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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A11015	A treatise of Gods effectual calling: written first in the Latine tongue, by the reuerend and faithfull seruant of Christ, Maister Robert Rollock, preacher of Gods word in Edenburgh. And now faithfully translated for the benefite of the vnlearned, into the English tongue, by Henry Holland, preacher in London; Tractatus de vocatione efficaci, quae inter locos theologiæ communissimos recensetur, deque locis specialioribus, qui sub vocatione comprehenduntur. English	Rollock, Robert, 1555?-1599.; Holland, Henry, 1555 or 6-1603.; Bèze, Théodore de, 1519-1605.	1603 (1603)	STC 21286; ESTC S116145	189,138	276

his law Knowing therefore the terror of the Lord we bring men to the faith The same Apostle Galath 4. 21. when he saw that the Galathians which began to beleeue in Christ notwithstanding not to cleaue vnto him only by faith but to make a mixture of the law with Christ he sets before them this glasse of Gods law or of the couenant of works wherein he layeth open first the miserable bondage of such as are vnder the law next their finall reiection to this end and purpose that they might be mooued by this fearefull speculation to stick to Christ only and to the couenant of grace Hereunto refer those cōminations which we find partly annexed to the couenant of grace in the secōd part of the Euangelicall doctrine partly put to the particular promises instructions exhortations in the 3. part of the doctrine of the Gospell For this is the duty of the moral law of the couenant of works to containe y e beleeuers with threatnings and terrors within the bounds of the grace of Christ and of his Gospell Io. 3. 18. we haue a commination of the law or of the couenant of works added to Note the office of the law to beleeuers the couenant of grace He that beleeueth in him is not condemned this is the conenant of grace He that beleeueth not is condemned already This commination doth properlie appertaine to the law or couenant of works Rom. 8. 13. He conioineth a threatning of the law or couenant of works with a particular promise wherein life is promised vnto sanctimonie If ye liue according to the flesh ye shall die but if ye mortifie the deeds of the bodie by the spirit ye shall liue See Gal. 6. 8. And thus farre of the first question The second question is this whether the morall law which we call the decalogue be abolished to them which The 2. ques whether the lawe be abolished to the regenerat be vnder the couenant of grace I answer by way of distinction The morall law as it commandeth workes done by the strength of nature and as it is the rule of all works of this kinde to wit of such works as be required in the couenant of works that is in respect of the first and proper vse thereof for it concernes properlie the works of nature which make the condition in the couenant of works in this respect I say the morall law it selfe also is abolished to them which are in Christ euen in like manner as the couenant of works is cancelled and of none effect against them For which cause Paul vseth these phrases We be not vnder the law we are dead to the law we are freed from the law to wit either as touching iustification or condēnation And looke how farre the couenāt of works serueth for their vse which be in grace so farre the law of workes is in vse for them And what vse the beleeuers haue of the couenant of works we haue alreadie shewed Againe looke how farre forth the same morall law serues to giue rules for the works of grace and attendeth not on the couenant of works but of grace and of the Gospell so farre it resteth in vse for the seruants of Christ For there is but one rule and law of all good works whatsoeuer whether they proceede from nature or from grace like as there is but one and the same iustice of God euer like it selfe whereof the law of God is a verie expresse image or a liuelie representation Thus then the lawe morall abideth for such as bee vnder the Gospell yet in some respect that is in vse changed for like as all things are become new in Christ Iesus so also the law it selfe after a sort is renued And that the law serueth and is in vse for them which be vnder the couenant of grace it is very cleere by many scriptures This may appeare by those very testimonies which are before produced for the couenant of works and other scriptures many where the works of the law are commended Rom. 13. Loue one another for he that loueth another hath fulfilled the law Gal. 5. 13. 14. By loue serue one another for all the law is fulfilled in one worde which is this Thou shalt loue thy Neighbour as thy selfe See Iames 2. 8. c. And thus farre as we purposed haue we spoken of the couenant of grace CHAP. IIII. Of such as be comprehended in or may truly be saide to be vnder the couenant of God NOW it followeth that we speake briefelie of such as be vnder the couenant of God or if I may so speake confederates with God Euery reasonable creature must of necessitie be liable to one of both couenants either that of works or this of grace For the very Angels are vnder the couenant of works but because the Scripture speaks so sparinglie of them therefore we say this onelie in a worde that they also be vnder the couenant of workes Againe man must bee vnder some one couenant Adam in the state of his innocencie was vnder the couenant of works man after the fal abideth vnder the couenant of works to this day life is promised him vnder condition of works done by strength of nature But if he wil not do well death and the euerlasting curse of God is denounced against him so long as he is without Christ and without the Gospell And being freed from the couenant of works he is not become a libertine or not subiect to Gods people in grace be not law-les libertines any couenant or as it were law-lesse but forth with he is admitted to the couenant of grace and thence forth liueth vnder it Therefore concerning Angels and men it is euident that they are vnder some one couenant It is a doubt indeede concerning Christ whether he were then vnder any couenant when he dwelt among men and did conuerse on earth I answere there be two natures in Christ a diuine and humane Christ as hee is God and the Sonne of God is not vnder the couenant of works or of grace for that he is no creature but the blessed Creator to whom to whose couenant and law euerie creature is and must be subiect But as he is man he is vnder the couenant of works and that in two respects First Christ vnder the couenat of works in what respect in respect of himselfe because he is a creature because he is a seruant and made man and was in the loines of Adam when that couenant of works was first made with him But wee be to speake sparingly of that state of the man Christ which is in respect of Christ himself whether that his humane nature as touching itselfe were vnder the couenant of works whether this nature did purchase for it selfe life eternall by obseruation of the couenant of works Next I say the * Or christ the Mediator hath subiected himselfe in his humanitie to the law for our sake humane nature of Christ is

vnder the couenant of works in respect of vs for being vnited to that diuine nature it is become a mediatour for vs to make intercession and peace betweene God offended and man offending For Christ our Mediatour albeit he be God and man in that personal vnion yet was he made subiect to the couenant of works and to the course of the law for vs properly in respect of his humane nature that as the Apostle speaketh he might redeeme vs from the law and the curse of the law See Gal. 4. 4. and 5. After that the fulnesse of time was come God sent his Sonne made of awoman made subiect to the lawe to redeeme them which vvere vnder the lawe And Galath 3. ver 13. But Christ saith he hath redeemed vs from the curse while he was made a curse for vs. Christ therefore our mediator subiected himselfe vnto the couenant of works and vnto the lawe for our sake and did both fulfill the condition of the couenant of works in his holy and good life euen in the highest degree of perfection as being God and man euen that most holy one of God in one person and also he did vndergoe that curse which was denounced against man in that couenant of works if that condition of good and holy works were not kept for in the couenant of works ye haue together with the promise of life to him who doth well a commination of euerlasting death to him who doth not well For this cause Christ our mediator both did wel according to the promise died also according to the curse denoūced Wherefore we see Christ in two respect to wit in doing suffring subiect to the couenant of works to haue most perfectly fulfilled it that for our sake whose mediator he is become It may be demaunded Had it not beene sufficient for our good and to the end he might redeeme vs if he had only liued well and holily and not also so to haue suffered death for vs I answer it had not sufficed for all his most holy righteous works had not satisfied the iustice and wrath of God for our sins nor merited the mercie of God reconciliatiō righteousnes life eternal for vs the reason is for that the iustice of God did require for our breach of Gods couenant that we should be punished with death eternall according to the condition denounced and annexed to the promise of that couenant Therefore no good works of our owne or of any Mediator for vs after the breach of that couenant of works could haue satisfied the iustice of God which of necessity after asort required the punishment and death of the offender or certainly of some mediator in his steed If then all the good holy works of the Mediator could not satisfie that wrath and iustice of God for sin it is cleere they could not meritany new grace or mercy of God for vs. But you will say that the good and holy works of Christ our Mediatour haue wrought some part at least of that satisfaction whereby Gods iustice was appeased for vs and some part of that merit whereby Gods fauour was purchased for vs I answer these works did serue properly for no part of satisfaction or merit for vs for that to speake properly the death of Christ and his passion onely did satisfie Gods iustice and merited his mercie for vs. If anie will yet further demaund May we not diuide the satisfaction and merit of Christ into his doings and suffrings that we may speake on this manner Christ by his death and passion hath satisfied Gods iustice and by his good and holy works he hath merited Gods mercie for vs that so satisfaction may bee ascribed to his death and merit to his workes that the righteousnesse wherewith wee are iustified before God may bee partly the satisfaction which Christ perfourmed by his death for vs partly the merits which he obtained by his works for vs I answer to speake properly the satisfaction and merit which is by the only passion of Christ both He saith we are iustified only by the passiue righteousnesse of Christ was and is our righteousnesse or the satisfactorie and meritorious death of Christ or the satisfaction which was by Christs death or the merit of his death or the obedience of Christ as being obedient to his Father vnto the death the death also of the Crosse to bee short that iustice of Christ which he obtained when in his passion he satisfied his Fathers wrath this is our righteousnesse For we may say that either the death of Christ or his satisfaction or his merit or his obedience or his righteousnesse is imputed vnto vs for righteousnesse For all these are taken for one and the same thing But here it may bee replied If the works of Christ cannot properly procure for vs any satisfaction nor merit nor anie part of satisfaction or merit then it may bee demaunded What hath beene and what is the vse of Christs works or of his actiue obedience or of the obedience of his life I answer that the holinesse of the person The actiue obedience of Christ or the righteousnes and holinesse of his person and life how it is the ground of the satisfactorie and meritorious passion of Christ of Christ and of his natures diuine and humane and of his works is the verie ground or foundation of the satisfaction and merit which wee haue in the passion of Christ that is the excellencie and worthinesse of that person and of his works did cause that his passion was both satisfactorie and meritorious for if this person which suffered had not beene so holy and excellent as also his life so pure and godly it is most certaine that his passion could neither haue satisfied Gods wrath nor merited mercie for vs. For which cause the Apostle Heb. 7. 26. speaking of this ground of this meritorious passion of Christ saith that such an high Priest it became vs to haue which is holy blamelesse vndefiled separate from sinners and made higher then the heauens And thus farre of Christ and how hee may bee said to be vnder the couenant of works And that he was not vnder the couenant of grace the matter is so cleare that it needs no disputation For the couenant of grace was made in him and established in his bloud and the promise in the couenant of grace is made to them which were vniust and dead in sinne because of the breach of that couenant of works and lastly Christ not vnder the couenant of grace the condition in the couenant of grace is faith in Christ the mediator Wherfore if ye respect either the ground or condition or promise of the free couenant Christ can not be said to bee vnder it And thus farre of both couenants of them which are vnder the couenant of God either of works or of grace CHAP. V. A comparison of our iudgment and of the Aduersaries concerning both these

are infinite And as concerning the liberty or selfe power which they ascribe to the will of man how many euidences of scripture might be produced to refell y e same Ioh. 6. 44. No man can come Propiqua materia to me except the father which sent me draw him Rom. 8. 5. The wisdome of the flesh it is not subiect to the law of God neither indeede can be 1. Cor. 2. 14. The naturall man perceiueth not the things which are of God for they are foolishnesse to him neither can he discerne them These places of scripture and other such like are to be vnderstood of that neere power of the wil vnto good which therfore the scripture denieth to man in his corruption because there is in him no holinesse left since the fall of Adam For as touching the remote power of the will vnto good which is a consequent of the matter not of the forme we do not deny that it is in the wil of a man vnregenerat And that this also becomes of a remtoe power a neere power so soone as any holynesse is wrought in the will of man by the spirit of Iesus Christ Seeing then we leaue this remote power to the will of the vnregenerate man that is a certaine power of the cause materiall there is no cause why our aduersaries should say that we make men very stocks and blocks because we denie free will vnto them For this power of the materiall cause vnto good which we ascribe vnto the will of man vnregenerat may not truly be ascribed to any dead stock or trunke We must vnderstand in this place that wheras we deny this neere power to the vnregenerate that is a liberty to good we meane hereby that which is good as it is truly good For euen the vnregenerate person may wil that which is good in it selfe as the conseruation of his countrey iustice equity c. But that which in it selfe is good becomes euill in some sort in regard of the man vnregenerat who dooth not will well that which is good in it selfe that is to say neither in that manner nor to that end doth he will it as he ought to will it because himselfe is not good and cleane and to the vncleane all things are vncleare as to the cleane all things are cleane Tit. 2. 15. Againe be aduertised that in this matter of free will I hold that there is one the same reason of good things of what kind soeuer they be naturall or ciuil and humane or spirituall for the vnregenerat man hath not this liberty or neere power to any good thing as it is good and acceptable to God and agreeable to his law albeit by nature his will is most farre estranged from spirituall things which the naturall man perceiueth not which as the postle saith He cannot know yea they are foolishnes vnto him By spirituall good things I meane faith hope repentance iustification eternall life it selfe There is no cause therefore why our aduersaries should ascribe faith hope repentance to the liberty of our will that is to say to the strength of nature as to the principal efficient cause of the same as if we by nature the strength thereof could beleeue could hope and truly conuert our selues vnto God But to the intent this thing may yet be more manifest we must vnderstand that there bee two kinds of good things the one is of humane good things the other is of kinds of good things diuine and spirituall good things Humane good things are either morall and pertaine to euery priuate man or Oeconomicall and pertaine to a mans family or they are Politicall and pertaine to the whole common-wealth or to the whole City Spirituall good things are faith hope repentanceiu stification sanctification life eternall To both these kinds of good things mans will is not like affected for vnto humane things or vnto humane good things it is somewhat more inclined as for example nature doth incline vnto temperancy fortitude liberality iustice albeit it doth neither will nor choose these things which in themselues are good in that manner or to that end it ought Whereby it commeth to passe that those things which in themselues are good yet in respect of him who is vnregenerate become euill and very sinnes before God And concerning things spirituall the nature of man is more estranged from them and when they offer themselues to the will nature it selfe doth wholy abhorre from them This thing may be yet more plain by example experience There are two certaine good things to wit iustice by works and iustice by faith which is called the iustice Righteousnes by works naturall or rightcousnes of God we all haue experience that our will naturally is inclined to that righteousnesse which is by works and which is a certain humane good thing Hence it comes that euen to this day all the world following nature seekes to be iustified by good works But the same will doth wholy abhorre and vtterly dislike that righteousnesse whichis by faith the reason is because it is a certaine spirituall vnknown good thing Hence it comes to passe that so few seeke to be iustified by faith and by the alone mercy of God in Iesus Christ By this and other such like examples it appeares that mans will is more inclined by nature to humane good things and wholy to abhorre spirituall good things Albeit in truth to speake exactly it is inclined to no good at all as it is truly good It is not inclined at all no not to those humane things as they be truly good and acceptable vnto God for it wils them neither in that maner neither to that end it ought So far forth then as it willeth them euen those things that are good in themselues are sins and vnpleasing to God Notwithstanding they differ from those euils and sinnes which euen in themselues in their own nature are sinnes as manslaughter adultery theft and in which I graunt there be more degrees of sin for in these things men sinne both in the substance of the things themselues and in the manner of doing and in the end And the will of man vnregenerate is more inclinable vnto these things by it owne nature then vnto those things which are good in themselues For first it is caried of it owne accord to those which are euill in themselues Secondly it hath but some inclination to things humane which in their owne kind are good Lastly it doth wholy abhorre spirituall good things before regeneration Againe I conclude that humane good things so farre forth as mā vnregenerate doth wil them become in som sort euill and the man vnregenerate doth sin in the very desire of them which thing also is true in things indifferent which are neither good nor euill in themselues For so far forth as man vnregenerate doth will them so far forth they become euill and the vnregenerate man doth sin when he doth

of light or of naturall knowledge not in whole but in part for there do remaine euen in the vnregenerate certaine generall notions of good and euill things which are commanded and condenmed in the law but they be such as serue only to make men inexcusable for that they are but lame and corrupt Rom. 1. 19. The mind also wants spirituall 2. VVant of spirituall light light not in part but in whole for it is vtterly void of this light for as concerning those things which appertaine to the kingdom of heauen the vnderstandings is so darkened that it doth not only not perceiue them but also hath no power to conceiue them 1. Cor. 2. 14. To be short the minde wants holinesse for the things it vnderstandeth 3. VVant of holin●sse in the mind it neither conceiueth them rightly and holily but impiously and prophanely all things euen the things which in and by themselues are good For the facultie of vnderstanding albeit it be not vtterly lost yet that holynes of this facultie wherein it was created after the image of God was vtterly lost in the fall of man This want of this naturall light the Apostle sheweth Rom. 1. 21. Because when they knew God they glorified him not as God These latter wordes plainly shew that the naturall light of the minde is but a dim light and soone vanisheth away The want of the spiritual light the Apostle sheweth 1. Cor. 2. 14. The naturall man perceiueth not the things of the spirit of God The want of sanctitiy in y e vnderstanding the Apostle sheweth Rom. 8. 7. The wisdom of the flesh is enmity against God euen then when it vnderstādeth those things which otherwise be in themselues true good 2. Cor. 3. 8. Not that we are sufficient of ourselues to thinke any thing to wit well and holily Eph. 4. 18. Hauing their cogitation darkened being estranged from the life of God And there ver 23. And be ye renewed in the spirit of your minde And thus farre of the want or defect which is in the mind There is also a quality in the minde which hath succeeded or stept in place of that light and holinesse which was lost in the fall of man For darknes hath taken possession in the very seate of light Ephesi 5. 8. Yee were in times past darknes but now ye are light in the Lord. In place of sanctitie integrity haue crept in impuritie and a certaine malitiousnesse of nature which euidently appeareth when it is said Rom. 8. 5. For they that are after the flesh sauour the things of the flesh This wisdome is of some euill quality 1. Cor. 1. 18. The preaching of the crosse is to them that perish foolishnesse And 1. Cor. 2. 14. For they are foolishnes vnto him This word foolishnes argueth the peruerse iudgment of the minde Thus far of the want of the mind the contrary quality crept thereinto Both these in like manner are to be seene in the will and in euery affection The want of integrity The will corrupted and vprightnes in the will the Apostle testifieth saying I find no meanes to performe that which is good Rom. 7. 18. and Phil. 2. 13. It is he which worketh in you both the will and the deed The corruption and frowardnes of the will and of the motions thereof is testified by many scriptures As Gen. 6. 5. 6. The conceit of a mans heart is only euill Eph. 2. 3. Doing the will of the flesh and of the minde Finallie this I say that mans will is more poisoned by this originall corruption then the minde is for which Video meliora proboque deteriora sequor cause the very heathen could say I see approue by the light of reason the better things but through the corruption of my will I incline to the worser And this the Apostle saith Eph. 4. 18. Affirming that the ignorance The will worse then the mind which is in men is by reason of the hardnesse of their hearts Rom. 1. 28. They regarded not to know God therefore God deliuered thē vnto a reprobate mind Note how the obstinate will resisteth the light of the mind and causeth the mind to be ouerclouded And thus far of the threefold matter of originall sinne These parts of the materiall cause of originall sin because they are so many Beings * Entia and are of God euery one of them must retaine in them some goodnes as we say in respect of their being for that very apostasie and falling away was good in it selfe as so the want of originall iustice because it is athing in nature and a consequent of that Apostasie this want I say as it is of God is good in it selfe and to conclude that positiue qualitie which succeedeth in place of that holinesse and image of God for the being thereof is of God as principall efficient and is good in itselfe The forme of originall sinne followeth And this is a The forme of originall sinne very speciall repugnance against the law of God causing a very speciall kind of sinne And like as the matteriall cause of originall sinne is threefold so there is in it a threefold * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 repugnance against God and his law For euery part of the materiall cause hath a repugnance against the law in it and so a forme which is from another in respect whereof it is sinne The first Apostasie hath in it a repugnance against God and so the want of originall iustice and the positiue quality also which succeeded in place thereof This threefold iniquitie * Or breach of Gods law is not of God as efficient but from the euill instruments the deuill first next Adam and lastly the very man which is of Adams progenie For we also which are sick of this hereditarie euill are the very causes of our sicknes And thus far of the forme of originall sin Now we be to define originall sinne of the matter and forme thereof on this wise Originall sinne is an apostasie from God a want of Originall iustice and a certaine positiue qualitie repugning against the law of God The threefold Originall sin defined materiall cause stands for the genus of it and for the forme the threefold breach of Gods law And like as guilt in general is the consequent of sin in general so a speciall guilt Guilt following originall sin is consequent to originall sin and this is threefold also as the matter and forme of this sinne is threefolde For the apostasie hath his speciall guiltinesse following it so also the want of originall iustice and that positiue quality And euery guiltinesse merits death and eternall damnation It resteth now that seeing we see this sinne originall is deriued by propagation from the parents to the children that we search out the manner thereof and this may bee expressed on this wise The propagation of sin must be by one of these 3. waies

for it is deriued either by the soule or by the body of the parents or through their default It cannot bee said that the propagation of this sin is by the soule for the soule of the Father or Mother is not deriued by propagation to the children in whole or in part as is very euident wherfore this sin coms not by the soule of the parents But it may not vnfitly be said that there is some deriuation How sin is deriued from parents to their children of this sin by the body of the parents to the body and soule of the child begotten by them This propagation of sinne by the body of him which begetteth into the bodie of him which is begotten is easily discerned for the seede of the parents being in the child is corrupted infected with sin whence it followeth necessarily that the bodie which is begotten of such corrupt vncleane seede must also be corrupt and vncleane in like manner The propagation of sinne by the body of him which begetteth into the soule of him which is begotten is more hardly expressed yet I deliuer what seemes most How sin infefecteth the verie soule probable vnto me on this manner After that by the bodie of him which begetteth sinne is deriued into the bodie of him which is begotten now the body begotten being corrupt infected with sin this bodie I say infecteth and poisoneth the soule created euen then of God before and infused into it that very moment of time wherein it was created Here you demaund whether the soule were pure and cleane the time it was created and so Quest infused into the bodie and then afterwards so defiled by the contagion of the bodie I answer it is not like to bee so for that the soule is created infused and corrupted in Ans the very selfe same moment of time This corruption of the soule is partly by reason of the desertiō of God partly by reason of the contagion of the body whereinto it is infused for God the very same moment of time wherein he createth infuseth the soule in his iust iudgment forsakes it and giues it ouer to the body to bee so defiled with sinne wherefore this I auouch that the soule is created infused forsaken of God and defiled by the bodie the very same moment of time The manner of the propagation of this sinne which is said to be through the default of the parents followeth and this I expresse on this wise Adam by that his first offence did deriue as by a certaine conduit whatsoeuer corruption was in him to his posteritie for this cause the Apostle Rom. 5. 12. saith By one man to wit sinning sin entred into the world Here it may be demaunded whence proceedes this efficacie or power of that first sin to ingender as it were and to deriue sinne into all and euerie one of Adams progenie I answer this efficacie of that sinne is by reason of that word and couenant which God made with Adam in his creation as it were in these words If man wil stand and persist in that his innocencie which he had by creation he shall stand for his owne good and for his progenie but if he do not stand but fall away his fall shall turn The Couenant of God in the creation as to his owne dammage so to the hurt of his posteritie and whatsoeuer euill shall be tide him the same shall ensue to all his off-spring after him And this last way of the propagation of originall sinne pleaseth me best and ought to content all sober wits for that this is grounded on the authority and words of the Apostle And thus far our iudgement concerning originall sinne Now let vs briefly see what the old hereticks and late aduersaries of Gods truth say concerning this sinne First The opinion of the heretikes cōcerning originall sinne heere wee be to meete with the heresie of Pelagius the Monke and Caelestius his Disciple which said there was no originall sinne that Adam by his fall did hurt himselfe only and not his posteritie excepting onely by his example They said his posteritie sinned not by propagation of his sinne but by imitation of their father Adams preuarication When it was obiected against them that young infants died which could not be but that they are infected with originall sinne They answered that Adam himselfe also had died by the law of nature albeit he had not sinned And this was the Pelagians principall argument against The Pelagians argument against originall sinne originall sinne If sinne be by propagation then it must needs be deriued to the posteritie by the soule or by the body but not by the soule for that it is not by traduction and it is not by the bodie because it is void of reason neither can sinne be said to bee first and properly seated in it and not by both vnited because it is not by the parts therefore there is no originall sinne at all The answere is easie of that which hath beene before set downe in this chap touching the forme or manner of the propagation of this sinne First their proposition Answer doth not number all the formes meanes of the propation of this sinne for there is besides those meanes a deriuation of sinne which is through the default of the parents Next the Assumption is false for albeit there be no propagation of sinne by the soule yet it may well bee by the bodie as is afore shewed And thus farre of Pelagius and Caelestius heresie Next the Schoole-men had diuers opinions of originall Schoolemens opinion of original sinne sinne for some said that originall sinne consisted only in the guilt of Adams apostasy others said it was but the want of original iustice But Peter Lombard reiecting these opinions auoucheth it to be also a positiue euill qualitie contrarie to that first originall iustice Albertus Pigghius Ambrosius Catharinus said that it was nothing els but that first transgression of Adam And out of this conclusion they drew forth three other opinions the first was this Originall sinne is one and the selfe same onely Three grosse opinions of papists concerning originall sin in all men 2. This sin in Adam was reall and actually his but it is ours only by imputation the third that infants in verity haue nothing in them that hath any appearance of sinne for they said that guiltinesse want of iustice and the spots of nature and such like things seeme rather to be punishments then faults if ye speake not happily improperly as when ye apply the name of the cause to the effect Bellarmine following all these first blames Lombards conclusion concerning his positiue qualitie and next Bellarm. obiect against Lumbard Answer condemnes Pigghius assertion as hereticall One of his principall arguments against Lombard is this God is either the cause of that positiue quality or not the cause if the cause then is he the cause of