1But for Answer hereunto, you must know, it is one thing for a man to sin knowingly, and another thing for a man to sin out of knowledge, or against his knowledge. As in case the of Ignorance; it is one thing for a man to sin ignoranter, and another thing to sin ex ignorantia. A man sins ignorantly when ignorance is the companion of his Sin only: A man sins out of ignorance, when ignorance is the only cause of his Sin, and not the companion only. As for example: Suppose a man be in fight, in a great Battle, and he kill another; he kills him because he did not know him, if he had known him in the Battle, he would not have killed him; here his ignorance is not the companion only, but the cause of it: So that it is one thing to sin ignorantly, and another thing to sin out of ignorance. A man sins ignorantly, when ignorance is the companion of his fact: A man sins out of ignorance, when ignorance is the cause of it. So a man sins knowingly, when knowledge is the companion of his fact: but a man sins out of knowledge, or he sins against knowledge, when knowledge is the cause thereof; as when a man doth use his knowledge to make distinctions and shifts for his sin, whereby he is emboldened to it, and continues in it: Knowledge is sometimes only a companion of sin; ⟨p. 385⟩as when a man knows that the first risings of Sin are evil; this knowledge is no cause of them, but merely a companion: Sometimes knowledge is the cause of Sin; as when a man doth know that his way is naught, and he doth deliberately consult and devise excuses and lies to hide the same; here his knowledge is the cause of those Sinful excuses, and the man doth not only Sin knowingly, and with knowledge, but out of knowledge, and against his knowledge; and this cannot stand with infirmity, but the former may: for the Disciple knew that it was evil for them to sleep; yet their Sin was a Sin of Infirmity.
1But for Answer hereunto, you must know, it is one thing for a man to sin knowingly, and another thing for a man to sin out of knowledg, or against his knowledg. As in case the of Ignorance; it is one thing for a man to sin ignoranter, and another thing to sin ex ignorantia. A man sins ignorantly when ignorance is the companion of his Sin only: A man sins out of ignorance, when ignorance is the only cause of his Sin, and not the companion only. As for example: Suppose a man be in fight, in a great Battel, and he kil another; he kils him because he did not know him, if he had known him in the Battel, he would not have killed him; here his ignorance is not the companion only, but the cause of it: So that it is one thing to sin ignorantly, and another thing to sin out of ignorance. A man sins ignorantly, when ignorance is the companion of his fact: A man sins out of ignorance, when ignorance is the cause of it. So a man sins knowingly, when knowledg is the companion of his fact: but a man sins out of knowledg, or he sins against knowledg, when knowledg is the cause thereof; as when a man doth use his knowledg to make distinctions and shifts for his sin, whereby he is emboldened to it, and continues in it: Knowledg is somtimes only a companion of sin; ⟨p. 385⟩as when a man knows that the first risings of Sin are evil; this knowledg is no cause of them, but meerly a companion: Somtimes knowledg is the cause of Sin; as when a man doth know that his way is naught, and he doth deliberately consult and devise excuses and lyes to hide the same; here his knowledg is the cause of those Sinful excuses, and the man doth not only Sin knowingly, and with knowledg, but out of knowledg, and against his knowledg; and this cannot stand with infirmity, but the former may: for the Disciple knew that it was evil for them to sleep; yet their Sin was a Sin of Infirmity.
- 1Adrian. sic definit peccatum ex infirmitate, est actus vel omissio culpabilis sine deliberatione propter passionis impetum facta: hac tamen definitione non complectitur omne peccatum ex infirmitate; nam potest peccatum ex infirmitate accidere cum deliberatione imo vero ut sit peccatum debet esse aliqua deliberatio. Vasquez. 12. Q. 77. A. 3. Utrum sit possibile quod aliquis sciens ex infirmitate peccet. Dicendum quod communiter ab omnibus ponitur aliqua peccata ex infirmitate committi quae à peccatis ex ignorantia non distinguerentur nisi contingeret aliquem scientem ex infirmitate peccare. Tho. Aquinas Quest Disputat. de causa peccati, At. 9. p. 96.Adrian. sic definit peccatum ex infirmitate, est actus vel omissio culpabilis sine deliberatione propter passionis impetum facta: hac tamen definitione non complectitur omne peccatum ex infirmitate; nam potest peccatum ex infirmitate accidere cum deliberatione imo vero ut sit peccatum debet esse aliqua deliberatio. Vasquez. 12. Q. 77. A. 3. Utrum sit possibile quod aliquis sciens ex infirmitate peccet. Dicendum quod communiter ab omnibus ponitur aliqua peccata ex infirmitate committi quae à peccatis ex ignorantia non distinguerentur nisi contingeret aliquem scientem ex infirmitate peccare. Tho. Aquinas Quest Disputat. de causa peccati, Att. 9. p. 96.
