Selected quad for the lemma: woman_n
Text snippets containing the quad
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A49857
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The life and reign of Innocent XI, late Pope of Rome
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T. L.
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1690
(1690)
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Wing L77; ESTC R2250
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80,855
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112
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some of those Positions and Doctrins in Morality which had by the subtil distinction of the Casuists and Jesuits been scattered and maintained in several of their Writings tending to the Debauchery of Manners and to the Encouragement of a loose and dissolute Life He especially deputed certain Cardinals to be the general Inquisitors And having gather'd out of several Writings divers Doctrins which appear'd to be pernicious in practice and scandalous to the Profession of Christianity frequently and exactly discuss'd before his Holiness on mature Consideration it was on the Second of March 1679. appointed and decreed That the following Propositions and every one of them shall be damn'd and prohibited not intending by this Decree to approve other Propositions of the like Nature not here expressed 1. That it is not unlawful in the Administration of the Sacraments to adhere to a probable opinion touching the Validity of the Sacraments rather than one that is more safe unless some Law or Agreement or the hazard of some grievous damage to be sustained thereby may prohibit it Hence it appears That an Opinion only probable is not to be follow'd in conferring Baptism or Ecclesiastical Orders 2. That a Judge may give Sentence according to an Opinion less probable 3. When we do any thing relying upon its probability whether it be intrinsical that is grounded on reason or extrinsical viz. grounded on Authority be it never so little so we do not go beyond the bounds of probability viz. to that which is apparently false we act always prudently 4. That an Infidel that will not believe led by an Opinion less probable shall be excused from his Infidelity 5. That a Man is not to be condemned of Mortal Sin that never had any act of Love to God but one alone in his whole Life 6. That it is probable that the Command of loving God doth not of it self oblige no not every fifth year rigorously 7. It s only obliging to us when we must of necessity put our selves into a state of Justification and have no other way by which we can be justify'd 8. It is not a sin to eat and drink for pleasure even to Satiety if it be not prejudicial to our Health for the natural Appetite may enjoy lawfully its proper Acts. 9. The use of Marriage for pleasure alone is free of all fault even of a venial failure 10. We are not oblig'd to love our Neighbour by an internal and formal Act. 11. By external Acts only we may satisfie the Command of loving our Neighbour 12. Secular Persons tho Kings can hardly be said to abound so that if one is only bound to give out of their abundance there is scarcely any one obliged to give Alms. 13. Without mortal Sin one may be troubled for the Life of another so it be done with moderation and one may rejoyce at his natural Death and wish and desire it with inefficacious desires if it be not out of dislike of his Person but for some worldly advantage that may accrue thereby 14. It is lawful absolutely to desire the Death of ones Father so it be not desir'd for his hurt but for the good of him that wisheth it that he may have thereby possession of a good Inheritance 15. A Son may lawfully rejoyce for the Murder of his Father tho committed by himself if he were drunk when he perpetrated it in respect of the increase of his Wealth by gaining his Inheritance 16. Faith doth not seem to be under any particular or absolute command 17. One act of Faith is sufficient for ones whole Life 18. Upon examination before a Magistrate I advise the party ingenuously to confess the Faith both for the Glory of God and that but I do not condemn silence as sinful in it self 19. It is not in the power of the Will to make the Assent to Faith more firm in it self than the strength of Reasons which inforce its assent doth require 20. A Man may with prudence reject a Supernatural Assent which he had formerly 21. An Assent of Faith that is supernatural and available for Salvation may consist with a probable knowledg only of Revelation nay with a fear that God hath not spoken it 22. The Faith of one God seems requisite alone by an indispensible necessity but the explicit belief that God is a Rewarder doth not appear necessary 23. Faith in a large sense only from the testimony and evidence of the Creation or some such like motive is sufficient for Justification 24. To call God to witness a Lie in a light matter is so great a dishonour or irreverence to him as that therefore he will or can condemn one for it 25. Whether it be about a small or great matter if a man have cause for it he may lawfully take an Oath without any intention of swearing 26. If any one either alone or before others either when he is asked or of his own accord or for his diversion or any other end shall swear that he did not do a thing which he really did reserving a meaning to himself either of some other thing which he did not do or of doing it another way or by adding any other Truth to it in this case he is indeed neither a Lyar nor perjur'd 27. A secret meaning may be used justly as oft as it is necessary or profitable for preservation of Life or Honour or saving ones goods or for any other Act of Vertue so that the concealment of Truth seems in that case to be expedient or desirable 28. One that is promoted to be a Magistrate or to some Office either by recommendation or bribery may with a mental reservation take the Oath required in such cases not regarding the intention of him that exacts it because the Party is not bound to confess himself guilty of a Crime that is secret 29. Great and urgent fear is a just cause of dissembling in the Administration of the Sacraments 30. A Person of Honour may lawfully kill a Man that designs to calumniate him if he cannot otherwise avoid the reproach the same may be said if one give another a Box on the Ear or strikes him with a Cudgel and when he hath done so runs away 31. For the saving the value of a Crown I may regularly kill a Thief 32. We may not only lawfully defend Goods in our Possession by killing such as would take them but also such things to which we have only a right begun or imperfect and which we have hopes to possess hereafter 33. An Heir or Legatee may defend himself against him that unjustly hinders him to take Possession of his Inheritance or from receiving his Legacy by the same means a Professor or Prebend may use against one that hinders them from their possession 34. It is lawful to endeavour or procure an Abortion before the Infant is quickned to hinder the Womans being kill'd or defam'd by the discovery of the Womans being with Child 35. All Conceptions as
long as they are in the Womb its probable are without a reasonable Soul and when they are born begin to have one and then it follows in any Abortion there is no Murder committed 36. It s not only lawful in extream but also in great and heavy necessity to steal 37. If a Servant of either Sex have not a Salary answerable to their service it is lawful to steal from their Masters to the value of their services 38. It is not mortal Sin not to restore that which one stole by many Thefts how great soever the Total may be 39. He that perswades another to do a mischievous thing to a third Person is not bound to make up the damage which is thereby sustained 40. The Contract of Mohatra is lawful tho made with the same Person and with the refelling the same thing before agreed on with an intention of gain 41. Since Mony laid down in present is more esteemed than Mony remaining due yet unpaid and all Men value it more than that they look for hereafter a Lender may require more than his Stock from him that borrows and be hereby excused from Usury 42. It is not Usury when something above the Principal is requir'd as due by way of Benevolence and Gratitude but 't is only so when exacted as due of right 43. Why may it not be accounted only a Venial Sin in any one to charge a Man with a false Crime thereby to lessen his great Authority which is prejudicial to himself 44. Probably it is not a Mortal Sin to fix a false Crime on another in defence of our own Honour and Justice and if this be not probable there is scarce any Opinion in Divinity so 45. To give a temporal thing for a spiritual is not Simony when it is not given as the price but only as a moâ—ive for bestowing or doing the spiritual thing or when the temporal iâ— only a gratuitous recompence for the spiritual or that the spiritual be a compensation for the temporal 46. And this also takes place altho the temporal thing be the principal motive for giving the spiritual nay altho it be the end of the very spiritual thing and be higher esteem'd than the spiritual 47. When the Council of Trent doth say That they partake in other mens sins and are guilty of mortal sin who do not prefer to Churches those whom they shall judge to be more worthy or more useful to the Church the Council either first of all by more worthy seems to mean nothing else but the worthiness of those that are to be chosen the Comparative Degree being put for the Positive Or Secondly it puts down more worthy improperly that it may exclude the unworthy but not such as are worthy Or 3ly It means the more worthy should be chosen when there is a competition 48. It seems so plain that Fornication has nothing of evil in it self and is only evil because it is forbidden to think otherwise is contrary to reason 49. Voluntary Pollution is not prohibited by the Law of Nature from whence it follows That if God had not forbidden it it might have been often good and sometimes obligatory under the pain of mortal sin 50. Copulation with a married Woman her Husband consenting is not Adultery and therefore in this case it may suffice a man to say in Confession that he has been guilty of Fornication 51. A Servant who knowingly helps his Master upon his Shoulders to get in at a Window to deflowr a Virgin and does many times serve him that way by bringing a Ladder opening a Door or any thing like this does not sin mortally provided it be done for fear of some considerable prejudice may otherwise happen to him as lest he should be ill used by his Master ill look'd upon or turn'd out of doors 52. Setting aside the Scandal the precept for observing the Festivals does not oblige under the pain of mortal sin provided there be no contempt 53. That Person satisfies the command of the Church in hearing Mass that hears two yea even four parts of it from divers Priests that celebrate 54. He that cannot recite his Matines and Lands but can say the rest of his Hours is bound to nothing i. e. is excusable because the greater part draws the lesser along with it 55. The Precept of receiving the Sacrament yearly is satisfied by a sacrilegious eating our Lords Body 56. Frequent Confession and Communion even in such as live like Heathens is a sign of Predestination 57. It s probable that natural Attrition is sufficient provided it be honest 58. We are not obliged to confess the custom of any sin to a Confessor that asks it 59. 'T is lawful Sacramentally to absolve those that by reason of a great Crowd of Penitents have made but half Confession for instance this may happen on some great Festival-Day or time of Indulgence 60. Absolution is neither to be denied nor deferr'd to a Penitent that has got a custom of sinning against the Law of God of Nature or the Church though there appear no hope of his Amendment if he does but say he is Sorry and purposes Amendment 61. He that is Conversant in the nearest occasions of Sin which he can and will not avoid but directly and purposely seeks and thrusts himself into them may sometimes be absolv'd 62. The nearest occasion of Sin is not to be avoided when some profitable or honest cause for our not avoiding it does occur 63. It is lawful to seek directly the nearest occasion of Sinning for the Spiritual or Temporal good either of our Selves or Neighbours 64. A Man is capable of Absolution however ignorant he may be of the Misteries of Faith and though by negligence that deserves blame he does not know the Mistery of the Holy Trinity and of the Incarnation of our Lord Jesus Christ 65. It may suffice to have once believed these Misteries At the end of these Propositions was a Declaration That whosoever should defend publish or treat of them though by way of Dispute except it were to confute them should ipso facto stand Excommunicated and never receive Absolution unless in the hour of Death but from the Pope himself for the time being There was also a strict Prohibition to all faithful Christians in vertue of their holy Obedience to the Apostolical See and under the pains of the Judgments of God to forbear reducing any of these Opinions into practice And lastly All Doctors and Schoolmen were commanded to abstain from censuring or reproaching one another in Controverted Points which are not here determined and to wait peaceably for the Judgment of the Holy See about them It was observ'd his Holiness was very favourable in the Character that he gave of these Impious and Immoral Tenets calling them Ad minus scandalosas in praxi pernitiosas at least Scandalous and Pernicious in Practice not charging them with any sinfulness in themselves as contrary to the Laws of God