but if they have a mind to be singular, and have but something like a reason for it; they Supererogate, though the reason be such, that the next who examines ⟨p. 389⟩it, puffs it away as a trifle. Such are the foundations of their practical Divinity; the Masters of it (the Casuists) are followed by the Priests and Confessors, and the Priests are followed by the people: and so the blind follow the blind; and those that see not, those that will not see. But it may be, there was less need to be so long and particular, in showing how unnecessary it is with them to forsake sin. It is manifest enough by their Doctrine of Repentance, before insisted on, that there's no necessity they should break off their sins, till they be obliged to be contrite: and their Doctors cannot agree upon any time for this (though some of them specify the point of death, though then indeed they do not account it indispensably necessary): the people may think themselves excused, if they do not resolve to leave their sins till their Teachers agree, that they must do so; and so live in them, till they can live no longer. If any particular Doctor fix a more early period, and bring some reason for it (though they may if they please, yet) they are not obliged to believe him, for no reason is brought by any of them; for a more timely turning from sin, but is confuted and rejected by some or other among them, as slight and insufficient: and 'tis no sin not to believe him, who proposes to them upon frivolous reasons; yea it would be an act of imprudence to do it, as (p)Sancta Clara assures us, out of Aquinas and Victoria, so they may hereupon go on in their sins, till the approach of death, and he, whom they worship as a Saint, and Reverence as the Angel of their Schools, may encourage them herein: since he declares, (q)that continuance in sin unto death, is not a special sin, but only a circumstance of sin. Nor need they be afraid of this circumstance, as though it would make their case worse; for by their Doctrine, to sin (and so to continue in sin) upon confidence, that they shall have pardon by Confession, is so far from aggravating sin, that it extenuates it. So Cajetan and ⟨p. 390⟩Navarre (r)after him.
but if they have a mind to be singular, and have but somthing like a reason for it; they Supererogate, though the reason be such, that the next who examines ⟨p. 389⟩it, puffs it away as a trifle. Such are the foundations of their practical Divinity; the Masters of it (the Casuists) are follow'd by the Priests and Confessors, and the Priests are follow'd by the people: and so the blind follow the blind; and those that see not, those that will not see. But it may be, there was less need to be so long and particular, in shewing how unnecessary it is with them to forsake sin. It is manifest enough by their Doctrine of Repentance, before insisted on, that there's no necessity they should break off their sins, till they be obliged to be contrite: and their Doctors cannot agree upon any time for this (though some of them specifie the point of death, though then indeed they do not account it indispensably necessary): the people may think themselves excused, if they do not resolve to leave their sins till their Teachers agree, that they must do so; and so live in them, till they can live no longer. If any particular Doctor fix a more early period, and bring some reason for it (though they may if they please, yet) they are not obliged to believe him, for no reason is brought by any of them; for a more timely turning from sin, but is confuted and rejected by some or other among them, as slight and insufficient: and 'tis no sin not to believe him, who proposes to them upon frivolous reasons; yea it would be an act of imprudence to do it, as (p)Sancta Clara assures us, out of Aquinas and Victoria, so they may hereupon go on in their sins, till the approach of death, and he, whom they worship as a Saint, and Reverence as the Angel of their Schools, may incourage them herein: since he declares, (q)that continuance in sin unto death, is not a special sin, but only a circumstance of sin. Nor need they be affraid of this circumstance, as though it would make their case worse; for by their Doctrine, to sin (and so to continue in sin) upon confidence, that they shall have pardon by Confession, is so far from aggravating sin, that it extenuates it. So Cajetan and ⟨p. 390⟩Navar (r)after him.
- (p)Quando articuli fidei non modo debito proponuntur, ut rationibus frivolis—tunc enim credere esset actus imprudentiae, secundum D. Tho. 2. 2. q. 1. art. 4. Deus. Nat. Gr. Probl. 15. p. 87.
- (q)Permanentiam in peccato usque ad mortem, non esse speciale peccatum, sed quandam peccati circumstantiam. Aquinas. 2. 2. q. 14 a. 2.
- (r)Pecans ob fiduciam, quod postea pro confessionem veniam obtinebit, non tenetur d• necessitate id confiteri: quia non est circumstantia adeo peccatum aggravans; imo potius minuit, ut inquit Cajetanus in 2. 2. q. 21. art. 2. Nav. cap. 6. n. 3. p. 98.Peccans ob fiduciam, quod postea pro confessionem veniam obtinebit, non tenetur d• necessitate id confiteri: quia non est circumstantia adeo peccatum aggravans; imo potius minuit, ut inquit Cajetanus in 2. 2. q. 21. art. 2. Nav. cap. 6. n. 3. p. 98.
