Question I: What temptation is, and of how many kinds

I shall now treat of the vices failing from Religion on the other extreme. Among these however the first is, to Tempt God. It is an Irreligiosity, whereby, from doubt of some divine perfection, something is done, or an experiment is made, whether God has that perfection. It is defined thus from D. Thom. art. 1. and common sense, as Valencia notes disp. 6. quaest. 14. puncto 1. Fagundez in primum praeceptum, Decal. cap. 31. n. 30. Sanchez tract. 1. Decal. lib. 2. cap. 34. Tanner. disp. 5. quaest. 8. dub. 1. after D. Bonavent. ad 4. Lucae, in those words: Non tentabis Dominum Deum tuum, which is found in Deuter. 6. and Eccl. 18. where it is said: Noli esse quasi homo, qui tentat Deum. Whence God exclaims, Numer. 14. Tentaverunt me iam decem vices; by which testimonies the holy Doctor proves that this is a grave sin, as the Doctors commonly assert, in those cited.

It will be however venial, either from inadvertence, or from ignorance, or undeliberation, or if it be done from levity of mind, without the intention of tempting God, as those cited note.

Much less, if the cause is reasonable to await the help of God in necessity, will it be a wicked temptation, just as if someone, with enemies pursuing and mounted on a horse, should apply the spurs, he does not tempt the horse; but if without necessity he wished to test whether he make ten miles in one hour, he will tempt the horse. Therefore one must look to the cause, and the end, that we may see whether it is a wicked temptation. See Suarez Tom. 1. de relig. lib. 1. de irreligiosi- irreligiositate, cap. 2 Sanchez Tom. 1. Decal. lib. 2. cap. 34. Fagundez numero citato. It is said also to be against hope, because from it one hopes for a miracle from Him in an undue manner, as Azor teaches Tom. 1. lib. 9. cap. 2. quaest. 7. Sanchez in the place cited. num 4. Fagundez num. 41.

But if it arise from mere curiosity of seeing a miracle, or from doubt of some divine attribute; some say it is venial, unless the matter be most grave. So Sayrus lib. 4. cap. 7. and Valencia puncto 2.

Others think that from its nature it is grave, because it is a notable irreligion to make sport of God; Suatez num. 16. Sanchez num. 5.

Yet the matter can be so small that it becomes venial, as Lessius notes lib. 2. cap 45. dubio 1.

Besides the formal temptation of God there is given an interpretative one, which in some doubt explores the power, or the love of God, as if someone abstain from food for forty days. So D. Thom. art. 1. Fagundez n. 36. Toletanus lib. 4. summae, cap. 19. Sanchez num. 12. Suarez cap. 3. Nauar. sum. lat. cap. 11. num. 40. says that he commits a similar mortal sin who preaches voluntarily without previous meditation. Which is not true, if there does not also intervene the disposition of tempting God, nor scandal impend. So Sanchez num. 14. Caietanus quaest. 97. art. 1. Fagundez num. 37. Similarly it will be to tempt God to wish to prove one's innocence by a miracle, for instance with heated iron, or by some other similar means, unless one feel himself divinely excited to apply such a means.

You will say: in Numer. 5. the temptation of the innocence of the wife was made by water, etc.

It is answered that it was commanded by God, and therefore was not a tempting of God. And it was rightly ordered to removing uxoricides in that stiff-necked people.

Temptation however seems to be specifically distinguished into tacit and express, as Suarez says num. 6. Fagundez num. 42. because the one has a motive from doubt of a divine attribute, the other not, which are two different malices.

Hence Fagundez deduces num. 44. that he tempts God who wishes miracles without a special motion of God for proving the faith; for the testimony of the Church suffices. So Toletanus lib. 4. cap. 19. Suarez num. 13. Sanchez num. 10.

Likewise, if anyone offer himself to Martyrdom without cause. So D. Thom. art. 3. ad 1. Sanchez num. 15. Fagundez num. 45.

Whence St. Thomas warns that occasion of acting unjustly is not to be offered to infidels, but only to be borne patiently, and that it is not necessary to go to the infidels rashly, from curiosity, from boldness, but moved by holy inspiration, as St. Francis teaches in the last chapter of the Rule, and St. Bonaventure explains.