I. Scripture-light the most sure light ... delivered in three sermons on 2 Pet.…

If this be a Reason why a man cannot sin maliciously, or ex malitia, Because the Will is always carried out upon what is good; then the Devils, and damned in Hell, do not sin maliciously, or ex ⟨p. 360⟩malitia; for they have Wills in Hell, as well as men on Earth; but I presume it will not be said that the Devils, and damned in Hell, do not sin maliciously; for then if they sin upon some mistake, and ex ignorantia, ¹they should have some excuse for their Sin.

If this be a Reason why a man cannot sin maliciously, or ex malitia, Because the Will is alwaies carried out upon what is good; then the Devils, and damned in Hell, do not sin maliciously, or ex ⟨p. 360⟩malitia; for they have Wills in Hell, as wel as men on Earth; but I presume it wil not be said that the Devils, and damned in Hell, do not sin maliciously; for then if they sin upon some mistake, and ex ignorantia, ¹they should have some excuse for their Sin.

1. 1•on existimo absolute necessarium ad operandum malum per voluntatem ut praecedat d•f•ctus erroris in judicio int•llectus vel speculativo vel practico. Suar. Metaphys. disp. de necess et Conting. Eff. 1. Sect. 7. Prima Propositio. Cum perfecta scientia et consideratione vel habituali vel naturali potest esse peccatum et defectus in voluntate, est communis sententia et certa de fide. Secunda Propositio. Non est necesse praecedere in intellectu aliquem errorem speculationum qui fit quasi origo ad peccandum. Tertia Propositio. Ad peccandum non est necessarium ut praecedat inconsideratio speculativa tanquam origo peccandi. Quarta Propositio. Etiam ad peccandum non est necessarius error practicus qui peccatum antecedat et sit quasi origo ejus. Quinta Propositio. Moraliter loquendo semper in omni peccato occurrit aliqua inconsideratio practica vel pravitatis objecti vel actus licet si absolutam voluntais potentiam consideremus neque iste defectus intellectus simpliciter videtur necessarius ad peccandum. Sexta Propositio. Licet cum actu peccati semper sit conjunctus ille defectus intellectu non tamen ille est prima origo peccandi sed potius illa reducitur in defectum voluntatis. Septima Propositio. Voluntatem posse peccare est defectus quidam naturalis ipsius voluntatis. Suarez. de Causis propriis et interior peccatorum Disputat. 5. Sect. 1.