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Anger stands in their general account, as another capital crime. I have touched it before; but here let us see how criminal they make it, when in particulars they bring up their reckoning. It is considered in respect of the mode or degree; and the tendency or effects of it. As to the degree of it, how high soever it rise, to what excess soever it transport one, inwardly or outwardly, (b)it is not in its own nature mortal, unless it be so vehement as to bear down both love to God and man, and leave the passionate person, neither which yet it will not do, though it sally out furiously into curses or blasphemies against God or man, if this be but merely Verbal, as (c)we saw before. The tendency of it, that which it leads to, is revenge; and as to that, it will be Venial if the revenge be but little, or it may be great when it can be taken legally; or it may be great and illegal too if the passion he but quick and great enough. The more excessive it is, the more mischief it may do, and be innocent, if the passion (d)prevent deliberation when it comes, and hinder it while it stays: both it, and the effects of it, how horrid soever, will be Venial. So that if one be angry enough, he may Blaspheme God, renounce Christ, perjure himself, kill or burn whom or what he will, with little, or no fault. Thus by their Doctrine, this capital crime seems more like a virtue, than a vice, since the greater is the better; or at least the less it has to do with reason, the more excusable and Venial. ⟨p. 291⟩Other extravagant passions meet with as favourable measures. (e)Indignation, which makes a man disdain others, as unworthy of his conversation or affable treatment, it is commonly Venial.
Audaciousness, in it self, is no worse; nor excessive wrath and immoderate fear, because they are not contrary to Charity, but exorbitant from the right measures of reason. So Intimidity, or
Immoderate self-love, when one excessively seeks the delight of the body, and ease of the flesh, it proceeds from Luxury, yet it is commonly Venial, when it causes not other mortal acts, or neglects.
ANger stands in their general account, as another capital crime. I have touch'd it before; but here let us see how criminal they make it, when in particulars they bring up their reckoning. It is considered in respect of the mode or degree; and the tendency or effects of it. As to the degree of it, how high soever it rise, to what excess soever it transport one, inwardly or outwardly, (b)it is not in its own nature mortal, unless it be so vehement as to bear down both love to God and man, and leave the passionate person, neither which yet it will not do, though it sally out furiously into curses or blasphemies against God or man, if this be but meerly Verbal, as (c)we saw before. The tendency of it, that which it leads to, is revenge; and as to that, it will be Venial if the revenge be but little, or it may be great when it can be taken legally; or it may be great and illegal too if the passion he but quick and great enough. The more excessive it is, the more mischief it may do, and be innocent, if the passion (d)prevent deliberation when it comes, and hinder it while it stays: both it, and the effects of it, how horrid soever, will be Venial. So that if one be angry enough, he may Blaspheme God, renounce Christ, perjure himself, kill or burn whom or what he will, with little, or no fault. Thus by their Doctrine, this capital crime seems more like a vertue, than a vice, since the greater is the better; or at least the less it has to do with reason, the more excusable and Venial. ⟨p. 291⟩Other extravagant passions meet with as favourable measures. (e)Indignation, which makes a man disdain others, as unworthy of his conversation or affable treatment, it is commonly Venial. (f)Audaciousness, in it self, is no worse; nor excessive wrath and immoderate fear, because they are not contrary to Charity, but exorbitant from the right measures of reason. So Intimidity, or (z)Fool-hardiness is Venial, when it proceeds from tolerable foolishness; but the folly may be so great, that the fault will be none. Also (h)incontinent desires, or Lusts: Love likewise, whether of the Flesh, or the World. Of the former thus Angelus; (i)Immoderate self-love, when one excessively seeks the delight of the body, and ease of the flesh, it proceeds from Luxury, yet it is commonly Venial, when it causes not other mortal acts, or neglects.
(b)Attenditur orde rationis in ira—ut scil. motus irae non immoderate fervescat interius vel exterius, qui ordo si praetermittatur non erit fine peccato—sed non erit mortale ex genere suo: sed possit esse mortale peccatum, puta si ex vehementia irae excidat à dilectione Dei vel proximi. Angel. sum. v. ira. n. 1. Sylvest. ibid. n. 4. Cajetan. sum. v. ira.
(c)Navat. c. 23. n. 117. & alii supra.
(d)Passiones nisi ad deliberatum consensum vindictae inducant, veniales sunt. Cajetan. v. rixa. possit esse veniale propter imperfectionem actus, quia praevenit deliberationem. Sylv. v. ira n. 4. Angelus ibid.
(e)Indigratio (qua ex ira afficitur homo proximo tanquam indigno sua affabilitate, corversatione & hujusmodi), peccatum est propter inordinatam passionem; & communiter venial. Cajetan. Sum. v. Indignatio. Sylv. v. Indignatio. Angel. sum. v. diligere. n. 2.Indigratio (qua ex ira afficitur homo proximo tanquam indigno sua affabilitate, corversatione & hujusmodi), peccatum est propter inordinatam passionem; & communiter veniale. Cajetan. Sum. v. Indignatio. Sylv. v. Indignatio. Angel. sum. v. diligere. n. 2.
(f)Audacia si pura est communiter est, peccatum veniale: Sicut immoderata iracundia, & immoderatus timor; quia non contrariantur charitati, sed a recta exorbitant rationis regula. Cajetan. v. audacia.
(z)(g) Veniale autem peccatum hoc est, quando ex stultitia excusabili procedit—tantaque possit esse stoliditas, quod nullum esset peccatum.
(h)Idem. ibid. v. Incontinentia.
(i)Amor sui est, quum quis nimis diligit seipsum quaerendo delectationes corporis nimis, & quietem carnis, & procedi ex luxuria, quod est peccatum mortale solum, si propter eum non implet praecepta aut facit contra: aliter communit• est veniale, Sum. v. Amor sui.
As for love of the world (k)to love it for necessity, is no sin, and to love to stay a long time in the world, for the pleasures of it, is but a venial fault.
As for love of the world (k)to love it for necessity, is nosin, and to love to stay a long time in the world, for the pleasures of it, is but a venial fault.
(k)Diligitu• ad necessitatem, & sic non est peccatum—Est etiam diligere mundum i. e. longo tempore veil stare in mundo propter delitias, & sic est veniale peccatum. Idem. ibid. v. diligere. n. 3.Diligitu• ad necessitatem, & sic non est peccatum—Est etiam diligere mundum i. e. longo tempore velle stare in mundo propter delitias, & sic est veniale peccatum. Idem. ibid. v. diligere. n. 3.
Sect. 19. Envy is another capital crime, and in general they inveigh against it, as (l)a Devilish wickedness; yet when they come to give particular rules for Conscience and practice, they leave room enough for the entertainment of it in the hearts and lives of their Catholics: the general notion of it, is an excessive grief at the good of others, but all are acquitted from mortal quiet, who grieve at others good, because it may be prejudicial to themselves, or because they want it. So ⟨p. 292⟩far a man may envy all in the world, who have more worth, honour, or power, or prosperity than himself. (m)This may be good or evil, but evil in no other degree, than the desire of temporals, which when it is excessive, is of it self, by their doctrine, but Venial. Or they may grieve at others good, (n)because they think those who have it, unworthy of it. Grief or Indignation at the outward happiness of others, upon this account solely, is of it self a Venial fault with Aquinas and Cajetan. But why evil at all? the reason is because, since that which is grieved at, is neither an evil of sin or punishment, it seems in a manner to reprove God, and to grieve, as though there were injustice in the Dispenser of these things. All the envy in the world may find shelter and security in these decisions as a harmless Venial. If this last mentioned be not Envy, what is? why a grief at the good of others, as it lessens and obscures our proper worth or excellency. But he that thinks others more unworthy, and himself far better, will think it a lessening and obscuring his own worth, to have it so over-looked; and that which they distinguish and mince in speculation, will go down together in practice. However, two limitations they add, which will commonly excuse Envy: it must be betwixt equals(o), and so Grief at the prosperity of Inferiors, or Superiors at least, will be acquitted. Also, if it be for little things, (p)it is Venial. Now all Temporals are little things to him who has the Eternal in his prospect; so way is made to acquit all envy for outward prosperity, which yet they make the only (q)object of envy. And if envy, upon a small ground, may ⟨p. 293⟩be excused as a little fault, envy upon a great occasion, will be excusable, as less; except when they derive the sinfulness of an act from its exorbitancy as to reason; that will be less sinful which is more unreasonable.
Sect. 19. Envy is another capital crime, and in general they inveigh against it, as (l)a Devilish wickedness; yet when they come to give particular rules for Conscience and practice, they leave room enough for the entertainment of it in the hearts and lives of their Catholicks: the general notion of it, is an excessive grief at the good of others, but all are acquitted from mortal quiet, who grieve at others good, because it may be prejudicial to themselves, or because they want it. So ⟨p. 292⟩far a man may envy all in the world, who have more worth, honour, or power, or prosperity than himself. (m)This may be good or evil, but evil in no other degree, than the desire of temporals, which when it is excessive, is of it self, by their doctrine, but Venial. Or they may grieve at others good, (n)because they think those who have it, unworthy of it. Grief or Indignation at the outward happiness of others, upon this account solely, is of it self a Venial fault with Aquinas and Cajetan. But why evil at all? the reason is because, since that which is grieved at, is neither an evil of sin or punishment, it seems in a manner to reprove God, and to grieve, as though there were injustice in the Dispenser of these things. All the envy in the world may find shelter and security in these decisions as a harmless Venial. If this last mentioned be not Envy, what is? why a grief at the good of others, as it lessens and obscures our proper worth or excellency. But he that thinks others more unworthy, and himself far better, will think it a lessening and obscuring his own worth, to have it so over-look'd; and that which they distinguish and mince in speculation, will go down together in practice. However, two limitations they add, which will commonly excuse Envy: it must be betwixt equals(o), and so Grief at the prosperity of Inferiours, or Superiours at least, will be acquitted. Also, if it be for little things, (p)it is Venial. Now all Temporals are little things to him who has the Eternal in his prospect; so way is made to acquit all envy for outward prosperity, which yet they make the only (q)object of envy. And if envy, upon a small ground, may ⟨p. 293⟩
(l)Soto de Just. & jur. l. 4. ar. p. 176.
(m)Si vero sit cirea temporalia, potest esse cum peccato vel sine, eo modo, quo & appetitus temporalium. Sylv. v. Invidia. ut si mediocris homo tr•stetur, quia non est rex, quia non est papa: & hoc veniale est ex se. Vid. Cajetan. v. Invid.
(n)Idem. ibid. n. 2. quia indignus est tali bono, hujusmodi indignatio, ut dicit S. Thom. & Cajetan.—mala est & ex se veniale; Nam cum id, de quo dolet, nec sit malum culpae, nec paenae, videtur quodammodo arguere Deum, & dolere, quasi injustitia sit ex parte Datoris, in Toll. l. 8. c. 65.Idem. ibid. n. 2. quia indignus est tali bono, hujusmodi indignatio, ut dicit S. Thom. & Cajetan.—mala est & ex se veniale; Nam cum id, de quo dolet, nec sit malum culpae, nec paenae, videtur quodammodo arguere Deum, & dolere, quasi injustitia sit ex parte Datoris, in Tol. l. 8. c. 65.
(o)Invidia qua homo tristatur de prosperitate alterius similis sen aequalis, Cajetan. Sum. v. Invid.
(p)Nec etiam (est mortale) si bonum de quo dolet, sit quid minimum, Sylv. ibid. n. 2. (Cajetan. ibid.) Possunt magna videri non aspicientibus aeterna. Idem. ibid.
They might as well have concluded directly, and without circumlocution, as Lorca the Dominican doth, that Envy is no more a mortal sin than Vain-glory or Covetousness, which they count Venial, unless heightened with some such circumstance, as will make an act otherwise good to be a deadly evil(*).
They might as well have concluded directly, and without circumlocution, as Lorca the Dominican doth, that Envy is no more a mortal sin than Vain-glory or Covetousness, which they count Venial, unless heightned with some such circumstance, as will make an act otherwise good to be a deadly evil(*).
(*)Vid. Bonacin. 1 precept. d. 3. q. 4. p. ult. Sect. 2. n. 3.Vid. Bonacin. 1 praecept. d. 3. q. 4. p. ult. Sect. 2. n. 3.
Sect. 20. Intemperance, which they call Gula, comprising both Gluttony and Drunkenness, may well pass for a Cardinal crime, yet both together, by an after reckoning, make but a poor Venial(r). They define it an inordinate appetite of eating and drinking, (viz.) to excess, not for necessity but for pleasure. This when it is excessive every way in the charge, the time, the quality, the pleasure, the quantity, (s)is not in its own nature a mortal sin, according to the doctrine of Aquinas, though it be a Capital Vice, and the cause of many other. But then it may be deadly by accident, (t)if it be grievously hurtful to the body. So it becomes those to determine, who are more tender of the concerns of the body than of the soul. Yet that we may understand how the pleasure of sensuality may be preferred before either soul or body, they tell us, that if the damage done to the body by intemperance, be not grievous, (u)or if it prove so great, yet if the Glutton do not observe it; or if the great prejudice done to his health be not so frequent, that he is bound to observe it, it will be Venial still. But Cajetan troubles us not with this respect to health, but concludes ⟨p. 294⟩(x)it may be Venial (and of a large size sometimes), not only when it brings upon us other inconveniences, but other sins; and particularly when it is prejudicial to health. He has but one case wherein it will be more than Venial; (y)then only is it mortal, says he, when this pleasure in eating is a mans chief end, and his belly his God; that is, when for the pleasure of it, he (not only transgresses all rules of temperance, but) has no regard of any command of God, or the Church; as if a man will Steal to play the Glutton, &c. It seems this sensual Lust will never be criminal, unless one be so much at its devotion, (z)as to contemn God, and make nothing of any other wickedness to gratify it. And though there be no danger here, but when one makes his belly his God; yet there's no great danger of that, since a man may be a perfect Epicure, like the rich Glutton in the Gospel, and yet escape. (a)When one, says Angelus, for delight of his Appetite, resolves to give up his whole life to such (Gluttonous) pleasures as Dives, &c. this is near to mortal sin. It seems then it is not deadly, but only near it; though it brought the Epicure, not only near Hell, but into the torment of its flames.
Sect. 20. Intemperance, which they call Gula, comprizing both Gluttony and Drunkenness, may well pass for a Cardinal crime, yet both together, by an after reckoning, make but a poor Venial(r). They define it an inordinate appetite of eating and drinking, (viz.) to excess, not for necessity but for pleasure. This when it is excessive every way in the charge, the time, the quality, the pleasure, the quantity, (s)is not in its own nature a mortal sin, according to the doctrine of Aquinas, though it be a Capital Vice, and the cause of many other. But then it may be deadly by accident, (t)if it be grievously hurtful to the body. So it becomes those to determine, who are more tender of the concerns of the body than of the soul. Yet that we may understand how the pleasure of sensuality may be preferred before either soul or body, they tell us, that if the damage done to the body by intemperance, be not grievous, (u)or if it prove so great, yet if the Glutton do not observe it; or if the great prejudice done to his health be not so frequent, that he is bound to observe it, it will be Venial still. But Cajetan troubles us not with this respect to health, but concludes ⟨p. 294⟩(x)it may be Venial (and of a large size sometimes), not only when it brings upon us other inconveniencies, but other sins; and particularly when it is prejudicial to health. He has but one case wherein it will be more than Venial; (y)then only is it mortal, says he, when this pleasure in eating is a mans chief end, and his belly his God; that is, when for the pleasure of it, he (not only transgresses all rules of temperance, but) has no regard of any command of God, or the Church; as if a man will Steal to play the Glutton, &c. It seems this sensual Lust will never be criminal, unless one be so much at its devotion, (z)as to contemn God, and make nothing of any other wickedness to gratifie it. And though there be no danger here, but when one makes his belly his God; yet there's no great danger of that, since a man may be a perfect Epicure, like the rich Glutton in the Gospel, and yet escape.
(r)In general with them, all sins against temperance and modesty are regularly Venial, vid. Nav.
(s)Dico secundum S. Thom. (2. 2. q. 148. art. 1.) & secundum mentem ejus in multis lecis, quod (Gula) non est mortale ex suo genere, licet sit vitium capitale, id est, ex quo vitia multa nascuntur, Sylv. v. Gula. n. 2.
(t)Quando quis scienter comedit vel bibit, in grave corporis nocumentum secundum, S. Thom. Idem. ibid.
(u)Si hoc (grave nocumentum) fiat inadvertenter, non est mortale, nisi adeo frequenter fiat, quod tenetur advertere, sicut de ebrietate dictum est. Similiter nec si nocumentum sit modicum, Idem. ibid.
(x)Frequenter autem est veniale & quandoque valde grave, ut cum delectatio cibi allicit ad comedendum usque ad vomitum, aut alia inconvenientia, & similiter cum inducit ad alia peccata: puta ad nimium sumptum, vel ad nocendum propriae sanitati, & ad quaecunque alia peccata, Cajetan. v. Gula.
(y)Tunc solum est mortale, quando delectationem cibi habet quis pro ultimo fine juxta il•u•; qu•rum Deus venter est: hoc autem cognoscitur ex hoc, quod homo ob delectationem in com•dendo, non curat transgredi praeceptum Dei aut Ecclesiae: ut si propter hoc furetur, &c Idem. ibid. vid. Sylv. ibid. Angelus. v. Gula. n. 2. paratus facere quaecunque ut eam consequatur.
(z)Sylvest. ibid.
(a)Quum propter talem delectationem appetitus, ducit totam vitam hujusmodi delectation bus deputare, sicut Dives qui epulabatur quotidie. Et hoc est multum vicimum mortali. Sum. •bid. n. 2.
Yea further, if Intemperance proceed to beastliness, and pollute not only the soul, but the body loathsomely, if the Glutton load himself with more than he can bear, and so burden nature, that it is forced to ease it self in nasty ways, this will be no more a fault, (b)Intemperance, says Navarre, is regularly Venial, though without any profit. ⟨p. 295⟩and out of design, one stuff himself so full with meat and drink, even to Vomiting. If he eat so much till he Vomit, on purpose that he may be at it again the sooner, and so may be still gormandizing, it is no worse Uncleanness, says (c)Angelus, which is the issue of Intemperance, when one provokes himself to Vomit, that he may eat the oftener; or when he eats so much, that he must of necessity Vomit, is commonly a venial fault. (d)Cajetan more fully. Uncleanness is used for the sin of voiding Excrements excessively, as of meat by Vomiting, and the like, proceeding from Intemperance; it is frequently a Venial sin, since it is neither against the love of God nor man; yet it is filthy, since it brings with it even bodily nastiness. So that intemperance, even when it bewrays it self, and vents it filth, by all the passages, that oppressed Nature can find in the Gluttons body, is but a small fault. To be half Drunk is no mortal sin. So Lopez (e)after (f)Aquinas; herein they all agree, says a learned (z)Cardinal. Take their sense in the words of Cajetan(h). Drunkenness not complete, (when one by drinking Wine is made too merry, or is disturbed i•⟨p. 296⟩his fancy, so that the House seems to whirl round, or the like effect of intoxication befalls him, but he does not quite lose the use of Reason), without doubt is a great sin (but not big enough to be feared) unless it be done for medicine; because it is excessive drinking in quantity or quality, when fallen into it knowingly or negligently: But it is worse, when it is out of design (when one drinks too much, with an intention thus to disorder himself); because then it is almost mortal (there's no danger in all this, since he adds) but yet it is not mortal, since it reaches not the complete notion of Drunkenness, and is without signal damage to reason. So that if a man be not dead Drunk, and utterly deprived of the use of reason, he falls short of that perfection which is requisite to make this a deadly evil.
Yea further, if Intemperance proceed to beastliness, and pollute not only the soul, but the body loathsomly, if the Glutton load himself with more than he can bear, and so burden nature, that it is forced to ease it self in nasty ways, this will be no more a fault, (b)Intemperance, says Navar, is regularly Venial, though without any profit. ⟨p. 295⟩and out of design, one stuff himself so full with meat and drink, even to Vomiting. If he eat so much till he Vomit, on purpose that he may be at it again the sooner, and so may be still gormandizing, it is no worse Ʋncleanness, says (c)Angelus, which is the issue of Intemperance, when one provokes himself to Vomit, that he may eat the oftner; or when he eats so much, that he must of necessity Vomit, is commonly a venial fault. (d)Cajetan more fully. Ʋncleanness is used for the sin of voyding Excrements excessively, as of meat by Vomiting, and the like, proceeding from Intemperance; it is frequently a Venial sin, since it is neither against the love of God nor man; yet it is filthy, since it brings with it even bodily nastiness. So that intemperance, even when it bewrays it self, and vents it filth, by all the passages, that oppressed Nature can find in the Gluttons body, is but a small fault. To be half Drunk is no mortal sin. So Lopez (e)after (f)Aquinas; herein they all agree, says a learned (z)Cardinal. Take their sense in the words of Cajetan(h). Drunkenness not compleat, (when one by drinking Wine is made too merry, or is disturbed i•⟨p. 296⟩his fancy, so that the House seems to whirle round, or the like effect of intoxication befalls him, but he does not quite lose the use of Reason), without doubt is a great sin (but not big enough to be feared) unless it be done for medicine; because it is excessive drinking in quantity or quality, when fallen into it knowingly or negligently: But it is worse, when it is out of design (when one drinks too much, with an intention thus to disorder himself); because then it is almost mortal (there's no danger in all this, since he adds) but yet it is not mortal, since it reaches not the compleat notion of Drunkenness, and is wothout signal dammage to reason. So that if a man be not dead Drunk, and utterly deprived of the use of reason, he falls short of that perfection which is requisite to make this a deadly evil.
(b)Gula regulariter est venialis, etiamsi absque u•ilitate usque ad vomitum, etiam intentum sese quis cibo & potu ingurgitet, Ut sentit Cajetan. Cap. 23. n. 119.
(c)Immundicia est filia gulae, quum quis provocat se ad vomitum, ut saepius comedere possit: vel tantum comedit quod necesse habet evomere, communiter est veniale peccatum, Sum. v. Immundicia.
(d)Usurpatur pro peccato inordinatae emissionis superfluorum, ut cibi per vomitum, & similium ex gula procedentium, & sic ponitur filiagulae, frequenter est peccatum veniale, utpote nec contra Dei nec proximi dilectionem: turpe tamen, utpote etiam corporalem immunditiam inferens, Sum. v. Immunditia.
(e)Quando aliquis bene potatus, ita bene confo•tatus est capite quod rationis incompos non est factus, & tamen sibi videtur quod domus moveatur, haec semiplena ebrietas, sicut non est mortalis, licet sit grave peccatum, quia secundum m•ntem.
(f)D. Tho. & Cajet. ibi. ratio non obumbratur, cap. 2. n. 11. 22. q. 150. art. 1. & 5.
(z)(g) Quando ebrietas non est perfecta, sed imperfecta, quae turbat aliquo modo rationem, sed non omnino, tunc est grave veniale. In his omnes conveniunt, Tol. Instr. l. 8. c 61.
(h)Ebrietas non plena (quando aliquis potu vini redditur nimis laetus, aut turbatur in phantasia, dumb videtur •i quod d•mus gyretur, aut hujusmodi aliquid incurrit: non tamen perdit usum rationis) peccatum proculdubio grave est, nisi causa medicinae fiat: quia immoderatus est potus secundum quantitatem vel qualitatem, & hoc si advertenter aut negligenter accidit. Pejus tamen, si ex intentione: est enim tunc prope mortale: non tamen est mortale, quia nec attingit ad completam ebrietatis rationem; nec notabile damnum rationis eligitur, Sum. v. Ebrietas.Ebrietas non plena (quando aliquis potu vini redditur nimis laetus, aut turbatur in phantasia, dum videtur •i quod d•mus gyretur, aut hujusmodi aliquid incurrit: non tamen perdit usum rationis) peccatum proculdubio grave est, nisi causa medicinae fiat: quia immoderatus est potus secundum quantitatem vel qualitatem, & hoc si advertenter aut negligenter accidit. Pejus tamen, si ex intentione: est enim tunc prope mortale: non tamen est mortale, quia nec attingit ad completam ebrietatis rationem; nec notabile damnum rationis eligitur, Sum. v. Ebrietas.
In fine, however the Scripture, ancient Christians, and all that are sober, brand Drunkenness as a most deadly Vice; yet the Roman Doctors have discovered two admirable Virtues in it; one is that the full dose, (perfect Drunkenness) will make the highest impieties the greatest Outrages and Villainies to be no sins at all. So (i)Angelus, who proves it by the Canon Law. So likewise Rosella (k)after others. Those of their Writers which seem most cautions, (l)except culpable Drunkenness; as to this only, when such outrages are the usual effects of it. So that unless both Drunkenness, and the criminal issues of it, be customary, this will not be sin, or imputable to the Drunkard. Hereby they furnish the Christian world with a new Argument, to prove Mahomet a false Prophet, seeing he was so greatly mistaken in making his Law so severe against wine; which in its greatest abuse, is of such sovereign efficacy, as to drown so much mortal sin, and to ⟨p. 297⟩make all crimes what-ever, lose their deadly quality. But that Impostors head was not so intoxicated, but he might discern, that such who are guilty in the cause, are chargeable in the effects; nor was he so much a Prophet, as to fore-see, that in after-times, any thing under the disguise of Divinity, should stumble at this. The other virtue of this sin, is, that the moiety of it (half Drunkenness) will make any the most horrid crimes to be but small faults. (m)Weakness of judgement (says one) such as they have who are half asleep, or half drunk; though it be enough to make a sin venial, yet not mortal. When those, says (n)another, that are half asleep, or half drunk, perpetrate any wicked thing what-ever, since they are plainly under weakness of judgement, they are quitted of mortal guilt. So that if any one will but make himself half Drunk, every morning early (and it will be no worse than a venial to do it purposely); he may, what-ever wickedness he acts, be free from mortal sin all his life: and thus, he that lives all his days like a Devil, may escape Hell notwithstanding, and be saved by being daily half Drunk.
In fine, however the Scripture, ancient Christians, and all that are sober, brand Drunkenness as a most deadly Vice; yet the Roman Doctors have discovered two admirable Vertues in it; one is that the full dose, (perfect Drunkenness) will make the highest impieties the greatest Outrages and Villanies to be no sins at all. So (i)Angelus, who proves it by the Canon Law. So likewise Rosella (k)after others. Those of their Writers which seem most cautions, (l)except culpable Drunkenness; as to this only, when such outrages are the usual effects of it. So that unless both Drunkenness, and the criminal issues of it, be customary, this will not be sin, or imputable to the Drunkard. Hereby they furnish the Christian world with a new Argument, to prove Mahomet a false Prophet, seeing he was so greatly mistaken in making his Law so severe against wine; which in its greatest abuse, is of such soveraign efficacy, as to drown so much mortal sin, and to ⟨p. 297⟩make all crimes what-ever, lose their deadly quality. But that Impostors head was not so intoxicated, but he might discern, that such who are guilty in the cause, are chargeable in the effects; nor was he so much a Prophet, as to fore-see, that in after-times, any thing under the disguise of Divinity, should stumble at this. The other vertue of this sin, is, that the moiety of it (half Drunkenness) will make any the most horrid crimes to be but small faults. (m)Weakness of judgement (saies one) such as they have who are half asleep, or half drunk; though it be enough to make a sin venial, yet not mortal. When those, saies (n)another, that are half asleep, or half drunk, perpetrate any wicked thing what-ever, since they are plainly under weakness of judgement, they are quitted of mortal guilt. So that if any one will but make himself half Drunk, every morning early (and it will be no worse than a venial to do it purposely); he may, what-ever wickedness he acts, be free from mortal sin all his life: and thus, he that lives all his days like a Devil, may escape Hell notwithstanding, and be saved by being daily half Drunk.
(i)Quoad culpam excusat a toto quod fecit in ebrietate ex quo est sine usu totally rationis. Sum. v Ebrictas. n. 3.Quoad culpam excusat a toto quod fecit in ebrietate ex quo est sine usu totali rationis. Sum. v Ebrictas. n. 3.
(k)In Sylvest. v. Ebriat. n. 5. Toll. l. 5. c. 10. Rosella, v. Ebriat. n. 2. Actus vel omissiones contra praecepta contingents tempore somni, vel Ebrietatis, etiamsi fuerint voluntarii in causa, non denominari tunc peccata, sed tantum effectus peccati praecedentis; ut late defendit Vasquez referens pro ea sententia, Paludan, Major, Gabriel, & Adrian. Suar. de Juram. l. 3. c. 7. n. 7.In Sylvest. v. Ebriat. n. 5. Tol. l. 5. c. 10. Rosella, v. Ebriat. n. 2. Actus vel omissiones contra praecepta contingentes tempore somni, vel Ebrietatis, etiamsi fuerint voluntarii in causa, non denominari tunc peccata, sed tantum effectus peccati praecedentis; ut late defendit Vasquez referens pro ea sententia, Paludan, Major, Gabriel, & Adrian. Suar. de Juram. l. 3. c. 7. n. 7.
(l)An actus ma•i, quos Ebrius facit in ebrietate existens, sint peccata, si fornicetur, si occidat, &c. ad hoc Respondent, S. Tho. 2. 2. q. 150. art. 4. Cajetan. Sylvest. & responsio in his consistit—quando culpabilis suit ebrietas—quando non erat Solitus talia mala facere, nec timebantur, tunc non sunt nova peccata, in Toll. l. 8. c. 61.An actus ma•i, quos Ebrius facit in ebrietate existens, sint peccata, si fornicetur, si occidat, &c. ad hoc Respondent, S. Tho. 2. 2. q. 150. art. 4. Cajetan. Sylvest. & responsio in his consistit—quando culpabilis suit ebrietas—quando non erat Solitus talia mala facere, nec timebantur, tunc non sunt nova peccata, in Tol. l. 8. c. 61.
(m)Parvitas judicii, qualem habent semidormientes & semiebrij vel adeo turbati, licet sufficiat ad veniale, non tamen ad mortale, Navar. praelud. 9. n. 12.
(n)Quando semidormientes, vel semiebrij quidvis patraverint, cum parvitate judicij aperte laborent, & lethally culpa redduntur immunes. Graft. l. r. cap. 14. n. 4. Bonacin. de Matrim. q. 4. punct. 7. n. 6. ubi. Navar. Cajetan. & alij Communiter.Quando semidormientes, vel semiebrij quidvis patraverint, cum parvitate judicij aperte laborent, & lethali culpa redduntur immunes. Graff. l. r. cap. 14. n. 4. Bonacin. de Matrim. q. 4. punct. 7. n. 6. ubi. Navar. Cajetan. & alij Communiter.
There are multitudes of particular sins which they comprise under these seven Capitals, and call them their Daughters, after Gregory and Aquinas; but they need not be taken notice of as mortal, by common Confessors, much less by their Consitents; for such Confessors need not know whether they are mortal or no; (o)as Angelus tells us after Henricus, and so must Absolve Sinners, though they never resolve, or think of leaving their sins.
(o)(n) Ali sunt peecata, quae sunt filiae peccatorum Capitalium, & de talibus non—ordinarius non tenetur scire, utrum sint mortalia vel non. Sed curatus Ordinarius, ut Episcopus, Archiepiscopus & caeteri alij superiors ten•ntur scire. Sum. v. confessio. 4. n. 3.(n) Ali sunt peecata, quae sunt filiae peccatorum Capitalium, & de talibus non—ordinarius non tenetur scire, utrum sint mortalia vel non. Sed curatus Ordinarius, ut Episcopus, Archiepiscopus & caeteri alij superiores ten•ntur scire. Sum. v. confessio. 4. n. 3.
Sect. 21. By the premises we may see what, and how many sins may pass for Venial in the Church of Rome, and they have presumed to make them so without evidence from Scripture, as even a (p)Jesuit ⟨p. 298⟩will acknowledge. The Maxims they proceed on therein (though eternal life or death depend on it) are purely their own conceits; no wonder if they leave them at great uncertainty. (q)Many sins are believed to be venials, which are mortal, says Bonaventure, and it is most difficult to discern them. So that they have no sufficient direction from any rule, no not their own, but they are encouraged to venture upon all this wickedness in the dark and blindfold. The instances I have given, may serve for a taste, there is a world more, nor have I picked out all the worst, more time and diligence may discover more, as bad or worse. But by these we may discern, that what-ever the Lord hath forbidden in his Law, they have ways to reduce it to the rank of Venials; for the whole matter of the divine Law, is, in it self, either of less, or greater weight; if it be small, or they please to count it so, they conclude presently upon that account, it is not mortal: what-ever appears not to be a grand enormity, whether it be against God, others, or our selves, must be venial, according to that of Richard de Sancto Victore. (r)Mortal sin cannot be committed by any, but by a grand corrupting of himself, or contempt of God; or grievous mischief of others; all the rest are Venial. Whatever is not in their apprehension, grand and grievous, is next to nothing. Yea, one Member of the three, is in a manner, wholly shrivelled away into Venials. (s)A man can scarce do any thing against himself, which will be big enough to make a mortal sin of. Indeed, it may seem no more than requisite to make it no crime for a man to damn himself, when they animate him to venture on so many damnable things, as if they were nothing. Thus they serve whatever the great God hath forbidden, which they have the confidence to count small; but if they cannot choose but think it great, they have other expedients to level it (according to the exigence of mens Lusts), and diminish it into a Venial. To make it more, they ⟨p. 299⟩require so very much, that a Sinner may make shift enough to be without some of it, and so scape the mortalness (as they will have him dream) though he practise the wickedness.
Sect. 21. By the premises we may see what, and how many sins may pass for Venial in the Church of Rome, and they have presumed to make them so without evidence from Scripture, as even a (p)Jesuit ⟨p. 298⟩will acknowledge. The Maxims they proceed on therein (though eternal life or death depend on it) are purely their own conceits; no wonder if they leave them at great uncertainty. (q)Many sins are believed to be venials, which are mortal, says Bonaventure, and it is most difficult to discern them. So that they have no sufficient direction from any rule, no not their own, but they are incouraged to venture upon all this wickedness in the dark and blindfold. The instances I have given, may serve for a tast, there is a world more, nor have I pickt out all the worst, more time and diligence may discover more, as bad or worse. But by these we may discern, that what-ever the Lord hath forbidden in his Law, they have ways to reduce it to the rank of Venials; for the whole matter of the divine Law, is, in it self, either of less, or greater weight; if it be small, or they please to count it so, they conclude presently upon that account, it is not mortal: what-ever appears not to be a grand enormity, whether it be against God, others, or our selves, must be venial, according to that of Richard de Sancto Victore. (r)Mortal sin cannot be committed by any, but by a grand corrupting of himself, or contempt of God; or grievous mischief of others; all the rest are Venial. Whatever is not in their apprehension, grand and grievous, is next to nothing. Yea, one Member of the three, is in a manner, wholly shrivell'd away into Venials. (s)A man can scarce do any thing against himself, which will be big enough to make a mortal sin of. Indeed, it may seem no more than requisite to make it no crime for a man to damn himself, when they animate him to venture on so many damnable things, as if they were nothing. Thus they serve whatever the great God hath forbidden, which they have the confidence to count small; but if they cannot choose but think it great, they have other expedients to level it (according to the exigence of mens Lusts), and diminish it into a Venial. To make it more, they ⟨p. 299⟩require so very much, that a Sinner may make shift enough to be without some of it, and so scape the mortalness (as they will have him dream) though he practise the wickedness.
(p)Ex Scripturis divinis quamvis de multis peccatis constat, quod sunt mortalia, tamen vix de ullis expresse satis videtur constare, quod sint tantum venialia, Greg. de V• lent. Tom. 2. disp. 6. q. 18.
(q)Multa enim creduntur esse venialia, quae mortalia sunt, & difficillimum est in talibus discernere, 2. dist. 24. n. 53.
(r)Mortale non potest a quoquam comity sine grandi corruption sui, aut contemptu Dei, aut gravi laesione proximi; & reliquaomnia esse venialia, vid. St. Clar. Probl. 14. p. 8•.Mortale non potest a quoquam committi sine grandi corruptione sui, aut contemptu Dei, aut gravi laesione proximi; & reliquaomnia esse venialia, vid. St. Clar. Probl. 14. p. 8•.
(s)Quando sunt contra bonum proprium tantum, sunt magna ex parte venialia.
That any sin may be mortal, there must be judicium integrum (t)an entire judgment, not distracted, not weakened, not disturbed, as they prove out of their Canon Law: Also there must be (u)perfect deliberation, 'tis venial (how grievous soever otherwise), where there is not perfect deliberation: If by any means, deliberation not only in it self, but in its perfection, be either prevented (and the thing be done before the mind take due cognizance of it,) or hindered (while it is under debate) it cannot be mortal. And that deliberation may be perfect, there must be a (x)sufficient presenting of the evil in its object, and its circumstances. If the mind only consider the advantage, or pleasure, and not the sinfulness and danger; 'tis but a semi-deliberation, and not full enough to make a sin mortal. Besides it will require (y)time to perfect it, and here they may favour the Sinner as much as they please by determining what time is sufficient for humane frailty; but if he be in hast, and do not stay this time, because he is so forward to sin, he will but sin Venially. Finally, there must be full consent of will. If the inferior and sensual part take never so much complacency in a wicked thing; yet so ⟨p. 300⟩long as the Superior takes no notice of it, there's no harm(z), 'tis certainly no more than a Venial: Or if the superior part takes cognizance of it, and be some way inclined to the wickedness, yet that may not make it criminal, for every (a)inclination is not sufficient for this purpose, but full consent of will, such as is perfectly deliberate; neither is a tacit and constructive consent sufficient. (b)A neglect to repel or suppress the delight in sin, with some reluctancy of reason, is with Bonaventure constructive consent, which in the opinion of many Doctors is no mortal sin. Now if there be not a concurrence of all these, the horridest crime that can be perpetrated will be a Venial. If a man should Blaspheme God, or Curse Christ, or renounce the Faith, or Murder his own Father, or Ravish his own Child, or Mother, or fire Cities and Countries; yet if he did it not with such perfection of judgment, deliberation, and consent, as is expressed; it would be a petty fault. And he may be easily furnished with many things, which will any of them so weaken this, as not to hurt him.
That any sin may be mortal, there must be judicium integrum (t)an intire judgment, not distracted, not weakened, not disturbed, as they prove out of their Canon Law: Also there must be (u)perfect deliberation, 'tis venial (how grievous soever otherwise), where there is not perfect deliberation: If by any means, deliberation not only in it self, but in its perfection, be either prevented (and the thing be done before the mind take due cognizance of it,) or hindered (while it is under debate) it cannot be mortal. And that deliberation may be perfect, there must be a (x)sufficient presenting of the evil in its object, and its circumstances. If the mind only consider the advantage, or pleasure, and not the sinfulness and danger; 'tis but a semi-deliberation, and not full enough to make a sin mortal. Besides it will require (y)time to perfect it, and here they may favour the Sinner as much as they please by determining what time is sufficient for humane frailty; but if he be in hast, and do not stay this time, because he is so forward to sin, he will but sin Venially. Finally, there must be full consent of will. If the inferiour and sensual part take never so much complacency in a wicked thing; yet so ⟨p. 300⟩long as the Superiour takes no notice of it, there's no harm(z), 'tis certainly no more than a Venial: Or if the superiour part takes cognizance of it, and be some way inclined to the wickedness, yet that may not make it criminal, for every (a)inclination is not sufficient for this purpose, but full consent of will, such as is perfectly deliberate; neither is a tacit and constructive consent sufficient. (b)A neglect to repell or suppress the delight in sin, with some reluctancy of reason, is with Bonaventure constructive consent, which in the opinion of many Doctors is no mortal sin. Now if there be not a concurrence of all these, the horridest crime that can be perpetrated will be a Venial. If a man should Blaspheme God, or Curse Christ, or renounce the Faith, or Murder his own Father, or Ravish his own Child, or Mother, or fire Citys and Countrys; yet if he did it not with such perfection of judgment, deliberation, and consent, as is expressed; it would be a petty fault. And he may be easily furnished with many things, which will any of them so weaken this, as not to hurt him.
(t)Ad constituendum peccatum mortal judicium integrum requiritur, Navarre. cap. 16. n. 8. Ad constituendum peccatum mortal integrum judicium requiri debet, cap. 1. de delict. puer. Graft. l. 1. c. 14. n. 4. requiritur plena advertentia, & non sufficit semiplena, qualis in semiebrijs, semidormientibus, & eis qui alio distrabuntur ut Cajetan, Navar. & alij communiter cum Bonacin de Matr. q. 4. punct. 7. n. 6. p. 313.Ad constituendum peccatum mortale judicium integrum requiritur, Navar. cap. 16. n. 8. Ad constituendum peccatum mortale integrum judicium requiri debet, cap. 1. de delict. puer. Graff. l. 1. c. 14. n. 4. requiritur plena advertentia, & non sufficit semiplena, qualis in semiebrijs, semidormientibus, & eis qui alio distrabuntur ut Cajetan, Navar. & alij communiter cum Bonacin de Matr. q. 4. punct. 7. n. 6. p. 313.
(u)Vid. St. Clar. Probl. 14. p. 79. & Toll. l. 4. c. 12. Cajetan. Sum. v. delect. mores. p. 112.Vid. St. Clar. Probl. 14. p. 79. & Tol. l. 4. c. 12. Cajetan. Sum. v. delect. mores. p. 112.
(x)Veniale ex imperfectione operis, licet in re gravi, ubi deest perfecta deliberatio, vel presentatio sufficiens malitiae in objecto, &c. St. Clar. ibid.
(y)Per sufficientem deliberationem intelligit (Bonaventura) tempus sufficiens ad deliberandum postquam ratio advertit. Sylvest. v. Consens. n. 1. Intelligitur si advertentia sit satis deliberata. Nam si est motus surreptitius, adeo ut sit subita deliberatio non autem plena, poterit esse veniale (perjurium): scilicet si tempus non suppetebat ad plene deliberandum, Soto de Just. lib. 8. q. 2. ar 3. p. 271. sufficiens advertentia & deliberatio non habetur sine discursu: discursus autem in tempore sit, Suar. de Vot. l. 1. c. 9.
(z)Contingit igitur delectari ad apprehensionem delectabilis, ante adversionem delectationis, & hoc est sensualitatis, & absque dubio est veniale peccatum. Bonaventura 2. dist. 24. n. 74.
(a)Vid. Bonavent. ibid. n. 64.
(b)Negligentia repellendi complacentiam, cum displicentia rationis de ea secundum Bonaventur. est consensus interpretativus: quod non est mortale▪ peccatum secundum multos magistros, Sylv. v. Consensus▪ n. 1. Necessaria est positiva complacentia—& non sufficit consensus interpretativus, Cajetan. & alii in Bonacin. ibid. n. 8. Vid. Jo. Sanc. disp. 21. n. 3. & ibi. Adrian. Cajetan. Armilla. Navarre. D. Thom. D. Bonavent. & 30. alij.
Ignorance, drowsiness, disorder by drink, inconsiderateness, negligence, forgetfulness, precipitancy natural or accidental, levity, passion, custom, or habit, and the like, will serve to excuse any wickedness from mortal guilt. Let me but add one more (which serves to make clear work) the opinion of their Doctors, one or more, will make any crime not to be mortal to him that follows it; any person upon this ground may venture upon the most deadly sin, as if it were Venial. It will be no more dangerous, for he is to be Absolved by their Doctrine, though he declares, ⟨p. 301⟩that he will not forsake such a sin. (c)The Confessor ought to Absolve him, though in his own opinion, and the judgment of other Divines also, it be a mortal crime. This is their common doctrine delivered (d)by multitudes of their Writers. So that hereby a fair way is opened to leave no mortal sin in the world, at least in the Consciences of all that will regard their Doctors. In the mean time, the far greatest part of sins the world is guilty of, are by this and their other maxims, become peccadilloes, and they bid fair for all. The principles, by virtue of which they have done so much already, a little improved (though extended no further than they will reach) would go near to leave no deadly sin at all. To be sure, he that will regulate himself by their maxims, may act any wickedness in the world without fear of deadly guilt. And hereby it appears plainly, how very needless holiness of life is in that Church (which pretends to a Monopoly of all the holiness on earth) since by their doctrine they may not only neglect acts of Piety, Righteousness, and common Honesty; but may live securely in practices opposite to, and inconsistent therewith. They may continue in customary Blaspheming of God, in common Swearing and Perjuries, in Perfidiousness to God and Men, in a neglect of all that is acceptable in divine worship, In a total profanation of all time which is indeed, or in their account holy, in impiousness and disobedience to Parents or Superiors, in divers degrees of uncleanness and Murder, in variety of Cheats and Stealing, in Unfaithfulness as to breach of Promise and compacts, in all Falseness and Lying; ⟨p. 302⟩every where and upon all occasions; in Slandering or Detraction, in Covetousness or Prodigality, which they will; in Unmercifulness and Outrageous passions; in Pride and Ambition;
Ignorance, drowsiness, disorder by drink, inconsiderateness, negligence, forgetfulness, precipitancy natural or accidental, levity, passion, custome, or habit, and the like, will serve to excuse any wickedness from mortal guilt. Let me but add one more (which serves to make clear work) the opinion of their Doctors, one or more, will make any crime not to be mortal to him that follows it; any person upon this ground may venture upon the most deadly sin, as if it were Venial. It will be no more dangerous, for he is to be Absolved by their Doctrine, though he declares, ⟨p. 301⟩that he will not forsake such a sin. (c)The Confessor ought to Absolve him, though in his own opinion, and the judgment of other Divines also, it be a mortal crime. This is their common doctrine delivered (d)by multitudes of their Writers. So that hereby a fair way is opened to leave no mortal sin in the world, at least in the Consciences of all that will regard their Doctors. In the mean time, the far greatest part of sins the world is guilty of, are by this and their other maxims, become peccadilloes, and they bid fair for all. The principles, by vertue of which they have done so much already, a little improved (though extended no further than they will reach) would go near to leave no deadly sin at all. To be sure, he that will regulate himself by their maxims, may act any wickedness in the world without fear of deadly guilt. And hereby it appears plainly, how very needless holiness of life is in that Church (which pretends to a Monopoly of all the holiness on earth) since by their doctrine they may not only neglect acts of Piety, Righteousness, and common Honesty; but may live securely in practices opposite to, and inconsistent therewith. They may continue in customary Blaspheming of God, in common Swearing and Perjuries, in Perfidiousness to God and Men, in a neglect of all that is acceptable in divine worship, In a total prophanation of all time which is indeed, or in their account holy, in impiousness and disobedience to Parents or Superiours, in divers degrees of uncleanness and Murder, in variety of Cheats and Stealing, in Unfaithfulness as to breach of Promise and compacts, in all Falseness and Lying; ⟨p. 302⟩every where and upon all occasions; in Slandering or Detraction, in Covetousness or Prodigality, which they will; in Unmercifulness and Outragious passions; in Pride and Ambition;
(c)Si paenitens nollet agnoscere tale quod peccatum, nihilominus absolvat eum, &c. quia ex quo ille credit opinionem quam sequitur esse veram, innixus authoritate probabili, non videtur peccare mortaliter: & sic debet absolvi. Sylvest. secundum Gofredum. v. Confess. 3. n. 11. Si diversitas esset inter Doctores, & paenitens ex aliqua rationabili causa vult adhaerere uni opinioni, non est sibi denegenda absolutio: sed suae conscientiae relinquenda. Caveat igitur confessor, ne sit praeceps in dando sententiam de mortali, ubi sunt variae opiniones doctorum Angel. Sum. v. Confess. 4. n. 3. & 13.Si paenitens nollet agnoscere tale quod peccatum, nihilominus absolvat eum, &c. quia ex quo ille credit opinionem quam sequitur esse veram, innixus authoritate probabili, non videtur peccare mortaliter: & sic debet absolvi. Sylvest. secundum Gofredum. v. Confess. 3. n. 11. Si diversitas esset inter Doctores, & paenitens ex aliqua rationabili causa vult adhaerere vni opinioni, non est sibi denegenda absolutio: sed suae conscientiae relinquenda. Caveat igitur confessor, ne sit praeceps in dando sententiam de mortali, ubi sunt variae opiniones doctorum Angel. Sum. v. Confess. 4. n. 3. & 13.
(d)Gofredus, Antoninus, Rosella, Armilla, Angelus, Sylvest. Conradus, Ledesma, Soto, Medina, Navarre. in cap. 23. n. 31. & in Suarez. tom. 4. disp. 32. Sect. 5. & Victorel, l. 3. c. 20. Near 50. of their Authors are produced for this by Jo. Sancius, disp. 33. n. 54. p. 223, 224. Vid. Bonacin, & in eo alios, Tom. 1. disp. 5. q. 7. punct. 4. n. 26.Gofredus, Antoninus, Rosella, Armilla, Angelus, Sylvest. Conradus, Ledesma, Soto, Medina, Navar. in cap. 23. n. 31. & in Suarez. tom. 4. disp. 32. Sect. 5. & Victorel, l. 3. c. 20. Near 50. of their Authors are produced for this by Jo. Sancius, disp. 33. n. 54. p. 223, 224. Vid. Bonacin, & in eo alios, Tom. 1. disp. 5. q. 7. punct. 4. n. 26.
in Vain-glory and Hypocrisy; in Flattery or Cursing; in Gluttony and Drunkenness, &c. In Sins against God and Man, against Godliness, Righteousness, Mercy, Charity; in any of these, a little modified▪ in all of them, and many more than I can reckon. They may persist in them impenitently to the death, and yet (if Impostors may be trusted rather than the Word of God) not fall short of Salvation; their doctrine gives them encouragement to live in them without Conscience, and dye in them without Repentance. It takes off the motives which might work upon either fear or love (the main principles of such motions in us) to forsake them. They are taught by their best Authors that these sins may stand well with their love to God, that they do not so much as (e)impair the habit of Charity; that they do not hinder the increase of (f)Grace, or the effects of their Sacraments; that they do (g)not stain the soul; that they hazard not Gods favour thereby, (h)that they displease not God, that they are not against his will; that they are (i)consistent with a perfect fulfilling of the Law; that (k)they have not perfectly the nature of Sin; that they are not (l)against the Law, but only beside it; or if they be against it in any respect, as some of them think, (m)yet against no precept; the observance of which, is necessary for salvation, or (n)not against the end of the ⟨p. 303⟩Law, which is Charity; (o)that they are but as specks or motes, (p)we may look on them as nothing, that without the interposal of mercy, they are (q)such in their own nature, as ought to be past by, they (r)deserve pardon. They do not (as they teach) deserve eternal punishment; (s)and the Lord (as they Blaspheme) would be unjust, if he should condemn any for them. So that not only as long as God is merciful, but while he is just, the practice of these sins is safe. Neither love to God, nor fear of his displeasure, nor dread of Hell, nor desire of Heaven, nor a design for perfection, need move them to abandon any one of these sins. They need not fear, how much soever they multiply, or abound in them: if they should commit millions of them in a day, and continue the practice all the days of a long life; this would not damn them: (s)for all the Venial sins in the world, if they meet in one man, would not amount to so much as one damning sin. They may commit them not only out of ignorance or infirmity, but with a high hand (t)out of contempt.
in Vain-glory and Hypocrisie; in Flattery or Cursing; in Gluttony and Drunkenness, &c. In Sins against God and Man, against Godliness, Righteousness, Mercy, Charity; in any of these, a little modified▪ in all of them, and many more than I can reckon. They may persist in them impenitently to the death, and yet (if Impostors may be trusted rather than the Word of God) not fall short of Salvation; their doctrine gives them incouragement to live in them without Conscience, and dye in them without Repentance. It takes off the motives which might work upon either fear or love (the main principles of such motions in us) to forsake them. They are taught by their best Authors that these sins may stand well with their love to God, that they do not so much as (e)impair the habit of Charity; that they do not hinder the increase of (f)Grace, or the effects of their Sacraments; that they do (g)not stain the soul; that they hazard not Gods favour thereby, (h)that they displease not God, that they are not against his will; that they are (i)consistent with a perfect fulfilling of the Law; that (k)they have not perfectly the nature of Sin; that they are not (l)against the Law, but only beside it; or if they be against it in any respect, as some of them think, (m)yet against no precept; the observance of which, is necessary for salvation, or (n)not against the end of the ⟨p. 303⟩Law, which is Charity; (o)that they are but as specks or motes, (p)we may look on them as nothing, that without the interposal of mercy, they are
(e)Ex consensu omnium neque tollunt neque minuunt habitum charitatis, Bellarm. de Amiss. grat. l. 1. c. 13. p. 91.
(f)actual peccatum veniale non esse obicem in—Eucharistia (docet) D Thomas, unde à fortiore idem diceret de caeteris Sacramentis quae aninus digna sunt, de Baptismo affirmat Scotus,—frequentiores Theologi, Suar. tom. 3. disp. 7. p. 132.actuale peccatum veniale non esse obicem in—Eucharistia (docet) D Thomas, unde à fortiore idem diceret de caeteris Sacramentis quae aninus digna sunt, de Baptismo affirmat Scotus,—frequentiores Theologi, Suar. tom. 3. disp. 7. p. 132.
(g)Aquinas proprie loquendo peccatum veniale non causat maculam in anima, 1. 2. q. 89. art. 1.
(h)Bonavent. 2. dist. 42. Soto de nat. & gr. l. 1. c. 4. p. 132.
(i)Neque obstant quo minus justi, perfecti etiam dicantur, Soto, ibid.
(k)Non habet perfectam rationem peccati, Aquinas 1, 2. q. 88. art. 1. ad 1mum.
(l)Non est contra legem sed praeter legem. Idem. ibid. Lombard. 2. Sentent. dist. 35. Bonaventur. 2. dist. 43. Scotus a quo vocatur consilium, quod infringitur per peccatum venial, in St. Clar. ibid. p. 79. Bellarm. de Justific. l. 4. c. 14.Non est contra legem sed praeter legem. Idem. ibid. Lombard. 2. Sentent. dist. 35. Bonaventur. 2. dist. 43. Scotus a quo vocatur consilium, quod infringitur per peccatum veniale, in St. Clar. ibid. p. 79. Bellarm. de Justific. l. 4. c. 14.
(m)Durandus, Major, Vega Rada. Herrera.
(n)Estius. Becanu.
(o)Iste ergo vitiorum atque lapsuum quotidiani naevuli licet Christiani hominis vitam quasi pulvisculo aspergant handquaquam tamen defaedant turpiter Lindanus,
They (u)may praise themselves or others for them; they may (x)boast of and glory in them; they may perpetrate ⟨p. 304⟩them (y)out of malice. They may be so far from resolving to leave them, as it will be but a small fault(z), to bind themselves by Oath to commit them, and call God to witness, that they will thus sin against him. They (a)may dye with resolution to continue therein, if they might live; yea, they may breath out their souls with delight (b)and complacency in these sins, and yet be saved. To conclude, mark how they may act and multiply, and persist in them, and then view the nature and quality, and number of them, or guess thereat by the severals premised; and then suppose a man living after the rules of these conscientious Doctors, and Casuists, and taking but part of that liberty which the Roman Divinity allows; such a man would pass for a good Catholic with them, and be holy enough, according to the Holiness left among them, and made necessary by them; yet even by the rules of Heathen morality, he would appear little better than a Monster. So faithfully do they retain, and so much do they regard the rules of Christ in forming the Maxims of their new Divinity, that sober Heathenism would be ashamed thereof; and so like is practical Popery to true Christianity, in that wherein the reality, and triumphant splendour of it consists, Innocency and Purity. If an Atheist had a mind to render the Christian name odious, and to represent Christianity with a black and detestable visage to the sober part of the world; if he had a design to make men believe that Christ was a Minister of Unrighteousness, and the Gospel a licentious doctrine, tending to debauch ⟨p. 305⟩mankind; he would need no more, but persuade them that the maxims of the Roman Divines were conformed to the rules of the Gospel; but then, if he should attempt to prove this conformity, he might as easily demonstrate that darkness is light, or the Alcoran the Christian Gospel.
They (u)may praise themselves or others for them; they may (x)boast of and glory in them; they may perpetrate ⟨p. 304⟩them (y)out of malice. They may be so far from resolving to leave them, as it will be but a small fault(z), to bind themselves by Oath to commit them, and call God to witness, that they will thus sin against him. They (a)may dye with resolution to continue therein, if they might live; yea, they may breath out their souls with delight (b)and complacency in these sins, and yet be saved. To conclude, mark how they may act and multiply, and persist in them, and then view the nature and quality, and number of them, or guess thereat by the severals premised; and then suppose a man living after the rules of these conscientious Doctors, and Casuists, and taking but part of that liberty which the Roman Divinity allows; such a man would pass for a good Catholick with them, and be holy enough, according to the Holiness left among them, and made necessary by them; yet even by the rules of Heathen morality, he would appear little better than a Monster. So faithfully do they retain, and so much do they regard the rules of Christ in forming the Maxims of their new Divinity, that sober Heathenism would be ashamed thereof; and so like is practical Popery to true Christianity, in that wherein the reality, and triumphant splendour of it consists, Innocency and Purity. If an Atheist had a mind to render the Christian name odious, and to represent Christianity with a black and detestable visage to the sober part of the world; if he had a design to make men believe that Christ was a Minister of Unrighteousness, and the Gospel a licencious doctrine, tending to debauch ⟨p. 305⟩mankind; he would need no more, but perswade them that the maxims of the Roman Divines were conformed to the rules of the Gospel; but then, if he should attempt to prove this conformity, he might as easily demonstrate that darkness is light, or the Alcoran the Christian Gospel.
(u)Navarre. cap. 23. n. 13. & 16.Navar. cap. 23. n. 13. & 16.
(x)Secus etiamsi gloriaretur de repeccati Venialis solum, quoniam sic nou esset mortalis vana gloria, Angel. Sum. v. van. Gl. n. 1. Cajetin. Sum. v. glor. vana. Est mortale cum—laudant aliot & jactant de peccatis mortalibus quae fecerunt, secus esset de Veniali, quoniam non est contra Deum. Angel. v. Jactantia, n. 1.
(y)Contingit tamen propter imperfectionem actus, esse Veniale peccatum ex malitia: ut siquis vana mendacia eligit dicere ex intentione bujus mali, quod est vane mentire, & non propter aliud, Cajetan. Sum. v. malitia.
(z)Juramentum de peccato Veniali peccatum est, si tamen fiat cum proposito implendi illud, non est mortale, Cajetan, Soto, Antoninus, Sylvest. Tabien. Navarre. in Suar. de Juram. l. 3. c. 19. n. 3.Juramentum de peccato Veniali peccatum est, si tamen fiat cum proposito implendi illud, non est mortale, Cajetan, Soto, Antoninus, Sylvest. Tabien. Navar. in Suar. de Juram. l. 3. c. 19. n. 3.
(a)Potest quis dum moritur, habere voluntatem permanendi in peccato Veniali, Bellarm. de Purgat. l. 1. c. 7. p. 1359.
(b)Potest quis mori in complacentia peccati, Idem. ibid. cap. 10. p. 1370. Cum Venialis complacentia potest mori ac salvari, Sylvest. Sum. v. Contritio. n. 3.
CHAP. IX. Many enormous Crimes are no Sins at all in the Roman account.
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be excused as a little fault, envy upon a great occasion, will be excusable, as less; except when they derive the sinfulness of an act from its exorbitancy as to reason; that will be less sinful which is more unreasonable.
When one, says Angelus, for delight of his Appetite, resolves to give up his whole life to such (Gluttonous) pleasures as Dives, &c. this is near to mortal sin. It seems then it is not deadly, but only near it; though it brought the Epicure, not only near Hell, but into the torment of its flames.
Negligentia repellendi complacentiam, cum displicentia rationis de ea secundum Bonaventur. est consensus interpretativus: quod non est mortale▪ peccatum secundum multos magistros, Sylv. v. Consensus▪ n. 1. Necessaria est positiva complacentia—& non sufficit consensus interpretativus, Cajetan. & alii in Bonacin. ibid. n. 8. Vid. Jo. Sanc. disp. 21. n. 3. & ibi. Adrian. Cajetan. Armilla. Navar. D. Thom. D. Bonavent. & 30. alij.
and the Lord (as they Blaspheme) would be unjust, if he should condemn any for them. So that not only as long as God is merciful, but while he is just, the practice of these sins is safe. Neither love to God, nor fear of his displeasure, nor dread of Hell, nor desire of Heaven, nor a design for perfection, need move them to abandon any one of these sins. They need not fear, how much soever they multiply, or abound in them: if they should commit millions of them in a day, and continue the practice all the days of a long life; this would not damn them:
for all the Venial sins in the world, if they meet in one man, would not amount to so much as one damning sin. They may commit them not only out of ignorance or infirmity, but with a high hand
Veniale ex se venia dignum, Aquinas 1. 2. q. 88. art. 1. Veniale dicitur quod est venia dignum, Bellarm. ibid. p. 81. Cajetan. Estius 2. sent. dist. 42. Sect. 6.
(s)Negamus—posse Deum juste punire peccatum quodlibet etiam veniale, poena omnium gravissima, quae est mors aeterna, Bellarm. ibid. p. 92. & de Purgat. l. 1. c. 7. p. 1359.
(s)Etiamsi omnia peccata Venialia simul colligerentur in unum, nunquam effi•erent id, quod facit unum lethal, Bellarm. ibid. p. 91Etiamsi omnia peccata Venialia simul colligerentur in unum, nunquam effi•erent id, quod facit unum lethale, Bellarm. ibid. p. 91
(t)Non quasi ipse contemptus & vilipensio venialium sit mortale—quia nullibi est praeceptum ut istam curam habeamus, sed consulitur tantum, Sylvest. v. peccat. n. 4. peccare venialiter ex contemptu infra limites venialis, non est peccatum mortale, Cajetan. Sum. v. contemptus, Lopez. cap. 1. p. 8. Metina ibi. Graff. l. 1. c. 14. n. 8. ibid. Aquinas 2. 2. q. 107. art. 3.
