Bellarmine · De Controversiis · On the Sacrament of Baptism
Chapter 13: That Baptism Truly Takes Away Sin
Our translation, from the Latin of the Opera Omnia (Paris: Vivès, 1870–74), vol. III, De Sacramento Baptismi, the second general controversy on the sacraments. The Latin source text is public domain; this English rendering is released with the site. Scripture quotations follow Bellarmine's Vulgate citations, rendered in Douay-Rheims wording where he quotes exactly. Click “Show the Latin” for the original (raw OCR of the scan; scanning errors remain — the scan itself is the authority).
As regards the first question, then, there was a most ancient heresy of the Origenists, that sins are not taken away through Baptism but only covered, and that sins are taken away at last through death. So a certain Proclus, an Origenist, holds, in Epiphanius, heresy 64, where he also sets down the refutation of this heresy from the book of St. Methodius the martyr On the Resurrection. The Messalians afterwards stirred up a like heresy, as Theodoret testifies, book 4 On the Fables of the Heretics. Likewise again certain others in the time of St. Gregory, as he himself relates, book 9, letter 39, to Theoctista the patrician.
In this our age all the Lutherans have taught the same. For Luther himself, in article 2 of those which Leo X condemned in the year 1520, speaks so: “To deny that sin remains in a child after Baptism is to trample on Paul and Christ together.” Then in the defence of the same article: “[A few words here are illegible in the scan] ... but it begins to lie hidden.” John Calvin has similar things in the Antidote to the Council of Trent, session 5, where he [reproves the decree] on original sin: “[It is not,” he says, “that sin ceases to be,] nor is [concupiscence] put out through Baptism in one day; but because the guilt is blotted out, by imputation it is nothing.” He has the same in book 4 of the Institutes, chapter 15, sections 10 and 11. Philip too has the same, in the Apology, article 2 of the Augsburg Confession. There a notable lie is to be noted. For so Philip: “Augustine says: Sin is forgiven in Baptism, not that it may not be, but that it may not be imputed.” Luther had said the same before, in the defence of article 2, and John of Rochester convicted him of a lie, showing that Augustine does not say this. And the book of Rochester was published in the year 1523; and yet Philip in the year 1540 brought forth the same lie again. Besides, Cochlaeus testifies, in the discussion of the Augsburg Confession, article 2, that Philip himself was convicted by Eck and admitted that the place of Augustine was badly cited; and yet this same lie, so often detected and refuted, they wrote again in the Latin Book of Concord, page 59, published in the year 1580, and always repeat it when they print that Apology. Lastly Martin Chemnitz, in the Examination of session 5 of the Council of Trent, page 130 and following, defends the same, though more cautiously. For he admits first that in Baptism all sins are forgiven, nay even taken away and blotted out, and that only certain remnants of original sin remain. But then he adds that those remnants are something which is evil, and an evil of fault, and according to the Scriptures is called sin, and which could damn a man if God willed to impute it. Which is to say: sin is forgiven in Baptism not because it is taken away, but because it is not imputed.
Against this most grave and most pernicious error the Council of Trent laid down, session 5, the decree in which it affirms that through Baptism all that is taken away in fact which has the true and proper nature of sin.
But it is to be observed here that the foundation of the adversaries is nothing else than that they think concupiscence itself, which it is certain remains even in the baptized up to death, is truly and properly sin, even though we do not consent to it but fight against it. Which question indeed does not belong to this place, but is usually treated, and has been treated by us, in the disputation on original sin. And because that question is so joined with this one that when one is explained the other too is settled, this question could perhaps have been passed over in this place. Yet because there are some arguments by which it is proved that Baptism takes away all sins, and others by which it is proved that concupiscence is not sin except improperly, it seemed good to treat the proposed question, although, as I said, the settling of the one follows from the settling of the other.
First, then, it is proved from the Scriptures that by Baptism all sins are in fact taken away, so that not only are they not imputed, but there is nothing which could be imputed as fault. And because the testimonies of the Scriptures are very many, I will bring them under some heads.
The first head is of those which have the words cleansing, washing, taking away, blotting out, removing and the like; which in the first place fight with the whole manner of speaking of the adversaries, and especially of Luther; and besides cannot be expounded, except most unfittingly, by “not imputing.” For someone is not rightly said to take away ignorance or malice from another because he pardons him for having done something ignorantly or maliciously. The places are these: Psalm 50, “Blot out my iniquity. Wash me yet more from my iniquity”; Micah 7, “He will put away our iniquities”; John 1, “Behold the Lamb of God, behold him who taketh away the sin of the world”; Ephesians 5, “Cleansing it by the laver.” Chemnitz, in the Examination, page 501, answers that Paul did not say “he cleansed” but “cleansing,” because he cleanses her daily until he presents her glorious on the day of judgment. But Chemnitz did not consider what follows: “by the laver of water in the word of life.” For the cleansing through the laver of water, that is, through Baptism, is not done daily, except in the different men who come to Baptism. For each is baptized only once, and then is cleansed and made without spot or wrinkle; although Christ does this daily in different men, so that on the day of judgment he may present his whole body, that is, all the elect, without spot or wrinkle.
The second head is of those places which say that spots, or defilements, or iniquities are taken away. For according to the adversaries sin is not taken away through Baptism except as to the guilt, that is, as to the obligation to punishment; but they will have the very foulness of sin to remain, which was the cause of that guilt. But the words spot, defilement, iniquity and the like do not signify guilt, that is, that obligation which can be taken away by not imputing, but signify the very foulness which they will have to remain. Song of Songs 4: “Thou art all fair, O my love, and there is not a spot in thee.” Like it is the place of the Gospel, John 13: “He that is washed, needeth not but to wash his feet, but is clean wholly.” Gregory weighs this place, book 9, letter 39. For he cannot truly be called clean wholly in whom something is left which has the nature of a spot. Ezekiel 36: “I will pour upon you clean water, and you shall be cleansed from all your filthiness.” Ephesians 1: “He chose us, that we should be holy and unspotted.” Colossians 1: “He hath reconciled you in the body of his flesh through death, to present you holy and unspotted, and blameless.” Where you see that they have not only no spot, but nothing for which they can be blamed. Which is understood as regards the justification itself received from God; for afterwards men can well fall and do things worthy of blame. From this is taken away the evasion of Chemnitz, who answers, page 496 and following, by objecting other places where we are ordered to be cleansed from all defilement of the flesh and spirit, 2 Corinthians 7, and to put off the old man and put on the new, Ephesians 4 and Colossians 3. But these and like places are understood either of the sins which are done afterwards, or of the mortifying of the senses and inclinations which provoke to evil, though they are not formally sins.
The third head is from the figures of Baptism. For there went before a manifold figure. One in circumcision, Colossians 2. Another in the Red Sea, 1 Corinthians 10. A third in the Jordan healing the lepers, 4 Kings 5. A fourth in the catch of fishes, Matthew 4, which Nazianzen alleges in the oration on holy Baptism. A fifth in the pool of the sheep, John 5. A sixth in the washing and healing of the blind man, John 9, which Augustine explains, tractate 44 on John. But in circumcision the flesh was truly cut away, not through imputation alone. In the Red Sea the Egyptians, whom the Hebrews served before, were truly and properly drowned. Wherefore St. Gregory, book 9, letter 39, treating this place: “He who says,” he says, “that sins are not wholly forgiven in Baptism, let him say that in the Red Sea the Egyptians did not truly die.” The same is to be said of the others too.
The fourth head contains those places which compare the cleansing of justification to things truly and properly clean. Psalm 50: “Thou shalt wash me, and I shall be made whiter than snow.” Isaiah 1: “If your sins be as scarlet, they shall be made as white as snow: and if they be red as crimson, they shall be white as wool.” Isaiah 44: “I have blotted out thy iniquities as a cloud, and thy sins as a mist.” But surely, when the ray of the sun dissolves the mists by its heat, it makes them vanish so that nothing of the darkness remains, but the sky appears truly clear.
The fifth contains the likeness of original sin, Romans 5: “As by the disobedience of one man, many were made sinners; so also by the obedience of one, many shall be made just.” But those are truly made sinners, and truly lose justice, not by imputation alone. John 3: “That which is born of the flesh, is flesh; and that which is born of the Spirit, is spirit.” Those are truly carnal; therefore these are truly spiritual. It is confirmed from that of 1 Corinthians 15: “As in Adam all die, so also in Christ all shall be made alive.” This place is understood of true death and true resurrection; therefore the places cited above too are understood of true sin and true justification.
The sixth contains the likeness of the death of Christ, Romans 6: “We are buried together with him by baptism into death.” And in the same place: “If we be dead, how shall we live any longer therein?” The same is repeated in Colossians 2; of which place Augustine speaks so, in the Enchiridion, chapter 52: “As in him a true death was made, so in us a true remission of sins; and as in him a true resurrection, so in us a true justification.” But the death and resurrection of Christ were true in every way, not true as to something and false as to something else; therefore the remission of sin too is a true death of sin, not as to the guilt only, but as to everything which has the nature of sin.
The seventh contains those which teach that we are reborn by Baptism. John 3: “Unless a man be born again of water and the Holy Ghost.” Titus 3: “He saved us by the laver of regeneration.” Colossians 2: “When you were dead in your sins, he hath quickened us together with him.” 1 Peter 2: “As newborn babes.” But surely this new birth and life requires a true death of sins and a true inward change, not imputation alone. For how are we truly quickened and reborn if death still remains in us?
The eighth contains those which teach that light and darkness, sin and justice, cannot dwell together. 1 Corinthians 10: “You cannot be partakers of the table of the Lord, and of the table of devils.” 2 Corinthians 6: “What fellowship hath light with darkness? For what participation hath justice with injustice? And what concord hath Christ with Belial? And what agreement hath the temple of God with idols? For you are the temple of the living God.” But the adversaries will have both the devil dwelling in us through sin, which is truly always in us, and Christ through justification. Chemnitz answers, page 501, that Paul teaches that mortal sin cannot be together with the justice of faith, but that the papists wrongly understand these places, who deduce from them that the old and the new, the flesh and the spirit, cannot stand together. But he is mistaken in both. For when he admits that mortal sin cannot be with the justice of faith, he understands mortal sin not according to its nature, but by the mercy of God not imputing. For he will have, with his master Luther, that there is always in us a sin worthy of itself of eternal death, but that in believers it becomes venial because God does not impute it. But this very thing is against Paul. Because if there is truly in us after Baptism a sin mortal by its nature, then there is iniquity in us; then darkness; then Belial; then there is agreement of light with darkness, of justice with iniquity, of Christ with Belial; for iniquity does not cease to be iniquity because it is not punished, as is well known. Further, the Catholics do not deny that there is in man the oldness of the flesh and the newness of the spirit, since they admit that there is in us concupiscence, which is the law of the members fighting against the law of the mind, Romans 7; but they deny that it is sin, except when we consent to its desires with free will.
The ninth head contains those places which teach that sins are hateful to God. Psalm 5: “Thou hatest all the workers of iniquity.” Psalm 44: “Thou hast loved justice, and hated iniquity.” Wisdom 14: “To God the wicked and his wickedness are hateful alike.” For from these places it is concluded that either God in justification takes away sins wholly, so that there is nothing which he can hate; or surely he forgives nothing at all, not even the obligation to punishment. For if the sin remained, God would hate it; if he hated it, he would will to punish it; if he willed to punish it, he would not pardon it. And so, to say that God does not impute sins which truly remain, and wills not to punish them, is a manifest contradiction according to the holy Scriptures, which everywhere describe God as the enemy and most severe avenger of sins.
The arguments of the adversaries prove nothing else than that concupiscence is truly sin even though we do not consent to it; all of which have been answered by us in the disputation on original sin.
Show the Latin (Vives edition, OCR)
CAPUT XIII.
Quod liapUsmus vere iollat peccatum.
Ouod igilur attincl ad Primain quacstioncm, liul
hacrcsis anlKpiissima Oiigcnislarum, peccala non
tolli pcr 5)a|)tismuin, scd solum tcgi: lolli aulcm
pcccala laulcin pcr morUMU. Ua babcl Prorlus
(|nidam Origcnisla apiid Kpiplianium ha(!rcsi (il-.
ubi etiam ponit rcrulationcm iiujns haeresis cx li-
bro s. M(ill)odii marlyris dc rcsurrcclionc. Siini-
lem liacrcsiin posl(>a excilarunt M(vssaliaiii, leslc
Tlicodorclo lil). i. dc fabulis haercticor. Ilcm rur-
siira alii quidam tcmpore s. Circgorii. ut ipso rc-
lcrl lib. '.). cpisl. :V.). ad Thcoctislam Palriliam.
Hoc noslro saeculo idcm dociuit omncs Lulhc-
rani. Nam l-nthcrus ipse arl. 2. ex iis, qiios anno
20. Lco X. damnavit, sic ait; In puero post liapli-
smnmi negnre reinanens esse peccalum. est l*aU'
him, cl Chrislum simul conculcare. Dcindc in
i6i
DL s.\cu.\.Mi:.\j() i:ai'1is.mi
«issorlioiie ejusilcm urliciili: Uiml vst, ii)r|uil, o-
' illi, (i/iuti ui;»;i(a tolli: Huntis-
j. ....i/. scd miHuin in'nilus laUit,
sed incipH lnUcrc. Siiniliu hubol Jo;iniios Culvi-
iiiis III .\iiliilolu CJiicilii Iridcnlini soss. .'». ulti ro-
fr'!' ' ■■ ■' : ■■ :! * ;■ ^ (alo oriiiiiiis: }luncl. ini|uil.
t . , . (.<. ucqiic pcr Udptisniuni
matini uno dic exliiiiHiiliir. scd (luia dclelur re-
iitus, iniiniliitione nuUuni cst. IJcin habol lil). V.
Iii>til. cup. 13. § U). ol 11. U\em oiiain IMiilipiius
ii) .\|»olog. 2. urlic. Confessionis Aujiuslunao. Ibi
nolaaJuin esl insijine mcntlacium. Sic enim IMii-
lippus: Auijustinus ait: Pcccaluni in Haptisnw
tentittilnr, non ul uunsU.scd ul non imputclur.
\U]\io hoc iilein ilixcrul Lulherus in usseri. 2. ur-
lic. el Joannes UulTonsis convicil cuin mondacii,
uslondons .Vupuslinum non lioc iliccrc. Etlilus csl
uulem libor UitlTonsis unno \:'ti:\. ol lamon IMiiiip-
pus unno IjiiO. ilorum idom mcnilucium prolulil.
Praclcroa leslulur Coclilaous in iliscussiono Con-
fessionis .Vuijuslanae, urlic. 2. ipsum IMiilippum
ub Eckio conviclum cl confessum cssc. locum A-
iiguslini malc cssc cilalum: cl lamcn idcm mcn-
ducium lolics dcleclum cl conrulalum . ilorum
scripserunl in lib.Conconliac Lalino.pag.J!). dlilo
unno loSO. el sempcr repelunl.cum Apo'ogium il-
lam imprimunl. Doni(|uo .Alartinus Konimtiiis in
Examine o. sess. concilii Iridcnlini. paj^. i;]0. cl
se<|uonlib. idem defcndil. quainvis inairis cuulo.
Fulolur cnim primo romilli in Uaplisliio omnia
pcccala , quin cliam lolli ac dclcri . cl sdlum
leslure rcliquias quasdam pcccali orii,Mnalis. Doin-
dc lamen addil illas roliquias cssc qiiiddam, quod
mulum siL el malum culpac, cl sccundum Scri-
pUirus peccalum dicalur. ot quod Iiomincm dam-
nurc posscl, si Dcus impulare illud vcllcl. Quod
esl diccre: Peccaliim in Baplismo rcmilli,"non
quiu lollilur. scd quia non impulalur.
Conlra hunc crrorcm gravissimum cl pcrnici-
osissimum slatuil concilium Iritlenlinum. scss. o.
decrclum, quo alTirmal pcr Duplisraum lolli rcipsa
id omnc, quodhabelin nominc rntionom poccali.
Esl autcm hic ubsorvandum, fundamonlum ad-
vorsariorum non csse aliud, nisi quia pulanl ipsam
concupisconliam, quam corlum cst mancre cliam
in baplizanlis, usque ad morlcm, cssc vorc cl pro-
pric peccalum, licet ei non consonliamus. sed re-
pugaemus. Quae quidcm quaeslio non esl hujus
loci, sod Iractari solet, cl a nobis Iraclala cst in
dispululione de pecculo orifjinis. El qiiia iia con-
junciu est illu cum ista. ut una cxplicala, eliam
allera lcrminetur: poluissct fortasso hoo loco isla
quueslio praeteriri : lamon quia alia sunt ar'„'u-
menta. quibus probalur IJaplismura tollorc omnia
peccata; ct alia, quibus probalur concupisccnliam
non cssc peccatum. nisi impropric. idco visnm est
iraclarc pro(tositam quaestionem, licct. ul di\i, cx
dennilione unius consequalur etiam alterius de-
flnilio.
Primo igilur probatur cx Scripturis, Dapljsmo
roipsa lolli oiunia pcccala. ila ul non solum impu-
letur, scd nec sit quod impulari possil ud culpnm.
Et quia Scriplurarum tosiimonia plurima sunl. rc-
ducam ea ad aliquot capiia.
Primuiii esl oorum. tpiae hubont vocuhula inun-
tlantli. luvaiitli, ttdlondi. tloloiitli, aurorentli. ol .si-
inilia. tpiao in primis pu<,Miaut oiiin niitilo lotpioiitli
udvtrsariorum. ac pruesorlim hutliori: ol p-aoloroa
non possunt nisi inoplissime e.xponi per noii im-
pulari. Nitii oiiim dioitur rocte tpiis tollore ab u-
lio ijinorauliam. vol malitiam. quia i^Mutscil illj,
quod alit|uiil ii,Mioraiilor, aul maliliose foceril. Lo-
cu liaoc sunl, psalm. .'>»). Dclc initjuitateni. Am-
jtlius lava vui. .Michaoae 7. Aui'crcs iniquUaleni.
Joan. 1. luice Aijnus Dci. ccc.c (lui toUit pccciUa
inundi. Ephes. li. iMundana eani hivncro. Kem-
nitiiis iii E\am. pai;. :>0I. respoiidel. Pauliim noii
(li\isso. 3Iuntlavil. sod MuniUins, quia (piolidio eu
muiidal. donec oxhiboat cani iii dit; jiidicii {riorjo-
sum. Al non consitlcravil^Komnilius illud, quod
soquitur; Lavacro aijuac in vcrho vitae. Muntla-
lio onim por luvacnim aquae, idosl, p(>.r llaplis-
mum non sil quolidic, nisi in diversis hominibus,
qui vcniunl ad I^iplismum. Solum enim bapli/.alur
quisquc somol, el tum mnndalur, ct onicilur sine
macula el ruga, (piamvis Clirislus id quotidie faci-
at in divcrsis, ul in dic judicii lolum corpus suum,
idest , omncs oleclos oxhibcal sinc macula ol
rupra.
Secundum caput csl eorum locorum, qui dicunl
lollil maculas. aut inquinamonta. aut niiquilalos.
IVam secundum adversarios non tollitur per Haplis-
mum pcccalum, nisi quoad roaluin, idosl, quoad
obligalionem ad pocnam, manerc aulem volunt
ipsain poccali focditatem, quac eral caussa illius
realus. Voccs aulcm. Maculac imiuinamcnti, ini-
(/Ju/a/i8, cl similia non significanl reatum, idest,
obliiralionom illam, qiiac polcst lolli pcr non im-
pulalioncm, scd significant ipsam foodilalcin,quam
illi manerc volunt. Cantic. 4. Tota pulchra cs a-
micd mca, ct macula nnn esl in tc. Similis cst
locus evangolii, Jonn. 1.'i. Qui lolus csl, non in-
difjct, nisi, ul pedcs lavet, scd c.sl mundus lotus.
Pondoiat hunc locum Grcgor. lib. 9. cpist. 30.
IVon cnim vere polost dici mundus tolus, in qiio
rdiquid rolinquitur , qiiod maciilao ralionem ha-
beat, Ezoch. liG. Klfundam sapcr vos aquam
mundam. et mundabimini ah oninibus inqvA-
namentis veslris. Ep\)c.s. \. FJiqil nos, ul esse-
mus sancti. ct immncnlaii. Coloss. 1. Hcconcili-
avii vos in corpore carnis cjus per mortem, ex-
hibere vos snnctos, et immaculaios. el irrepre-
Iiensibiles. Ubi vidcs. non soluin iiou hnbcrc ma-
ciilam. scd nec aliquid. unde rcprohondi possint.
Qiiod inlclligitur quanlum allincl nd ipsam juslifi-
cnlionem a Dco acceplam: nam poslca bene pos-
sunl hominos labi. et facorc digna rcprehonsione.
Ex qiio lollilur cvasio Koninilii ; qui rospondct,
pag. 496. ct seq. objicicndo alia loca; ubi jube-
iniir omundari ab oinni iiiqiiinamenlo carnis cl
spirilus. 2. Cor. 7. el exucre vclercm liomiiiem.et
induore noviim. Ephes. i. el Coloss. .3. Sed liaec
ot similia inlclliguntur vcl dc pccculis, quao po-
stea fiunl. vcl dii morlificalionc sonsuum ct incli-
uationum. fiuae ad maluni provocanl, liccl lorma-
litor jteccala non sinl.
Terlium caput esl cx fii:uris Uaplismi. Narri
inulliplcx ligura prnocossil. Una in circumcisione,
i.ii5i:ri riiiMrs
18:;
CdIoss. 2. AliCM, ir» niinc rubro. !. Cor. 10. Ter-
li.i. iii Jiti(l;inc s:in:mlo }i'()riini. t. Hojj. .">. nii:irl;i,
in sunitci'linno piiiconini. ,M:iUli. \). (\\y.un ;iIIo^mI
.^nziiinzciuis oiii.ionc in siincMuin liiviicruin. Quin-
l;i. in pro')..i'ca «vscii:;;. Joon. .'». Soxl;i, in loiionc
ol cura.'onc cac i runi Jt).,n.9. (|u:iin c\plici:t A-
u-iusiinus, lr;u'l. ii. in Jo;in. Al in circ.iincisione
Yerc, non nuicin pcr so';im iinpul.Tlionem abscinde-
b;ilur caro. In m;iri rubro. vcre cl propvii; sulToc;!-
ll sunl Acgyiilii. quilnis anlc llcl)r;iei servieb;iiil.
Oiiarc s. Gregorius. lib. U. epist. :V.). liunc locuin
triictans: Qui, inquil, dicil, poccala in Daplisma-
to., non fanditus diinilli. dical in mari rnbro
Acijiiptios non vcracilcr mortuos. Iclem quoijuc
(lc aliis diccndum csl.
Ouiirlum capul conlincl ca loca, quac com-
p;iranl mundalionem jusiilic;ilionis rcbus vcrc ,
el propric inuiidis. I*s. ."><). Lavabis mc, el su-
pcr nivcni dcalbabor. Isaiac 1. Si fuerint pcc-
cata vcstra , nt coccinum . sicut nix dcalba-
hunfur : cl si fucrint rubra ut vcrmiculus ,
sicut lana alba crunt. Isaiac M.Dclcvi ut nubcm
iniquitatcs tuas , cl quasi ncbulam peccata- At
cerlc cum solaris radius (lis;solvil ncbuhis calorc
suo. il;i cas evanesccrc Ticil . ul iiilul reiii:inciil
lciicbr;iriim, scd coclum vcrc scrcnum app;ircat.
nuinlum continet simililiidincni pcccati origina-
lis, Roman.j.Sicuf pcr unius inooedicntiam pec-
calorcs constiluH sunt mulU, ila pcr unius obe-
diontiam jusli conslituenlur muUi. Al illi vere
constituunliir pecciilorcs.ct vcrc jusliliiiin nmillunt
non sola impiiliilionc. Jo;in. .'{. Quod nalum cst cx
cumc, cnro csl: quod nalum cst cx spirilu, spiri-
tus cfil. Illi vcre sunt carn;ilcs: isrjiur isti vcre spi-
ritualcs. Conlirrnalur c\ illo, I. Cor. \'i. Sicut in
Adom omncs moriunlur . ila in Clirisio omncs vi-
vificabunlur. Ilic locus inlclligilur dc vcni morlc
el V(;ra rcsiirrcctionc; igitur ctiani loca supra cil;i-
la de vero i)cccaln. cl vcr;i jiisliRcalionc.
SpxIdiii continel simililiidiiicm inorlis Clirisli ,
Hoinan. 0. Consc])ullisumus cum Cliristopcr Iki-
])lismum in morlc. Kt ibidem: Simorlui s^unus,
quomodovivcmus /u ///o.Mdcin rcpclilur. Coloss.
2. (lc qiio loco Aupuslinus in Kncliirid. cap.')2.sic
loquilur: Qucmadmodum in illo vcra viors facta
csl, sic in nobis vcra mmissio pcccalorum: el
fiucmadniodum i:i ilto rcra rcsuircclio , ila in
nobisvcrajustificalio. At Cliristi mors cl resiir-
rcciio vcrae rucrunt omnibus modis . non aiilcm
vcrac, (pioad ;iliqiiid, cl (pioad aliud f;ilsac; if^iliir
cl rcinissio peccali vcra inors csl pccc;iti, non
qiioad realum lanluin, sci quoad omiiia,(pjae pcc-
cali raiiont-m li;ibcn'..
Scpliiiiiim coiilinel c;), ipiac doceiit . II;iplismo
nos rcnasci. Joan. ;{. AVst quis rrnalus fucrit cx
aqua cl Sitirilu snncto. T\[. ."J. Sfdvos nos fccil
pcr lavnrr^im rrqrnrralionis. Coloss. 2. Cum rs'
scmus wnrlui ]ir<i])lcr dclicla. connriftcdr.il nos
Clirislo. I.Pctr. 2. Qunsi modo <icnili infintrs.
Al ccrlc iiov;i isl:i fjcncralio ct vila re(|iiiril vcniin
iiioilem peccaiornm, cl vcrinn mul;ilioiiein inlcrio-
rcni; non iiiucm soI:ini inipul:ilio!iciii. niioinodo e-
iiini vcrc suniiis vivificali cl rcjfcnili, si inlliuc
inors in nobis iii;in«!l?
Octavum conlincl cn,quac doccnl. non po.sc si-
iiml li;ibilarc luccm el lcncbras; pcccal.iin ct jii-
slili:im. l.Cor. \{). ISon])otcstis mrnsac Domini
parlici])rs csse, ct mciisac daemoriorum. 2. Cor.
G. Quae socielai^ hici ad lcncbras:^ qunc pariici'
pnlio jusliliac cum ■.liquilnlc? quar ronvcnlio
Clirisli ad liclial? <iai aulcm consrnsus trmpU
Domini cum idolo? \os cnim cslis lcm])lum Dci
vivi.M advcrsarii voliint simul cl diaboluiii in no-
bis liabilare pcr peccalum. ([uod vcie scmper esl
in nobis. et Clirislum per justincalionein. llcspon-
dcl hcmnilius, pag. .'iOl. IViulum docerc.non pos-
sc esse pecc;iluiii morlale siiiiul cum jiislilia lidei.
Papislas aulein pcrpcrain liiicc loca inlelligcrc, «[ui
indc dcducunt non possc siinul consislcrc vclusta-
tcm ct novil;item: carncm cl spiritiim. At in u-
Iroquc f.illilur. Nam cuiii falct'ir noii j^osse essc
pccc;ilum morUiIc cum juslilia lidci, id intclligil lU;
mortali, noii sccundum naluram suain. sed c\ mi-
scricordia Dci non impulanlc. Vull cniiii curn Ma-
gistrosuo Lutbcro scmper esse in nobis i)ccciilum
dignum cx sc morlc aclcrna , sed in crcdeiilibus
ficn vcnialc, qnia Deus non impulal. At lioc ipsum
csl conlrii rauluin. Quia si vcrc esl iii iiobis posl
Baplismum pcccalum iialura sua morlalc: ergo cst
in nobis iniquilas; cigo tcncbrac; crgo DcIial:crgo
esl convcnlio luci ad tcncbras. jusliiiac ad iniqiii-
latem. Cliristo ad BcliaI;iion cnim iiii(iuil;is desinrt
essc iniquilas. quia non punilur , ul notum csl.
Porro calliolici non ncgantessc in liominc vctusta-
tcm ciirnis. ct noviliiicm Sjiirilus.cuin liilcanlur cs-
se in nobisconcupisccnliam, (luae esi Ic\ mcm-
brorum pugnans cuin legc inenlis, ad Honian. 7.
scd cain negaiil csse peccalum, nisi quiindo libcni
voluntiiic cjus dcsidcriis conscntimiis.
Aonum capul conlinct ca loca, qu:ie doccnt, Dco
odioessc pcccata. 1'salin. .'i. Odisli omncs, qici
o])r.rantur iniciuilnlcm. Psalm. it. DHrxisiijw
slUiam, ctodisli iniquitalcm. Sap. H. Odio rsl
Dro impius, ct impirlas cjus. Kx liis cnim locis
clliciliir, aul Deus iii juslilicalionc pciiilns lollal
l)eccal:i, ila ul iiiliil sil: (piod odio liabcre possit ;
aut ccrlc nilul oninino niinilliit , ne obligiilioncin
quidcin ad pocnain. Si cnim pcccatum miincrcl ,
Dcus illiid odissei; si odisset. punire vellel; si pu-
nirc vcUct, iion ignosccret. Ilaqm; diccre Dcum
noii impuliirc pcccalii, quac vcrc iiiiinciil, al«iuc ca
nollc punirc, csl inanifcslii conlradictio secunduin
Scripiuras sanrlas, (piiii! Dciim lioslcni et vindi-
ecnipe.cciiloniin scvcrissinium ubi^iuc dcscribunt.
Argiimciilii :idvcrs;irioruiii noniiliud probaiil nisi
concupiscciiti;iiii esso verc pcecaluin , liccl ci iion
cons(;iili;imus. nii;i(! omiii;i soliila sunt u nobis iii
dispul;iliunc dc pcecalo originis.