A manuel of controversies clearly demonstrating the truth of Catholique religion by texts of Holy Scripture, councils of all ages, Fathers of the first 500 yeers, common sense and reason, and fully answering the principal objections of Protestants and all other sectaries / by H.T.

The first Prop. hath been already proved.

The second is proved; in regard an idle word, a j••sting, or officious untruth which h••••t▪ no m••n; a very small excesse in ••eat or drink, more then is necessary for natures sustenance; a little overplus of joy, grief, or suddaine p••ssion, a little distraction in time of prayer, the theft of a pin, or apple, are not directly contrary to charity, nor sufficient to break it betwixt man and man, much lesse be∣twixt God and man. For as ••is goodness••, so is his charity, far greater then ours, yet all these we acknowledg to be sins, though not mortal. Nay we must r••nder an account for every idle word, S. Math. 12. 37. Yet every idle word is not a damning sin, otherwise it were better to want a tongue, then have it, and we were all in a most desparat condition, since idle and superfluous words, (morally speaking) cannot be avoided; yet are we bound under damna∣tion, not to si•• mortally.

Add hereunto, That the just man falls seven times and riseth up again, Prov. 24. 16. (not mor∣tally, for then he were no longer just.) We all offend in many things, S. James 3. 2. (not mor∣tally by Gods grace, for some have been just

even before God, and walked in all his commande∣ments, S. Luke 1. 5.) And S. John speaking of himself and others who were cl••ansed in the bloud of Christ (from all mortal sin) adds not∣withstanding; Yet if we shall say that we have n•• sin (to wit venial) we seduce our selves, and the truth is not in us, 1 Epist. of S. John 1. 8.

Fathers for this point.

IN the second Age Tertullian termeth venial sins little, smal, and daily sins, l. de anima c. 17.

In the third Age Origen; By wood, hay, and stubble, which Paul speaks of (1 Cor. 3.) is mani∣festly discovered, there be some sins so light, that they are compared to stubble, to which, as soon as fire is brought, it cannot long continue. Hom. 14. in Levit. & 15. in Num.

In the fourth Age S. Hierome on those words, Till thou repay the last farthing. This is that which he saith, thou shalt not go out of prison, till thou shalt pay the least sins, in c. 5. S. Matth. and S. Cyprian gives the same interpretation of them, L. 4. Epist. 2. And againe S. Hierome, (on those words, Why dost thou s•••• a mote in thy bro∣thers eye?) He speaks of those who being guilty themselves of mortal crimes, permit not lesser sins in their brethren, straining the Gnat, and swallow∣ing the Camel, in c. 7. S. Matth. Lastly, he con∣demnes Jovinian as an Heretike for holding all

sins to be equal, (an old paradox of the Stoicks) l. 2. cont. Jovin. c. 15, 16, 17.

In the fifth Age S. Augustine; Somtimes we lie for the good of others, a sin therfore it is, but venial, l. Enchirid. c. 22. And again, For daily, short, and light sins (without which this life can∣not pass) the daily prayer of the faithful satis∣fies. Enchirid. c. 72. And in another place; There be certain venial sins, without which the iust man cannot live, L▪ de spiritu & litera c. 28.

The Council of Sens decreed it Heresie, to hold, that venial sins are not distinct from mortal, In Annot. post decreta fidei.

Obiections solved.

Ob. THe soul that sinneth the same shall die, Ezech. 18. 20. Therefore all sins be mortal.

Answ. I deny the consequence; the Prophet speaks there of enormous sins, and had exem∣plified before, in the••••, murder, idolatry, &c. which are all mortal.

Ob. He that offends in one, is made guilty of all▪ S. James 2. 10.

Answ. In one mortal sin, I grant, for any one mortal sin is directly against charity, and makes us guilty of the whole law of charity. In one venial sin, I deny. S. James exemplifies in mur∣der & adultery, v. 11. which are not venial sins.

Ob. There is no condemnation for them which are in Christ Jesus.

Answ, True; for whilst we are in him, we are in charity, and state of grace.

Ob. He that doth sin, is of the Devill. 1 Joh. 3. 8.

Answ. S. John speakes there of mortal sin, such as deprives us of the justice and grace of God; as is manifest by that which goes be∣fore and after.

Ob. To the elect all things cooperate unto good. Therfore all sins are venial to them.

Answ. I deny the consequence; for though their very sins and failings are a•• occasion of contrition, and good to them, yet every breach of the commandements, till they expi∣ate and blot it out by true contrition, confes∣sion, and satisfaction, is as mortal to them, as to the reprobate.

Ob. Whom God hath predestinated, them also hath he called, and whom ••e hath called, them also hath he instified. Therefore no sin shall be im∣puted to them.

Answ. I deny the consequence, for this on∣ly proves the predestinate shall have final per∣severance and die in state of grace, which hin∣ders not, but some time or other in their lives, they may in••••t the guilt of mortal sin, as Da∣vid, Peter, Magd••len, and others did; Davids adultery, Peters denial of his master, and Mag∣d••lens incontinence were no venial sins, yet these were all predestinate Saints.

Ob▪ These sins were pardon'd them, an•• therefore venial.

Answ. I deny the consequence speaking properly of venial sin; For ••o there is no sin of the reprobate, if they had confessed it, and been heart••ly sor••y for it (as these were) which would not have been pardoned them, Ezech. 18. 21. though many of their sins were mortal of their own nature, and never par∣doned, by reason of their final impenitence.

Ob. God may damne a man for vnial sin, if he so please.

Answ. Speaking of him, as absolute crea∣tor and Lord of all things, I grant it, as a just J••dg, who renders to every man according to his works, I deny; for so he cannot infl••ct the same punishment for every idle word, or humane imperfection, as for murther, or Adultery.

Ob. Every venial sin is against an infinite Majesty.

Answ. In some degree I grant, in a degree deserving death, I deny; the measure of the punishment must not exceed that of the offence.