Controv. 1. Against the administring of the sacraments in an vnknowne tongue.

v. 3. Know ye not, &c. Hayma taketh this to be a reprehension of the Apostle reproo∣uing them for their ignorance, as if he should haue said: certe id puto ignoratis, I verily thinke ye are ignorant: and if ye be, I will shew it vnto you, &c. But Origen better inferreth: that the Apostle speaketh taquam scientibus & edoctis, as to men of knowledge, &c wel taught: & hereupon he sheweth that in the Apostles time, the vse was otherwise, then in his daies: non, et numie fieri videmus, typus tantum modo mysteriorum, bis, qui baptizantur, sed virtus corum & ratio tradebatur, then, not onely the type it selfe, and misterie of the sacrament was de∣liuered to those which were baptized, as now is vsed to be done, but the efficacie and rea∣son thereof, &c. the meaning of the sacrament explaned, so that none were ignorant; what was signified thereby, as the Apostle speaking here of baptisme, and of the spirituall vse and signification therof, appealeth vpon their knowledge: which sheweth the superstition of the Romanists, who cause the sacraments to be administred vnto their people in the latine tongue, and so they are kept in ignorance, not knowing the right vse of the sacraments, but resting onely in the outward ceremonies, & superstitious vsages which they haue brought in, and added to the sacraments.

Controv. 2. Concerning inherent iustice.

Stapleton, a notable champion for the Romanists, Antidot. p. 312. thus reasoneth out of the Apostles words, v. 2. for inherent iustice: they which are dead to sinne, are wholly renewed in the inward man, and so by their renouation are acceptable vnto God, and there∣by iustified: but by the grace of Christ, we die vnto sinne, not to liue vnto the same any more: Ergo thereby we are accepted of God, and reconciled to him.

Contra. The proposition diuersely fayleth, 1. this renouation of the inward man is not totall, or perfect, but onely in part: though sinne doe no longer raigne in them, that are iu∣stified, yet the reliques thereof remaine still: the vnderstanding, will, and affections, are but reformed in part, for the Apostle faith, we know in part, 1. Cor. 13.9. and as our knowledge is, such is our chariti•: indeede in the next world, when we are glorified, all imperfection shall be done away, and we shall be perfect as God is perfect, but while we dwell in these houses of clay, we are compassed with many imperfections. 2. This our renovation, though it be not perfect, yet is accepted thorough the perfect obedience of Christ: but it is not ac∣cepted as our iustification, whereby we are reconciled vnto God, for that which instifieth vs, must be perfect: which is onely the righteousnesse of Christ, applyed vnto vs by faith: See further touching inherent iustice, Synops. Centur. 4. exr. 56. and Contr. 14. following.

Controv. 3. That the Sacrament of baptisme doth not conferre grace by the outward worke.

v. 3. Knowe yee not, that all we which haue beene baptized into Iesus Christ, haue beene baptized into his death, &c. Hence the Romanists would inferre that baptisme doth worke in all, regeneration: for all that are baptized into the death of Christ are regenerate, but all that are baptized into Christ, are baptized into his death: therefore all that are baptised are regenerate, and so the verie sacrament doth by the externall act conferre grace: to this pur∣pose the Romanists.

Contra. 1. The conclusion should be, all that are baptized into Christ are regenerate, and that we grant: all they which receiue baptisme aright, that is, by faith, apprehend the promise of remission of sinnes, either then, as they which are of yeeres, or after, as in∣fants when they come to yeeres of discretion they are regenerate; so the conclusion is true of all the faithfull that are baptized: for the Apostle speaketh here onely of such, including himselfe in the number: so also he saith, Galat. 3.27. All yee that are baptized into Christ, haue put on Christ: but they onely are baptized into him, that by faith are graft into him, and made liuely members of his mysticall bodie: And thus much Lombard lib. 4. distinct. 4. affirmeth out of Hierome, in Ecclesia, qui plena fide non accipiunt baptisma, &c. in the Page  302 Church, they which with a full faith doe not receiue baptisme, doe take the water, not the spirit, &c.

2. And these reasons may be alleadged hereof: 1. iustification doth often goe before baptisme, as Abraham first beleeued, and then was circumcised, and Cornelius after he had shewed his faith, was baptized by S. Peter, Act. 10. 2. Origen doth inferre as much out of the Apostles words here: because the Apostle saith, we are buried with him by baptisme into his death, docens per hoc, quia si quis prius mortuus est peccato, is necessariò in baptisme con∣sepultus est Christo, he teacheth hereby, that if one be dead before vnto sinne, then of necessi∣tie he is buried with Christ in baptisme; but if any before doe not die vnto sinne, he cannot be buried with Christ: nemo enim aliquando vivus sepelitur, &c. for no man is at any time buried aliue, &c. thus Origen, and before him Tertullian, lib. de poenitent. Dieu baptized non vt delinquere desinamus, sed qua desivimus, &c. he bid to be baptized, not that we should leaue off to sinne, but because we had left alreadie, &c. Tolet here answeareth, that his mea∣ning is, that they which are to be baptized, must come with a purpose amplius non pecca••i, not to sinne any more: and further to Origen, though he name him not, he maketh this an∣swear: that we are said to be buried in baptisme, not because we first die vnto sinne, before we are baptized, but for that baptisme signifieth, that we are dead to sinne, as the graue sheweth that they which are buried are dead, & non solum id significat, sed efficit, and it doth not onely signifie it, but effecteth what it signifieth, &c. Tolet. annot. 3.

Contra. 1. Tertullian saith more then so, they which come to be baptized, corde iam la∣ti sunt, &c. are alreadie washed in heart: but their hearts cannot be washed and cleansed, without remission of their sinnes.

2. The graue signifieth in deed, that they which are buried are dead, but they were dead before, neither doth the grave make them dead, it receiueth them first beeing dead: so then if we be buried in baptisme, it sheweth that a spirituall death must goe before, as the people which came vnto Iohns baptisme, confessed and repented of their sinnes, Matth. 3. yet this death to sinne, is encreased, ratified, and confirmed in baptisme.

3. But if iustification and remission of sinnes goe often before baptisme it will be de∣manded, to what ende we are then baptised: We answear 1. because God hath so comman∣ded, and therfore it were great contempt not to obey the Lords commandement. 2. the be∣nefits receiued before, by those visible signes are enlarged and encreased. 3. and although they are iustified before God, yet it is not knowne vnto the Church, into the fellowship whereof they are receiued by that outward Sacrament. 4. baptisme also sealeth the assu∣rance of the kingdome of God, which they receiue in their iustification, but it is sealed, confirmed, and ratified by the sacrament of baptisme: like as Princes gifts, after they are granted, doe passe vnder the great seale, Martyr. See more of this controversie, Synops. Centur. 2. err. 96.

Controv. 4. That baptisme serveth as well for the remission of sinnes to come, as of sinnes past.

v. 3. We haue beene baptized into Iesus Christ: Baptisme then is a seale of our vniting, graffing, and incorporating into Christ by faith, by whom we haue remission of all our sinnes past, present, and to come, and therefore the vse of baptisme extendeth it selfe vnto the whole life of man, that by the effectual and liuely remembrance thereof, he is confirmed and strengthened in the hope of the remission of all his sinnes in Christ: so Chrysostome well saith, vpon the 5. verse, non ad hoc tantum valet baptismus, quod prior a delicta deles, sed quod & ad futura cauenda monet: baptisme onely avayleth not hereto, that it blotteth out our sinnes past, but armeth vs to take heede of sinnes to come, &c.

Contrarie vnto this truth is the Popish doctrine, that baptisme is prima tabula post ••∣fragium, &c. the first table, as they call it, after shipwrack, and penance is the second table: so that they will haue baptisme serue onely for the remission of sinnes past: This conceit of baptisme beganne to be taken vp long agoe: this made Constantius, deferre his baptisme til he was old, and the like is reported of Nazianzen in his life: and hereupon grewe that common error, that before baptisme men tooke vnto themselues a greater libertie to s•••: as in Augustines time they vsed to say, sine illum facere, nondum est baptizatus, let him alone, he is not yet baptized: See also further of this point, Synops. Centur. 3. error. 11.

Controv. 5. Whether in baptisme our sinnes be cleane taken away.

v. 6. Knowing that our old man is crucified with him, &c. Hence Pererius with other Ro∣manists would inferre, in baptismo tolli & deleri penitus peccata, &c. that in baptisme our sinnes are wholly remooued and blotted out, that those sinnes, which were before bap∣tisme, are after baptisme none at all: and not as the heretikes say (so the Romanistes blas∣pheme the Protestants) that sinnes remaine after baptisme, but they are not imputed: to this purpose Pere. disput. 2. annot. 9.

Contra. 1. Pererius with the rest of that sect doe misreport our opinion: for we doe not say, that in baptisme our sinnes are onely hid, and not imputed, and yet remaine still: but we hold, that our sinnes are blotted out, and remooued for euer, quoad culpam, reatum, & poe∣nam, in respect of the fault, guilt, and punishment: but there remaineth macula, a blot still, and staine of sinne: the corruption, and imperfection of our nature, with some reliques and remainder of sinne doe still remaine: and this is euident both in that originall sinne remaineth after baptisme, which the Apostle calleth, peccatum inhabitans, sinne dwelling in him, Rom. 7.10. euen after he had beene baptised. 2. whereas Pererius obiecteth that saying of Beza, to confirme his opinion, that in those which are truely sanctified in Christ, sinne once dyeth, •••is, is so weakned, vt pristinas vires nunquam accipiat, &c. that it shall neuer receiue the former strength, but daily as the bodie in the graue rotteth away, donec penitus intereat, &c. ••till it altogether perish, &c. In these words Beza affirmeth not, that in baptisme there is a persue death of sinne: but that sinne beginning to die, is weakned more and more, and ne∣uer returneth to the former strength: which is most true, that the regenerate doe more and more die vnto sinne, and euery day the power of sinne is decayed in them, till at length to∣gether with morralitie, they put of all corruption: See further, Synops. Centur. 3. er. 10.

Controv. 6. Of the baptisme of infants.

1. The Anabaptists doe thus inferre out of this place of the Apostle, v. 5. we are buried by baptisme into his death, &c. they which are baptised must professe their mortification and dying vnto sinne, which infants cannot doe, and therefore they are not to be baptised; And Christ bid his Apostles to goe teach all nations, and baptize them: infants are not capable of doctrine, and fit to be taught, therefore they are not to be baptized.

Contra. 1. They which neither in baptisme nor after make profession of their mortifica∣tion, are not to be baptized: they which are of yeeres, must so professe in their baptisme: it is sufficient for infants to doe it afterward: for the vse of baptisme is not for the time present onely, but for afterward, otherwise we should neede often to be baptized. 2. Infants are within the couenant, for God promised to be the God of the faithfull, and of their seede: and therefore the signe of the couenant, is not to be denied vnto them: and seeing infants were circumcised vnder the lawe, in stead whereof baptisme is succeeded, infants by the same warrant are to be baptized, vnlesse we will make the state of infants vnder the Gospell, inferiour vnto the condition of infants vnder the lawe. 3. When the A∣postles were bidden to preach and baptize: a course was prescribed them, and that or those times to beginne with preaching, and then to baptize: for first they which were of yeares, must beleeue, which was wrought in them by preaching the word, for faith commeth by hearing, before they could be admitted to baptisme. 4. But it will be obiected, that this vse of baptizing infants is not Apostolicall, it was brought in by Hyginus Bishop of Rome, and Tertullian lib. de baptism, misliketh that vse.

Contra. 1. Hyginus onely made a decree concerning Godfathers, and Godmothers, as they are called, that vndertake for infants in baptisme, which sheweth that the baptizing of infants was in practise before: 2. Tertullian in his old age fell into the heresie of Mon∣tanus, and therefore much is not to be ascribed to his iudgement concerning this matter, Martyr.

Controv. 7. Of the confidence and assurance of saluation.

v. 8. Wee beleeue that we shall also liue with him, &c. Hence it is well inferred, that the faithfull are assured by faith, both of their perseuerance in the state of grace in this life, and of euerlasting life in the next: for, we beleeue, saith the Apostle, that we shall liue, &c. we nothing doubt of it: and in the same sense, the Apostle said before, 〈 in non-Latin alphabet 〉, knowing, ver. 6. and againe, 〈 in non-Latin alphabet 〉, knowing, v. 11 〈 in non-Latin alphabet 〉, gather ye, or conclude ye, Page  304 as the word is taken, Rom. 3.28. and here 〈 in non-Latin alphabet 〉, we beleeue, all which words implie, a certaintie without doubting.

Contrarie hereunto is the doctrine of the Romanists, which hold it to be a point of pre∣sumption to haue assurance of saluation: and whereas we vrge S. Pauls example, that was sure nothing could separate him from the loue of God in Christ, they answear, that S. Paul and other holy men, had it by speciall reuelation.

Contra. S. Paul maketh it not his speciall case to be assured of saluation: but here he speaketh generally of all the faithfull, we knowe: Tolet also one of their owne writers, thus expoundeth this place, we beleeue, credimus intellectus, &c. we beleeue in the vnderstanding that spirituall life is giuen vs with the death of sinne, confidimus etiam nos in ea per seueratu∣ros, and we are confident that we shall perseuere therein: See further hereof, Synop. Centur. 4. err. 25.

Controv. 8. That Christ shall not die in the next world againe for those, which were not healed here.

v. 9. Death hath no more dominion ouer him, &c. Origen by this text confuteth their error, who hold that Christ should suffer in the next world the like things, as he did here for them, quos dispensationis eius medicina sanara non poserat, whom the medicine of his dispensation could not heale in this present world: and they vsed this reason, because in the next world they shall either doe well still, or euill, non erunt profundo silentia, there shall not be silence altogether: then as Lucifer fell in the beginning, so may they be apt to fall then, having the vse of freewill: for virtus est mutabilis, vertue is changeable.

Origen thus refuteth this error. 1. because it is contrarie directly to the Apostles words here, that Christ died once for all, death shall haue no more dominion ouer him, such vs the force and efficacie of the crosse of Christ, vt sufficiat ad sanitatem & remedium non so∣lum praesentis & futuri seculi, sed etiam praeteritorum, &c. that it sufficeth not onely for the health and remedie of the present, and world to come, but of the ages past; & non solum humano ordini, &c. and not onely for the order and condition of men, but euen for the ce∣lestiall orders also, &c. Christ by his death redeemed the one from their sinnes, and setled and established the other. 2. and though the nature of man be mutable here, yet so shall it not be there, vbi ad culmen virtutis ascenderit, when it is come to the height and perfe∣ction of vertue: for there shall be charitie, which as the Apostle saith, nunquam excidit, neuer falleth away. 3. The Apostle could say, that neither life, nor death, things present, nor to come, nor any thing else, could separate him from the loue of God in Christ, how much lesse shall the libertie of freewill be able, then to separate vs. 4. And Lucifer did fall, antequam ad beneficia filij Dei charitatis vinculis stringeretur, when as yet the bond of charitie had not fastened him to the benefits of the Sonne of God: But it is now otherwise with those celestiall spirits, whose state is now made firme and sure in Christ.

Controv. 9. Against the sacrifice of the Masse.

v. 10. For in that he died, he died once: This place is verie pregnant against the Popish sacrifice of the Masse, wherein they say they doe dayly offer vp Christs bodie in sacrifice vnto God: for there is no oblation of Christ in sacrifice but by death: he died but once, and therfore one sacrifice of him in his death sufficeth for all, and the Apostle saith, Heb. 10.14. that he hath with one offring, made perfect for euer, them that are sanctified: This then is a blasphemous derogation to make iteratiue sacrifices, as though that one sacrifice had beene imperfect: and whereas they alleadge that their Masse is a sacrifice applicatorie of Christs death, such applications are superfluous, seeing the death of Christ is effectually applyed by faith, which is reviued, strengthened, and increased by the commemoration of Christs death in the Sacraments: See more hereof, Synops. Centur. 3. err. 31.

Controv. 10. Concerning freewill.

v. 12. Let not sinne raigne, &c. This place may be vrged by the adversaries of the grace of God, to prooue that man hath some power in himselfe to resist sinne, seeing otherwise the Apostles exhortation should be in vaine to exhort men vnto that which is not in their power.

Contra. 1. The Apostle elswhere euidently teacheth, that man hath no power or inclination of himselfe to any thing that is good, as 2. Corinth. 3.5. Wee are not sufficient to thinke any thing of our selues, but our sufficiencie is of God, Philip. 2.23. it is Page  305 God, that worketh in you both the will and the deed of his good pleasure: we must not then make the Apostle contrarie to himselfe, as though in this place he should ascribe any thing to mans freewill. 2. the Apostle speaketh here to men iustified and regenerate by the spi∣rit of God, by the which they are enabled to performe this, whereunto they are ex∣horted: so that this abilitie is not in themselues, but from God. 3. the Apostle shew∣eth a difference by thus exhorting betweene these actions, which the Lord maketh in o∣ther creatures, which either haue no sense at all, or sense onely, which creatures God vseth without any stirring at all, feeling, and inclination in them, and those, which he worketh in man, whose reason, will, and vnderstanding he vseth by incicing and stirring it vp. 4. So then these exhortations are not superfluous, for thereby we are admonished rather what we ought to doe, then what we are able to doe, and by these exhortations of Gods word, grace is wrought in vs to enable vs to doe that, which of our selues we haue no power to doe: See further Controv. 15. following.

Controv. 11. That concupiscence remaining in the regene∣rate, is properly sinne.

v. 12. Let not sinne raigne: The Apostle here speaketh of concupiscence, which is sinne, though it raigne not in vs: the verie suggestions and carnall thoughts, that arise in the rege∣nerate, haue the nature of sinne, though they yeeld not consent vnto them.

Bellarmine with other of that side, doe expound these and such like places,* wherein concupiscence is called sinne, de causa vel effectu peccati, of the cause or effect of sinne: so concupiscence is improperly called sinne, in their opinion, either because it is the effect and fruit of Adams sinne, as a writing is called ones hand, because the hand writ it, or because it bringeth forth sinne, as we say, frigus pigrum, flouthfull cold, because cold maketh one full of flouth.

Contra. 1. Concupiscence is sinne properly, because it is contrarie to the lawe of God, it striueth and rebelleth against it, and continually stirreth vs vp to doe that which is contra∣rie to the Lawe: sinne properly is the transgression of the lawe, as the Apostle defineth it, 1. Iohn 3.4. therefore concupiscence beeing contrarie to the lawe of God is properly sinne: S. Paul also calleth it sinne dwelling in him, Rom. 7.17. 2. Whereas it may be obiected that all sinne is voluntarie, but the motions and suggestions of the flesh are involuntarie: we answear that all sinne is not voluntarie, for then originall corruption should not be sinne, which is euen in children, which can giue no consent: and yet in respect of the beginning and roote of this sinne, which was Adams transgression, it was voluntarie: See more of this controversie, Synops. Papism. Centur. 4. err. 16.

Controv. 12. Whether a righteous man may fall into any mortall or deadly sinne.

v. 12. Let not sinne raigne: there is then peccatum regnans, sinne raigning, as when one sinneth against his conscience, and setteth his delight vpon it, and followeth it with greedinesse, and so for the time, looseth the hope of forgiuenesse of sinne, and maketh him subiect to euerlasting death without the mercie of God: peccatum non regnans, sinne not raigning, is originall concupiscence, suggestions, motions of the flesh, infirmities, and such like: Now the Romanists simply denie, that a righteous man can commit any mortall sinne, neither can any continuing the Sonne of God fall into it: Rhemist. 1. Ioh. 3. sect. 3. Among the Protestant writers some thinke, that the righteous may haue sinne for the time raigning in them, as Aarons idolatrie, and Dauids adulterie sheweth: so Vrsinus vol. 1. pag. 107. but Zanchius denieth it, miscellan. p. 139.

Contra. 1. Touching the assertion of the Romanists, it is manifestly conuinced of error by the example of Dauid: for it is absurd to thinke that in his fall he ceased to be the child of God: for he that is once the sonne of God, shall so continue to the ende: Dauid was a righteous and faithfull man, and yet fell into great and dangerous offences, which they call deadly and mortall sinnes.

2. The other may be reconciled by the diuerse taking and vnderstanding of raigning sinne: for if that be vnderstood to be a raigning sinne, which is committed of an obstinate minde, with contempt of God, without any feeling or remorse of conscience, so we denie, that any of the elect can fall into any such sinne: but if that be taken for a raigning sinne, when for a time the conscience is blinded, and a man is ouercome and falleth, yet ra∣ther of infirmitie, then obstinacie, yet afterward such vpon their repentance are re∣stored: Page  306 in this sense, sinne may raigne in the righteous, as in Aaron, Dauid: but it is said improperly to raigne: because this kingdome of sinne continueth not, it is but for a time.

Controv. 13. Against the Manichees.

v. 22. In your mortall bodie: Theophylact hence reprooueth the error of the Manichees, who affirmed, that the bodie of man is wicked and euill: but seeing the Apostle compareth it to armour or weapons, which the souldier vseth for his countrey, the theife and rebell a∣gainst it: so the bodie is an indifferent thing: it may either be abused as an instrument of sinne, or by the grace of God it may be applyed to the seruice of the spirit, as the Apostle sheweth, v. 19. Giue your members as seruants vnto righteousnesse.

Controv. 14. Concerning inherent iustice.

v. 13. Neither giue your members as weapons of vnrighteousnesse, &c. Bellarmine infer∣reth out of this place, that as sinne was a thing inherent and dwelling in vs before our con∣uersion, so instead thereof must succeede righteousnes, per iustitiam intelligit aliquid inhe∣rens, by righteousnesse he vnderstandeth a thing inherent in vs, from whence proceed good workes.

Contra. 1. We doe not denie but that there is in the regenerate, a righteousnesse inhe∣rent and dwelling in them, which is their state of sactification or regeneration: but by this inherent iustice, are we not iustified before God, but by the righteousnesse of Christ impu∣ted onely: for here the Apostle treateth not of iustification, but of our sanctification, and mortification, which are necessarie fruits of iustification, and doe followe it; but they are not causes of our iustification. 2. Wherefore this is no good consequent; There is in the righteous an inherent iustice, Erg. by this iustice they are iustified before God: See further hereof, Synops. Centur. 4. err. 56.

Controv. 15. Against the power of freewill in the fruits of righteousnesse.

v, 20. When ye were the seruants of sinne, ye were freed from righteousnesse: Beza doth vrge this place strongly against the popish freewill: for in that they are said to be free from iustice, (that is, as Anselme interpreteth, alieni à iustitia, estranged from iustice, it sheweth that they haue no inclination at all vnto iustice: it beareth no sway at all: nullum erat eius im∣perium, it had no command at all ouer you.

Pererius disput. 5. numer. 33. maketh an offer to confute this assertion of Beza, but with bad successe: for those verie authors, whom he produceth, make against him: first he al∣leadgeth Anselme following Augustine, liberum arbitrium (saith Augustine) vs{que} adeo i• peccatoribus non perijt, vt per ipsum maximè peccent, &c. freewill is so farre from beeing lost in the wicked, that thereby they doe sinne most of all, &c. But who denieth this, the wic∣ked haue freewill indeed, free from compulsion, it is voluntarie, but inclined onely vnto e∣uill: which Anselme calleth libertatem culpabilem, a culpable freedome: and he therefore fitly distinguisheth betweene these two phrases of the Apostle, he saith they are 〈 in non-Latin alphabet 〉free, not freed, from iustice, least that sinne might be imputed vnto any other, then to them∣selues: but afterward, v. 22. he saith 〈 in non-Latin alphabet 〉, liberati, freed from sinne: to shewe that this freedome is not of our selues, but onely from God: and so he concludeth, haec volun∣tas quae libera est in malis, &c. ideo in bonis libera non est, quia non liberatur ab eo, qui eam solus, &c. this will, which is free in euill, because they delight in euill, is not therefore free in good things, because it is not freed by him, who onely can make it free from sinne, &c.

With like successe he citeth Thomas in his Commentarie here, who thus writeth: semper ita{que} homo, sive in peccato fuerit, sive in gratia, liber est à coactione, non tamen semper liber est ab omni inclinatione, man therefore alwaies, whether he be in sinne, or in grace, is free from coaction and compulsion, but he is not alway free from an inclination, &c. where he affirmeth the same thing which we doe, that the will of men is free alwaies from compulsion, for it alwaies willeth freely, without constraint that which it willeth: but it is not free at any time from an euill inclination: it is not free à necessitate, from a necessitie of inclining vnto that which is euill, of it owne naturall disposition.

Controv. 16. Whether all death be the wages or stipend of sinne.

v. 13. The stipend of sinne is death: Socinus part. 3. c. 8. pag. 294. graunteth that eter∣nall death is the reward of sinne, and the necessitie of mortalitie, and dying, but not •••Page  307 corporall death it selfe: for Adam before sinne entred, was created in a mortall state and condition: and Christ hath redeemed vs from all sinne, and the punishment thereof, there∣fore corporall death is no punishment of sinne, because it remaineth still, neither hath Christ redeemed vs from it.

Contra. 1. It is euident, in that the Apostle speaketh of death, here absolutely without any restraint, or limitation, that he meaneth death in generall, of what kind soeuer: and of the corporall death he speaketh directly c. 5.12. by one man sinne entred into the world, and death by sinne, which is specially vnderstood of the bondage of mortalitie, which A∣dam by his transgression brought vpon his posteritie.

2. It is friuolous distinction to make a difference betweene death and the necessitie of dying: for what else is mortalitie, then a necessitie of dying, which if it be brought in by sinne, then death also it selfe.

3. Adam, though he were created with a possibilitie of dying if he sinned, yet this pos∣sibilitie, should neuer haue come into act, if he had not actually sinned.

4. Christ hath indeed deliuered vs from all punishment of sinne both temporall, and e∣ternall, as he hath deliuered vs from sinne: for as our sinnes are remitted, neuer to be laid vnto our iudgement, and yet the reliques and remainder of sinne are not vtterly extinguished; so the Lord hath effectually and actually deliuered vs from eternall death, that it shall neuer come neare vs; but from temporall death, as it is a punishment onely: for he hath made it an entrance to a better life, and he hath taken away the power thereof, that it shall not seaze vpon vs for euer; because he shall raise vs vp at the last day, and then perfectly triumph ouer death for euer.

5. Origen here vnderstandeth neither eternall nor temporall death, but that qua separa∣tur anima per peccatum à Deo, whereby the soule is separated from God by sinne: But then the Apostle had made an iteration of the same thing, for sinne it selfe is the spirituall death of the soule, and therefore the death here spoken of, is an other death beside that, namely, that which followeth as the stipend of sinne, which is euerlasting death, vnto the which is in the next clause opposed eternall death.

Controv. 17. Against the distinction of veniall and mortall sinnes.

v. 23. The stipend or wages of sinne, is death: Faius by this place doth well confute that Popish distinction of veniall and mortall sinnes: they say that veniall sinnes are those, which in their owne nature are not worthie of death, but the Apostle here noteth in generall of all sinne whatsoeuer, that the stipend and wages thereof is death, because all sinne is 〈 in non-Latin alphabet 〉, the transgression of the law: 1. Ioh. 3.5. and death is the wages of them, that transgresse the 〈◊〉: that glosse then of Haymo vpon this place may seeme somewhat straunge: hoc non de omnibus peccatis intelligendum est, sed de criminalibus, &c. this is not to be vnderstood of all sinnes, but onely of those which are criminall, such as S. Iohn speaketh of c. 5. there is a sinne vnto death, I say not that thou shouldest pray for it, &c. for the Apostle speaketh there of sinne against the holy Ghost, which shall neuer be forgiuen, for the which it is in vaine to pray: If the Apostle there should meane all criminall sinnes, then it would follow, that we should not pray for the conuersion of heretikes, adulterers, murtherers, and such like. We confesse, that there are some mortall sinnes, some veniall, but not in their nature: to the faithfull and penitent all sinnes are veniall, to the vnbeleeuers and impenitent, sinnes are mort∣tall: it is the mercie of the forgiuer, not the qualitie of the sinne, that maketh it veniall, yet this taketh not away the difference of sinnes, as though they were equall: for small sinnes are more easily pardoned, and great sinnes, where they are forgiuen, are more hardly pardoned; where they be not, they are more or lesse punished, according to the greatnes of the sinne: see further of this point, Synops. Centur. 4. er. 6.

Controv. 18. That euerlasting life cannot be merited by good workes.

Arg. 1. v. 23. But the gift of God is eternall life: The Apostle in chaunging and inuerting the order of his speach, whereas he had said the stipend of sinne is death, faith not, the stipend of righteousnes is eternall life, but the gift of God, &c. euidently sheweth, that euerlasting life is not due as a reward merited by our workes, but as a gift of grace through Christ Iesus: Thus Chrysostome expoundeth this place: he saith not, merces benefactorum vestrorum vna aeterna, sed donum Dei: life eternall is the reward of good workes, but it is the Page  308 gift of God: Theodoret, non dixit eam esse mercedem, sed gratiam, &c. he saith not eternall life is a reward, but grace or fauour: Nam licet quis summam & absolutam iustitiam praestite∣rit, for although one could performe a perfect iustice, yet temporall things are not corre∣spondent to eternall: Theophylact: non quasi retributionem laborum dat eam Deus, sed ex gratia per Christum, qui hac omnia nobis promeruerit, God giueth not eternal life, as a recom∣pence of our labour, but by grace through Christ, who hath merited all these things for vs.

Answ. Our aduersaries-doe all here concur in this answer, that euerlasting life is therfore called a grace, quia bis meritis redditur, quae gratia contulit, because it is rendred for and vnto those workes which were wrought in vs by grace; so Pererius, eternall life though it be due vnto good workes, yet it is giuen freely, nam merita illa principaliter à Dei gratia profecta sunt, for these merites, to which it is due, doe principally proceed from the grace of God, &c. Pere. disput. 7. numer. 42. so also Tolet in his annotat. and the Rhemistes vpon this place: also Stapleton hath the same answer: which they all would seeme to take from Augu∣stine, who saith the Apostle might haue said, the stipend of our iustice is eternall life: but he called it the grace of God, that we should vnderstand, ipsa bona opera, quibus vita eterna redditur; ad Dei gratiam pertinere, that good workes themselues, to the which eternall life is giuen, doe belong vnto the grace of God: August. de grat. & liber. 8.9.

Contra. 1. Whereas Augustine saith, recte potuisse dicere, the Apostle might haue well said otherwise: it is enough for vs, that the Apostle did not in this place say otherwise: and as Pet. Martyr saith, by this meanes most euident places of Scripture might be auoided, if we may say, aliter potuisset dici, it might otherwise, thus, or thus haue beene said. 2. but for the thing it selfe, Augustine is so farre from approouing the merite of workes to eternall life, that he maketh the good workes themselues to belong vnto grace: as he saith else where, pro hac gratiam qua ex fide viuimus, accepturi sumus aliam gratiam, in qua sine fine in calis vinimus, for this grace, wherein we liue by faith, we shall receiue an other grace and fa∣uour, wherein we shall liue without end in heauen: in Psal. 14.4. 3. for how can God be a debter to vs to bestow a second grace, because he conferred an other grace before: we are endebted to God for the former grace, he is not a debter to vs to bestow a second grace: as Bearnerd well saith, merita omnia Dei dona sunt, & ita homo magis propter ipsa Deo debiter est, quam Deus homini, our merits are Gods gifts, and so for them man is more debted to God, then God to man, de annunt. Mar. serm. 1.

Argum. 2. Where the crowne is of mercie it is not of merite: but the crowne of euer∣lasting life is in mercie, Psal. 103.4. which crowneth thee with mercie and compassions.

Answ. Pererius hath here two answers. 1. that either by mercie we may vnderstand Gods protection in this life, whereby he compssaeth his children as with a crowne. 2. or if we take it for the crowne of euerlasting life, it is called a mercie, because the merites for the which it is rendred, promanant principaliter ex gratia per misericordiam data, doe principally flow forth from grace giuen them in mercie. Pere. disput. 9.

Contra. 1. If Gods protection in this life be of mercie without our desert, then much more euerlasting saluation is of mercie, which is lesse merited. 2. the other is a meere cauill: for what graces soeuer any haue receiued in this life, how perfect soeuer they be here, they shall haue need of mercie in the day of iudgement: as the Apostle saith, 2. Tim. 1.18. the Lord graunt, that he may finde mercie with the Lord, at that day, &c. beside the mercies re∣ceiued in this life,* he wisheth he may also finde mercie then: so Augustine collecteth vpon these words, Iam. 2.13. there shall be iudgement mercilesse to him that sheweth no mercie: that they which haue liued well shall haue iudgement, cum misericordia, with mercie, they which haue liued euill, shall haue iudgement without mercie: where then there is need of mercie, there is no standing vpon merite.

Argum. 3. That which is of grace cannot be also of works, as the Apostle reasoneth, Rom. 11.6. if it be of grace, it is no more of workes, or else grace were no more grace, &c. but eternall life is of grace, Ergo not of workes.

Answer. 1. The Apostle may either here speake of the naturall workes of men, and so such workes do destroie grace, not of the workes of grace, which are indeed meritorious of eternall life: 2. the Apostle speaketh of election, which is of grace, non propter hominum opera prvoisa, not vpon the foresight of mans workes: Thus Pererius, disput. 8. numer. 48.

Page  309Contra. 1. The Apostle excludeth euen the workes of grace: for the question is of good workes, not of euill, but all good workes are of grace: for God worketh in vs both the will and the deed, Phil. 2.13. and that euen good workes, which are of grace, are excluded, the Apostle sheweth elsewhere: Ephes. 2.8. By grace are ye saued &c. not of workes, least any man should boast of himselfe: for ye are his workemanship created in Christ Iesus vnto good workes, &c. 2. The Apostle indeed speaketh of the election of grace: but yet the rule is generall, that grace and workes in the matters of saluation cannot be matched together: for he prooueth election to be of grace, and not of workes, by his generall axiome or proposition, because that which is of grace cannot be of workes: and if election be of grace and not of workes, then euerlasting life also, which dependeth of our election, must of ne∣cessitie be of grace also.

Argum. 4. That which is of workes is by debt, as the Apostle saith, Rom. 4.4. To him that worketh the wages is not counted by fauour, but by debt: But God is endebted to no man therefore life eternall is not of workes, because it is not by debt.

Answer. Pererius here answereth by indistinction: that there is a lawfull kind of meriting de condigno, of worthines: the one is perfect and absolute, which presupposeth no gift of grace, whereof it dependeth: such were the workes of Christ, which were absolutely meri∣torious ex rigore iustitiae, euen according to the strict rule of iustice, by the reason of the ex∣cellencie of his diuine nature beeing vnited in one person to his humanitie: there is another kind of merit, ex suppositione diuinae gratiae, vpon the presupposall of diuine grace: so the workes of men proceeding of grace, and their free will working together, are merita apud De•••, merites with God: like as naturall things, though they haue that vertue and actiuitie from God, are the true causes of their effects. Pere. disput. 10. numer. 53.

Contra. 1. This answer ouerthroweth it selfe, for if mens good workes proceed of the grace and gift of God, then cannot God be any waies endebted for his owne: as Dauid saith, 1. Chron. 29.14. All things come of thee, and of thine owne hand haue we giuen thee: and the Apostle saith, Rom. 11.35. Who hath giuen vnto him first, and he shall be recompenced: if then we might challenge any thing at Gods hands as a debt by way of recompence, we must first giue vnto him.

2. There is not the like reason of naturall, and supernaturall things: the naturall causes haue their vertue at once from God, and then they afterward worke according vnto that na∣ture and propertie, wherewith they were once endued: but in supernaturall the grace of God is necessarie, ad omnes actus, to euery act: as the horse, when he goeth of his owne ac∣cord, is the naturall cause of his going: but the order that directeth him is the cause of his going in the way, and of his going to such a place: so grace is the cause of our well doings we concurre indeed as naturall causes of the action, but the goodnes of the action is onely from God.

3. God then is not endebted vnto man for the merite of his worke, neither in iustice in respect of vs, is he bound to recompence vs: but yet he is another way endebted, in respect of his promise, and so it is iust with him, in regard of his word, and promise, to performe that which he hath promised: which promise he made onely of his free grace: and this point is touched also by Pererius, praesertius vero adiuncta Dei promissione de remunerandis, &c. especially the promise of God being adioyned for the rewarding of the good workes of the righteous, &c. in regard of this promise we graunt, which is meerely of grace, not for the merite of the worke, the Lord worketh himselfe a voluntarie debter of eternall life.

Argum. 5. The Apostle saith, Rom. 8.18. That the afflictions of this present life, are not worthie of the glorie, which shall be shewed, &c. here he euidently sheweth that our workes are not meritorious or worthy of eternall life.

Answer. Pererius here also thus distinguisheth: that workes may three wayes be conside∣red: in respect of the naturall cause, as they proceed from mans freewill, in respect of the matter, wherein they are expressed, and the time of continuance, which are but temporall, and for a time, and thirdly as they are wrought in vs by the grace of God: in the two first respects, they haue no cause of merit, but in the third, conuenientem habent proportionem equalitatis & dignitatis, &c. they haue a fit proportion of equalitie and worthines with the reward of eternall life: thus Pere. disput. 11.

Contra. 1. The verie scope of the place taketh away this distinction: for the Apostle v. 17. saith, If we suffer with Christ, &c. he speaketh of such sufferings and afflictions, as are Page  310 endured for Christ: which are the workes of grace: for a man of himselfe without grace, cannot suffer for Christ: therefore euen good workes as they proceed in vs of grace, are not meritorious or worthy of eternall life.

2. Good workes are so farre from beeing meritorious causes of eternall life, that they are not alwaies and in all, causa sine qua non, the cause without the which we cannot attaine vn∣to life, as in infants: and in them which are of yeares, though without good workes they cannot be saued, yet good workes are rather a beginning of eternall life, then the cause thereof.

3. To conclude this point therefore, in a merit there must fowre things concurre 1. it must be a free seruice, which we otherwise are not bound vnto. 2. it must be of our owne. 3. it must be perfect. 4. it must be proportionable to the reward. But our workes faile in all these, 1. we can performe nothing vnto God, but that we are alreadie bound to doe, 2. nei∣ther haue we any good thing of our owne, which we haue not receiued. 3. and our best workes are imperfect. 4. and betweene our temporall seruice, and an euerlasting reward, there is no proportion: therefore we cannot merite. See more hereof, Synops. Centur. 4. er. 79.