ICHTHTOPHAGIA ; OR, FISH-EATING. 273
opinion it does. Bu. Then neither by counsel nor exhortation do we avoid the snare. Fi. Nay, it is not admonition, but the argument of admonition that brings into the snare. For if I admonish my brother to make use of slippers, and he does not do it, he is not guilty of a crime.
Bu. I will not put the question at this time how far the prescriptions of physicians are obligatory. Does a vow lay liable to the pain of eternal damnation? Fi. Yes. Eu. What, all kind of vows? Fi. Ay, all universally, if they be possible, lawful, and voluntary. Bu. What do you mean by voluntary? Fi. That which is extorted by no necessity. Bu. What is necessity? Fi. Fear falling upon a man of constancy. Bu. What, upon a Stoic, such a one as Horace says, If the world fall to pieces about his ears he would not be afraid? Fi. Shew me such a Stoic, and then I will give you an answer. Bu. But, without jesting, can the fear of famine or infamy fall upon a man of constancy? Fi. Why not?
Bu. Suppose a daughter that is not at her own disposal should marry privately, without the consent of her parents, who would give their consent if they knew it, will the vow be lawful? Fi. It will. I cannot tell whether it be or no; but this I am sure of, if there be any such this is one of the number of those which, although they be true, yet lest they be a scandal to the weak, are to be kept secret. Bu. Again, suppose a virgin who, by her parents’ consent, has engaged herself in marriage to her lover should enter herself in the cloister of St. Clare, will this vow be allowable and lawful? Fi. Yes, if it be a solemn one. Bu. Can that be solemn that is done in a field and a dark monastery? Fi. It is accounted so. Bu. Suppose the same person at home, a few witnesses being present, should make a vow of perpetual virginity, will it not be a lawful vow? Fi. No. Bu. Why so? Fi. Because a more holy vow is in the way. Bu. If the same maid sell a field, will the contract be good? Fi. I think not.
Bu. And will it be valid if she give herself into the power of another?
Fi. If she devote herself to God.
Bu. And does not a private vow devote a person to God? and does not he that receives the holy sacrament of matrimony devote himself to God? and can they whom God has joined together devote themselves to the devil, when only of married persons God has said, Whom God has joined, let no man put asunder? And besides this, when a young man not come of age and a simple maid, by the threats of parents, severity of tutors, the wicked instigation of monks, fair promises, and terrifyings, are thrust into a nunnery, is the vow a free vow? Fi. Yes, if they are at years of discretion. Bu. A virgin of that age is emphatically doli capax, being easy to be imposed upon. What if I should purpose in my mind to drink no wine on a Friday, would my purpose bind me as strongly as a vow? Fi. I do not think it would. Bu. What difference is there then between a determinate purpose and a vow conceived in the mind? Fi. The mind of binding. Bu. You denied but just now that the mind signified anything in this matter. Do I purpose if I am able, and vow whether I am able or not? Fi. You have it. Bu. Have it? I have clouds painted upon the wall that is just nothing at all. What, then, is the ratio of the matter to be disregarded in a purpose? Fi. I think so.
