although, indeed, in a different manner?" Sorely pressed by so many testimonies from Scripture, to which he had appealed, the worthy monk began to give way; and, leaving the wicked to sin without inspiration, he said: "You will not deny that good men, at least, never sin unless God give them"-"You are flinching," said I, interrupting him; "you are flinching now, my good father; you abandon the general principle, and, finding that it will not hold good in regard to the wicked, you would compound the matter, by making it apply at least to the righteous.But in this point of view the application of it is, I conceive, so circumscribed that it will hardly apply to anybody, and it is scarcely worth while to dispute the point."My friend, however, who was so ready on the whole question, that I am inclined to think he had studied it all that very morning, replied: "This, father, is the last entrenchment to which those of your party who are willing to reason at all are sure to retreat; but you are far from being safe even here.The example of the saints is not a whit more in your favour.Who doubts that they often fall into sins of surprise, without being conscious of them? Do we not learn from the saints themselves how often concupiscence lays hidden snares for them; and how generally it happens, as St.Augustine complains of himself in his Confessions, that, with all their discretion, they 'give to pleasure what they mean only to give to necessity'? "How usual is it to see the more zealous friends of truth betrayed by the heat of controversy into sallies of bitter passion for their personal interests, while their consciences, at the time, bear them no other testimony than that they are acting in this manner purely for the interests of truth, and they do not discover their mistake till long afterwards! "What, again, shall we say of those who, as we learn from examples in ecclesiastical history, eagerly involve themselves in affairs which are really bad, because they believe them to be really good; and yet this does not hinder the fathers from condemning such persons as having sinned on these occasions? "And were this not the case, how could the saints have their secret faults?
How could it be true that God alone knows the magnitude and the number of our offences; that no one knows whether he is worthy of hatred or love;and that the best of saints, though unconscious of any culpability, ought always, as St.Paul says of himself, to remain in 'fear and trembling'?
"You perceive, then, father, that this knowledge of the evil and love of the opposite virtue, which you imagine to be essential to constitute sin, are equally disproved by the examples of the righteous and of the wicked.
In the case of the wicked, their passion for vice sufficiently testifies that they have no desire for virtue; and in regard to the righteous, the love which they bear to virtue plainly shows that they are not always conscious of those sins which, as the Scripture teaches, they are daily committing.
"So true is it, indeed, that the righteous often sin through ignorance, that the greatest saints rarely sin otherwise.For how can it be supposed that souls so pure, who avoid with so much care and zeal the least things that can be displeasing to God as soon as they discover them, and who yet sin many times every day, could possibly have every time before they fell into sin, 'the knowledge of their infirmity on that occasion, and of their physician, and the desire of their souls' health, and of praying to God for assistance,' and that, in spite of these inspirations, these devoted souls 'nevertheless transgress,' and commit the sin? "You must conclude then, father, that neither sinners nor yet saints have always that knowledge, or those desires and inspirations, every time they offend; that is, to use your own terms, they have not always actual grace.Say no longer, with your modern authors, that it is impossible for those to sin who do not know righteousness; but rather join with St.Augustine and the ancient fathers in saying that it is impossible not to sin, when we do not know righteousness: Necesse est ut peccet, a quo ignoratur justilia." The good father, though thus driven from both of his positions, did not lose courage, but after ruminating a little, "Ha!" he exclaimed, "I shall convince you immediately." And again taking up Father Bauny, he pointed to the same place he had before quoted, exclaiming, "Look now- see the ground on which he establishes his opinion! I was sure he would not be deficient in good proofs.Read what he quotes from Aristotle, and you will see that, after so express an authority, you must either burn the books of this prince of philosophers or adopt our opinion.Hear, then, the principles which support Father Bauny: Aristotle states first, 'that an action cannot be imputed as blameworthy, if it be involuntary.'" "I grant that," said my friend."This is the first time you have agreed together," said I."Take my advice, father, and proceed no further." "That would be doing nothing,"he replied; "we must know what are the conditions necessary to constitute an action voluntary." "I am much afraid," returned I, "that you will get at loggerheads on that point." "No fear of that," said he; "this is sure ground- Aristotle is on my side.Hear now, what Father Bauny says: 'In order that an action be voluntary, it must proceed from a man who perceives, knows, and comprehends what is good and what is evil in it.Voluntarium est- that is a voluntary action, as we commonly say with the philosopher'
