Chapter VII.

How those who maintain that a man can be without sin are charged with a twofold error.

The reason however which drives us into this error is that, as we are utterly ignorant of the virtue of being without sin,  188  Anamarteti id est impeccantæ. we fancy that we cannot contract any guilt from those idle and random vagaries of our thoughts, but being rendered stupid by dullness and as it were smitten with blindness we can see nothing in ourselves but capital offences, and think that we have only to keep clear of those things which are condemned also by the severity of secular laws, and if we find that even for a short time we are free from these we at once imagine that there is no sin at all in us. Accordingly we are distinguished from the number of those who see, because we do not see the many small stains, which are crowded together in us, and are not smitten with saving contrition, if the malady of vexation overtakes our thoughts, nor are we sorry that we are struck by the suggestions of vainglory, nor do we weep over our prayers offered up so tardily and coldly, nor consider it a fault if while we are singing or praying, something else besides the actual prayer or Psalm fills our thoughts, nor are we horrified because we do not blush to conceive many things which we are ashamed to speak or do before men, in our heart, which, as we know, lies open to the Divine gaze; nor do we purge away the pollution of filthy dreams with copious ablutions of our tears, nor grieve that in the pious act of almsgiving when we are assisting the needs of the brethren, or ministering support to the poor, the brightness of our cheerfulness is clouded over by a stingy delay, nor do we think that we are affected by any loss when we forget God and think about things that are temporal and corrupt, so that these words of Solomon fairly apply to us: “They smite me but I have not grieved, and they have mocked me, but I knew it not.”  189  Prov. xxiii. 35.