sufficient to barre vs from Iustification by them For we deserue not reward for what is well done except all were well done But neuerthelesse it shall not hinder Gods gracious acceptation of our good workes who is well pleased with the obedience of his children so farre as it is good and holy and when it failes for Christs sake he mercifully pardoneth their Trespasses Thus much of the second Argument The third is from reason grounded on Scriptures 3 Where there are sufficientia principia rectae operationis sufficient causes and meanes of well-doing there a good worke may be done without all fault But in a man Regenerate there are causes and meanes sufficient for well-doing Ergo He may doe well and not offend They proue the Minor thus To the performance of any good worke there is required nothing but these things Knowledge of what is to be done will and power to do it But now a Regenerate man hath all these For first his vnderstanding is enlightned so that hee can easily know what is good to be done Secondly his will and affections are sanctified and aided by grace to desire and endeauour the performance of it And thirdly and lastly hee hath power to put in practise what he knowes and desires there being no impediment inward or outward that should hinder him Ergo he may doe well and sinne not Here we desire them to shew vs. How a man Regenerate is enduded with such perfect abilities as may helpe him and quite rid him of all such impediments as might hinder hiâ— in well doing This they say is done by the grace of Sanctification giuen vnto a Regenerate man whereby hee is freed from all contagion of sinne and such incombrances as hinder him in well-doing For by this grace giuen to him hee is made a good tree now A good tree cannot bring foorth â—ad fruit Matth 7. 18. And ergo a good man cannot doe bad workes 〈…〉 made a fruitfull Branch of Christ the true Vine as it is Iohn 15. 5. I am the Vine yea are the branches he that abideth in me and I in him the 〈◊〉 beareth much fruit And Ergo That fruit onely which is good Which Similitude of a Branch much illustrates the matter in their Imagination For as in a Vine-Branch If first it haue sufficient moisture from the Body of the Vine Secondly if it haue sufficient heat of the Sunne to digest that moysture And thirdly if it be not hurt nor hindred by Frosts Wette Windes Wormes or other such discommodities of the Ayre and Soile then certainely it will be are very much and very good fruit so is it in a man regenerate From Christ he receiues sufficient moisture of Diuine Grace which is in him as a well of water springing vp vnto euerlasting life Iohn 4. 14. He hath heat sufficient of spirituall affection to cause him to bud forth into good workes For Christ saith I am come to send fire on the earth and what will I if it be already kindled Luke 12. 49. And Did not our hearts burne within vs said the two Disciples that went to Emaus Luk. 24. 32. Ergo they haue heat enough Finally they haue no impediment Neither inward For why It is written Rom. 8. 1. There is no condemnation to them that are in Christ Iesus Ergo no inward impediment to well-doing Nor outward For it written nothing shall separate vs from the Loue of God that is in Christ Iesus our Lord Rom. 8. 38. Ergo no outward impediment of good workes Hereunto we make answer That this Argument is a sophisticall cauillation which proues that which we do not deny They say that a Man Regenerate hath sufficientia principia rectae honestae operationis We say so too confessing that hee is made a good tree a fruitfull Branch that hee is enlightened sanctified and strengthened by the spirit of God vnto the performance of good workes We grant that now he is enabled to doe well who before his Regeneration could doe nothing saueâ—ll but the question still remaines whether now he doe so well as that he doth nothing ill when he doth best We grant that the Vine which in former time yeelded nothing but wild grapes now being transplanted and grafted into the best Vine beares good grapes but we deny that they are so weet and kindly in euâ—â— respect as not to haue a little relish still of their former wildnesse and sowrenesse Wherefore our Aduersaries doe but trifle with vs to tell vs that Men Regenerate haue meanes sufficient to doe those workes that be good this we deny not but we question whether they haue helpe sufficient to performe any worke so absolutely and perfectly good that God himselfe cannot charge it with any Sinne at all This we constantly deny And to their discourse That a regenerate Man hath sufficient Knowledge Power and will to doe good perfectly in this they affirme more then will euer bee proued Our imperfections in euery one of these three particulars witnessed to our Conscience by Scripture and experience doth disable vs euer froÌ„ doing any worke entirely and totally good Knowledge we haue but much darkned by ignorance We haue a will to doe good but that also corrupted with much forward RebellioÌ„ A power we haue to do good but alwayes crossed and much restrained by manyfold Lusts within and Temptations without vs. How is it possible for vs being compassed about with so many infirmities but wee should offend in one thing or other Becanus here brings vs an instant of a good worke and bids vs shew what sinne there is in it If sayth he A Man regenerate read or heare those words of Christ. Mat 6. giue almes hee being enlightned knowes that this is a worthy and honest worke Wherupon he is toucâ—ed in heart and stirred vp to do it He consents to this motion and resols vpon the execution which supposing that he be rich nothing now can hinder because he is both able and willing to giue Now then this almes being thus giuen out of knowledge and a pious motion of the Heart tending to Gods honour and our Neighbours good the Iesuit desires to knew of vs where their is any Sinne in it Wee say there is some euill in euery good worke and therefore hee would haue vs tell him what euill there is in this Almesdeed Vnto this we say that this enquiry of the Iesuite is the most ridiculous and absurd thing that can be He asketh vs where is the Sinne what if we answere him we doe not know Is hee now euer the wiser what hath he gained hereby Are other Mens worke without all faults because we know not what they be Nay are they without fault because themselues know not whether there be any in them or no what silinesse were it to argue in this sort Therefore when wee come to this point strictly to examine the workes of Men. First we tell the Iesuite that he must not put Cases touching generalities suppose
vncapable of Iustification by the Law for how should the Law declare him innocent that hath though but once transgressed against it Hee that hath stollen in his youth and euer after liued truly and iustly can neuer quit himselfe in Iudgement from the guilt and punishment of thee very by pleading he hath kept the Law in his latter Times Obedience that followes after iustifies not from the guilt that went before As we shall see more â—ereafter in the point of Mans satisfaction But let vs grant that the Law though once broken yet afterwards fullfilled would Iustifie a Man we here defend the Minor That Man hauing broken Gâ—ds Law can neuer after wards perfectly fullfill it and so by that meanes also he is excluded from Iustification by it This Proposition the Romanists will not yeeld to with out strong proofe Let vs explaine it and confirme it The Proposition may beset downe in these termes No Man whosoeuer can perfectly fullfill the Morall Law in this Life Man heare we consider in a two-fold estate of Nature of Grace Touching man in the estate of nature it is a greed on both sides that the keeping of the Law is vtterly and absolutely impossible vnto him But concerning Man regenerate and iustified they of Rome affirme he may keepe the Law wee of the Reformation granting that absolutely it is not impossible for we will not say but God might if he saw good bestowne such perfection of grace vpon a Regenerate Man that afterwards he should Liue without all 〈◊〉 and be translated to Heauen without death yet according to the order which God now holdeth in bringing Man to saluation we deny that there euer was or euer will be any Mortall Man that hath or shall perfectly fulfill the Righteousnesse of the Morall Law This shall appeare vnto you by parting the Righteousnesse of the Law into its branches whereby you may see what it is to fullfill the Law and how impossible it is so to doe The Righteousnesse required by the Morall Law is of two sorts 1 Habituall in the inherent holinesse of Mans whole person when such gratious Qualities are fixed and planted in euery faculty of soule and Body as doe dispose and incline the Motions of both onely vnto that which is conformable to the Righteousnesse of the Law That such Righteousnesse is required by the Law is a plaine Case and confessed That which commands the good or forbids the euill action doth command the vertuous and forbid the vitious Habit too He that lookes for purity in the streame cannot but dislike poyson in the Fountaine and God that commands vs to doe good bids vs also to be holy nor can wee doe the one vnlesse we doe the other And therefore the Apostle ioynes both together The end of the Commandement is loue but where out of a pure heart 1 Tim. 1. 5. 2 Actuall In the exercise of all good workes enioyned by the Law and forbearing the contrary euill workes Whether these good or euill workes be inward in that spirituall obedience which the Law required viz. in the right ordering of all the motions of our soules that euery one of our Thoughts Imaginations Purposes of our minde and all the secret workings and stirrings of our affections be altogether employed vpon Piety and Charity not so much as touching vpon any thing that is contrary to the loue of God or our neighbour Or whether these good and euill works be outward in the bodily obedience vnto the Law in doing all and euery externall dutie of Religion towards God of Iustice and Mercy towards man and in leauing vndone the contrary Further this actuall righteousnesse of the Law is to bee considered two wayes 1 As it respects all the Commandements and so that righteousnesse is onely perfect which fulfils all and euery particular precept of the Law 2 As it respects any one Commandement or any one dutie therein contained And so we may call that righteousnesse perfect which exactly performes any one point of the Law though it faile in others So you see what is to be done of him that will perfectly fulfill the Law let vs now see whether any man can doe so or no. We say no man can doe it and we make it good in the confirmation of these three Propositions 1 No man in this life hath perfection of grace and holinesse inherent 2 No man in this life can fully obserue all those good workes both inward and outward which the Law requires 3 No man in this life can performe any one particular good worke so exactly that in euery point it shall answer the rigor of the Law and Gods seuere iudgement For the first we proue it by this Argument Where sinfull corruption remaines in part there in herent holinesse is not perfect But in euery Man during this life there remaineth sinfull corruption Ergo In no man is there during this life perfect inherent holinesse The maior is without exception For he that is part bad and sinfull t is not possible he should be totally good and holy The minor is most euident by Scriptures and each Mans experience and reason it selfe Gal. 5. 17. The Apostle describes the Combat that is betweene the flesh and the spirit that is betweene corruption and grace in a man regenerate The flesh lusteth against the spirit and the spirit against the flesh and these two are contrary one to the other so that ye cannâ—t doe the same things that yee would Who can say that holinesse is perfect in that maÌ„ in whoÌ„ corruption of Nature not onely troubleth but hindreth grace in its holy operation Shall we say this contention lasts but for a while after a man is newly regenerate but in successe of time the Spirit gets an absolute victory corruption being not only ouer-mastered but also annihilated If we say so experience will accuse vs conscience will iudge vs to be Lyars Where is that man and who is he named that can say he findes no rebellion or distemper in his affections or desires no disorder in any motion of his soule but that all within him is sweetly tuned vnto obedience without iarre and discord arising from corruption Certainely that humble confession of a most holy Apostle may cause blushing in any such proud Iustitiary Had Paul the body of sinne in him and hast thou noâ—e He fights and wrestles against the Law in his members rebelling against the Law of his mind yet he is so checkt and mated by it that He can neither doe the good hee would nor auoid the euill he would not when he would doe well euill is still present with him And so tedious is this toyle vnto him that he complaines of it at the very heart and cries out bitterly for helpe in this conflict Whereupon though he haue helpe from God through Iesus Christ yet hath hee not full deliuerance from this inherent corruption but is faine to conclude in this pittifull manner So then I
the marke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 14. Here was diligence and we cannot say that Saint Paul did not doe his best Did Paul then fulfill the Law It seemeth so for here we see he was willing and in another place Bellarmine tels vs he was able for so we haue it Paul 4. 13. I can doe all things through Christ that strengtheneth me that is fulfill the Morall Law by the grace of Christ. Now if hee were willing and able then certainly he kept it Nay t is certaine he did not keepe it Witnesse the Testimony of himselfe I doe not the good things which I would but the euill which I would not that doe I Rom. 7. 19. Where is the fault then In the Apostles will No T is plaiâ—e he would haue done it Wast then in his ability Yea this was it to will was present with him but he found no meanes to performe that which is good verse 8. The Iesuite then abuseth vs with a false exposition of of that place to the Philippians interpreting it of the Apostles ability to performe the morall Law which himselfe meant concerning that strength where with Christ enabled him vnto contentation and patience in all conditions whatsoeuer Paul was able to beare all afflictions patiently to vse prosperity soberly but to fullfill the Law in all things perfectly he was not able And if he were not who is We conclude that the actuall Obedience of the morall Law in fulfilling all the commandements exactly is impossible to a regenerate Man in this Life Let vs now take a short survey of our Aduersaries Arguments whereby they would proue That actuall obedience to the whole Law is not onely possible but allso very easy to the regenerate and Iustified They are those â— That burden which is light may be carried without shrinking vnder it that yoake which is easy is worne without paine those commandments which are not burdensome may be obserued without difficulty But such is the morall Law My yoake is easy and my burden light Mat. 11. 30. This is the loue of God that ye keepe his cammandments and his commandments are not grieuous 1 Iohn 5. 3. Ergo The Morall Law may be easily obserued To this we answere That the place of Matthew is to be vnderstood not of the Morall Law but of the yoake and burden of the crosse and afflictions which euery one must beare that will follow Christ and obey the Gospell To those that are wearied and laden with the Crosse Christs speakes by way of Consolation telling them whether to resort for helpe Come to me and I will giue you rest that is comfort and deliuerance 2 Then he perswades them to patience vnder their affliction Take vp my yoake vpon you and beare it chearefully which is persuasion he strength theus with three arguments 1 From his owne example Learne of me to doe and suffer as I doe enduring so many persecutions and afflictions with all meeknesse and patience For I am meek and lowly in heart quietly bearing all wrongs and indignities from man without murmuring against God repining against man seeking revenge at their hands that haue vniustly persecuted mee 2 From the successe of this patient enduring according to CHRISTS example And ye shall find rest vnto your soules comfort in affliction seasonable deliuâ—rance from affliction 3 From the Nature of such crosses For my yoake is easie c. Though they be yoakes and burdens which for the present seeme grieuous yet they be easie they be light because Christs yoake and Christs burden which he layes on all his true Disciples that follow him and which hee will giue them strength to support and beare out with cheerefulnesse This seemes the most naturall interpretation of this place it is most agreeable to the twelfth Chapter to the Hebrewes Where the like Arguments are vsed to comfort the godly in such afflictions as follow the profession of the Gospell But yet if we vnderstand it of the yoake and burden of the Law We answere to it and that place in Iohn That the Commandements of God are not grievous to the Regenerate not because they can perfectly and easily fulfill them but because that which made them intollerable and vnsupportable vnto them is now taken away What 's that The rigor of the Law in requiring of euery man exact obedience vnder paine of the curse of eternall death Here was the vneasinesse of the yoake which punched man in his sinfull state this was the waiâ—ht of the burthen vnder which euery man out of Christ must needes be crushed and sinke downe to Hell Now Christ hauing fulfilled the Law and satisfied for all our trangressions thereof hath made this yoake easie for the neckes and this burthen light vpon the shoulders of the Regenerate because though they be tyed to obey yet not vpon those seuere tearmes of being eternally accursed if they at any time disobey Now they are assured their hearty obedience shall be accepted so farre as they are able to performe it and where they faile they shall be mercifully pardoned Which is a singular encouragement of a Christian heart to shew all willing and cheerefull endeauour in obeying Gods Commandements whereby he may giue good proofe of his vnfained loue vnto God himselfe Againe we answere that his vneasinesse and burdensomenesse of the morall Law is to be taken in regard of the Enmity and opposition which a carnall man beares vnto the obedience thereof Vnto a naturall man it is the greatest toyle and wearisomnesse in the world for him to be made to draw in this yoake For him to bridle his desires to checke his disordered affections to restraine himselfe of his pleasures to be tyed to the exercises of Religion to haue a lawlesse minde brought in subiection to a strict Law Oh what a wearinesse is it how he snuffes at it Hee chafes and sweats vnder such a burden more then vnder the waight of ten talents of Lead But now vnto a heart sanctified by grace all such obedience becomes sweet pleasant and delightfull The heart now loues the holinesse of the Law it delighteth in the Law takes contentment in the obedience of it and is full of singular affection and desire after it Whence though it faile in many things through manifold infirmities and temptations yet it ceaseth not in a willing constant and cheerefull endeauour to performe all Grace fighteth with may difficulties and in the combate takes many a foyle but yet at last the victory falls on her side For saith Saint Iohn He that is borne of God ouercommeth the world So that The lust of the eyes the lust of the flesh and the pride of life which he vnderstands by the world 1 Iohn 3. 16. preuaile not against him to turne him away from the holy Commandement giuen vnto him But he still obeyes cheerefully and syncerely though not euery way perfectly This of the first Argument The second is this 2
that such a good worke be done so and so what then we dispute now touching particulars in euery Mans reall practice The enquiry is not for the generall What euill is there in such and such a good worke done thus and thus according as the Circumstances are framed in an Imagined Case As to aske what Sinne is their in an Almes-deede done out of Faith and Charity to Gods glory This is a fond question thus framed vpon generall termes we say their is no Sinne in it But the enquiry is in particular what Euill their is in such a worke done by this or that Man according to all Circumstances that were at that time incident to the worke as What sinne was there in Zacheus or Cornelius almes-deeds This question we admit and answere to it That some Sinne there was for which those holy Men as wel as others would not haue beene willing that God should enter into iudgement with them strictly to iudge them Yea but will the Iesuits reply name what Sinne this was or else you wrong them Now this is meere impudency For who is judge of their actions Are we or is it God and their owne Consciences we can be no judges who at furthest can judge but accordrng to outward appearance We know not their Hearts nor are we priuy vnto euery particular Circumstance that did accompany those actions of theirs Circumstances in euery particular action differ infinitely one Man may offend in this point another in that nor haue we a generall Rule whereby to judge alike of all And therefore it is a childish quaere to aske on Man whether another Man offendes who may doe euill a 1000 times not only secret from others but vnwitting to himselfe If then the Iesuite will haue an answere to his question he must resort to particular mens Consciences and to God for only the spirit of Man and the spirit of God know the things of Man Let him aske a Cornelius when he giues almes whether he doe thinke this worke so well done that no fault can bee found with it Doubtlesse he will answere that he cannot excuse himselfe from all faultinesse though he knew nothing by himselfe yet he dares not stand to Gods judgment His confession and prayer would in this case be the same with Nehemiahs Nehem. 13. 22. Remember me O my God concerning this also and spare mee according to the greatnesse of thy mercy at once begging fauorable acceptance of his obedience and gratious pardon of his infirmities If this suffice not in the next place the Iesuite is to repaire to God almighty and question him where the Sinnes in such and such a good workes who no doubt can shape him an answere that will sore confound his pride and folly and make it quickly appeare vnto him that sinnefull Man when he pleades with God is not able to answere him one obiection of a 100 that God shall make against him This of the third Argument That Man hath sufficient meanes to doe well and not Sinne. The last followes drawne from such absurdities as they say doe follow vpon our Doctrine Thus. 4 If say they our Doctrine be true that the best workes of Men be Sinfull then these absurdities be likewise true doctrine That to be iustified by faith is to be iustified by Sin That no man ought to beleeue because the worke Beleeuing is Sinne. That all good works are forbidden because all Sinne is forbidden That God should command vs to commit Sinne because he commands vs to doe good workes That God bidding vs be zelous of goâ—d workes should in effect bid vs be zealous of mortall Sinne. That to pray for the pardon of Sinne were a damnable Sinne. These and such other absurd Positions would be true if the protestants doctrine concerning the sinfulnesse of good workes may stand for good Hereunto we answere That these absurdities issue not out of our Doctrine but out of our Aduersaries malitious Imaginations Who like the ragine Sea casting vp mire and Dirt from its owne Bottome would faine throw all this filth in the face of the Reformed Churches to make them odious and hatefull to the world The best is Truth cannot bee disgraced though it may be belyed These foule Absurdities touch vs not but follow vpon that Doctrine which is none of ours Namely That the good works of the Regenerate are in their very Nature altogether sins and nothing else but sordes inquinamenta merae iniquitates Such an absurd assertion would indeed yeeld such an absurd consequence But we defended it not they abuse vs grosly wheÌ„ in their writings they report of vs the contrary that we doe mainetaine This onely we teach That mens good workes are in part sinfull Much good they haue in them but with all some euill mingled therewith Amongst the gold some drosse also will be sound that will not be able to abide the fire of Gods seuere Tryall Imperfections will appeare in our best workes so long as humane infirmity and mortality hangs vpon vs. This we teach and from this Doctrine all that haue reason may see that no such vnreasonable conclusions can be collected And let thus much suffice for the clearing of this third Proposition touching the imperfection of our obedience to the Morrall Law of God euen in the good workes which we performe From whence euery godly heart should leâ—rne both Christian Humilitie and also Industry First Humility not to boast in the flesh and glory in its owne Righteousnesse thinking that God must highly account off and reward largely that which is very little worth Secondly Industry in a faithfull indeauour after perfection That what cannot be done well as it ought wee may yet euery day be done better then before it was CHAP. IIII. Three generall exceptions against the truthes deliuered in this third Section THus we haue stood long in the confirmation of our second Argument touching the impossibility of Mans fulfilling of the Law in this Life and so consequently of iustification by the Law Against all that haue bin sayed for the profit of this point our Aduersaries haue three Common and generall Exceptions Which are these 1 That Concupiscence or Naturall Corruption in the first and second act of it is no sinne 2 That imperfection in our Charity and Obedience is no sinne 3 That smaller faults or as they tell them Veniaâ—â— sinnes doe not hinder the Iustice and goodnesse of any good worke To these three Positions they haue continually recourse For whereas they cannot deny but that their is in the Regenerate both a pronesse of Nature vnto Euill and also many inordinate Sinnefuâ—l motions arising thence they first deny that either these Naturall Corruptions or disordered Motions of the Heart be any sinnes Againe they confesse that no man hath such perfect loue of God and Man but that he may increase in charity nor be his good workes so perfectly good but that they ought still to striue to doe them
say that there is But concerning Grace and Righteousnes 't is certaine there is that remissio graduum without any admixtion of Sinne and iniquity As the Holines of Saints is lesse then that of Angels that of Angels lesse then the Holines of Christs glorified Humanity this lesse then his Diety And yet in the least of these Righteousnesses there is no Vnrighteousnes at all to be found no not in the seuere judgement of God Except we say there is vnrighteousnes in Heauen where no vncleane thing can enter Well then What Imperpection of mans Righteousnes is it which is Sinne We say That Imperfection when man in any Grace or good Worke wantes that degree of goodnes which he ought to haue As in nature If the Eye want that cleernes of sight which should be in it 't is a naturall Euill In Morality if a man want that Temperance or degree of Temperance he ought to haue it s a vitious and morall euill so in Grace the want of that righteousnes or degree of righteonsnes which God requires to be in man is a Sinne and spirituall Euill All such priuations of what should be present are Euill in what kind soeuer If they be in nature they be malamiseranda deserue pity and cure if in Vertue and Grace they be mala culpanda worth of blame and punishment Such defects as these in Grace when man fals short not onely of that which is in others but that which should be in himselfe doe alwaies arise from the mixture of Corruption and Sinne. Hee that loues nâ—t God or his neighbour so much as he ought to doe 't is because his heart be wicked at the least in part and that he loues others things more then he should doe These things are certaine and vndeniable according to those words of St. Augustin that are authenticall Profecto illud quod minus est quam debet ex vitio est And againe Pecâ—atum est vel cum non est charitas quae esse debet vel minor est quam debet 'T is a Sinne not to loue God at all or to loue him lesse then we should Wherefore heere we aske the Iesuite whether Charity and other Graces in a man regenerate be so perfect in this Life as they ought to be If he say they be not so perfect as they ought to be how can he affirme that this defect is no fault nor Sinne Can a man possibly doe worse or be worse then he should and yet be iâ— no fault therefore If he say they be as perfect as they should be his owne Conscience and the Conscience of all the men in the World will gain-say him for a liar No man can say that he loues God and his Neighbour asmuch as he ought to doe and that he is not bound in euery grace and good worke to ariue at greater perfection then hee hath for the present He that thinkes himselfe come nearest vnto the marke will yet be driuen to confesse that he fals many bowes short of those patternes which we ought to imitate Adam in his Innocency Christs Humanity and the Saints in Heauen Wee here bid them Depinge ubi sistam make a point where we shall stoppe that when we are come so farre we need seeke no further perfection If they cannot do this then they must confesse as the truth is that euery man is bound by Gods command to be more holy to be more perfect in all Graeces and good workes and so farre as he wants any degree or dramme of goodnesse that should be in him and his works so farre he is sinfull and guilty of a fault 3 I goe on to the last Assertion of our Aduersaries which is toâ—ching veniall sinnes viz. That these doe not hinder the righteousnesse of mens good workes A man may be a perfect iust man though he commit many veniall sinnes The reason whereof they make to be because veniall sinnes are not contrary to charity the loue of God and our neighbour and so may stand well enough with the fulfilling of the Law Against this errour tending to the obduration of mans hart in impenitency loue of sin we maintain this conclusioÌ„ Those sinnes which the Church of Rome cals veniall doe truly make a man regenerate and his workes vnrighteousnesse in the sight of God This we proue by this one Argument Whosoeuer transgresseth the Law he is vnrighteous in so doing But he that commits veniall sinnes transgresseth the Law Ergo He that commits veniall sinnes is an vnrighteous man The Maior is vndeniable For the Minor our Aduersarie is at a stand They are loath to grant it yet cannot tell how to deny it with any honesty Bellarmine after one or two shuffling distinctioÌ„s of simpliciter secundum quid perfectè and imperfectè at last plainly denies that veniall sinnes be contrary to the Law For answering vnto those places in Iames. In many things we offend all and that in Iohn If we say we haue no sinne we deceiue our selues Hee saith they cannot hansomly shift themselues of those places who hold that veniall sinnes be propriè contra Legem Such as bee of that opinion Let them looke to it saith he what they will answere to that of Saint Iames. He that keepes the Law in one point c. He therefore will be more wise and wary Solâ—da igitur respensio est saith he Peccata venialia sine quibus non viuitur non esse peccata simpliciter sed imperfectè secundum quid neque esse contra Legem sed praerer Legem And thus saith he Omnia cohaerent like a Pebble in a Withe Nam qui ostendit in vno praeuaricans scilicet vnum praeceptum reus est omnium simpliciter iniustus constituitur tamen in multis offendimus omnes quia tametsi nihil facimus contra Legem tamen multa facimus praeter Legem Et qui â—atus est ex Deo non peccatat transgrediendo Legem tamen si dicamus qâ—ia peccatum non habemus viz. nihil praeter Legem faciendo noâ— ipsos seducimus veritas non est in Nobis This is an vnbound Besome as will appeare by vndoing that distinction which seemes to hold it together Veniall sinnes are not against the Law but besides the Law Well we must now know what is against the Law what besides That is against the Law when any thing is done which the Law forbids or left vndone which it commands That is besides the Law when the thing done is neither coÌ„manded nor forbidden in the Law He then that commits a veniall sinne doth some such act as the Law neither forbids nor commands Here then we aske Be veniall sinnes sinnes Yea they be Is God offended with them Yea and he may iustly punish them on vs with the losse of Heauen For so Bellarmine himselfe confesseth Peccata venialia nisi misericorditer remittantur impediunt ab ingressu illius Regni in quod nihil