Medâ—â—torem oâ—ioâ—um sed vere faciunt Aduersarii Christi merita inefficacia cum docent Christum tam insigni obedientia id eâ—â—â—â—ere non potuisse vt iustificatio legis impleretur in nobis Bellarminus ibidem Si quiâ— dixerit per banâ— doctrinaÌ„ catholicam de iustificatione a sancta synodo hoc praesenti decreto expressâ—m aliqua ex parte gloriae Dei vel meritis Iesu Christi Domini nostriderogari et non potius veritatem fidei nostrae Dei denique ac Christi â—esu gloriam illustrari Anathema sit Concil Trident sess 6. Can. vlt. Such peremtorinesse is vsuall with them when partiality or proud affection ouerbeares the secret working of their conscience labouring to reclaime their errour Vide lib. 3. Sect. 2 â—ap 4. parag 22. d Quarâ—a obiectio Nemo potest vitare omnia peccatâ— cum scriptum sit Jacobi 2. In multis offendimns omnes Et 1. Ioan 1. Si dixerimus quia peccatum non habemus nos ipsos seducimus At qui legem omnem impleret nullum haberet omnino peccatum igitur fieri non potest vtlex omnâ—â— a nobis etiaÌ„ cum fide et gratia impleatur Respondeo Ab hoâ— argumentâ— quod valde Kemâ—â—tius vâ—get nontaÌ„ facile se expediunt qui conâ—edâ—nt peccatum veniale esse proprie contra legem vt Vega lib. 11. â—n Concilium cap. 20. coguntur enim dicere legem non esse impossibilem non quod tota simul seruari possit sed quod seruari possit maior eius pars et a meâ—iori parte fiat denominatio Sed videnâ—â—â— est illis quid respondeant Apostolo Iacobo dicenti Quiqunque totam â—e gem â—eruaâ—erit offendat aurem in vno factus est omnium â—eus Solida igitur responsio est peccata venalia sine quibus non viâ—â—muâ— non esse peccata simpliciter sed imperfecte et secundum quid neque essâ— conâ—ra legem sed praeter legem vt S. Thomas recte docet â—n 1. 2. quaest 88. art 1 hinc enim omnia cohâ—rent NaÌ„ qui offendit in vno preuaricaâ—s videlicâ—t vnum praeceptum factus est omniâ—m â—eâ—â— et iniuâ—â—us simpliciter constituitur â—â— tamenia multis offendimus omnes quia â—ameâ—â—â— nihil facimus contra ligeÌ„ tamen multa â—acimus praeter legem Et qui notus est ex Deo non peccat transgrediendo legem et tamen si dixerimuâ— quia peccatum non babâ—mus nihil videlicet praeter legem faciâ—ndo noâ— ipsos sâ—â—â—cimuâ— et veâ—itas in nobis non est Bellar. lib. 4 de Iust f. cap. 14. Sit tertia propositio propter inâ—ertitudinem proprie â—ustitiae periculum manis gloriâ—â—uâ—â—ssiâ—um est siduâ—â—â—m totam in â—ola Dei misericordia benignitate reponere Explicâ— propositionem non enim ita accipienda est quasi non sit homiâ—â— totis viribus studendum operibus boâ—is aut non sit in eis confidendum quasi non sint verâ— iustitia aut iudicium Dei sustineâ—e non possint sed hoc solum dicimus tutius esse mer eorum iam partâ—ruÌ„ quodammodo obliâ—â—sâ—i in solam misericordiam Dei respicere TuÌ„ quia nemo absque reuetatione certo scire potest sâ— habere vera merita aut in eâ—s in finem vsque perseueraturuÌ„ Tum quia nihil est â—acâ—lius in hoc loco tentationis quam superbiam ex confideratione bonoruÌ„ operum gigni Probatur igitur propositio testimoniis illis quae aduersarij contra merita operum afferre â—olent Nam quod ait Daniel cap. 9. Non in iustificationibus nâ—stru prosteâ—nimus preceâ— nostras antâ— faciem tuam sed in miserationibus â—â—is multis Et quodipse Dominus admonâ—t Lucae 17. Cum â—â—ceritis hâ—c omnia quae precepta sunt vobis diciâ—e serui invtiles sumus hoc solum probant quod nos dicimus tutum esse in solâ— misericordia Dei et non in operibus nostris â—iduciam collocare Quod etiam testantur publicâ— precet quat Ecclesia Catholica ad altare fundere solet Nam is collecta Domimicae quae Sexâ—gessâ—mâ— dicitur â—ic â—rat Ecclesia Deus qui conspicis quiâ— ex nulla nostra actione confidimus c. Bellar. â—â— 3. de iustificatione Cap. 7. Math. 5. 48 r S Chap 5. Wee then pray in faith when wee faithfully submit our will vnto Gods will vnfainedly renâ—uÌ„ciag all our former sinnes or euill customes truly denying our selues the world c. Thus affected we may beâ— in the actuall state of grace albeit through naturall constitutioÌ„ some disease of bodie of distemper of the brâ—m noâ— without feare of death or doubt of saluatio If such submission of our will to Gods will haue been prâ—iâ—diced or interrupted by entertaining some vnlawfull desire or bâ— grieuous actuall offences â—n former temper oâ— resolution must be reâ—umed or 〈…〉 d by r 〈…〉 ns wee may bee truely sayd â—o be actually reiustiâ—â— Of the distinctioÌ„ betwixt Faith and Repentance * Iob. 1. 3. 6 7 o Rom. 5. 1 p 1. Iob. 1. 3. a 1. Iohn 2. b This is his title as he is our aduocate 1 Iohn 2. 1. d 1. Iohn 3 9. â— Cap. 6 Para. 15. e 1. Iohn 3 4. t The distinction of mortall and veniall sinnes or of sinnes besides the law and against the law hath no ground either in Saint Iohn or Saint Iames but was cor ceiued by meere ignorance of sacred dialect d 1. Ish. 3. 9 e Verse 4 f Verse â— Verse â— Mittet filius hominis Angelos suâ—s colligent de regno huius omnia scandala eos qui facinnt iniquitatem Mat. 13. v 41 Maldon in haec verha omnes qui iniquitatem exercent vt ita dicam iniquitatis artem factitant magis enim habitus quam actus Hebraica phraiâ—i significatur * Iohn 8. 34. 1. Ioh. 3. â— Ver. 6. d V. 8. e Iohn 8. 44. 45. Ver 47. 1. Iohn 3. 10. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 1. Iohn 1. â— h Iam. 2. 10. â— Iam. 3. â— k Rom. 7. 24. a Psal 19. 1â— b V. 9. 10. c V. 11. This is that which 〈…〉 saith 15 v. 1â— â—e that is begotten of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dâ—â—â— as it were 〈◊〉 a watch ouer 〈…〉 the wicked toucheth him not that is he comes not within him to endaunger or ouerthrow him as hee doth the world which as the Apostle saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heth in wickednes or is as it were surrounded with euill â— V. 13. Psal 66. 18. 19. 1. Iohn chap. 3. 22. Whatsoeuer wee aske wee receiue of him because we keep his commandements doe these things which are pleasing 〈…〉 sight Pertinent to this obseruation is that place Reuel 8. v. 3. If by the Angell their offering odours with the prayers of all Saints vppon the golden altâ—r vve vnderstand Christ as most interpreters doe but vpon what grounds I know not Ribera and Brightmaâ— differ from the rest in the interpretation of that place * Per omnia sibi
reiteration but we are not to denie that of all which is incompatible onely with some Wee are therefore to consider there is a threefold iustification one radicall or fundamentall which is the infusion of habituall grace or faith and this is neuer but one another actuall which I accompt actuall supplications made in faith for the remission of sinnes committed either before the infusion of faith or after What it is to pray in faith is partly intimated before partly in the end of this Chapter else-where more fully and purposely handled The third is iustification vertuall which consists in the performance of that and the like precepts watch and pray continually which cannot be meant of actuall prayers for hee that so praies continually shall continually vse much babling In this perpetuity of vertuall prayer consists the permanent duration of iustification which yet hath many interruptions A man may haue the habite of faith and yet not alwaies pray in faith either actually or vertually as he may be out of charity with his brother or vnlawfully deteine goods wrongfully gotten without present forfeiture of his estate in grace though to pray in faith it is impossible in the one case vntill hee be reconciled to his brother or haue freely forgiuen him in the other vntil he hath made restitution of those things his conscience condemned him for keeping The perpetuitie of this vertuall prayer or iustification therein consisting depends vpon the continuance of some former resolution or intention made in faith which is not alwaies preiudiced by minding other matters but only by doing things forbidden by the law of God or as S. Paul speakes not of Faith A man intending to go a iourney vertually continues his former intent so he keepe on his way without digression albeit he actually minde not the businesse hee goes about but entertaine such other thoughts or discourse as way or company shall affoord But if through too much minding cōpany or other matters he should chance to wander or for slow opportunities of dispatching his intended businesses his vertuall intention is interrupted and time lost must bee redeemed with double diligence So must such ruptures as actuall sinnes or omission of necessarie duties make in the perpetuity of vertuall praying or permanency of iustification thence depending be repaired with actuall praiers made in faith But here wee may descry the idle curiosity of some wits more acute then subtile at least then sound and rather apt through multiplying entities without necessity to obscure matters in themselues distinct and cleere then to cleere difficulties or obscurities For some there bee which speake of Faith and Repentance as of two spirituall habits or graces really or at least essentially distinct It is one thing indeed to rise another to walke yet both immediate and proper acts of one and the same motiue faculty so is it one thing to belieue and another to repent yet both formall acts of one and the same habite only the later includes a peculiar reference to a slip or fall whence it receiueth a distinct name from the former which specially imports a direct progresse in the way of godlinesse without interruption Better we cannot notifie the nature of true repentance then by restauration of faith to it wonted throne out of which it had for a time bin iustled by sinfull affections though not deposed from it soueraigntie as Dauid was preiudiced by his sonnes rebellion and for a time enforced to forsake the Hill of Sion though not depriued of his kingdome Euen such repentance as vsually goes before regeneration hath a correspondent faith annexed the difference betwixt them onely such as is betweene heate and calefaction which as some good Philosophers resolue vs is heate not acquired or consistent but onely in the motion or acquisition Or briefly to speake more fully Faith alwaies moues vnto repentance which generally taken may in few words not vnfitly be defined to be a sorrow for sin conceiued and moderated by faith and as the faith is such is the sorrow either meerly morall or truely spirituall 4. The summe of all we haue deliuered in these two chapters is briefly but most diuinely set downe by Saint Iohn who though hee vse not the formall tearmes of iustification yet expresseth by nature of it howsoeuer taken by words equiualent or rather more theologicall or significant as by fellowship with God the Father his Sonne CHRIST and his members and by the fruits of it fulnesse of ioy For being iustified by saith as Saint Paul sayth we haue peace with God through our Lord IESVS CHRIST and reioice in hope of his glorie This then is the message sayth Saint Iohn which we haue heard of him and declare vnto you that God is light and in him is no darknesse at all If vvee say we haue fellowship with him and walke in darknesse we lie and do not the truth But if we walke in the light as he is in the light we haue fellowship one with another This walking in the light as God is in the light is that iustification or qualification whereof S Iames speakes whereby wee become immediatly capable of Christs righteousnesse or actuall participants of his propitiation which is the sole immediate cause of our iustification taken as S. Paul doth it for remission of sins or actuall approbation with God The truth of which doctrine Saint Iohn likewise ratifies in tearmes equiualent in the words immediately following And the blood of CHRIST clenseth vs walking in the light as God is in the light from all sin not from such onely as were committed before the infusion of that grace which is the ground of our fellowship with God and amongst our selues the very lamp by whose light wee walke but from all subsequent transgressions of what kinde soeuer Now if we say that we such as S. Iohn then was regenerate and in the state of grace haue no sinne we deceiue our selues and the truth is not in vs. Euen such then as walke in the light are sinners and not iust in themselues but onely as they are besprinkled with CHRISTS righteous bloud Neuerthelesse if we confesse our sinnes faithfully he is faithfull and iust to forgiue vs our sinnes and to cleanse vs from all vnrighteousnesse not from sinnes veniall onely And is there any circumstance either in the matter or manner of his discourse which may occasion vs to suspect the same word sinne should not be of equall importance in both these places last cited and that third following These things write I vnto you that you sinne not What venially only No questionlesse he was more desirous that they should not sinne mortally nor do the authors of this distinction deny that men regenerate may sinne so grieuously as to fall both totally and finally from grace yet sayth S. Iohn If any man sin as there is no man that sinneth not both mortally and venially by our aduersaries grant vvee haue an Aduocate with the Father
IESVS CHRIST the righteous and he is the propitiation for our sinnes In what manner onely as he is the meritorious cause or fountaine of grace whereby wee are immediately and throughly cleansed No rather as he is righteous and by interposition of his eternall sacrifice euen till this day as immediate a cause of our pardon from all sinnes whether past or present as it was of our generall reconcilement while it was offered Nor did he die to procure vs grace wherby we might become righteous and pure in his fathers sight but gaue vs grace that we might be purified by his death and passion yet if sinnes mortall as well as veniall to vse our aduersaries language bee comprehended in the saying last cited Bellarmines reconciliation of the former words if wee say that we haue no sinne with this other vvhosoeuer is borne of God sinneth not is palpably false 5. But if his be amisse it will be expected we reconcile them a right and so we may with as great ease as perspicuity In the latter then he speakes of habituall sin or such indulgence to transgressions as S. Iames makes liable to breach of the whole law for by sinne it is euident he includes as much as he had said in the beginning of that discourse whosoeuer committeth sinne transgresseth also the Lawe Why is there anie sinne which in the Protestants doctrine is not a transgression of the lawe or is it possible a man should goe against the commandement and not transgresse it But if some sinnes there be as Roman Catholiques teach onely besides the lawe in doing them we doe not transgresse the Lawe but rather pretergresse or goe besides it Yet seeing the Law-giuers will was that we should do the lawe not onely heare it much lesse goe besides it there is no pretergression of it but is directly against the Law giuers will otherwise a seruants negligence should not bee against his masters will but besides it For tell mee O yee fooles and blinde whether is more onely to omit the good deedes of the lawe or to commit such as your selues acknowledge to bee besides it Though the matter of omission may be â—arre greater yet for the forme of the action whence the denomination of opposition must be taken no sinne of omission can be so properly said to be against the Law as the least positiue sinne or transgression we can imagine Hee that commits any thing disagreeable to the Lawe doth omit what is commaunded by the lawe and somewhat more and therefore doth more properly goe against the lawe then hee which onely omits what is commaunded But it is vsually the nature of hypocrisie to place either sanctity or impietie rather in the matter or outward act than in the heart or affection Farre otherwise are we taught by the spirit of truth that it is the heart which God requireth No matter of sinne can be so light but is if the heart be set vpon it in the issue deadly and excludes from mercie scarce any obiect so bad as that the bare assent vnto it without delight or custome is vtterly incompatible with the habit of grace Nor doth Saint Iohn in the former places seeming contrarie suppose any difference in the act or matter of sinne but onely in the heart or habite of the sinner Euery one transgresseth the lawe in what sinne soeuer but euery transgression makes not a man a law-breaker or transgressour this denomination is not absolutely giuen but from a greater inclination or delight in doing euill then doing good And it is cleere that Saint Iohn when hee sayth he that is borne of God sinneth not vseth the selfe-same syllogisticall terme he had done before in that phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that committeth sinne Now the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the Hebraisme which he followes imports not the act or operation onely but the habit or rather more then habit and the whole phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much as the Latine operarius iniquitatis one that maketh a trade of sinne or professeth iniquitie whose seruice is altogether incompatible with the profession or hope of a Christian And this was the conclusion our Apostle was in both places to inferre as hauing taught immediatly before euery one that hath this hope of being the Sonne of God doth purge himselfe as he is pure and in habite becomes like vnto him as on the contrarie which is the Apostles inference likewise he that committes sinne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 resembles his father the diuell whose chiefe delight is in doing mischiefe It may be a Romane Catholicke will sooner belieue if we send him vnto Maldonat who commenting vpon the like speech 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus farre beares witnesse vnto the truth we teach that the hebrew phrase aimes rather at the habit then the act that to work or doe iniquity is as much as to be an artificer or craftesmaster of iniquity 2. But wee receiue not the record of man there is another that beareth witnesse of it euen our Sauiour from whose mouth Saint Iohn learned both the matter and phrase of that discourse Verily saith he to the Iewes whosoeuer committeth sinne is the seruant of sinne and the seruant abideth not in the house for euer but the son abideth for euer If the sonne therefore shall make you free ye shall be free indeed from the raigne of sinne not from all acts of sinne Hence did Saint Iohn take that lesson You know that he was manifested to take away our sinnes and in him is no sinne To be altogether without sinne then was his peculiar but Whosoeuer abideth in him sinneth not Not at all So he should not need any aduocation but he is no worker of iniquity nor doth he sin as Diuels doe for whose sinnes CHRIST was no propitiation That so the Apostle meant is apparent from the paralell vse of the same words immediately after reciprocally changed Hee that committeth sinne is of the diuell for the diuell sinneth from the beginning that is hath continued his apostacy or trade of sinne euer since his fall For this purpose tâ—e sonne of God was manifested that he might destroy the workes of the diuell What were these Delight in sinne wilfull indulgence to transgressions and such vnrelenting opposition to the truth proposed as did conuince the Iewes by our Sauiours verdict in the place last cited to be the sonnes of the diuell yee are of your father the diuell and the lusts of your father ye will doe he was a murtherer from the beginning and abode not in the truth because there is no truth in him When he speaketh a lie he speaketh of his owne for he is a lier and the father of lies And because I tell you the truth ye beleeue me not yet which of you can rebuke me of sinne His disciples they might because the sonnes of men but in that there
same faith though not hypostatically yet truely vnited by such a mysticall but reall vnion as may without solecisme ground as well this denomination as our title or interest in Gods fauour More consequently by much to his owne positions might Bellarmine likewise haue granted that as we are truly the sonnes of wrath by nature albeit euery lineament of Gods image in vs be not quite razed but rather all or most much defared by Adams sinne made ours partly by reall propagation but more principally in his doctrine by imputation so we become the sonnes of God by the spirit of adoption though not so powerfull in vs as vtterly to extirpate all relickes of sin yet able so to dead the force or operation of it as it did the remainder of Gods image in vs before we were renewed by Christ Thus walking not after the flesh though in the flesh nor working sin though sin worke in vs we may through grace or this earnest of the spirit but onely for the righteousnesse of Christ whereto wee are by it vnited haue a more reall title to be enstiled his brethren sons of our heauenly father then Hee can haue as Bellarmine obiects by our doctrine he hath to be called the son of him that is the father of lies and Iesuiticall equiuocation Albeit there was no guile in him yet hee bare the punishment due to our rebellions and was not this commutation of punishment â—herby the seruants of sin are acquitted and the Lord of righteousnesse condemned sufficient to make such as are in part willing to doe for others as hee hath done for them immediately capable of absolution by his innocency of reward by his righteousnesse The a Apostle doubtlesse meant no lesse when hee saide He hath made him to be sin for vs which knew no sin that we should be made the righteousnesse of God in Him 7. The second point against which our aduersaries dash doth so euidently bewray their greatest pilots vnskilfulnesse in this hauen of saluation as euery childe that can repeate his Pater noster may easily perceiue the Trent Fathers themselues did not vnderstand it Nor can the subscribers to this decree vse that celestial prayer without plain mocking of God and Christ This imputation needs no other proofe then the cleare proposall of such positions as they now all holde de fide Take wee then one of their Catechumenies whether destitute of faith or no it skils not that hath not as yet attayned to the first iustification as they distinguish that is one destitute of habituall grace or inherent righteousnesse such a man by their Churches discipline is â—â—â—mitted or rather commanded to vse this petition amongst the rest forgiue vs our trespasses as wee forgiue them that trespasse against vs. What sinnes or trespasses doth hee request should be forgiuen him Mortall especially for their remission onely is necessary to the first iustification But how must God remit them Immediately by pardoning or forgiuing them No they are immediately remitted by actuall introduction of the contrary former grace inherent which formally expels them out of the soule as light to vse Bellarmines owne illustration of their positions in this point doth darknesse out of the aire Nor is there any possibility of remitting sinnes by other meanes left to omnipotence it selfe since the publication of Iesuiticall Comments vpon the Trent Councells decree What then is the full meaning or finall resolution of this petition whilest vttered by men as yet not iustified Lord forgiue vs our trespasses or mortall sinnes This verily and no other Lord by infusion of thy grace make vs such as shall not need of thy pardon or forgiuenesse For to holde that ouer and aboue the infusion of that grace by which the staine of sinne being clearely wiped out we are made iust Gods fauour or condonation to vse their Latine word with addition of one English letter is any way requisite for our acceptance or approbation with him is in formall tearmes the very opinion which Vasquez so peremptorily condemnes in Canus Nedina Victoria Gabriel Richardus Ariminensis Scotus and others as contradictorie to the Trent Councells oft mentioned decree and so indeede it is for by that decree being made formally iust by grace alone we become the immediate or formall obiects of Gods iustice or fidelity now strictly bound to render vs quid pro quo eternall life for grace inherent vtterly exempted from all dependance on his mercy and fauour And whereas some of their late Writers desirous to giue the Church all possible satisfaction yet partly fearing openly to wrong God or flatly to contradict his word had granted that grace infused did quite extirpate all sinne and make vs absolutely iust in our selues but yet could not by it nature or sole entitie obliterate all relation of trespasse or offence commited against God before wee had it as being vnable to make full recompence or satisfaction for them euen this opinion is now reiected as hereticall and contrary to the Councells meaning It remaines therefore that the true and full meaning of that petition in the Lords prayer forgiue vs our trespasses according to our aduersaries construction is Lord grant that we stand not in neede of thy forgiuenesse if wee suppose this petition to be conceiued either by men destitute of perfect inherent righteousnesse or such as distrust or doubt whether they haue it or no. But imagine a man could be as I thinke few Papists are more then morally certaine hee were in the state of perfect grace his vse of the same request would bee superfluous or requisite onely in respect of veniall sinnes albeit euen these if they imprint any vncomely marke or aspersion neuer so light on their soules must be taken away by introduction of the contrary forme as by acts of penitency or the like whereunto Gods concourse or aide of grace is necessarie so that his desiring God to forgiue him them is but to request his help that he may not need his fauour And though in their esteeme but a light one yet a prety mockery of God it is that after infusion of grace they should not stand in neede of his mercy or imputation of their Redeemers righteousnesse either for remitting or taking away of the staine of mortall sinnes or the punishment due vnto them and yet after God hath done all and Christs mediation as farre as concernes them fully accomplished most of them must be highly beholden to the Pope not onely in this life but after death for releasing the punishment due to veniall and petty sinnes 8 Some part of the first difficultie Bellarmine from what place of Caluin Melancthon and Chemnitius I remember not he expresseth not hath thus proposed CHRIST is our mediatour not onely in our first reconciliation but during the whole time of our life in which regard we alwayes stand in neede of his intercession and consequently alwayes sinne and transgresse the Law otherwise CHRIST after our first reconciliation
should be idle but so he is not saith Bellarmine First because he alwayes ministers strength and grace by which wee doe good works Secondly hee purgeth our daily and lighter sinnes and his blood cleanseth vs from all sinnes Or if through transgression of the law we fall away from our state of righteousnes he neuer thelesse is stil the propitiation for our sins and reconciles vs not only seuen times but seueÌ„ty times seuen times to his father if conuerted by his grace we addresse our selues to serious repentance Therfore we make not CHRIST an idle mediatour in saying the Law may be fulfilled but our aduersaries truly make his benefits vneffectuall when they teach that the excellency of his obedience could not effect that the iustification which is by the Law should bee fulfilled in vs. Whatsoeuer he thought it was safest for him to professe as hee hath written because the Trent Fathers for conclusion of that session accurse all that should say their resolutions in this point did rather disparage then set foorth the excellencie of CHRISTS sacrifice or the true woorth of his merits But the more mercifull Bellarmine makes his God the readier to forgiue our frequent trespasses the greater stil is their former mockery seeing euery time they repeat that petition they implicitely yet necessarily include the appurtenances Lord make vs such as wee shall not need of thy forgiuenesse The excesse of diuine Maiesty in respect of princely dignity presupposed their mockery of God in suing for restauration of grace after relapses into mortall sinne may for the quality be resembled by imagination of some great fauourite in the Court after many bountifull rewards for little or no seruice falling to rob or steale and lastly crauing pardon in these or like tearmes I haue grieuously offended against your Crowne and dignity but by your wonted grace I beseech you bestow as good preferment on me as before I had and amends shall quickly bee made for all the wrongs I haue done vnto my fellow subiects you shall not finde matter of death in me againe so long as your bounty towards me lasts that I shall not commit some petty sinnes of wantonnesse quarrelling drinking swearing I hope your highnesse will not expect for these are not against your Law but besides it The insolency of this imagination in a malefactour could an earthly Prince knowe the heart whence it issued would make his former offence in it self and course of common iustice meritorious of death altogether vncapable of mercy otherwise easie to haue beene obtained And is it either lesse exclusiue from Gods fauour or more prouocatiue of his seuerity to beg such grace at his hands as shall wipe out all former reckonings where with he could charge vs or hauing promised sincere obedience to the Law to elude the Lawgiuer with that distinction without which Bellarmine thinkes our Writers arguments to proue the fulfilling of the Law impossible can hardly be answered They saith he which grant as Vega doth veniall sinnes to be against the Law are enforced to hold that to keepe the Law is onely possible in as much as onely the greater part of it may bee kept whence the denomination is indefinitely attributed to the whole But what can they say to that of Iames. Hee that keepeth the whole Law and offendeth in one point is guilty of all The solide answere therefore in his iudgement is that veniall sinnes without which we doe not liue are not sinnes simply but imperfectly and in a sort neither are they against the Law but besides the Law Such as first did apply this distinction to that purpose for which the moderne Romanist now misuseth it might perhaps be in part excused by the barbarousnesse of the times wherein they liued and their ignorance in Scriptures But wee haue cause to feare that Bellarmines generall skill and knowledge in them vvas punished by GOD vvith particular grosse and palpable ignorance or blindnesse rather in thinking this quiâ—ke of wit should glue together such Oracles of the Apostles as without it would mightily iarre and start asunder As that of Iames late cited He that offends in one mortally is guilty of all and this other In many things we al offend 1. venially or these two of S. Iohn He that is borne of God sinneth not If we say we haue no sin we deceiue our selues So doubtlesse they do and mightily mistake both these great Apostles meaning that thinke any in this should be so righteous as not to stand in neede of Gods fauour for absolution from sins committed against his Law but of their meaning in the Chapter following 9. These discussions may informe the Reader that Bellarmines conclusion of this controuersie wherein hee may seeme vnto the vnobseruant to attribute somewhat to Gods mercies in the businesse of iustification after grace infused was but like the first inuitation of an Italian onely for fashion sake For if his authority could haue moued any of his profession after fulnesse of grace to haue tasted the louing kindnesse of the Lord he could not be ignorant that the Trent Councell had shut the doore vpon them It is the safest way saith he * to put our whole trust in Gods mercies VVhy so because there is no trust or confidence to be put in our owne good workes or fruits of grace No rather because it is more easie to grow proud of our deeds then to be assured of our sincerity in doing them But if neither safe it be to trust in them nor by his doctrine to any purpose without them to trust in Gods mercies hee hath left his Romane Catholikes in a miserable case VVhat is it then they can hope or desire Gods mercies should doe for them To remit their sinnes How By not imputing them this is all they can condemne in vs. VVhat then to set heauen open vnto them without remission of sinnes or iustification This is more then can be laid to any heritickes charge none euer liued but granted iustification to bee a necessary gate through which all that haue sinned must enter into heauen It remaines then the onely ground of all hope or trust a Romanist can haue of any good from Gods mercies must be his precedent perswasion or beliefe of absolute and perfect righteousnesse either now inhabiting his soule or hereafter to be obtayned That is hee must trust God one time or other will be so mercifull to him as he shall not stand in neede of his mercie at the houre of death 10. He that wold clearly conuince the Romish church or her childreÌ„ of a capitall crime vsually obiected by our writers shold begin w th the vertual intentioÌ„ of the priest by rigid positions of their late writers most necessarily required to the effectual working of the Sacraments for that euidently breedeth doubt whervnto if we adioyne this absolute necessity of compleat habitual grace inherent for remission of sins it openly condemnes the Trent Councell it selfe for nursing