[De communione et conversatione Iudaeorum et Christianorum]

The name of the Lord Benedict Christ the one who remains shining was the morning star over the brothers...?

action. Since he did not find an objector to the objection of his novelty. And this conditional coercion is done through threats, through beatings, through the taking away of things, or grave labors, more serious exactions, in the beginning of the letting/hiring, persecutions, and similar things. William likely William of Rennes, commentator on the Decretals also concedes that sometimes they can be drawn by promises and gifts. Not that it is permitted to give anything for the sake of receiving the faith, but if some infidel were to fear poverty if he were baptized, that obstacle could be removed by one who knows his purpose, yet not out of a pact or for the sake of receiving the faith, but out of benevolence or liberality, so that he may be converted more easily. However, Richard likely Richard of Middleton, theologian says: if, however, he who is thus led or coerced does not consent inwardly, so that nothing is done in him except a mere exterior washing, not intending the sacrament, neither in general, nor in species, nor in act, nor in habit, but actually refusing, so that inwardly there is done in him that which is done for those who simply, voluntarily, and in the faith of the church receive baptism, I do not believe that he receives the baptismal character. Nor does the exterior act profit unless in the virtue of the interior act of the will, to which they cannot be coerced, since man always remains the master of his own free will. And such people do not profit the church, because hidden infidels can harm the church more than manifest ones. Because with the simulation of Christianity they more easily seduce and pervert true Christians, as alas, the present experience has taught through many perverted baptized Jews. For through coercion, or poverty, or wickedness, or otherwise, because they desire other marriages, they are not made more inclined to the exterior acts of baptism or Christianity toward the good interior act of the will, which conforms with exterior acts. Because just as man naturally flees coercion, so he naturally flees or less loves the thing to which he feels himself coerced. Because, however, the church presumes such a person to have consented inwardly through the consent to the exterior acts, therefore it says he must be coerced to the observation of the Christian faith.