But of all mortal sins, this is the most mortal, not to believe that we are hateful in the sight of God because of damnable and mortal sin. To such madness these theologians, with this rule of theirs, strive zealously and perniciously to drag the consciences of men, by teaching that venial sins are to be distinguished from mortal sins, and that according to their own fashion. For we read in Augustine, Cyprian, and other Fathers that those things which are bound and loosed are not mortal sins, but criminal offences, i. e., those acts of which men can be accused and convicted. Therefore, by the term "all sins" in the Decretal we should understand those things of which a man is accused, either by others or by his own conscience. By "conscience" I mean a right conscience, not a conscience seared and deformed by human traditions, but a conscience which is expert in the commandments of God, and which knows that much more is to be left solely to the goodness of God than is to be committed to its own diligence. But what if the devil, when a man is dying, raises the obstacle of sins which have not been confessed, as we read in many of the stories?[9] I answer. Let these sins go long with those of which it is said, "Who can understand his faults?" [Ps. 19:12] and with those others of which it is written, "Enter not into judgment with Thy servant." [Ps. 143:2] Whatever stories have been made up contrary to these sayings, have either been invented under some devilish delusion, or are not rightly understood. It is enough that thou hast had the will to confess all things, if thou hadst known them or hadst been able. God wills that His mercy be glorified. But how? In our righteousness? Nay, in our sins and miseries. The Scriptures should be esteemed more highly than any stories. NINTH [Sidenote: Distinction between Sins] By thus getting down to the thing itself,[10] the penitent, of whom I have so often spoken, does away entirely with that riot of distinctions; to wit, whether he has committed sin by fear humbling him to evil, or by love inflaming him to evil; what sins he has committed against the three theological virtues of faith, hope, and charity; what sins against the four cardinal virtues; what sins by the five senses; what of the seven mortal sins, what against the seven sacraments, what against the seven gifts of the Holy Spirit, what against the eight beatitudes, what of the nine peccata aliena, what against the twelve Articles of Faith, what of the silent sins, what of the sins crying to heaven; or whether he has sinned by or against anything else.[11] That hateful and wearisome catalogue of distinctions is altogether useless, nay, it is altogether harmful. Some have added to these evils a most troublesome business of "circumstances."