of Wolves;
but in gentleness and meekness and patience to be as harmless as Doves. Not, as though Christianity did forbid men the just and lawful ways of preserving themselves,
but in gentleness and meekness and patience to be as harmless as Dove. Not, as though Christianity did forbid men the just and lawful ways of preserving themselves,
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it softens and sweetens and calms the tempers of men, and fills them with Kindness and Good Will even to their enemies, not being overcome with evil, but overcoming evil with Good.
it softens and sweetens and calms the tempers of men, and fills them with Kindness and Good Will even to their enemies, not being overcome with evil, but overcoming evil with Good.
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that which we call good nature seems to come very near that Divine grace which S. Paul calls Charity, and doth so admirably describe and so highly extol above miraculous gifts and some of the greatest graces.
that which we call good nature seems to come very near that Divine grace which S. Paul calls Charity, and does so admirably describe and so highly extol above miraculous Gifts and Some of the greatest graces.
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Which however it may be despised and scorned by furious and self-willed men, yet upon consideration it will be found a great part of the Wisdom of living. Revenge is the pleasure only of weak and disorderly minds:
Which however it may be despised and scorned by furious and self-willed men, yet upon consideration it will be found a great part of the Wisdom of living. Revenge is the pleasure only of weak and disorderly minds:
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for what real satisfaction can anothers loss or pain give to any considering man? The only pretence or colour for it is the preventing more mischief coming on ones self;
for what real satisfaction can another's loss or pain give to any considering man? The only pretence or colour for it is the preventing more mischief coming on ones self;
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And if so, I appeal to any mans understanding whether it were not greater Wisdom to have prevented at first all the vexation and disquiet, besides other inconveniences, which must needs follow a continued quarrel.
And if so, I appeal to any men understanding whither it were not greater Wisdom to have prevented At First all the vexation and disquiet, beside other inconveniences, which must needs follow a continued quarrel.
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And this was it which recommended the Christian Religion to the World, that its great business and design was, to perswade the disobedient to the Wisdom of the just; by laying aside all malice,
And this was it which recommended the Christian Religion to the World, that its great business and Design was, to persuade the disobedient to the Wisdom of the just; by laying aside all malice,
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These are the instructions of S. Peter, to the primitive Christians, and the ways he judged most effectual to promote the honour of their Religion, among those who were most apt to think and speak evil of it.
These Are the instructions of S. Peter, to the primitive Christians, and the ways he judged most effectual to promote the honour of their Religion, among those who were most apt to think and speak evil of it.
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therefore he adviseth the Christians not only to purity and innocency, but to a quiet submission to Authority, and however the Iews looked on Heathen Government as a meer appointment of men; yet he commands them to submit to every ordinance of man for the Lords sake,
Therefore he adviseth the Christians not only to purity and innocency, but to a quiet submission to authority, and however the Iews looked on Heathen Government as a mere appointment of men; yet he commands them to submit to every Ordinance of man for the lords sake,
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whether it was the Imperial, the Proconsidar, or the Praetorian power, not considering so much the Persons imploy'd as the design of the Institution, which was for the punishment of evil-doers,
whither it was the Imperial, the Proconsidar, or the Praetorian power, not considering so much the Persons employed as the Design of the Institution, which was for the punishment of evildoers,
and for the praise of them that do well. For so is the Will of God, that with this sort of well-doing ye may put to silence the ignorance of foolish men, who are apt to quarrel with Religion, especially when it appears new,
and for the praise of them that do well. For so is the Will of God, that with this sort of welldoing you may put to silence the ignorance of foolish men, who Are apt to quarrel with Religion, especially when it appears new,
And that there might be no colour for any such cavil against Christianity, no Religion that ever was, did so much inforce the duty of obedience as Christ and his Apostles did,
And that there might be no colour for any such cavil against Christianity, no Religion that ever was, did so much enforce the duty of Obedience as christ and his Apostles did,
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if S. Peter himself had taken upon him to dispose of Crowns and Scepters, or had absolved Christians from their Allegiance, even to their greatest persecutors, what a blot this had been upon the whole Religion, such as all the blood of the Martyrs could never have washed off.
if S. Peter himself had taken upon him to dispose of Crowns and Sceptres, or had absolved Christians from their Allegiance, even to their greatest persecutors, what a blot this had been upon the Whole Religion, such as all the blood of the Martyrs could never have washed off.
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And yet among all the causes alledged for the persecution of Christians, this was never once suggested, which would not have been omitted (if any such thing had been owned by the Christians) by persons so jealous of their Power, as the Roman Emperours were.
And yet among all the Causes alleged for the persecution of Christians, this was never once suggested, which would not have been omitted (if any such thing had been owned by the Christians) by Persons so jealous of their Power, as the Roman emperors were.
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this is not to make them harmless as Doves, but to have too much of the subtilty of the Serpent, in pretending to be innocent when they only wanted an opportunity to do mischief.
this is not to make them harmless as Dove, but to have too much of the subtlety of the Serpent, in pretending to be innocent when they only wanted an opportunity to do mischief.
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But the security the Christian Religion gave to Government was from the principles and precepts of it, the design of its doctrine as well as the practice of its followers.
But the security the Christian Religion gave to Government was from the principles and Precepts of it, the Design of its Doctrine as well as the practice of its followers.
So that if their Religion were true, it did oblige them to all acts of charity and kindness, to meekness and patience, to peaceableness and a quiet and prudent behaviour in all the changes of humane affairs.
So that if their Religion were true, it did oblige them to all acts of charity and kindness, to meekness and patience, to peaceableness and a quiet and prudent behaviour in all the changes of humane affairs.
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From what hath been already said, it is no hard matter to understand the Reason why our Saviour gave such directions to his Apostles, and made choice of such means to promote his Religion, because they would hereby see, that he sent not his Apostles upon any ambitious or secular design, not to disturb Governments upon pretence of setting up a new Monarchy in it either of Christ or his pretended Vicar; but to prepare men for another World by the Love of God and our Neighbour, by subduing our lusts and taking off our affections from present things;
From what hath been already said, it is no hard matter to understand the Reason why our Saviour gave such directions to his Apostles, and made choice of such means to promote his Religion, Because they would hereby see, that he sent not his Apostles upon any ambitious or secular Design, not to disturb Governments upon pretence of setting up a new Monarchy in it either of christ or his pretended Vicar; but to prepare men for Another World by the Love of God and our Neighbour, by subduing our Lustiest and taking off our affections from present things;
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and because he knew what persecutions would follow his doctrine, he adviseth his Disciples neither to suffer as Fools, nor as evil-doers, but to be wise as Serpents and harmless as Doves.
and Because he knew what persecutions would follow his Doctrine, he adviseth his Disciples neither to suffer as Fools, nor as evildoers, but to be wise as Serpents and harmless as Dove.
if instead of directing mens Consciences in the wayes of innocence and goodness, they teach them the art of putting tricks on God Almighty, (as one called the Casuistical Divinity of the Iesuites) or the way of breaking his Laws by certain shifts and evasions; if instead of meekness and patience they put men upon acts of revenge and cruelty;
if instead of directing men's Consciences in the ways of innocence and Goodness, they teach them the art of putting tricks on God Almighty, (as one called the Casuistical Divinity of the Iesuites) or the Way of breaking his Laws by certain shifts and evasions; if instead of meekness and patience they put men upon acts of revenge and cruelty;
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if instead of promoting peace and tranquillity in the world, they plot mischief and stir up faction and rebellion, we are sure whose Disciples soever they pretend to be, they are none of Christs;
if instead of promoting peace and tranquillity in the world, they plot mischief and stir up faction and rebellion, we Are sure whose Disciples soever they pretend to be, they Are none of Christ;
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Genes. Scpulveda de rat. D••endi testim. c. 〈 ◊ 〉. B•rns c. AEq•v. §. 28. n. 4. p. 255. Hurtad• Resolut. Moral. p. 449. Caram•. de restrict. mental. art. 13. p. 360. Steph. à Sancto Paulo Theol. 〈 ◊ 〉 tr. 5. disp. 5. aub. 7. §. 3. n. 232.
Genesis. Scpulveda de rat. D••endi Testim. c. 〈 ◊ 〉. B•rns c. AEq•v. §. 28. n. 4. p. 255. Hurtad• Resolute. Moral. p. 449. Caram•. the restrict. mental. art. 13. p. 360. Stephen à Sancto Paul Theology 〈 ◊ 〉 Tr. 5. Disp. 5. Aub. 7. §. 3. n. 232.
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Quare omnes qui fatentur quod Confessarius verè •icere potest, Ille hoc non est mihi confessus, subintelligendo ita ut tenear prodere; cog•ntur profecto consiteri quod etiam alius quilibet qui non tenetur aliquid dicere, verè poterit respondere illud sibi non esse dictum, subintelligendo non esse ita ei dictum, ut teneatur id prod••e. Cum igitur omnes con•itcantur illud, nemo debet hoc negare. Nav. ib. n. 8.
Quare omnes qui fatentur quod Confessarius verè •icere potest, Isle hoc non est mihi Confessus, subintelligendo ita ut tenear prodere; cog•ntur profecto consiteri quod etiam alius Quilibet qui non tenetur Aliquid dicere, verè poterit respondere illud sibi non esse dictum, subintelligendo non esse ita ei dictum, ut teneatur id prod••e. Cum igitur omnes con•itcantur illud, nemo debet hoc negare. Nav ib. n. 8.
Si enim est mendacium inficiari quod noveris, non est in Ecclesiae, imò neque in ipsius Dei potestate, quocunque tandem ex sine efficere, ut Sacerdos licitè inficietur quae novit, Emoner. Splendor verit. Moral. c. Barnes. c. 16. n. 3.
Si enim est Mendacium inficiari quod noveris, non est in Ecclesiae, imò neque in Himself Dei potestate, quocunque tandem ex sine efficere, ut Sacerdos licitè inficietur Quae Novit, Emoner. Splendour Verity. Moral. c. Barnes. c. 16. n. 3.
After Fa. Barns had written his Book against Equivocation, and otherways provoked the Iesuites, by order of the Pope and by means of Albertus, he was seized on, and carried to Rome, and there died mad in the Inquisition. V. Leodegar. Q•intin. Hoeduum advers. Th. Hurt•do p. 〈 ◊ ◊ 〉. where the Iesuite relates the story.
After Fa. Barns had written his Book against Equivocation, and otherways provoked the Iesuites, by order of the Pope and by means of Albert, he was seized on, and carried to Room, and there died mad in the Inquisition. V. Leodegar. Q•intin. Hoeduum adverse. Th. Hurt•do p. 〈 ◊ ◊ 〉. where the Iesuite relates the story.
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M• … de 〈 ◊ 〉 in 4. 〈 ◊ 〉. disp. 2. Testis ver• 〈 ◊ 〉 Neseio quam verè sciat, quia testis non tenetur respondere Iudici secundum suam iniquitatem, sed scundum id quod potest ut Iudex, et secundum mentem quam debet habere, etiams• 〈 ◊ 〉 non habeat. Mich. Salon. 2. 2. q. 69. art 2. controv. 11.
M• … de 〈 ◊ 〉 in 4. 〈 ◊ 〉. Disp. 2. Testis ver• 〈 ◊ 〉 Neseio quam verè sciat, quia testis non tenetur respondere Iudici secundum suam iniquitatem, sed scundum id quod potest ut Judge, et secundum mentem quam debet habere, etiams• 〈 ◊ 〉 non habeat. Mich. Salon. 2. 2. q. 69. art 2. Controversy. 11.
Q• … o igitur 〈 ◊ 〉 negat 〈 ◊ ◊ ◊ 〉, id i• 〈 ◊ 〉 debet, ut neget se non co• … t tale crim•n de quo Iudex interrogate debeat. Et idem est dicere, non feci hoc-crimen, ac si diceret non 〈 ◊ 〉 feci, quod varum est. Et cum haec responsio sit vera, nullum •rit peccatum, 〈 ◊ 〉 intercedat 〈 ◊ 〉. Lud. Carbo tr. de restit. q. 19. concl. 8.
Q• … oh igitur 〈 ◊ 〉 negate 〈 ◊ ◊ ◊ 〉, id i• 〈 ◊ 〉 debet, ut neget se non co• … tO tale crim•n de quo Judge interrogate debeat. Et idem est dicere, non Feci hoc-crimen, ac si diceret non 〈 ◊ 〉 Feci, quod Varum est. Et cum haec responsio sit vera, nullum •rit peccatum, 〈 ◊ 〉 intercedat 〈 ◊ 〉. Lud. Carbo Tr. de restit. q. 19. Conclusio. 8.
np1 … sy fw-la 〈 sy 〉 vvd 〈 sy sy sy 〉, fw-la n1 〈 sy 〉 fw-la, fw-la fw-la fw-la fw-fr n1 … sy n1 vvn fw-la fw-la np1 vvi fw-la. fw-la fw-la fw-la fw-la, fw-fr fw-fr j, fw-la fw-la fw-la fw-fr 〈 sy 〉 fw-fr, fw-la fw-la fw-la. fw-la fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la, 〈 sy 〉 fw-la 〈 sy 〉. np1 np1 n1. fw-la fw-la. sy. crd fw-mi. crd
Qua• … s regulariter ad 〈 ◊ ◊ 〉 d•beat • … ranti juxta mentem ejus, fallit tamen ca doctrina, quando alia mente quam debet adjuratur; tunc enim sufficit ut respondeat verum secundum mentem & intentionem s• •n, licet falsum sit secundum mentem interrogantis, & a ••uranti•. Greg. Sayr. C• … v. Reg. l. 12. c. 17. n. 21. &c. Parsons Treatis. of •i••gat. c. 8. n. 20. 5•. 5•. c. 9. n. 2.
Qua• … s regulariter ad 〈 ◊ ◊ 〉 d•beat • … ranti juxta mentem His, Falls tamen circa Doctrina, quando Alias mente quam debet adjuratur; tunc enim sufficit ut respondeat verum secundum mentem & intentionem s• •n, licet falsum sit secundum mentem interrogantis, & a ••uranti•. Greg. Sayr. C• … v. Reg. l. 12. c. 17. n. 21. etc. Parsons Treaties. of •i••gat. c. 8. n. 20. 5•. 5•. c. 9. n. 2.
Qu•• 〈 ◊ 〉 plen• 〈 ◊ 〉 non 〈 ◊ 〉, infectu•• civili•• 〈 ◊ 〉 virt•aliter est, hoc est prudentura judicio & estimtione ita s• 〈 ◊ 〉, 〈 ◊ ◊ 〉 non 〈 ◊ 〉. At quae s• … ta non sunt negari possunt; ergo 〈 ◊ 〉 qu• s〈 … 〉. C• …. p. 302.
Qu•• 〈 ◊ 〉 plen• 〈 ◊ 〉 non 〈 ◊ 〉, infectu•• civili•• 〈 ◊ 〉 virt•aliter est, hoc est prudentura Judicio & estimtione ita s• 〈 ◊ 〉, 〈 ◊ ◊ 〉 non 〈 ◊ 〉. At Quae s• … ta non sunt negari possunt; ergo 〈 ◊ 〉 qu• s〈 … 〉. C• …. p. 302.
np1 〈 sy 〉 n1 〈 sy 〉 fw-fr 〈 sy 〉, n1 n1 〈 sy 〉 fw-la fw-la, fw-la fw-la fw-la fw-la cc fw-la fw-la n1 〈 sy 〉, 〈 sy sy 〉 fw-fr 〈 sy 〉. p-acp fw-la n1 … uh fw-fr fw-la fw-la fw-la; fw-la 〈 sy 〉 n1 n1 … 〉. np1 …. n1 crd
I• … o 〈 ◊ 〉 ipsa sa• restrictione convincitur non praecipitanter fuisse mentitus, sed quod•• modo meditatus fuisse mendaciu• quod gravitatem peccati a•get. M• … der. de a• … su restr. ment. c. 10. §. 2. p. 70. Ut quidvis li••t falsissi, mum verum fieri po••it restrictione sola mentali. Id. p. 28. Caram••l. lb. art. 2. concl. 4. p. 28.
I• … oh 〈 ◊ 〉 ipsa sa• restriction convincitur non praecipitanter Fuisse mentitus, sed quod•• modo meditatus Fuisse mendaciu• quod gravitatem peccati a•get. M• … der. de a• … sum Restrict. ment. c. 10. §. 2. p. 70. Ut quidvis li••t falsissi, mum verum fieri po••it restriction sola mentali. Id. p. 28. Caram••l. lb. art. 2. Conclusio. 4. p. 28.
Potest aliquis jurare simpliciter falsum addendo aliquid mente, ex quo jurame••um sit verum, quoties intervenit justa causa. Iu• … a causa esse potest necessitas, vel utilitas ad salutem corporis, honoris, rerum familiarium, vel etiam qua••lo injusta interrogatio proponitur. Dian. part. 3. tr. 6. resol. 30. Sed juramentum cum deficit sola discretio, non est peccatum mortale. Sanch. in sum. tom. 1. l. 3. c. 6. n. 22. aliique.
Potest aliquis jurare simpliciter falsum addendo Aliquid mente, ex quo jurame••um sit verum, How often intervenit Justa causa. Iu• … a causa esse potest Necessity, vel utilitas ad salutem corporis, Honoris, rerum familiarium, vel etiam qua••lo Unjust Interrogatio proponitur. Dian. part. 3. Tr. 6. resol. 30. Said juramentum cum deficit sola Discretion, non est peccatum mortale. Sancho. in sum. tom. 1. l. 3. c. 6. n. 22. aliique.
Iac. de Graff•s decis. aur•c l. 1. c. 23. n. 3. Quando quis iniquè interrogat excludendo omnem aequivocationem, posse interrogatum u•i aequivocatione apponendo aliquam particulam in mente, per quam ver•m essiciatur juramentum. Bonacina To. 2. disp. 4. q. 1. punct. 12. n. 5.
Iac. de Graff•s Princes. aur•c l. 1. c. 23. n. 3. Quando quis iniquè Interrogat excludendo omnem aequivocationem, posse interrogatum u•i aequivocatione apponendo aliquam particulam in mente, per quam ver•m essiciatur juramentum. Bonacina To. 2. Disp. 4. q. 1. punct. 12. n. 5.
Navarr. Man. c. 25. n. 38. Dian. Sum. v. Reus n. 12. Iac. de Graffiis, l. 3. c. 7. n. 17. Escobar tr. 6. ex. 6. n. 62. Azor. p. 3. l. 13. c. 25. dub. 5. Sayr. Clav. Reg. l. 12. c. 17. Layman. l. 3. tr. 6. c. 5. n. 3. Sà Aphor. de Reo. n. 5, 6. Bass. reus p. 5. n. 15.
Navarre. Man. c. 25. n. 38. Dian. Sum. v. Rhesus n. 12. Iac. de Graffitis, l. 3. c. 7. n. 17. Escobar Tr. 6. ex. 6. n. 62. Azor. p. 3. l. 13. c. 25. dub. 5. Sayr. Clave Reg. l. 12. c. 17. Layman. l. 3. Tr. 6. c. 5. n. 3. Sà Aphorism de Reo. n. 5, 6. Bass. Rhesus p. 5. n. 15.
