Commentary on Romans, Biblical exegesis 1 · Chapter 3 · Section 5

Commentary on Romans · Biblical exegesis 1 · Chapter 3 · Section 5

p. 1785. Places of controversie.

Controv. 1. That the Sacraments of the old Testament did not iustifie ex opere operato, by the worke wrought, and so consequently neither the newe.

There are diuerse opinions among the Romanists concerning this point in question. 1. Some of them think, that the Sacraments of the old Testament did not iustifie at all, though they were receiued in faith: because they were not giuen to that ende to iustifie, sed vt oneri essent, but to be a burthen: so Magister sentent. 4. distinct. 1. 2. Some are of the contrarie opinion, that circumcision did iustifie ex opere operato, by the work wrought, though there were no faith in the receiuer, as Alexander, Bonaventure, Scotus, Gabriel, as Bellarmine citeth them. 3. But the common opinion on that side is, that the sacraments of the old Testament did onelyonly iustifie and conferre grace, ex opere operantis, by the worke or disposition of the receiuer; and this they hold to be the difference betweene the old sacraments and the newe, nostra conferunt gratiam, illa sola significabant, ours doe conferre grace, theirs onelyonly signified grace, Bellar. and that those Sacraments did not conferre grace Bellarmine would prooue it out of this place, v. 1. What is the profit of circumcision, &c. to the which question the Apostle maketh answear, Much euerie way, for chiefely, because vntounto them were committed the oracles of God: herein was the preheminence of the Iewe before the Gentiles, not that he was iustified by his circumcision, but because the Lord gaue his oracles to the circumcised, Bellar. lib. 2. de sacram. c. 14. Now vponupon this conclusion of Bellarmine thus it may be further inferred: the sacraments of the old Testament did not iustifie by the worke wrought, or conferre grace: this Bellarmine graunteth: but there was the same substance and efficacie of the old and newe sacraments: for the Apostle saith, that circumcision was the seale of the righteousnesse of faith, Rom. 4.11. and so is baptisme, Col. 2.12. And Christ was the substance both of their sacraments and ours, for the rocke was Christ, 1. Cor. 10.4. the conclusion then followeth, that seeing their sacraments did not conferre grace, no more doe the sacraments of the Gospel: the difference then betweene the old sacraments and the newe, is not the substance which is Christ, and the proper effect thereof, which is to be seales of faith: but in respect of the more cleare signification, and so in the more liuely illustration and confirmation of our faith: for the more full discussing of this matter I referre the reader to the treatise of controuersies, Synops. Centur. 2. err. 97.

Controv. 2. Of the Apochryphal Scriptures.

v. 2. VntoUnto them were committed the oracles of God: Faius well obserueth hereupon, tha… seeing all the old Scriptures, which were Canonicall were committed vntounto the Hebrewes then those books which were called Apochryphal, that is, of hidden and obscure authoritie are not to be accounted any part of the diuine & Canonical Scripture: such are the books o… the Macchabees, of Tobi, Iudith, with the rest, that goe vnderunder the name of Apochypha… for they were not commended to the Church of the Hebrews, because they are not writte… in the Hebrewe tongue: neither did the Iewes place them in the canon of the Scriptures as Iosephus setteth it downe, lib. 1. contra Appion: see further Synops. Centur. … error 1.

p. 179Controv. 3. That the wicked and vnbeleeuers doe not eate the bodie of Christ in the Eucharist.

v. 3. The Apostle saith, Shall their vnbeleefe make the faith of God without effect: hence then it will be inferred by the Romanists, that the promise of Christs presence in the Sacrament is not evacuated, notwithstanding the vnbeleefe of the communicants.

Answ. True it is that the vnbeleefe of some doth not make Gods promises voide, and of none effect, in respect of God himselfe, who for his part is readie to performe his promise or couenant, where the condition is performed, and on the behalfe of the elect to whom Gods promises are effectuall, they receiuing them by faith: but it followeth not that the promises of God should be effectuall vntounto vnbeleeuers: for Gods promises are made vntounto those which beleeue: vntounto vnbeleeuers therefore they doe not appertaine, Pareus.

But it will be further obiected, that the Apostle saith, 1. Cor. 11.27. that he which eateth and drinketh vnworthily, shall be guilty of the bodie and blood of Christ: but they could not be guilty, vnlesse they were partakers.

Answ. It doth not followe, one may be guiltie of a thing, which he is not partaker of: as many may be guilty of violating the princely maiestie, which had no interest therein, neither were partakers thereof: so then the wicked and vnbeleeuers are guilty, non manducati, sed non d…dicati corporis, &c. not of the eating, but of not discerning the Lords bodie: Gryneus.

Controv. 4. That the Romane Church hath not the promise of the perpetuall presence of Gods spirit.

The Romanists alleadge this place for themselues: that the vnbeleefe of some make not the promises of God of no effect: and therefore seeing the Lord hath promised to be present with, and to giuegive his spirit to his Church, they cannot faile thereof, notwithstanding their sinnes, and corruptions.

Answ. Christ promised the presence of his spirit to his disciples: they must then first prooue themselues to be the disciples of Christ, in following his doctrine, and keeping his word, in adding nothing thereto, nor decreeing any thing against it, before they can hauehave any interest in this promise: God indeede hath promised to be present with his Church: but a companie of mitred Bishops following humane traditions, and leauing the word of God, doe not make the true Church of Christ, Martyr.

Controv. 5. The Virgin Marie not exempted from sinne.

v. 10. There is none that is righteous, no not one: Chrysostome handling these words in his commentarie vponupon the 13. Psalme, giueth instance, how that when Christ was crucified, this saying was then most of all verified, that there was not one that did good: discipuli omnes fugerunt, &c. all the disciples fledde, Iohn went away, Peter denied: Mariae animam gladius dubitationis & incredulitatis pervasit, and a sword of doubtfulnesse and vnbeleefe did pierce the soule of Marie, &c. the like is affirmed by Chrysostome hom. 49. in Genes. and by Origen hom. 17. in Luc. and by Augustine lib. question. veter. & nov. Testam. qu. 73. But Pererius refusing the iudgement of these fathers, confidently affirmeth that the Virgin Marie, fuisse expertem omnis peccati etiam minimi & levissimi per omnem vitam, was free from the least and lightest sinne all her life: and of Chrysostome he is bold to say, veritatis & pietatis terminos excessisse, that he exceeded the bounds of veritie and pietie, Perer. …. 6. numer. 33.

Contra. But Pererius in thus affirming will make not Chrysostome onelyonly, and other ancient writers liers, but Christ himselfe, and his blessed mother: for if Mary were without the least sinne, why did our Blessed Saviour reprooue her for taking so much vponupon her, saying, Iohn 2.4. Woman, what hauehave I to doe with thee? would he checke her without any fault? and againe Marie her selfe saith in her song, Luk. 2.47. My spirit reioyceth in God my Sauiour: what needed she a Sauiour, if she were free from sinne? see further hereof Synops. Centur. 2, …. 79.

Controv. 6. The reading of Scripture is not to be denied vntounto any.

v. 10. As it is written, &c. in that the Apostle alleadgeth testimonies of Scripture to prooue all men to be sinners, thereupon appeareth the necessitie of the reading of Scripture … of the generall vse for all both laymen and others: for by the Scriptures commeth the p. 180knowledge of sinne, which concerneth all: Chrysostome in his homilie of Lazarus and the rich man exhorteth all men to reade the Scriptures, euen such as did trade in the world, and kept families, further shewing, that they could not attaine vntounto saluation, vnlesse both day and night, they were conuersant in the Scriptures: yea he affirmeth that such of the common sort had more neede to reade the Scriptures, then men of more holy life, quod perpetus versantur in maiori discrimine, because they are conversant in greater danger: Here then that corrupt vsage of the Romane Church is to be taxed, who denie the generall vse of the Scriptures vntounto the people, neither doe permit them to reade them, shutting the Scriptures vp in an vnknowne language, Martyr.

Controv. 7. Against the adversaries of the Lawe, the Marcionites and other heretikes.

v. 20. By the lawe commeth the knowledge of sinne: hereupon those wicked heretikes tooke occasion to speake against the lawe: malaradix lex, &c. the law then is an euill root and an euill tree, by the which commeth the knowledge of sinne: to this Origen vponupon this place answeareth well, non dexit ex lege agnitio peccati, sed per legem, vt scias non ex ipsa … tum, sed per ipsam cognitum, he saith not of the lawe is the knowlede of sinne, but by the lawe, to knowe, that sinne did not spring of it, but is onelyonly knowne by it: As physicke by the which we come to hauehave the knowledge of our diseases, is not therefore euill: thus Origen.

Controv. 8. Against the Counsels of perfection.

v. 19. That euerie mouth may be stopped, &c. here the opinion of the Romanists is euidently conuinced, that beside the precepts which are commanded, there are Euangelicall counsels, which are more, then one is bound to doe: notwithstanding he that doth them is worthie of a greater reward: such are these counsels of perfection, as they call them, … vowe single life, to giuegive all to the poore, and to take vponupon them voluntarie pouertie, and such like: and Origen hath the like conceit, who in his commentarie vponupon this third chapter giueth this corrupt glosse, vponupon these words of our Sauiour, Luk. 17.10. When ye hauehave done all these things, which are commanded you, say we are vnprofitable seruants: as long as a man (saith he) doth that which he is bound to doe, he is an vnprofitable seruant, si a…m addas aliquid praeceptis, iam non eris invtilis servus, but if you adde any thing to the precepts, then are you no longer an vnprofitable seruant.

Contra. 1. Concerning Origens glosse, we hauehave as great libertie to refuse it as Pererius had before to reiect Chrysostomes opinion concerning the Virgin Marie, and to accuse him of falshood and impietie: especially seeing that his glosse corrupteth the text: for if we cannot doe those things, which are commanded, much lesse beside the commandement, can any doe more then is required. 2. the Apostle here in saying, That euerie mouth may be … ped, ouerthroweth this arrogant and presumptuous opinion of such counsels of perfection: for then a man should hauehave wherein to reioyce, if he could doe more then is commanded, and his mouth would not be stopped.

Controv. 9. Against the Pelagians, which established freewill.

Augustine c. 9. lib. de spirit. & liter. handling these words, confuseth that presumptuous error of the Pelagians: who affirme, that the lawe onelyonly sheweth what should be done, and the will of man doth it: so homo iustificatur non per legis imperium, sed per liberum arbitrium, man is iustified not by the precept of the lawe, but by free will: this error Augustine confuseth by the Apostles words here, who saith, The righteousnesse of God is made manifest, he saith not the righteousnesse of man, or of our owne will, but the righteousnesse o… God, non qusa Dous iustus est, sed qua induit hominem, cum iustificat impium, not the… whereby God is iust in himselfe, but whereby he doth cloath man, when he iustifieth the sinner.

Controv. 10. That the veritie of Christs death is indifferently extended both to sinnes before baptisme and after.

It is the opinion of the Romanists, that sinnes before baptisme and after are not remitted after one and the same manner: for the sinnes before baptisme are freely forgiuen by the merit of Christs blood: both quoad culpam & poenam omnem, in respect of the fault, and p. 181of all punishment due thereunto: but for sinnes after baptisme other remedies are requisite, they are remitted freely for the offence it selfe, and the eternall punishment, but the temporall punishment remayning must be purged by satisfactorie and penall workes, Perer. disput. 14. numer. 63. they reason thus.

1. Catharius vrgeth to this purpose this place of the Apostle, v. 25. To declare his righteousnesse by the remission of sinnes past: which he vnderstandeth to be the sinnes before baptisme.

2. Pererius vrgeth the example of Dauid, vponupon whom though his sinne were remitted, yet this was inflicted as a punishment, that the child which was borne in adulterie should die.

3. This course is held also among men, who though they sometime are content to remit the offence, yet wil impose vponupon the offender some kind of punishment, as Absalom, though he were reconciled to his father, and called home out of exile, yet Dauid would not suffer him a good while to come into his presence, Perer. disput. 24. numer. 65.

4. For these workes of penance and satisfaction, the Councel of Colen in their antididugina, doe produce these and the like places: as 2. Cor. 2.12. this godlie sorrowe, &c. what great care hath it wrought in you, yea what punishmēt: they imposed a certaine punishment vponupon themselues for their sinne: Apocal. 2.5. repent and doe thy first works: these were the works of satisfaction: ex Martyr.

Contra. 1. It hath beene before shewed, v. 34. that the Apostle by sinnes which are passed, vnderstandeth not sinnes committed by any in particular, before baptisme, but generally all the sinnes of the faithfull, which were done vnderunder the old Testament before the comming of Christ: to that place I referre the Reader.

2. That chasticement, which befell Dauid, after his sinne was remitted, was inflicted not as a punishment of his sinne, but both as a correction, to make Dauid more circumspect afterward, and for the example of others, for that he had caused the enemies of God to blaspheme: and so it is as Chrysostome well saith, Deus imponit nobis poenam, non de peccatis … supplicium, sed ad futura nos corrigens, God imposeth punishment vponupon vsus, not taking reuenge of our sinnes, but correcting of vsus for afterward, homil. de poeniten.

3. If a man forgiue a trespasse, and yet retaine a grudge in his minde still, to watch the other a shrowd turne, therein he sheweth his infirmitie, and God is no wayes like vntounto man: Dauid kept Absalom from the Court, that the young man might know himselfe and be thoroughly humbled: he knewe him also to be of an aspiring and turbulent spirit, and therefore did confine him: but this was not imposed, as any satisfactiō for his former sinne.

4. The punishment, which the Apostle speaketh of, was that castigation, which they inflicted vponupon the incestuous young man, in executing the Apostles sentence, most seuerely against him: it was not a punishment laid vponupon the offender to satisfie the iustice of God for his sinne, but to giuegive contentment and satisfaction to the Church, whom he had offended: And in this sense also a sinner may take punishment of himselfe, and so preuent Gods iudgement: as the Apostle saith, 1. Cor. 11.31. if we would iudge our selues, we should not be iudged: not that by any satisfaction Gods wrath is appeased, and his iudgement staid: but God looketh vntounto our repentance, testified by this iudging of our selues, and so in merciemercy stayeth his hand.

So also the Church of Ephesus, is bid to repent and doe their first workes, not as a satisfaction for their sinne, but as signes of true repentance, which is in vaine without amendement of life.

5. But that we are purged from all sinne both before and after baptisme, without any works of satisfaction in our selues, the Scripture euidently testifieth, Ioh. 1.7. The blood of Iesus Christ his Sonne clenseth vsus from all sinne: and, Apoc. 1.5. And washed vsus from our sinnes in his blood: all our sinnes are equally & indifferently purged by the blood of Christ: there is no difference, whether they be committed before or after baptisme, sauing that the …nnes committed after our calling, as they are more grieuous, so they require a more earnest repentance: See of this controversie further Synops. Centur. 3. err. 11.

11. Controv. That the beleeuing fathers before Christ, were not kept in Limbo.

Pererius because the Apostle maketh mention onelyonly of sinnes before passed and done, thinketh this to be the reason thereof, because the fathers that died before Christ, though p. 182they obtained remission of sinnes by faith in Christ, yet detinebantur in Limbo, they were deteined in Limbus (which they imagine to be a dungeon of darknes, and a member of hel) vntill they were deliuered thence by Christs descending thither. Perer. disput. 15. num. 73.

Contra. This Popish dreame & fansie of this Limbus patrum, may be easily ouerthrowne, by the Scriptures. 1. he that beleeueth, hath euerlasting life, Ioh. 5.24. the Patriarks beleeued, they therefore had euerlasting life: they were not then excluded heauen. 2. they had the same spirit of faith with vsus, 2. Cor. 4.13. but by faith the Saints now departing, are receiued into the kingdome of God, therefore they also by faith entred into heauen. 3. the faithfull then departing went to Abrahams bosome, as is euident in the parable, Luk. 16. but Abrahams bosome is in heauen, it is a place of blisse and happines: as our Sauiour saith, Matt. 8.11. they shall sit downe with Abraham, Izaak, and Iacob in the kingdom of heauen Ergo. See more hereof, Synops. Centur. 2. err. 9.

12. Controv. Against the Marcionite heretikes.

v. 24. Thorough the redemption, that is in Christ: hence the old Marcionite heretikes obiected thus, that man was not the workmanship or creature of God: nemo enim emit, quod suum est, for no man vseth to buie, that which is his owne alreadie. But Origen taketh away this cauill, hom. 6. in Exod. omnes eramus Dei, &c. we were all sometimes belonging vntounto God, but we sold away our selues for our sinnes: then Christ came, and by the price of his blood redeemed vsus againe, and restored vsus to our former libertie: so the Prophet Isai saith, 50.1. For your iniquities are ye sold. Now, whereas in Scripture redemption is taken sometime for a franke deliuerance, where no price is paid: yet here the word foreign is taken properly for such redemption, where the price is paid, which was Christs blood: as 1. Cor. 6.20. You are bought for a price, &c.

13. Controv. Against the Novatian heretikes.

Whereas the Apostle saith, v. 25. to declare his righteousnes by the forgiuenes of sinnes, that are past: the Novatians hereupon denied remission of sinnes to those which fell away after they were called: who beeing pressed and vrged by arguments out of the Scripture in the contrarie, confessed and graunted, that God indeede by his absolute power might giuegive remission of sinnes vntounto such as fell away, but the Church had no authoritie to graunt reconciliation vntounto such.

But 1. they remembred not the answer of our blessed Sauiour made to Peter, how often one should forgiue his brother, not onelyonly seuen times, but seuentie times seuen times. 2. Dauid sinned grieuously after he was called, yet was restored to the Church, so was the incestuous young man after due repentance for his incest. 3. for how els should the blood of Christ clense vsus from all sinne, 1. Ioh. 1.7. if that there were not remission of sinnes and reconciliation euen for offences committed after our calling?

14. Controv. Against inherent iustice.

v. 28. We conclude, that a man is iustified by faith, &c. This word foreign, to be iustified, or made iust, the Romanists contend to signifie, ex impio iustum effici, of a wicked man to be made iust and righteous: Staplet. in Ant…dot. and so their opinion is, that there is in iustification an habituall righteousnes infused into the soule, whereby a man is iustified.

1. This they would prooue by the grammaticall sense of the word: because words compounded with facio, to doe, as magnifico, purifico, certifico, to magnifie, purifie, certifie, signifie to make one great, pure, certaine, and so to iustifie should be taken to make one iust.

2. The Apostle expresseth it by an other phrase, Rom. 5.19. foreign, to be made or constituted righteous before God.

3. It is not agreeable to the nature and puritie of God, to absolue, and hold for innocent those, who are wicked and vngodly.

Contra. 1. This word to iustifie, though sometime it signifie, to teach one iustice and righteousnes, as Dan. 12.3. they which iustifie others, &c. that is, teach them or turne them to righteousnes: and sometime to perseuere or continue in iustice, as Apoc. 22.11. he that is iust, iustificetur adhuc, let him be more iust: yet vsually in Scripture, it is taken to absolue, to pronounce and hold iust: and that in a double sense, as either to acknowledge and declare him to be iust, that is iust: as wisdome is said to be iustified of her children, Matth. 11.19. so is it taken before in this chapter v. 4. that thou mightest be iustified in thy words, &c. or … p. 183to count him iust, who is vniust in himselfe, that is, absolue, free, and discharge him: as c. 8.33. Who shall lay any thing to the charge of Gods chosen? it is God that iustifieth (that is, acquiteth, dischargeth) who shall condemne? so is it vsed in the same sense, Act. 13.39. From all things, from the which ye could not be iustified by the law of Moses, by him eueryevery one, that beleeueth is iustified.

Neither doth that grammaticall construction alwaies hold: for Marie saith, My soule doth magnifie the Lord, that is, declareth or setteth forth Gods greatnes: here it can not signifie, to make great.

Lombards obseruation then is not found, that to iustifie in Scripture signifieth foure things: 1. to be absolued and freed from sinne by the death of Christ. 2. beeing freed from sinne to be made iust by charitie. 3. to be cleansed from sinne by faith in the death of Christ. 4. by faith and imitation of Christs death to bring forth the works of righteousnes: Lobmard. lib. 3. distinct. 19. for of these foure significations, the 1. and 3. are all one, which may be acknowledged, but the 2. and 4. are not found in Scripture.

2. We are also made and constituted righteous before God, not by any inherent righteousnes in our selues, but by the righteousnes of faith: as the Apostle saith, that I may be found in him, not hauing mine owne righteousnes, which is of the law, but that which is thorough the faith of Christ.

3. Yet it is most agreeable to the puritie of the diuine nature, to accept vsus as iust in Christ, who is most absolutely righteous before God: and so to impute his righteousnes vntounto vsus by faith: so sanctifying also our hearts by his holy spirit, that we should delight in the works of righteousnes.

4. If we should be iustified by any inherent and inhabiting iustice, and not by righteousnes imputed by faith, these inconueniences would follow. 1. that iustification and sanctification should be confounded: for that sanctitie which is wrought in the faithfull, is a fruit of iustification by faith. 2. this holines and charitie, which is in the faithfull, is a worke of the law, which requireth, that we should louelove God and our neighbour: but faith and the worke of the law, can not stand together. 3. this habite of pietie and charitie, is imperfect in vsus, for no man loueth God, and his neighbour as he ought: now that which is imperfect, can not iustifie: See further of inherent iustice, Synops. Centur. 4. err. 56.

15. Controv. Against the Popish distinction of the first and second iustification.

The Romanists generally doe hold that there are two kind of iustifications, the first which is an infused habite of iustice formed by charitie, to the which we are prepared by faith, & other dispositions of the mind, and this they say is without works: the other is the encrease of this iustification by the works of charitie, the grace of God concurring with mans freewill, and this they say is by works and truly meritorious: sic Stapl. in Antidot. Perer. disput. in 2. c. ad Rom. disput. 16, 17.

Contra. 1. The Scripture acknowledgeth but one kind of iustification in all, which is both begunne, continued, and ended by faith: as c. 1.17. The righteousnes of God is reuealed from faith to faith: and, c. 3.30. For it is one God, who shall iustifie circumcision of faith, and vncircumcision through faith: here the whole worke of iustification is ascribed to faith: and Rom. 8.20. whome he iustified, he glorified: there is nothing that commeth betweene this one iustification, and glorification.

2. They confound iustification, and sanctification: for that, which they call the second iustification, is nothing els but sanctification, which is the bringing forth of the fruits of holines after that we are iustified by faith: these two the Apostle manifestly distinguisheth, Rom. 6.22. Beeing freed from sinne, &c. you hauehave your fruit in holines: holines then and sanctitie is the fruit of our iustification, whereby we are freed from sinne: Againe, Apoc. 23.11. He that is righteous, let him be righteous still: be that is holy, let him be holy still: here these two, to be iust, and holy, are manifestly distinguished.

16. Controv. Against the works of preparation going before iustification.

Pererius concerning the works and motiues of preparation tending to iustification, hath these positions. 1. There are sixe of these preparatiue motions: faith, the feare of God, hope to obtaine pardon, the louelove of God, the purpose of a new life, repentance and sorrow for sinnes past: thus he alleadgeth out of the Councell of Trent, sess. 6. can. 6. p. 184so also Stapleton. in Antidot.

2. These works of preparation proceede partly from mans free will, partly from the assistance of the spirit concurring: and hereof it is, that sometime the worke of our conuersion is ascribed vntounto man: as Ioel 2. Turne vntounto me with your whole heart: Iam. 4. Draw neere vntounto God, and he will draw neere vntounto you: sometime it is giuen vntounto God, as Ier. 31. Conuert vsus, and we shall be conuerted.

3. These works of preparation though they doe not merit the grace of iustification, … condigno, of condignitie, yet de congruo, by way of congruitie they may: that is, God seeth it to be meere and conuenient, that such works of preparation should be rewarded with the grace of iustification following. Perer. disput. 7.

Contra. 1. Concerning faith, it is no where said in Scripture to prepare, or dispose vntounto iustification, but in deede to iustifie, by the imputation of the righteousnes of Christ: and as for the other preparations, they follow iustification, they doe not prepare a way vntounto it … for good works follow iustification as the fruit and effect thereof, Rom. 6.22. Beeing freed from sinne, you hauehave your fruit in holines: And againe, there is no good worke or motion but it is commanded in the law: seeing then that we are iustified by faith without such works, they can not goe before iustification, as preparatiues thereunto.

2. The Scripture ascribeth eueryevery good worke, motion, and thought of the minde vntounto God: for of our selues we are not able to thinke a good thought, 2. Cor. 3.5. and our Sauiour saith, Ioh. 15.5. Without me you can doe nothing: wherein the Scripture exhorteth men to be conuerted, and to draw neere vntounto God: that sheweth not this power to be in themselues: but by these exhortations the spirit of God worketh in them, and stirreth them vp, that by grace they should seeke to doe that, which they finde no strength in themselues to performe.

3. But that distinction of merit of congruitie and condignitie is vaine and friuolous: for in the matter of iustification there is no merit at all: the whole worke is ascribed onelyonly to grace, Eph. 2.8. By grace are ye saued thorough faith, not of your selues, it is the gift of God, not of works, &c. least any should boast: if all boasting be taken away, then there is no merit for of merits men may boast. Augustine hath an excellent testimonie to this purpose, Vocantis est gratia, percipientis vero gratiam postea sunt opera bona, &c. Grace is of the caller, and then good works belong vntounto those, which hauehave receiued grace, quae non pariant gratiam, sed quae à gratia pariantur, &c. which works doe not beget grace, but are begotten of grace: for the fire doth not burne thereby to waxe hoate, but it is first hoat, and then it burneth; and the wheele therefore runneth not well, that it may be round, but it is first round, and then it runneth well: so, nemo propterea bene operatur, vt accipiat gratiam, &c. no man therefore worketh well, to receiue grace, but because he hath receiued grace, by the sa…e he worketh well: lib. 1. ad Simplician. qu. 2. no works then going before the grace of iustification, hauehave any worthines in them at all to procure grace.

17. Controv. What iustifying faith is.

Pererius that he may eueryevery where shew some tricke of his Popish profession, misliketh three things in that description of faith, which is vsually receiued by Protestants: for whereas we thus define faith, that it is a confident assurance of the heart, whereby we are perswaded of the remission and forgiuenes of our sinnes in Christ: he taketh exception to these three points:

1. He denieth that faith is any such confidence and assurance, which he graunteth must be ioyned with faith: but that faith is not such assurance and confidence, he would thus prooue, Eph. 3.12. the Apostle saith, by whome we hauehave boldnes and entrance with confidence by faith in him: here it appeareth, that confidence is a distinct thing from faith. Againe, 1. Tim. 3.13. They that hauehave ministred well, get themselues a good degree, and great libertie as the faith: here the Apostle sheweth, that confidence is a diuers thing from faith, and that it springeth from charitie and a good conscience.

Contra. 1. Pererius first argument is, faith worketh confidence, therefore it is not the same with confidence. Answ. 1. This argument may rather be retorted: faith worketh confidence, therefore it is much more a kind of confidence: for as the cause is, so is the effect. 2. faith is not the same with that confidence, which it worketh: but they are thus distinguished, faith hath a generall assurance & confidence in all Gods promises: & out of this fountaine doe proceede those speciall acts of confidence, as to pray confidently, to be confident p. 185in tribulation; which are as little riuers running forth out of the same head and fountaine.

2. His second argument is this: confidence is wrought by charitie and a good conscience; therefore not by faith. Ans. The argument followeth not, for there may be diuers causes of the one and the same thing: faith worketh confidence, and yet the same is more encreased and confirmed, by a good conscience: because the Sunne giueth heat, doth it follow that the fire doth not heat also? like as the warmth of the Sunne may be augmented by the heat of the fire, so may the assurance of faith, by charitie and a good conscience be encreased. See further Synops. Centur. 4. err. 48.

2. Pererius second exception is, that the obiect of faith is not the assurance of remission of sinnes: The Eunuch, when he was baptised, beleeued onelyonly that Iesus Christ was the Sonne of God, Act. 8. And Paul required none other faith of the keeper of the prison, but that he should beleeue in the Lord Iesus, and so he should be saued, Act. 16. Abrahams faith was counted vntounto him for righteousnes, which was no other faith, then to beleeue, that in his seede, that is, in Christ all the nations of the world should be blessed: of none of these was required such faith to beleeue their sinnes were forgiuen them: to this purpose Pererius, disput. 19. err. 94.

Ans. 1. The Eunuchs faith was not onelyonly an historicall knowledge, that Christ was the Sonne of God, which the Deuills also knew and confessed, but he beleeued to hauehave remission of his sinnes in his name, and therefore he was baptised: for baptisme in the name of Christ was for remission of sinnes, Act. 2.38. the same may be said of the keeper of the prison, who was baptised with his houshold. 2. Neither was Abrahams faith onelyonly a generall apprehension, that Christ should come of his seede; but he made particular application of that promise euen to himselfe, trusting to be saued by the Messiah: and therefore our Sauiour saith of him, Ioh. 8.56. Your father Abraham reioyced to see my day, he saw it, and was glad.

3. Pererius third exception is, that a man can not in this life by faith be certaine of remission of sinnes: some of his arguments are these.

1. Iob faith, c. 9.15. Though I were iust, yet could I not answer: and v. 20. Though I would iustifie my selfe, mine owne mouth would condemne me, &c. And S. Paul saith, I know nothing by my selfe, yet am I not thereby iustified.

2. The Apostle biddeth …s to worke out our saluation with feare and trembling, Philip. 2.12. S. Paul also was not so sure of his iustification, but that he still remained in doubt and feare, 1. Cor. 9.27. I beate downe my bodie, and bring it in subiection, least after I had preached to others, I my selfe should be a reprobate.

3. This certentie of remission of sinnes, should be either humane, or diuine: the humane is of three sorts, either by the outward sense or by the inward act of vnderstanding, or by euident demonstration: but none of these it is: the diuine is also of two sorts, either by the generall apprehension of the articles of faith, but this worketh no such certentie, for then eueryevery Christian that knoweth and beleeueth the articles of faith should hauehave it; or by speciall and particular reuelation, which eueryevery one can not hauehave. Perer. disput. 19. numer. 97.

Contra. 1. Iob and Paul in those places speake onelyonly of such iustification which might be grounded vponupon their owne worthines, by such iustification indeede they could hauehave no assurance, but they renounced it; I am not thereby iustified (saith the Apostle,) that is, by his owne conscience, which yet accused him not.

2. The Apostle both teacheth others to take heede of carnall securitie, and presumption, and shewed the practise of it in himselfe: one may be sure of remission of sinnes, and yet walke in feare and reuerence: this certentie then of remission of sinnes onelyonly excludeth carnall securitie, not reuerent and faithfull feare: neither did S. Paul feare to become a reprobrate, but least if he should doe contrarie to his doctrine, it should be a reproofe vntounto him: for he himselfe was most sure of his saluation, as he professeth confidently, that nothing could separate him from the louelove of God in Christ, Rom. 8.38.

3. This certentie indeede, we willingly graunt, is not humane, but diuine; neither is it so diuine, as that it needeth alwaies an extraordinarie and speciall reuelation: and yet it is more than an vniuersall and generall apprehension of the articles of the faith: for betweene these two there is a third, a particular application by faith of the generall promises of God, whereby a faithfull man groweth into this assurance.

p. 1864. And whereas he further obiecteth, that seeing eueryevery mortall sinne hindreth iustification, if a man can not assure himselfe to be free from sinne, neither can he be assured of the remission of his sinnes: we answer, that if a man did thinke by his owne puritie to obtaine remission of his sinnes, he can not possibly be assured of forgiuenes, so long as he hath sinne: but seeing we hope to be iustified by faith in Christ, by his righteousnes, and not our owne, notwithstanding that the faithfull are compassed about with infirmities, yet this hindreth not the certentie of iustification by faith. So then a faithfull man must be considered two waies: in his spirituall part, which is quickned and lightened by faith, and in his carnall infirmitie which yet remaineth in the regenerate, which causeth sometimes doubtfulnes in the seruants of God: but the spirituall man preuaileth, and faith ouercommeth our carnall infirmities, that although they be and remaine in vsus, yet they doe not raigne.

5. This then (notwithstanding all these former obiections) remaineth as an vndoubted principle of our faith: that a faithfull man may be assured by faith of his iustification, and of the free remission and forgiuenes of his sinnes in Christ: which appeareth to be, 1. by the nature and propertie of faith, which is to be without wauering, Iam. 1.6. Let him aske in faith and wauer not. 2. by the effects of faith, which worketh boldnes, confidence, and assurance, and peace with God, Rom. 5.1. but we could hauehave no peace of conscience, if we were not assured of forgiuenes. 3. by the experience which the faithfull had, as S. Paul by faith was most assured & perswaded of the louelove of God toward him in Christ, Rom. 8.38. whereof proceeded that his praier, to be dissolued, and to be with Christ, Phil. 1. see further hereof Synops. Centur. 4. err. 56.

18. Controv. What manner of faith it is, that iustifieth.

Pererius saith, that iustification may be taken two waies, either for the preparation, and tending vntounto iustice, or the very production of iustice it selfe: as the word generation in naturall Philosophie, is sometime taken for the very production of the forme, and the perfection of generation, or for the first alteration and change of the matter, which is but in the way and tending vntounto generation: the Apostle speaketh of the first kind of iustifying in this place: faith is saide to iustifie, that is faith not yet formed with charitie, prepareth and maketh a way vntounto iustification, which is per charitatis infusionem, by the infusion of charitie: disput. 18. numer. 86. so his opinion is, that faith which is said to iustifie, is seuered from charitie: it is fides informis & expers charitatis, an imperfect and vnformed faith, voide of charitie.

Contra. This assertion is flat contrarie and opposite to the Scripture: for the Apostle sheweth that it is faith working by louelove, which saueth, Gal. 5.6. and S. Iames saith, that faith without works can not saue, c. 2.14. but such a faith is dead, and it is no other, but the faith which deuills hauehave: for the deuills beleeue and tremble, v. 19. Let the Romanists content themselues with such a bare and naked iustifying faith: but we are sure, that such a faith, which is separate from louelove, can not helpe vsus.

Controv. 19. Of the manner, how faith iustifieth.

Here the Romanists hauehave these positions. 1. they say faith iustifieth, because it disposeth, prepareth, and maketh a way to iustification, so Bellarm. Staplet. &c.

Contra. 1. The Scripture saith, the Iust shall liue by faith, if faith bringeth and worketh the life of the soule, as the Apostle also saith, I liue by faith in the Sonne of God, Galat. 2.20. then is it not a disposition onelyonly: for a disposition vntounto life is not life: but faith is the life of the soule. 2. whereas Pererius obiecteth these places, Galat. 5.5. By the spirit thorough faith, we waite or expect the hope of righteousnesse: whereupon he would inferre, that faith worketh the hope rather of righteousnesse, then righteousnesse it selfe, and so prepareth rather, and disposeth to iustification, then iustifieth: to this we answear, 1. that by the hope of righteousnesse, may be vnderstood the reward of righteousnesse hoped: for hope is taken for the thing hoped for, Beza. 2. or by the hope of righteousnesse is signified perseuerance and continuance in this hope, Calvin. 3. or rather these words must not be taken in sensu diuiso, sed composito, not in a diuided, but an whole sense: that we must not ioyne only (to expect and waite) with faith, but rather, thus to put them together, We waite for the hope of righteousnesse by faith, Genevens.

2. Againe the Romanists affirme, that faith is said to iustifie, because it is the roote onelyonly, foundation, and beginning of iustification: and whereas the Apostle notwithstanding p. 187saith, Ephes. 3.17. beeing rooted and grounded in louelove, he saith the Apostle speaketh not of the foundation of iustification simplie, but as it is complet, and perfit, and meritorious of euerlasting life, and so charitie is the foundation, because it formeth and perfecteth all other vertues, and it is that whereby we are formallie and actually iustified, Pererius disput. 18. numer. 88.

Contra. 1. Faith is not the beginning onelyonly of iustification, but the verie perfection thereof: for beeing iustified by faith, we are at peace with God, but an imperfect and begunne onelyonly iustification could not worke peace in vsus. 2. The Apostle speaketh in that place, of the louelove of God toward vsus in Christ: which he calleth the louelove of Christ, v. 19. not of the charitie and louelove which is wrought in man: and that louelove indeede is the verie foundation of our hope. 3. but it is vntrue that charitie formeth all other vertues, or that thereby we are formally and actually iustified: for it is faith that giueth life vntounto other vertues, which without faith cannot be acceptable vntounto God, whom it is impossible to please without faith, Heb. 11.6. and not charitie but faith, is the forme of iustification, for the life of the soule is ascribed vntounto faith, Galat. 2.20.

3. They say further, that faith doth not iustifie passiuely, as it is an instrument to apprehend Christs righteousnesse, but by the dignitie, worthinesse, and meritorious worke thereof, Bellar. lib. 1. de iustificat. c. 17.

Contra. 1. The contrarie is euident out of Scripture, that faith iustifieth not as it is an act or worke: for how then should faith iustifie without workes, if it selfe did iustifie as a worke or act: If here it be answered, that the Apostle excludeth onelyonly the works of the law such as faith is not: the Apostle els where excludeth all workes in generall, as Ephes. 2.8. by grace are ye saued thorough faith, &c. not of workes, &c. 2. faith then iustifieth relate, by way of relation to Christ, as Rom. 5.19. By the obedience of one shall many be made righteous: and organice, as it is an hand to lay hold of, and apprehend the righteousnesse of Christ: as the Apostle againe saith, Rom. 5.17. Much more shall they which receiue the abundance of grace and the gift of righteousnesse, raigne in life thorough one, &c. iustification then is a gift receiued and apprehended by faith. In this sense then it is said, faith iustifieth, as an organe, instrument, and hand apprehending, receiuing, and applying the righteousnesse of Christ, like as the plough is said to make a man rich, beeing the iustrument of his labour, whereby the earth is tilled and made fruitfull. 3. And here I will oppose the graue testimonie of Tolet against Bellarmine, one Cardinall against an other: thus he writeth: fidem non habere ex se efficaciam vllam, vt actus noster est, reconciliandi, sed totam eius vir… procedere ex obiecto nempe Christo, that faith hath no efficacie, as it is our act to reconcile vsus vntounto God, but the whole vertue thereof proceedeth from the obiect, namely, Christ: As when the Israelits looked vponupon the brasen serpent and were healed: their sight, as it was an act of the eyes had no vertue to heale, but the whole efficacie was from the serpent which they beheld, Tolet. annot. 20.

Controv. 20. Whether faith alone iustifieth.

Bellarmine, consenting with the rest of the Romanists doth mightily striue, lib. 1. de iustif…, c. 12. that faith alone doth not iustifie, and he much insisteth vponupon this argument: faith cannot be alone without louelove, hope, and other vertues and graces, therefore it cannot iustifie alone.

Contra. 1. But it followeth not, for faith beeing separate from louelove and hope, is no faith, it is dead, and therefore faith beeing destroyed it can bring forth no act: like as it fol…weth not, the care onelyonly heareth, or the eye seeth, therefore the one can heare the other …, if it were alone, that is, pulled, and seuered from the bodie.

2. That faith onelyonly iustifieth, though faith beeing alone iustifieth not, it is thus made e…dent. 1. because it is the office of faith onelyonly to apprehend and receiue the promises, it is … hand of the soule, so is not charitie, hope, or any of the rest. 2. faith iustifieth without …e workes of the lawe: but all other vertues, as hope, charitie, are commanded in the law, …refore without them is our iustification wrought. 3. though the Apostle vse not here …t particle onelyonly, yet els where he vseth a tearme equivalent, foreign, nisi, but: a man is not …fied, &c. but by faith: And many of the fathers hauehave by way of interpretation expresse… but to the word, onelyonly: as Origen vponupon this place, the Apostle faith that the iustification, … fidei, of faith alone, sufficeth: so Ambrose vponupon the 4. chap. of this epistle saith, Abraham p. 188sola fide iustificatus, Abraham was iustified by faith onelyonly: Hilarie in c. 8. Matth. fides sola iustificat, faith onelyonly iustifieth: Hierome Rom. 4. impium per solam fidem iustificat Deus, God iustifieth the wicked returning by faith onelyonly: to this purpose also see Chrysostome, Cyprian, Augustine, Nazianzen, Basil, Ruffinus, cited by D. Fulke, who all affirme that faith onelyonly iustifieth: so that appeareth to be a malitious cauil of the Rhemists, that onelyonly is foisted in by vsus: see annot. in 3. Rom. sect. 8. If sometime the fathers seeme to dispute against onelyonly faith, they are to be vnderstood to speake of solitarie saith separate from good workes: as Augustine thus putteth the case: whereas the Apostle saith that a man is iustified without works, he must not be vnderstood, vt accepta fide, si vixerit, dicamus eum iustumesse, si male vixerit, that after he hath receiued saith, if he liue, we should call him iust, if he liue euill, &c. lib. 83. quest. quest. 76.

Controv. 21. How S. Paul and S. Iames are reconciled together.

Whereas S. Paul here saith, v. 28. We conclude that a man is iustified by faith without the workes of the lawe, but S. Iames affirmeth, c. 2.24. You see then, how that of workes a man is iustified, and not of faith onelyonly, &c. they may seeme at the first sight to be contrarie: they are then thus reconciled.

1. Not as Erasmus and Caietanus, who doubt of the authoritie of the epistle of S. Iames: for though it were a while doubted of, yet was it at length receiued by a generall consent of the Church, to be of Apostolik authoritie: as it is acknowledged to be by Origen hom. i… Ios. Cyprian in symbol. Epiphan. haeres. 76. Augustine lib. 2. de doctrin. Christ. c. 8. Da…as. lib. 4. c. 8. and others.

2. Not yet is the solution of the Romanists false and friuolous, that S. Paul speaketh of workes going before iustification, which are without faith and grace, and S. Iames of the workes of grace which followe the first iustification: for S. Paul euen excludeth the workes of Abraham, which were workes of grace, Rom. 4.2.

3. The best solution then is this: that the Apostles neither speake of the same kind of faith, not yet of the same manner of iustifiying.

1. S. Paul speaketh of the true liuely faith, which iustifieth before God: but S. Iames derogateth not from the true faith, but from the faith which was in shewe onelyonly, which he calleth a dead faith, and consequently no faith, and such a faith as deuils may hauehave: S. Paul then saying that a liuely faith iustifieth before God, and S. Iames, that a dead faith iustifieth not, no not before men, much lesse before God, are not contrarie the one to the other.

2. Neither doe the Apostles take the word iustifying in the same sense: S. Paul speaketh of iustification before God: but S. Iames of the declaration and shewing forth of our iustification by our workes before men: as is euident thus: the Apostle saith euidently, v. 18. shewe thou me thy faith out of thy workes, &c. Againe he saith, that Abraham was iustified by workes, when he offred his sonne Izaak; which must be vnderstood, that his iustification was thereby testified, manifested, and declared: for by faith before God he had beene iustified before, as the Apostle alleadgeth in the same place, v. 23. Abraham beleeued God, and it was imputed to him for righteousnesse: which testimonie is giuen of Abrahams faith, before he offred vp his sonne: So then S. Paul saying, workes doe not iustifie before God, and S. Iames, that workes doe iustifie before men, that is, declare and testifie their iustification, do not contradict the one the other.

22. Controv. Against Socinus that Christ properly redeemed vsus by paying the ransome for vsus, and not metaphorically.

1. Argum. Impious Socinus (as Pareus rehearseth his wicked opinion, and confuseth it) denieth that Christ died for vsus, or paied any ransome at all for our redemption: but he is said to redeeme, that is, to deliuer vsus, without paying any price at all: as Exod. 15.13. and in other places, the Lord is saide to hauehave redeemed, that is, deliuered his people from the Egyptian seruitude.

Ans. 1. It followeth not, because to redeeme is sometime taken in that sense, that it should be so eueryevery where: 2. there is great difference betweene corporall, and spirituall deliuerance: the first was, and might be done onelyonly by the power of God, without paying any price at all: the other could not be compassed without paying of a price; both because of Gods iustice, that they which sinne, should die, Rom. 1.32. and the truth of his word, because he had said to man, that if he sinned, he should die the death.

p. 1892. Argum. Psal. 31.5. Dauid speaking of Christ, saith, Thou hast redeemed me, O Lord God of truth: here Christ is saide to hauehave beene redeemed: but he was not redeemed with the paying of any price: Ergo neither did he redeeme vsus in that manner.

Ans. 1. If this Psalme be vnderstood of Christ, we confesse, that to redeeme is taken improperly in that sense: but then it followeth not, because it is vsed improperly in one place, therefore it should be so in all. 2. But if the Psalme be vnderstood of Dauid, who was the type of Christ, the word is taken properly: for euen Dauid was no otherwise freed from his sinne, then by the price of Christs death.

3. Argum. The deliuerance of the Israelites by Moses from the bondage of Egypt, was a type and figure of our spirituall deliuerance by Christ: but that was done onelyonly by the power of God without any price payed, therefore so was the other.

Answ. 1. The argument followeth not, for the figure and the thing figured, agree not in all things, there is more in the substance, then in the type. 2. There is great difference betweene Moses & Christs deliuerance: Moses was a meere man, and a seruant of the house, Christ was God and man, & the Lord of all: Moses deliuered onelyonly from corporall bondage and seruitude, Christ from spirituall bondage vnderunder sinne, from the wrath and curse of God: Moses redeemed the Israelites without his own death, or shedding of his blood, but Christ our redeemer gaue his life, and shed his blood for vsus: Moses gaue them the inheritance of the earthly Canaan, Christ hath purchased for vsus an euerlasting inheritance.

4. Argum. Redemption is properly said to be from him, of whom the captiues are holden: but we are said to be redeemed either from our iniquities, Tit. 2.14. or from our vaine conuersation, 1. Pet. 1.18. or from the curse of the lawe, Galat. 3.13. of the which we were not held captiue: but no where are we said to be redeemed from God, or from his iustice, &c.

Answ. 1. Touching the proposition or first part of the argument. 1. it is false that redēption is onelyonly from him that keepeth vsus in bondage: for although principally captiues are freed from him whose captiues they are: yet they are deliuered also from their verie bands, imprisonment, and other such like instruments of their captiuitie: such are our sinnes, as the bands and fetters that kept vsus in thraldome vnderunder the deuill. 2. there is a difference betweene corporall and spirituall bondage: for there the price is paid to the enemie, as to the great Turke, to get the captiues out of his hand: but here the price is paied to God, not to deliuer vsus from him, but to reconcile vsus vntounto him, like as when a subiect rebelling against his Prince, is imprisoned and condemned to die, till some mediation and satisfaction be made for him, then his sinne is pardoned, and he is reconciled to his prince.

4. Concerning the second part of the reason. 1. it is false that we were not detained captiues by our sinnes: for they are as the snare of the deuil, 2. Tim. 2.26. 2. And although by our redemption we are not deliuered or taken from God, but reconciled vntounto him; yet are we deliuered from his wrath, Rom. 5.9. and so from his punishing iustice.

5. Argum. We are improperly said to be redeemed from that, to the which the price was not paied: but to the curse of the lawe, and wrath, that is, the punishment of sinne, the price was not paied: for the bearing of the curse and the sustaining of the wrath of God for vsus, was the price it selfe: therefore we are improperly said to be redeemed from the curse and wrath.

Answ. 1. The proposition is false: for the captiue may be said to be redeemed from that, to the which the price is not payed: as from the gives, fetters, prison, sword, death: though principally the redemption, is from the hands of him, which holdeth any in captiuitie: so we may be redeemed from the curse of the lawe, though the price were not payed vntounto it. 2. the curse of the lawe and wrath may be taken two wayes, passiuely for the effect of the curse and wrath, which is the punishment of sinne, and in this sense the price is not paid to the curse: or actiuely for the wrath of God, and his irefull iudgement pronouncing the sentence of the curse: and in this sense the price may be said to be paied vntounto the curse, that is, the iustice and wrath. of God inflicting the curse.

6. Argum. The operation or curse of the lawe is euerlasting death, but Christ did not vndergoe euerlasting death for vsus, therefore he was not made a curse for vsus, but onelyonly for our cause he fell into some kind of curse for vsus.

Answ. 1. The proposition is generally true, for the curse or operation doth not onelyonly signifie the punishment due vntounto the breach of the lawe, but the sentence also pronounced p. 190against the transgressors of the lawe: as it is said, Deut. 21.23. cursed is euerie one, that hangeth vponupon a tree: but euerie one that so hanged was not euerlastingly condemned, as the theife, that was converted vponupon the crosse. 2. yet it is most true, that Christ in some sense suffred eternall death for vsus: for in euerlasting death two things are to be considered, the greatnesse and infinitnes of the infernall agonies and dolors, with the abiection and forsaking of God: the other is the perpetuall continuance of such euerlasting horror and abiection: the second Christ must needs be freed from, both because of his omnipotencie, it was impossible for him to be for euer kept vnderunder the thraldome of death, and his innocencie, that hauing satisfied for sinne, beeing himselfe without sinne, he could not be held in death, and in respect of his office which was to be our deliuerer: yet the verie infernall paines and sorrowe Christ did suffer for vsus: because our Redeemer was to suffer that which was due vntounto vsus: and why els was our Sauiour so much perplexed before his passion, which in respect of the outward tormēt of the body, was exceeded by many Martyrs in their sufferings, if he feared not some greater thing, then the death of the bodie? 3. And although sometime in Scripture the preposition for, signifieth onelyonly the ende or cause, as Christ is said to hauehave died for our sinnes, 1. Ioh. 3.16. yet it signifieth also for, and in ones stead to doe any thing: as Rom. 5.7. for a good man one dare die, that is, in his stead, that he should not die; and so Christ died for vsus, that is, in our place and stead, that we should not die eternally, ex Pareo.

7. Argum. As we are said to be sold vnderunder sinne, so we are bought and redeemed by Christ: but we were sold vnderunder sinne without any price payed: therefore so also are we redeemed, without the paying of any price.

Answ. The proposition is not true: for it is a metaphoricall speach, that we are sold vnderunder sinne, thereby is signified the alienation and abiection from God by our sinnes: but we are said to be redeemed properly: wherein it was necessarie, that a price should be paied for vsus, both to satisfie the iust wrath and indignation of God against sinne, as also because of Gods immutable sentence, thou shalt die the death: which sentence must take place, let the Lord should be found a lier, and his word not to be true: Christ therefore in redeeming vsus by his death, payed that price and ransome for vsus, which we otherwise should hauehave payed.

8. Argum. Where there is a true and proper redemption, the price is paied to him, which holdeth the captiues in bondage: but in this redemption purchased by Christ, the price was not so paied: for then the deuill should hauehave had it, whose captiues we were therefore it is not properly a redemption.

Answ. 1. It is not true that we are principally and originally the deuills captiues: first, we are the Lords captiues, as of an angrie and offended Iudge by our sinnes: but secondarily, we were captiued vntounto Sathan, because the Iudge deliuereth ouer sinners vntounto him as the tormentor: that power therefore which Sathan hath ouer sinners, is a secondarie power receiued from God: this is manifested in the parable, Matth. 18.34. where the king deliuereth ouer the wicked seruant vntounto the tormentor.

2. The price then of our redemption was paied vntounto God, who had deliuered vsus ouer as captiues for our sinnes; and so the Apostle saith, that Christ offred himselfe by his eternall spirit vntounto God, Heb. 9.14. not that God thirsted for the blood of his sonne, but after … salvation, quia salus erat in sanguine, because there was health in his blood, as Bernard saith: for thereby Gods iustice was satisfied, and the veritie of his sentence established, thou shalt die the death.

3. But whereas it is further obiected, that the price could not be payed vntounto God, 1. because God procured his owne sonne to pay the price of our redemption: but be that detaineth captiues, doth not procure their deliuerance. 2. in paying the price of redemption there is some vantage, accruing and growing to him, to whom the price is paied: but in our redemption there was no gaine or advantage vntounto God: we further answear thus, 1. that in such a redemption, wherein the Iudge desireth the life and safetie of the prisoner, the Iudge himselfe may procure him to be redeemed, and that out of his owne treasure. 2. neither in such a kind of redemption doth the iudge seeke for any advantage to himselfe, but onelyonly the preservation of the lawes and common iustice: as Zaleucus the gouernor of the Loerensians, hauing made a lawe, that he which was taken in adulterie should loose both his eyes, did cause one of his sonnes eyes to be put out for the offence, and one of his p. 191owne eyes: by this he gained nothing, but the commendation of iustice: and so in our redemption the iustice of God is set forth, otherwise there can be no lucre or advantage growing properly vntounto God.

4. Wherefore notwithstanding all these cauills and sophistications, Christ properly and truely redeemed vsus by his blood: which first appeareth both by euidēt testimonies of Scripture, as Mark. 10.45. The Sonne of man came to giuegive his life a ransome for many: Coloss. 1.14. In whom we hauehave redemption thorough his blood: 1. Tim. 2.6. Who gaue himselfe a ransome for all men: Apocal. 5.9. Thou hast redeemed vsus vntounto God by thy blood: secondly, all the parts requisite in redemption doe here concurre together. 1. there must be captiues, that are we. 2. one to redeeme, which is Christ. 3. a ransome must be paid, that is Christs blood. 4. and one to whom it must be paied, that is, God: see further hereof in Pareus, … 10.

Controv. 23. That Christ truely reconciled vsus by his blood against an other blasphemous assertion of Socinus.

v. 25. To be a reconciliation thorough faith in his blood: against this Socinus obiecteth, that Christ was no otherwise a reconciliation, then the couer of the Arke in the old testament was called the propitiatorie, not that thereby God was reconciled, but that God shewed himselfe therein reconciled and appeased toward his people: So also the sacrifices of the lawe, are said to be foreign, a reconciliation, yet there was no satisfaction made vntounto God by them: to this purpose, that impious Socinus part. 2. c. 2. pag. 81.82. as he is cited by Pareus, dub. 11.

Contra. 1. It is false, that the Arke and sacrifices of the old Testament did reconcile as Christ hath reconciled vsus: for there is great difference betweene dumbe and senselesse ceremonies, the blood of beasts, and the most holy and liuely blood of Christ. 2. the Arke and the sacrifices, though in themselues, and their owne vertue, they did not reconcile vntounto God, yet typically and sacramentally, they did reconcile, as beeing types and figures of the true reconciliation by Christ. 3. And that Christ was verily and properly our reconciler vntounto God, appeareth in that the Apostle addeth in his blood, which he offred vp to God his father, which to what ende was it so offred vp, but to be a reconciliation? thus much of the controversall questions out of this chapter.