A briefe consideration of mans iniquitie, and Gods iustice wherein the distinction of 1. sinnes into veniall, mortall, 2. sinnes and punishments into æquall, vnæquall is scholastically examined.

A Briefe Consideration , &c.

VENIALL sins are rather praeter legem , The Papists opinion briefly recited . then Contra legem .

Veniall & mortall are so to bee esteemed from their owne nature : For veniall condignely deserue onely temporall punishmentes , and mortall deserue a ternall punishments , and both these in diuine iustice . And hence is the inaequality of sinne most properly , and principally conceiued . In which respect there are certaine temporary punishments also in Purgatorie , remaining for those , whose sinnes in this life are not sufficiently purged , and for which they haue not worthily satisfied .

The Protestants opinion recited and declared . ALL sins ex natura sua & merito are mortall , deseruing condignly in diuine Iustice , eternall death .

These sinnes are also veniall , not propriè , but impropriè & ex euentu onely . They are veniall by grace according to the quality and manner of our Repentance , by which we are capable of pardon . Quod verum est in adultis , &c.

But to say Peccatum and yet Veniale simply , and not Mortale properlie , it is a virtuall Contradiction . For they are in that sense , termini incompossibiles , and can consist together , no more then fire and cold , water and dry , or the like ; the accident being such as is repugnant to the proper , or perpetuall quality of the subiect . For there is no composition of merely opposites , nor construction of mutually destructiues .

And if any man aske , 1. how peccatum can be a subiect , it selfe being in nature nothing , or 2. being but an accident , how can it be the subiect of an accident ?

We answere ,

To the first : that though nothing hath Being , which is not from God , and so sinne is nothing because it is not from God , yet the forme of it , being an obliquity in the substance , or quality , or action of a reasonable creature , taking integrity from the same , so farre as it proceedeth : Sinne hath esse priuatinum , in that which hath esse positinum from God . And therefore Subiectum mali est bonum , quia malum subsistit in ente , quod in sebonum est .

To the second , that though mortale in peccato haue not so proper an inherency , as ordinary Accidents haue in their subiects , yet it is so naturally in it , that it is in nature inseparable from it : but vltimum et independens subiectum , est homo peccans , vel Angelus peccans .

Wherefore the distinction of sinnes into Veniall and Mortall , ariseth not ex ipsis Rebus , but Personis : and hence it followeth , ●●●t all sinnes are damnable in all me● , not to all men ; all deseruing , 〈◊〉 not all receyuing damnation . 〈◊〉 to the Reprobate , no sinne is finally veniall , and to the Elect , no sinne is finally mortall .

Notwithstanding it must bee obserued , that one sinne simpliciter & vniuersaliter est mortale , because it is not onely punishable , but euermore punished with eternall death , in all that commit the same & this is Peccatum contra Spiritum Sanctum .

For though it be not fully cleered ( at leaste in the iudgement of many men ) what this Sinne is , and wherein the formality of the same consisteth , yet wee obserue this difference betwixt this , and other mortall sinnes ( I call sinnes Mortall two wayes : first by way of Explication , and so to say a mortall sin , Mortale , est generaliter nota explicatiua , specialiter est nota distinctiua . it is to shew the nature of all sins : secondly by way of distinction : and so to say a mortall sinne , it is to designe this sinne , whereof I now speake . )

That Impenitencie maketh other remissible sinnes not to be remitted , but doth not perpetually and necessarily attend those sinnes : Whereas this sinne is simply irremissible , the party so sinning beeing euermore obdurate by his owne vniust action , and the iust subtraction of Gods grace , so that Impenitency followeth it necessitate ineuitabili : and therefore it is called mortall in an eminent degree , and is neuer veniall : not because God in his absolute power , cannot forgiue it , but because in his iust will he hath decreed neuer to forgiue it .

This is it which our Lord speaketh of , Mathew 12.31 . and which his beloued Disciple vnderstandeth , saying : There is a sinne vnto death : and there is a sinne not vnto death : distinguishing not betwixt some sinnes mortall in nature , and others veniall in nature ; but betwixt one sinne simply mortall in nature , and in necessary effect vnto all : and all other sinnes simplie mortall in nature , but not in necessary effect vnto all : and therefore possibly veniall .

And if any Papist say , that Veniall Sinnes must bee repented of : I aunswer , that this Repentance being omitted , maketh not a Veniall Sinne to be a mortall sinne in their iudgement : For then they shoulde agree with vs , who say that a mortall sinne is veniall by repentance , and that a veniall sinne ( as all sins except one , are , propter possi●ilitatem Poenitentiae ) for want of Repentance is finally mortall . But the Papists say , that sinnes veniall not repented of , are not mortall , nor meritoriously punishable by eternall death . If they say not thus , there is no controuersy betwixt vs : and if they say thus , there is no reconciliation , as far as I can conceiue .

The Ancients speaking of mortall sinnes , vnderstand great sins , Peccata vastantia conscientiam , such as vsually exclude grace , by which our sinnes become veniall vnto vs .

To returne a little back againe , that wee may proceede forward more orderly , we note that Impaenitency is not the Sinne against the Holy Ghost , because it is in Paganes also , who neuer knewe his Diuine Person , nor felt his liuelie motion . It is not formale huius peccati , but consequens . In all other sins it is rather contingent , then consequent . For as no sinne can bee forgiuen without repentance , so this sinne excludeth possibility of repentance , and therefore cannot be forgiuen . Heb. 6.4 .

NOW as Death is the wages of all sinnes , so Christ onely is the propitiation of all sins , and both by merite .

He taketh away Originall sinne : yet Baptisme is required ordinarily as the instrument .

Hee taketh away Actuall sinne : yet Repentance is required euermore in those that are of Capacity .

Neither doth hee take away some sort of Sins onely , and not al sorts . For hee taketh away all Kinds of sins , Actuall aswell as Originall : all degrees of Actuall , the lesser , as well as the greater , leauing nothing vnsatisfied , either in the guilt or punishment .

For if hee tooke away some kinds of sinne , Originall and not Actuall : or some degree of actuall , great and not little : Or if hee tooke away the guilt , and not the punishment : or part of the punishment ( as beeing satisfactory ) and not all , hee were not an whole , but an halfe Redeemer , which is an impious doctrin : and wee not wholly , but halfe saued , which is an vncomfortable doctrine .

He alone trode the winepresse , &c. But he hath done all these things alone , helping vs , not by meriting grace for vs to helpe our selues withall : and sauing vs , not by giuing vs power to saue our selues withall : but performing euerie part , and parcell of satisfaction , by actiue obedience , in fulfilling the law , and passiue obedience in suffering for our transgressing of the law ; that euery part and parcell of meryt being entirely in his own person , he might haue all the glory in such an excellent benefyt of his redeemed brethren . Thou art worthy O Lord , &c. Apo. 5.9 .

Therefore as it is true , which S. Augustine saith : He that made thee without thy selfe , doth not saue thee without the selfe ; because in Creation God required nothing of vs , but in Saluation hee requireth somewhat of vs ; a sanctified heart , But these also are his gifts , Da quod iubes , & iubo quod uis . a reformed will , which must be obedient to his diuine will : so it is true , Hee that made vs without our selues , saueth vs without our selues also : because as man did not concurre operatiuely with God in Creation , so he doth not concur meritoriously with him in Saluation . Wherefore though Man must do somthing toward his saluation in the Court of new obedience , after his acquittall in the Court of Iustification , yet he can doe nothing by way of merit in either ; because he hath not power in the state of sinne , or grace , actiuely or passiuely to satisfie Gods Iustice .

For though God afflicteth his Children , and though his children must liue conformably to his Lawe ; yet the first being a fatherly and gentle correction , it looseth the property of Punishment , and the second being a filial ( but vnperfect ) obedience , Poena . it cannot haue the estimation of Righteousnesse : Iustitia . so that neither is satisfactorie in the Court of the supreme Iudge .

For sinne is the transgression of the law ( without the law there being no sinne ) and no ignoraunce herein can totally excuse the offender , though inuincible ignorance may mitigate the degree of his offence . Therefore euery sinne is committed ( mediatly at leaste ) against an infinite Obiect , God the Author of the law , who consequently requireth an infinite punishment .

Wherefore as it was necessarie , that our Redeemer should haue our true humane nature , that sinne in it might be punished Iustly : So this humane nature was to subsist in an infinite Person , that sinne by it might be conquered fully . And hence was the incarnation of our blessed Lord , By powerfull assumption , not by naturall generation . who tooke our nature ( sanctified by the holy Ghost ) into the vnity of his person .

Such a Redemer we were to haue , considering the quality of our sinne , and Gods Iustice : that hee might make proportionable satisfaction .

But when God is to punish a sinner according to the proper merit of his vnpardoned sinne , hauing not meanes to satisfie his iustice vpon any infinitenesse of mans person , which he is to punish , he chooseth the infinitenesse of time , wherein he will punish him , thereby to make some manner of proportion betwixt the sinne of man , and his owne Iustice .

But because the person sinning and punished , is in no manner matchable with the person ( or rather nature ) offended and punishing , therefore this punishment may be truely called Passion , but is not Satisfaction : whereas the infinitenesse of our Redeemers person , made his passion to bee a true satisfaction , sufficient for the sinne of ten thousand worlds .

Hence it followeth , that all our sufferings in this life , whatsoeuer , are but expurgations of the matter of sinne , not satisfaction for the guilte thereof , nor may stand in place of condigne punishment : which are both taken away sufficiently by Christ : the first beeing imputed to him , & the second inflicted on him in his death , that we might haue the reall benefit thereof effectually by the working power of the Spirit .

And therefore no sinne is so veniall in its nature , as that any man may worthily satisfie for the same in this life , or in the life to come .

Secunda Quaestio .

YET notwithstanding we say , that there is inequality in Culpa , and consequently in poena also .

For if the punishment were equall , wee must suppose that all sins are equall , which is false : or that God is not iust , which is impious ; or that he doth not punish a greater sinne , more then a lesser , because he is mercifull , which is a senselesse opinion , obscuring the cleare distinction of his Iustice . Only , to make his Iustice and mercy consist together in punishing the very Diuells , & other damned miscreants , we say , that he punisheth them not so much as their sins haue deserued . Which if it seeme an hard saying , it is to those that know not how to value the sin of man , and the Iustice of God .

1. First concerning the Inaequality of sinne , wee say that it may be considered principally in three things .

Diuersitas Obiecti in quod peccamus . 1. In respect of the Obiect against which we sinne : so a sinne against God , is greater then a sin against man : a sinne against the first Table then the second . But this must be truely conceiued .

For if wee compare a sinne in the least part of a commandement of the first Table , with a sinne in the greatest part of a commandement of the second Table , the latter sinne is more haynous then the former . For though Charitas primò ordinatur in Deum , and euery breach of the law be a breache of charity , Peccamus in Deum immediatè in quibusdam peccatu & mediatè in alijs . yet some comparison is to bee obserued , as well in the degree of the act , as in the order of the act .

Though in the order of the act , charity bee more broken in the least sinne against God , then in the greatest against man , yet in the degree and quality of the act , it is more broken in the greatest sinne against man immediately , them in the least sinne against God immediatly . Which is manifest , because the Sabbath was made dispensable propter opera necessitatis & charitatis , as it appeareth by Christ , the interpreter of the law , who was the giuer thereof .

Yet if the same lawgiuer did not forbid the greatest sinne against man , who forbiddeth the least sin against himselfe , this rule could not hold .

But if we compare a sinne against the first Table , with a sin against the second in aquall & parallell acts , the first is simply the greater sin .

Likewise , as generally a sinne against God , is greater then a sinne against man for the essentiall diuersity of the Obiect ; so a sinne against one man , may bee greater then a sinne against an other , for the accidentall diuersitie of the obiect : As in the eminency of place against a King : in the propinquity of bloud against a Parent , &c.

For though all men naturallie considered are the same , yet ciuilly , and morally , they are not . And therfore the degree of sinne is much varied for these respects .

2. In respect of the matter wherein we sinne : Diuersitas materiae circa quam peccamus , vel quantitatis eiusdem materiae . so murder is a greater sin then theft , because life is more pretious then goods .

Likewise if we compare sinnes in the same kind or matter , one may be greater then another , according to the extent , or quantitatiue measure . As to kill three men it is a greater sin then to kill two : to steale 100 pound , then 10 : if nothing els be interuenient . For great diuersity of sinne , ariseth out of the variety of circumstances .

3. In respect of the manner how we offend : so a sinne of malice , Diuersitas modi quo peccamus . is greater then a sinne of infirmitie , a sinne of ignorance , then a sin of negligence .

Th. Aquin. in quae . de ordine praecept : Decalogi , obserueth , that the last commandements are well distinguished , Propter peccatum operis , in the commandement Non furtum facies . Propter peccatum Oris , in the commandement Non loquêris falsum &c. Propter peccatum Cordis , in the commandement Non concupisces . But he distinguisheth the last into two , without good congruity . For to couet an other mans wise , and to couet another mans Oxe , is the same manner of coueting , but the matter is not the same which maketh not this to be two commandements : For the manner of coueting , which is concupiscentia sine consensu , being but one , and the matter coveted be diuers , the commandement is one , and not diuers : But the same things being forbidden in the seauenth & eighth commandements to be coueted cum consensu , there the commandements are diuers , because they are broken principally in Opere , not in Corde only . Wheras this last is broken not in Opere , but only in Corde without full consent to the tentation .

And whereas some sins consist onely in immanent action being finished in the mind , either properly or fully , as pride , or vnproperly and casually as murther ( for pride is absolutely complete in the mind , but murther is not ) & some in transient action , beeing accomplished by the body ; the last is greater then the first , because there is a farther addition in it than in the first . The lusting after a woman is mentall adultery , though it proceed no farther , which is for want of meanes only . For Adulter animo , non nisi inuito castus est corpore .

A sinne in mynd is more easily committed then a sin in the body , because it findeth lesse impediment : and a sinne in the order of it , is committed first in the minde , and secondly by the body , as it appeareth in the first sin of our first Parents . Euery farther addition , maketh the sinne more intense in degree .

Now since there is such inaquality in Culpa , there is also inequality in Poena , because the goodnesse of Gods Iustice , whence it proceedeth , hath a relatiue respect to our sin , which , in what kind soeuer it be , is meritoriously punishable by eternall death .

The punishment is double , Priuatiue and Positiue .

1. The Priuatiue payne ( called Poena Damni ) is the want of desirable good . Such is the exclusion out of heauen , and the consequent priuation of vnspeakable ioyes ; the most excellent whereof is , the fruition of the sacred Trinitie in blissefull vision . This paine is equall to all , Tempore et Gradu . In time , because it is an eternall depriuation : In degree , because it is a totall depriuation , ioyned with infallible despayre .

2. The positiue payne ( called Poena Sensus ) is partly inward from an inward cause , and partly outward from an outward cause .

Poena autem vehement , &c. Inuenal . The inward payne is the sting of conscience , the gnawing of that worme , which hath her life perpetuated in our death .

This payne is equall to all , in duration but not in degree , because it is varied according to the guilt whence it doth proceed .

The outward payn is affliction in the whole man , Body , & Soule , by such exquisite instrumentall meanes as God decreeth in his wisedome , & executeth by his power , to demonstrate his Iustice .

And if any man doubt , how that can be called an outward punishment , which is inflicted on the Soule , beeing an inward substance in her coniunction with the Body : I answer , The Fathers generally are of opinion , that there is Fire ( properly taken in hell : S. Aug. l. 21 : de Ciuit. Dei : ca : 10 S. Hieron . ad Auitum S. Aug. vide . Zanch. de Ope. parte 1. lib. 4. cap 19. without all doubt there is outward meanes of sensible punishment . That the sensible punishment of Fire , is called outward , because it is originally extra animam , as the other sensible punishment of the worme is called inward because it springeth within the soule it selfe .

Likewise the sensible punishment by Fire is outward , as it worketh on the body , being an outward substance : and inward as it worketh on the soule , which is an inward substance by her vnion with the body .

And as the soule hath one state in her selfe independent , vpon her separation from the body , and an other in the body vpon her reunion with it : so in the first , she suffereth outward payne immediately , and in the second , shee suffereth outward paine immediatly , participating eternall torment , with the old companion of her momentany pleasure .

And as the outward payne of Fire primarily inflicted on the body , doth worke effectually to afflict the soule : so the inward payne of the worme arising , and dwelling within the soule , worketh effectually to vex the body : That as they had mutuall offices in the transitory delight of their sinnes , so they may haue mutuall offices in the horror of their excessiue pangs .

In this outward paine two things are to be noted as before : Tempus & Gradui .

In time this payne is equall to all men . And this is common in all the payns of hell , all being equalled in eternity , because in respect of duration , there is neither more nor lesse in that with in Infinite .

Hence is that wofull sentence , Go ye cursed into euerlasting fire . Euerlasting , not temporarie , as Origen falsly conceiued , preiudicing Gods Iustice in extolling his mercy : both which are one in him , but differ in their effects towards vs .

In degree , this payne is vnequall according to the inequality of sin : God in his distributiue Iustice , allotting seuerall portions of paine , according to the seuerall proportions of sinne .

For though there be a proper designed place of Hell , and in it some common instrument of payne , yet God most prouidently ordereth the execution of his Iustice .

And though we are not directly led by expresse Scripture to affirm it confidently , yet we may suppose it very probably , that God eyther cohibiteth the actiue power of the instrument , or strengtheneth the ability of the Patient , or both , to make a difference of payne .

Howsoeuer , this is vnquestionable , that for this purpose hee vseth such wise meanes as seeme best to his will ; which being perpetually accompanied with singular equity , can purpose nothing vniustly : and being assisted with illimited might , can enterprise nothing vneffectually .

Concerning all the paines , of what kind , number , or quality soeuer they are , we must know ( God grant we neuer feele ) that there is neither case in them , nor release from them . The pitifull vnpitied wretches suffer vnsufferably , in measure of time vnmeasurable .

THVS then we acknowledge , that sinnes are veniall by grace , but mortall in their proper desert : and that sinnes are vnaequall many wayes , and that the punishment of all sinnes is aequall in time , but vnaequall in degree .

Now to obtayne absolution à Culpa & Poena , we must haue recourse to Gods mercy , because his Iustice doth punish vs considering vs , as we are of our selues .

And to find this mercy , we must haue recourse to God , in Iesus Christ our Lord , because we are not worthy of it , for any thing in our selues . This is both pietie and safety .

Neither must we doe thus in profession only , Concil. Trid. Sess. 6. cap : 9 : as sometimes the Papists doe , but in action also , as sometimes they doe not , as it appeareth by their opinion before deliuered , and farther shall appeare in their doctrine ensuing .

But first we obserue , that as Christ only is via meriti , for which we are meritoriously pardoned , so there is required also via medij , by which we may actually receiue this pardon , because the salue of his merits must be applied to the soares of our soules . For nothing can produce an effect in that which it doth not Contingere vel substantia , vel virtute saltem . As the Sun being in his substance placed so farre aboue , cannot produce any effect by working vpon inferiour bodyes , but by a virtuall contact .

Our Lord hath a double operation : Extraordinary & Immediate : or Ordinary and Mediate .

The first we are to beholde and admire , but we cannot safely rely on it . For we must herein remember an old rule ( applyable to other purposes ) Notandum si semel , vtendum vt saepè .

The second therefore is that , whereunto wee now bend our eyes .

To this end there are certayne Euangelicall meanes , with which Christ doth concur .

They are such , as are assigned by him .

They are assigned by him , which expressely , or consequently are contained in his word . For wee must estimate the things of God , according to a rule deliuered by him , either speaking with his mouth , or dictating by his spirit .

Hereupon we deseruedly reiect that position of the Church of Rome , Rhem. Test . annot. in Iob. 13.10 . Veniall sinnes may be remitted by holy water , and other sacred Ceremonies : which sentence hath in it a double impiety and falshood .

The first in diminishing the nature of our sinnes , which are in their proper merit condignly punishable by eternall death .

The second in extolling the value of their ceremonies , which cannot haue in them so gratious a power .

Neither is it enough to say , that these ceremonies , as holy water & the like , worke not this effect vi sua , but virtute Christi .

For as the power of remission of sinnes is only in God ( a ministeriall office being in the Church by commission from him ) so the meanes which we must vse to receiue the remission by , must be such , as hee appointeth by his reuealed will .

For as to diuide the first to any person from him , so to communicate the second to any meanes not decreed by him , it is to euacuate the high price of our Redemption , and to trample vnder feet , the blessed couenant of happy peace . Neyther is it enough to say , that the Church deuiseth not these things simply of her selfe , but that it is Christs promise to concurre with the Church by his infallible Spirit :

For they must remember , that it is the duety of the Church to concur with him , according to infallible directions deliuered in his word .

As for immediate reuelations , none but Enthusiasts rely thereon . But we know that the Spirit doth rather aspirare , then inspirare in these dayes .

Wherefore leauing vnwarrantable aspersions to such Aquarij , as a nouell conceipte , proued onely by an ingenious delusion : We acknowledge that Naturall bloud and water , issuing out of our Lords sides , doe per viam meriti purchase the remission of all our sinnes : and that the sacramentall bloud & water in the holy mysteries figured therin , doe per viam medij , apply , seale , and confirme the same vnto vs instrumentally , by the effectuall operation of the Holy Ghost .

He that diminisheth the merit of Christs death , destroieth the hope of his owne life .

I liue in him , who died for me .

AMEN .