A sermon preached at S. Maries in Oxford vpon the feast of Epiphany concerning the true comfort of God his Church truly millitant and apologie of the same. Ianuary 6. 1589. By Edwarde Hutchins Maister of Arts, and fellow of Brazen-nose College in Oxford.
but yet by some way of specialty appropriate to Christ, because he alone of all the three persons was promissus and missus to witnes the loue of God vnto her &c. Hauing also handled the commendatiō of this loue, that she is first commended to be faire:
but yet by Some Way of specialty Appropriate to christ, Because he alone of all the three Persons was promissus and missus to witness the love of God unto her etc. Having also handled the commendation of this love, that she is First commended to be fair:
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thus far proceeding, it remaineth nowe that I come to the affirmatiue generall, that where you haue hard how she is not, I may at length resolue how this loue is said to be fair, to be al fair.
thus Far proceeding, it remains now that I come to the affirmative general, that where you have heard how she is not, I may At length resolve how this love is said to be fair, to be all fair.
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For albeit in consideration of her frailty and weaknes for the time of this life or rather her warfare, against the world, sinne and satan shee doe cary her wounds and doth oftentimes faile and defile her selfe:
For albeit in consideration of her frailty and weakness for the time of this life or rather her warfare, against the world, sin and satan she do carry her wounds and does oftentimes fail and defile her self:
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in the gospell by Christ, in whom the godly are, as strong though weak, as rich though poor, as clothed though naked: as recouered though lost: as free though bound:
in the gospel by christ, in whom the godly Are, as strong though weak, as rich though poor, as clothed though naked: as recovered though lost: as free though bound:
in respect of duty performed & deeds of life they are not al fair but foul & that, peccato eyther acto or contracto (as the schoolmen wel speak:) by sin therefore personally committed or at least naturally deriued.
in respect of duty performed & Deeds of life they Are not all fair but foul & that, Peccato either Act or contracto (as the Schoolmen well speak:) by since Therefore personally committed or At least naturally derived.
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I am not all fair but black ye daughters of Ierusalē, euen as black as euer were the tents of Kedar; which is true, not only in respect of affliction but natural corruption and corrupt condition, as truth bears it:
I am not all fair but black the daughters of Ierusalē, even as black as ever were the tents of Kedar; which is true, not only in respect of affliction but natural corruption and corrupt condition, as truth bears it:
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where as yet quoad foedus & pactum, which serues to purge, either immediatè (as infantes who belong to the kingdom of christ:) or medi ante fide (mediatly by faith) as they adult, she may say as she said:
where as yet quoad Foedus & Pact, which serves to purge, either immediatè (as Infants who belong to the Kingdom of Christ:) or medi ante fide (mediately by faith) as they adult, she may say as she said:
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as euer were the curteyns of Salomon: & in fine answere her Christ of her selfe as Christ by way of commēdation saith of her vnto her heere, in Salomon a type of him, the King of Salem Prince of peace:
as ever were the curtains of Solomon: & in fine answer her christ of her self as christ by Way of commendation Says of her unto her Here, in Solomon a type of him, the King of Salem Prince of peace:
accepted, faire and al fair in the eye of that gracious womā (the very mirror of grace) that took the pains to light the candle of mercy, to sweepe, to seeke, to finde, to saue the same:
accepted, fair and all fair in the eye of that gracious woman (the very mirror of grace) that took the pains to Light the candle of mercy, to sweep, to seek, to find, to save the same:
to this point she is compared to a Lamb but yet not so fleeced but couered and clothed with the white wool of fauour and mercy ' fair and al fair, free from al spot in Christ her spotles lamb, spotles though man, that she might be al faire without spot.
to this point she is compared to a Lamb but yet not so fleeced but covered and clothed with the white wool of favour and mercy ' fair and all fair, free from all spot in christ her spotless lamb, spotless though man, that she might be all fair without spot.
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Secondly, this general commendation appears to be true ex parte sponsi: and therefore to this purpose Christ in Scripture is called her lux: her light therefore he is:
Secondly, this general commendation appears to be true ex parte sponsi: and Therefore to this purpose christ in Scripture is called her lux: her Light Therefore he is:
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and ergo darknesse may assoone be found in the light; her medicus, or rather medicina & sanitas: and ergo sicknes may aswel be in health: her vita: her life therfore:
and ergo darkness may As soon be found in the Light; her medicus, or rather medicina & sanitas: and ergo sickness may aswell be in health: her vita: her life Therefore:
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her iustitia and ergo sin may assoone be found in iustice (which yet cannot be) as she be charged with any sin, with any filth or foulenes in Christ Iesus;
her iustitia and ergo since may As soon be found in Justice (which yet cannot be) as she be charged with any since, with any filth or foulness in christ Iesus;
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to be foule, though pure, though purity it selfe, as his true church to be foul (considered in him:) in him? in whom her old man is destroied sinne drowned, satan answered and her infirmities so remoued, that he cannot charge her with any sinne, with any staine or foulnes.
to be foul, though pure, though purity it self, as his true Church to be foul (considered in him:) in him? in whom her old man is destroyed sin drowned, satan answered and her infirmities so removed, that he cannot charge her with any sin, with any stain or foulness.
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faith which apprehendeth in Christ, not only the grace of pardon to pardon, but also of perfect imputation of his iustice to iustifie al them, that are by the couenant of grace incorporate into him:
faith which apprehendeth in christ, not only the grace of pardon to pardon, but also of perfect imputation of his Justice to justify all them, that Are by the Covenant of grace incorporate into him:
or if hee doe presume (as hee is a presumptuous spirit) yet the godly may soone cut him of and quit themselues in Christ, in whome they are quit from sinne, from all vncleannesse.
or if he do presume (as he is a presumptuous Spirit) yet the godly may soon Cut him of and quit themselves in christ, in whom they Are quit from sin, from all uncleanness.
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Nay in this point the spirit of adoption doth assure the sonnes of God, that their sinnes are condemned in Christ his sonne, who was condemned for their sin:
Nay in this point the Spirit of adoption does assure the Sons of God, that their Sins Are condemned in christ his son, who was condemned for their since:
that therfore they be not hurting, though they haue their kind of being: or (as another speakes) quoad morsum. i. mortem, licet non quoad morbum: and al:
that Therefore they be not hurting, though they have their kind of being: or (as Another speaks) quoad morsum. i. mortem, licet non quoad morbum: and all:
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in spirituall warfare, when the godly are grieued with touch of conscience for the foulnesse of their imperfections and infirmities, the scripture it selfe doth thus yeald them the truth, their comfort, to the truth of this text; as for example:
in spiritual warfare, when the godly Are grieved with touch of conscience for the foulness of their imperfections and infirmities, the scripture it self does thus yeald them the truth, their Comfort, to the truth of this text; as for Exampl:
the foulnes of the sin of selfe-loue and respect made Peter in his frailty to forswear himselfe, to say, to swear, to swear with a curse that he knew not Christ,
the foulness of the since of Self-love and respect made Peter in his frailty to forswear himself, to say, to swear, to swear with a curse that he knew not christ,
but yet the fairenes, the satisfaction of Christ may be and is through faith a sufficient stay against al temptation grounded vpon the foulnes of his imperfection whatsoeuer. To be short:
but yet the fairness, the satisfaction of christ may be and is through faith a sufficient stay against all temptation grounded upon the foulness of his imperfection whatsoever. To be short:
or any foulnes, any sin, where he is my sanctus sanctorum, my holy of holyes, not only sanctificatus secundum carnem but sanctificans quoad diuinitatē, (as one wel speaks) not only sanctified according to the flesh but sanctifieng according to the power of his godhead:
or any foulness, any since, where he is my Sanctus sanctorum, my holy of holies, not only Sanctificatus secundum Carnem but sanctificans quoad diuinitatē, (as one well speaks) not only sanctified according to the Flesh but sanctifying according to the power of his godhead:
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though foul in her sins, yet al fair wtout spot in christ her spotles pascal, once & but once slaine to make her clean frō al her sins, and foulnes. From al foulnes;
though foul in her Sins, yet all fair without spot in Christ her spotless paschal, once & but once slain to make her clean from all her Sins, and foulness. From all foulness;
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thither, where shee may leape into the very side of her christ as into a wel and wash her selfe faire and al clean in his blood, the water of life yt alone sprang out of his precious side, that heauēly foūtain, to represent her al faire:
thither, where she may leap into the very side of her Christ as into a well and wash her self fair and all clean in his blood, the water of life that alone sprang out of his precious side, that heavenly fountain, to represent her all fair:
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thither, wher she may run betweene the armes of her sauiour, spred vpon the tree to embrace, to couer her frō all her foulnes, from all her infirmities:
thither, where she may run between the arms of her Saviour, spread upon the tree to embrace, to cover her from all her foulness, from all her infirmities:
thither where (as one speaks the ful comfort, to the approofe and proofe of this text) she may wash her foul head in the blood of his head, her foul hands in the blood of his hāds, her foul feet in the blood of his feet, her foule side in the blood of his side:
thither where (as one speaks the full Comfort, to the approof and proof of this text) she may wash her foul head in the blood of his head, her foul hands in the blood of his hands, her foul feet in the blood of his feet, her foul side in the blood of his side:
Which is indeed the cheefe felicity and hap of the church, that in al satans attempts she is so able by faith to couer her selfe with the white garmentes of Christ:
Which is indeed the chief felicity and hap of the Church, that in all Satan attempts she is so able by faith to cover her self with the white garments of christ:
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in christ her purgation and acquittance from sin to deny all filthines and blame, that otherwise in course of iustice, iustly therfore might be imputed to her, in his goodnesse to deny her foulnes, to defie the diuel and al hee can against this commendation that she is not al fair.
in Christ her purgation and acquittance from since to deny all filthiness and blame, that otherwise in course of Justice, justly Therefore might be imputed to her, in his Goodness to deny her foulness, to defy the Devil and all he can against this commendation that she is not all fair.
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neyther can possibly for the time of this life bee said to be fair, al fair in respect of good life; but that she is foule: foul, because steined with sinne: with sinne:
neither can possibly for the time of this life be said to be fair, all fair in respect of good life; but that she is foul: foul, Because stained with sin: with sin:
Which imputation is not res opinaria but solida (as Athanasius speakes in a like case) no imagination therefore (as they write and as of late I haue seen the point charged in priuate schroles, which are abroad:) but a point of truth,
Which imputation is not Rest opinaria but Solid (as Athanasius speaks in a like case) no imagination Therefore (as they write and as of late I have seen the point charged in private schroles, which Are abroad:) but a point of truth,
that the church, this loue is al faire & freed from her foulnes, not ex propria dignitate but ex imputata dignatione: not of selfe desert therefore but of vndeserued, of imputed mercy, whereby Christ became bound to free her,
that the Church, this love is all fair & freed from her foulness, not ex propria dignitate but ex imputata dignatione: not of self desert Therefore but of undeserved, of imputed mercy, whereby christ became bound to free her,
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betweene whom through grace thence hath been euer, is and shal be such intercourse and change, such cōmunication or rather communion by gratuital vniō & no way but by imputatiō:
between whom through grace thence hath been ever, is and shall be such intercourse and change, such communication or rather communion by gratuital Union & no Way but by imputation:
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which whether it be reall or not reall, true or not true, because only imputed, I dare & I do put it to the conscience of any that haue any conscience to consider of truth.
which whither it be real or not real, true or not true, Because only imputed, I Dare & I do put it to the conscience of any that have any conscience to Consider of truth.
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as he was reputed among the wicked and died as a malefactor aboue the wicked, where yet he did neuer hurt, neuer brake the law of loue but being loue it selfe performed both tables of loue:
as he was reputed among the wicked and died as a Malefactor above the wicked, where yet he did never hurt, never brake the law of love but being love it self performed both tables of love:
so is it true in the gospell of grace to the comfort of all, that are within the compasse of the couenant of euerlasting mercy and fauour, that they are no more wretched then the seed of the blessing, their blessing:
so is it true in the gospel of grace to the Comfort of all, that Are within the compass of the Covenant of everlasting mercy and favour, that they Are no more wretched then the seed of the blessing, their blessing:
I easily find man either in miserable case and yet vnder the lawe quoad culpam & reatum: or els quitte à culpa because à culpae reatu, in the imputed obedience of Christ, who alone was God and therefore able:
I Easily find man either in miserable case and yet under the law quoad Fault & Guilty: or Else quit à culpa Because à Culpae reatu, in the imputed Obedience of christ, who alone was God and Therefore able:
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mans at the first by voluntary choise, al mens in the first man by hereditary right, no way Christs (the 2. Adams the 2. for the 1. sake, man pure from sin to make this his loue al fair, though all foul by reason of sin) whether by action or inclinatiō but by mercy, not putatiue (as our aduersaries blasphemosly doe insinuate in the point of the gospell) but scriptural:
men At the First by voluntary choice, all men's in the First man by hereditary right, no Way Christ (the 2. Adams the 2. for the 1. sake, man pure from since to make this his love all fair, though all foul by reason of since) whither by actium or inclination but by mercy, not putative (as our Adversaries blasphemosly do insinuate in the point of the gospel) but scriptural:
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nether is the church truly millitant only al fair in Christ her messias and mediatour, because he was without sin, quia nunquam peccauit (which Hugo de s: victore doth note to haue bin the iudgement of some in his time) but also propter impeccantiam (as the commentator vpon Damascen speaks) or rather, quia fint impeccabilis, as most of the schoolmen vse to speake:
neither is the Church truly militant only all fair in christ her messias and Mediator, Because he was without since, quia Never peccauit (which Hugo de s: victore does note to have been the judgement of Some in his time) but also propter impeccantiam (as the commentator upon Damascene speaks) or rather, quia fint impeccabilis, as most of the Schoolmen use to speak:
For in Christ there was no sin, nether could there be sin, quoad actum quoad habitū or somitē ) as the phrase of the schols is) neither was nether could he in truth be charged with sin in effect or affect, in act or possibility, beeing like man but yet the first man in this point before he did fal: pure ergo frō sin:
For in christ there was no since, neither could there be since, quoad Acts quoad habitū or somiten) as the phrase of the schols is) neither was neither could he in truth be charged with since in Effect or affect, in act or possibility, being like man but yet the First man in this point before he did fall: pure ergo from since:
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or like man after his fal, not only erg. in statu but in ruina (as Hugo de vict. well speakes) but yet like him in al things secūdūcarnē peccati, in respect er of the flesh of sin (as Tertullian wel speaks & truly (or rather sinful flesh (as the Apostles expoūds ye point more warily:) but no way secūdū peccatū carnis, according to the sin of the fleshe,
or like man After his fall, not only erg. in Statu but in ruina (as Hugo de vict. well speaks) but yet like him in all things secunduncarnen peccati, in respect er of the Flesh of since (as Tertullian well speaks & truly (or rather sinful Flesh (as the Apostles expounds you point more warily:) but no Way secūdū peccatū carnis, according to the since of the Flesh,
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committed outwardly, conceiued inwardly or contracted lineally frō Adam. So much the better ground hath this faire loue of Christ, of this her general commēdation:
committed outwardly, conceived inwardly or contracted lineally from Adam. So much the better ground hath this fair love of christ, of this her general commendation:
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who ergo neither was nor could be any way foule, beeing that Lamb of God, slain from the beginning effectually, at length vppon the crosse visibly to take away the sin of the world:
who ergo neither was nor could be any Way foul, being that Lamb of God, slave from the beginning effectually, At length upon the cross visibly to take away the since of the world:
This is the gospel & to this purpose the Apostle is so plaine and expresse that oft I fal to a wonder at them, that wil needs imagine this to be but an imagination,
This is the gospel & to this purpose the Apostle is so plain and express that oft I fall to a wonder At them, that will needs imagine this to be but an imagination,
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and so easily can as they thinke and so commonly doe, without cause or probability in their books and late flying schrowles reuile and declaime against this heauenly and most euident doctrine as not only some way improbable but absurd in al diuinity,
and so Easily can as they think and so commonly do, without cause or probability in their books and late flying schrowles revile and declaim against this heavenly and most evident Doctrine as not only Some Way improbable but absurd in all divinity,
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But (by your good leaue & patience, though somewhat darkely yet in a worde and as I may plainly) to stand vpon the folly of their reasons, which they take to bee reason:
But (by your good leave & patience, though somewhat darkly yet in a word and as I may plainly) to stand upon the folly of their Reasons, which they take to be reason:
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they goe about by philosophy to confute diuinity or rather by sophistry, cauillation and slaundering to keep vnder the trueth, which yet will haue the conquest and the victory It is absurde (say they) in al diuinity, in philosophy and nature to cal any thing white or blacke, faire,
they go about by philosophy to confute divinity or rather by sophistry, cavillation and slandering to keep under the truth, which yet will have the conquest and the victory It is absurd (say they) in all divinity, in philosophy and nature to call any thing white or black, fair,
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To resolue therefore the church to be faire, al faire by the fairenesse and beauty of Christ, in him and not in her or hers but because imputed to her.
To resolve Therefore the Church to be fair, all fair by the fairness and beauty of christ, in him and not in her or hers but Because imputed to her.
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2. I answere that this their argument is grounded vpon a misconstruction of our article or rather a wilful cauil or slander against the truth, where thy cannot confute our trueth.
2. I answer that this their argument is grounded upon a misconstruction of our article or rather a wilful cavil or slander against the truth, where thy cannot confute our truth.
but rather and truely (as S. Augustine defined of it) because so accounted in the gospel of grace, which accounteth that for done, which man wanteth of frailty, repenteth vnfeinedly,
but rather and truly (as S. Augustine defined of it) Because so accounted in the gospel of grace, which accounteth that for done, which man Wants of frailty, Repenteth unfeignedly,
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and thus the last time I noted that the church this loue of Christ is faire euen by inherent iustice, to the shame of them all, that say and vrge vntruely and falsly, that we, against al diuinity and sense, defend the iustice of the godly, this loues beuty to be merely externall and without her.
and thus the last time I noted that the Church this love of christ is fair even by inherent Justice, to the shame of them all, that say and urge untruly and falsely, that we, against all divinity and sense, defend the Justice of the godly, this loves beauty to be merely external and without her.
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what if it were otherwise in philosophy, yet what is that to diuinity? If otherwise in nature? Yet the argument is not alwaies necessary from nature to scripture? For (to keepe my selfe within my compasse) first of all, touching predications:
what if it were otherwise in philosophy, yet what is that to divinity? If otherwise in nature? Yet the argument is not always necessary from nature to scripture? For (to keep my self within my compass) First of all, touching predications:
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in the point of incarnation which is (the very radix & fundamentū christianae religionis, as the fathers wel cal it, verbum carofactum est: the word became flesh:
in the point of incarnation which is (the very radix & fundamentū Christian Religion, as the Father's well call it, verbum carofactum est: the word became Flesh:
but, what? Shall this very root of religion be cut off? The very grounde of christianity bee shaken? Shall this bee false in scripture (the word of truth) because there is not like example in all philosophy or nature to bee found that may iustifie the same? As againe in the point of Christs passion (a principall article of the foundatiō) Deus gloriae crucifixus est, which is also,
but, what? Shall this very root of Religion be Cut off? The very ground of christianity be shaken? Shall this be false in scripture (the word of truth) Because there is not like Exampl in all philosophy or nature to be found that may justify the same? As again in the point of Christ passion (a principal article of the Foundation) Deus Glory Crucifix est, which is also,
as they wel cal it, praedicatio communicata, vnusual, true yet by communion or vnion hominitatis & Deitatis, of the manhoode and Godhead in one Christ:
as they well call it, Predication communicata, unusual, true yet by communion or Union hominitatis & Deitatis, of the manhood and Godhead in one christ:
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as (in conclusion) among the rest is this commendation of this faire loue of Christ (grounded vpon the two former) that she is faire and al faire, not in se ipsa but in suo sponso: euen as christ was foule & al foul, not in seipso but in sua sponsa: yt she therfore was al fair in him as he was al foul in her:
as (in conclusion) among the rest is this commendation of this fair love of christ (grounded upon the two former) that she is fair and all fair, not in se ipsa but in Sue sponso: even as Christ was foul & all foul, not in Seipso but in sua Sponsa: that she Therefore was all fair in him as he was all foul in her:
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which is praedicatio inusitata but yet vera, vera though imputata. But what? Shal these, the very groundes and comforts of true christianity be false in scripture,
which is Predication inusitata but yet vera, vera though imputata. But what? Shall these, the very grounds and comforts of true christianity be false in scripture,
Of their sacrifice? For in that they say there is something round, something white &c. But not by inherence, not by order or rule of philosophy or nature (euē as al papists by catholick consent do except of accidēts in the case of the sacramēt, where it doth not (as they say) inesse: why then will they measure the predications of diuinity by nature and philosophy (they in general holding this for diuinity, against al truth of true philosophy? touching the vse of their masse if al bee imaginary that is by imputatiō,
Of their sacrifice? For in that they say there is something round, something white etc. But not by inherence, not by order or Rule of philosophy or nature (even as all Papists by catholic consent do except of accidents in the case of the sacrament, where it does not (as they say) inesse: why then will they measure the predications of divinity by nature and philosophy (they in general holding this for divinity, against all truth of true philosophy? touching the use of their mass if all be imaginary that is by imputation,
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In the first iustification they saye and holde that infants and new conuertes (immediatly departing) are iustified and saued alone by the grace of Christ imputed:
In the First justification they say and hold that Infants and new converts (immediately departing) Are justified and saved alone by the grace of christ imputed:
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and in this respect they commend and consequently defend that proposition of Luthers or rather principall principle of the scriptures, sola gratia sine operibus iustificat & iustificatos seruat:
and in this respect they commend and consequently defend that proposition of Luthers or rather principal principle of the Scriptures, sola Gratia sine operibus iustificat & iustificatos seruat:
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why then doe these late men declame thus against imputation? Touching the second iustification & mean to glorification they hold that the merits of saints triumphant (which they cal the churches treasure (are imputable and imputed to saints not only liuing but departed.
why then do these late men declaim thus against imputation? Touching the second justification & mean to glorification they hold that the merits of Saints triumphant (which they call the Churches treasure (Are imputable and imputed to Saints not only living but departed.
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and may more truely (as trueth requireth exclame & cry out against their own fancies in the point of imputation, which tende to maintaine errour and heresy) then against vs, who (according to the trueth of the gospell) flee from our owne folly and foulenesse to the booke of wisedome, to the gospel;
and may more truly (as truth requires exclaim & cry out against their own fancies in the point of imputation, which tend to maintain error and heresy) then against us, who (according to the truth of the gospel) flee from our own folly and foulness to the book of Wisdom, to the gospel;
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But if imputation bee not reall but imaginary, how can this stand? Where are the very sinews, the soul of popish religion? Here they cannot answere themselues and for themselues and therefore I answere for them and against them:
But if imputation be not real but imaginary, how can this stand? Where Are the very sinews, the soul of popish Religion? Here they cannot answer themselves and for themselves and Therefore I answer for them and against them:
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and what they doe vtter falsly of Saintes, that doe I truely pronounce of Christ the saint of al saints (as Athanasius well calles him:) that the church millitant is fair and alfair not by the imputed satisfaction of any but onely of him, in whom she is wholy faire, where of her selfe she can no way be faire (as Pelagius dreamed) no nor in her selfe, by grace infused, bee all fair for the time of this life.
and what they do utter falsely of Saints, that do I truly pronounce of christ the saint of all Saints (as Athanasius well calls him:) that the Church militant is fair and alfair not by the imputed satisfaction of any but only of him, in whom she is wholly fair, where of her self she can no Way be fair (as Pelagius dreamed) no nor in her self, by grace infused, be all fair for the time of this life.
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dilicta quis intelligit? Ab occaltis delictis munda me domine? O Lorde who knoweth his sins? His foulnes? Lorde ergo cleanse me from mine vnknowen foulnes? Wel did he know this, who was as faire as euer man was and yet so foul, that rather al foul then any waye faire:
dilicta quis intelligit? Ab occaltis delictis munda me domine? Oh Lord who Knoweth his Sins? His foulness? Lord ergo cleanse me from mine unknown foulness? Well did he know this, who was as fair as ever man was and yet so foul, that rather all foul then any Way fair:
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Oh howe wel did hee knowe this that taught so fully that man is iustified and saued not by works but frely, through faith in Iesu Christ, whose pouerty auaileth only by imputation to enrich, his contempt to glorifie, his paines to ease, his handes to loose, his stripes to heal, his death to quicken, his bloodshedding to clense them al and al faire, that in gods mercifull purpose haue portion in him and are apointed to be saued by him.
O how well did he know this that taught so Fully that man is justified and saved not by works but freely, through faith in Iesu christ, whose poverty avails only by imputation to enrich, his contempt to Glorify, his pains to ease, his hands to lose, his stripes to heal, his death to quicken, his bloodshedding to cleanse them all and all fair, that in God's merciful purpose have portion in him and Are appointed to be saved by him.
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which faith, which findeth iustice satisfied in Christ for this loue, and this loue quit by the meriting mercy and merciful merit of Iesu Christ, which God accepteth for a ful & thorow recompence of and for mans sinne and offence.
which faith, which finds Justice satisfied in christ for this love, and this love quit by the meriting mercy and merciful merit of Iesu christ, which God Accepteth for a full & thorough recompense of and for men sin and offence.
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yet where he considers not man in himselfe but in his dear sonne Christ, who of his fauour and grace perfourmed for man til it came to the very death, what the lawe demaunded of man:
yet where he considers not man in himself but in his dear son christ, who of his favour and grace performed for man till it Come to the very death, what the law demanded of man:
and yet of iustice or rather iust loue and mercy he accounteth them for iust, that belong to Christ his son, who being dilectus à patre immeritò nos dilexit:
and yet of Justice or rather just love and mercy he accounteth them for just, that belong to christ his son, who being Beloved à patre immeritò nos dilexit:
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euen to spende his harts sweet blood to represent this true church his loue, faire and al fair in the eies of his heauēly father, who of his mercy had appointed him to work such a wonder of mercy.
even to spend his hearts sweet blood to represent this true Church his love, fair and all fair in the eyes of his heavenly father, who of his mercy had appointed him to work such a wonder of mercy.
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Al these propositions and infinite like, they are the sum of the gospel, the sentences of grace, which concerne this faire loue of christ, the godly not in themselues but in their Christ, not in their own frailties but in his mercies, not in any imperfect perfection but in his perfect propitiatiō, in his satispassiō, which hath answered iustice and swallowed iudgement so for thē that their sins shal neuer come in accoūts but are & shal be as cyphars & this lones spots & filthines are & shal be so drowned, that they shall neuer be imputed but she be euer reputed fair & al fair according to this cōmēdatiō here deliuered of her why,
All these propositions and infinite like, they Are the sum of the gospel, the sentences of grace, which concern this fair love of Christ, the godly not in themselves but in their christ, not in their own frailties but in his Mercies, not in any imperfect perfection but in his perfect propitiation, in his satispassion, which hath answered Justice and swallowed judgement so for them that their Sins shall never come in accounts but Are & shall be as cyphers & this lones spots & filthiness Are & shall be so drowned, that they shall never be imputed but she be ever reputed fair & all fair according to this commendation Here Delivered of her why,
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but if christ shed not his precius blood to wash hir al clear, how stands your exposition, that she is fair and al fair in the bloode of her Christ? Whereunto I answere,
but if Christ shed not his precius blood to wash his all clear, how Stands your exposition, that she is fair and all fair in the blood of her christ? Whereunto I answer,
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Insomuch, that where she is chargeable with none, she oweth all the thanks to God in Iesu Christ alone, who by himselfe did (as hee was to that purpose appointed) offer not only 7. times his bloode to remoue from this his loue her 7. mortal sins and no more (as diuers of our aduersaries speak too short in the gospel) & that he therefore left her by due satisfaction, either of her owne perfourmance or of others for her to clense her selfe from the rest:
Insomuch, that where she is chargeable with none, she owes all the thanks to God in Iesu christ alone, who by himself did (as he was to that purpose appointed) offer not only 7. times his blood to remove from this his love her 7. Mortal Sins and no more (as diverse of our Adversaries speak too short in the gospel) & that he Therefore left her by due satisfaction, either of her own performance or of Others for her to cleanse her self from the rest:
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but all the verity and vertue of this commendation is onely and wholy and euer and of al and of al thinges most thankfully to be ascribed to Christ, in whome alone she is so al fair, that there are in her no spots to be found:
but all the verity and virtue of this commendation is only and wholly and ever and of all and of all things most thankfully to be ascribed to christ, in whom alone she is so all fair, that there Are in her no spots to be found:
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yet I say not only as Hugo Cardinalis (who beareth the name) doth note vpon the Psalmes, that mans misery it is, that hee knoweth not his merites (which prooues their faith of satisfaction to bee all vncerteine: vncerteine and therefore no faith:
yet I say not only as Hugo Cardinalis (who bears the name) does note upon the Psalms, that men misery it is, that he Knoweth not his merits (which Proves their faith of satisfaction to be all uncertain: uncertain and Therefore no faith:
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) but also (as Ferus wel notes against the will of our aduersaries vpon the epistle to the Romanes: ) That man is miserable who cannot better weigh what be his demerits:
) but also (as Ferus well notes against the will of our Adversaries upon the epistle to the Romans:) That man is miserable who cannot better weigh what be his demerits:
and account more truly of sin, then as of a sore that according to the meetered creede of our aduersaries, by almesgiuing or fasting or praieng or knocking of the brest or by pilgrimaging or by aspersion of water or episcopal benediction or by such fancied meanes may be clensed:
and account more truly of since, then as of a soar that according to the metered creed of our Adversaries, by almesgiuing or fasting or praying or knocking of the breast or by pilgrimaging or by aspersion of water or Episcopal benediction or by such fancied means may be cleansed:
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Where the scripture in general describeth sin to be a sore, so lothsome, that none coulde represent this loue fair without spot in the eies of God but only Christ by washing her from al sin in his precious bloode:
Where the scripture in general Describeth since to be a soar, so loathsome, that none could represent this love fair without spot in the eyes of God but only christ by washing her from all since in his precious blood:
as the eies of flesh and bloode (which are deceiued:) but true and pure and do behould her pure because purified in his owne deare sonne, whose bloode doeth euer and alone couer all her spots and blemishes from him.
as the eyes of Flesh and blood (which Are deceived:) but true and pure and do behold her pure Because purified in his own deer son, whose blood doth ever and alone cover all her spots and blemishes from him.
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so say I of her:) we must distinguish inter oculum & aurem: for si oculus attendat, quid apparebat? Quomodo formosus erat Christus &c. To the eie what did christ appear? How was he al faire or faire? For what saw the ey in Christ but blacknes and deformity? When his handes were spreade vppon the tree and he was put to despisal among the wicked, to pains by his enemies:
so say I of her:) we must distinguish inter Oculum & Ear: for si oculus attendat, quid apparebat? Quomodo formosus erat Christus etc. To the eye what did Christ appear? How was he all fair or fair? For what saw the ey in christ but blackness and deformity? When his hands were spread upon the tree and he was put to despisal among the wicked, to pains by his enemies:
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yet was a contempt and laughing stocke to al? But we must (saith hee) distinguish inter oculum & aurem: for oculus did pronunciaere Christū infirmum, oculus foedum &c. To the eye therefore Christ was weake, to the eye foul foule,
yet was a contempt and laughing stock to all? But we must (Says he) distinguish inter Oculum & Ear: for oculus did pronunciaere Christū Infirmum, oculus foedum etc. To the eye Therefore christ was weak, to the eye foul foul,
av vbds dt n1 cc j-vvg n1 p-acp d? cc-acp pns12 vmb (vvz pns31) vvb vvb fw-la cc fw-la: p-acp fw-la vdd fw-la fw-la fw-la, fw-la fw-la av p-acp dt n1 av np1 vbds j, p-acp dt n1 j j,
And as for them ye otherwise iudge, (as multituds euer haue don and do now adaies) esteeming the church by her outward state & other frailtes, they are such mē,
And as for them you otherwise judge, (as Multitudes ever have dONE and do now adais) esteeming the Church by her outward state & other frailtes, they Are such men,
cc c-acp p-acp pno32 pn22 av vvi, (c-acp n2 av vhb n1 cc vdb av av) vvg dt n1 p-acp po31 j n1 cc j-jn n2, pns32 vbr d n2,
black ergo in the eies of his persecuting enimies, blacke in Herods eie: and yet fair and al fair to the theefe confessing, to the Centurion beleeuing:
black ergo in the eyes of his persecuting enemies, black in Herods eye: and yet fair and all fair to the thief confessing, to the Centurion believing:
j-jn fw-la p-acp dt n2 pp-f po31 vvg n2, j-jn p-acp npg1 vvb: cc av j cc d j p-acp dt n1 vvg, p-acp dt n1 vvg:
so the church this loue of our sauior is carnal, cōtemptible, foul, what lesse then all foule in the eies of Turkes, Iewes, Epicures, Atheists, Papists, and al the wicked, where yet she is no lesse then faire and al fair in the eies of al the faithfull, who, beleeuing, doe by faith beholde her all faire in the blood of her spotles Christ: to end in a word:
so the Church this love of our Saviour is carnal, contemptible, foul, what less then all foul in the eyes of Turks, Iewes, Epicureans, Atheists, Papists, and all the wicked, where yet she is no less then fair and all fair in the eyes of all the faithful, who, believing, do by faith behold her all fair in the blood of her spotless christ: to end in a word:
av dt n1 d n1 pp-f po12 n1 vbz j, j, j, r-crq av-dc cs d j p-acp dt n2 pp-f n2, np2, n2, n2, njp2, cc d dt j, c-crq av pns31 vbz dx dc cs j cc d j p-acp dt n2 pp-f d dt j, r-crq, vvg, vdb p-acp n1 vvi po31 d j p-acp dt n1 pp-f po31 j np1: pc-acp vvi p-acp dt n1:
1 Cor. 5. T. Acq. vpon the same lect. 1. Look also Cip. in tract. de singularitaie cler. pag. 599. S. Paul. ad Ro. Gal. &c 2. Cor. 8. Mat. 27.28.
1 Cor. 5. T. Acq upon the same Lecture. 1. Look also Cup in tract. de singularitaie Clerk. page. 599. S. Paul. ad Ro. Gal. etc. 2. Cor. 8. Mathew 27.28.
Colos. 1.20. Rom. 5.25. 1 Ioh. 2.1.2. and 4.10. Ber. in ser. de pass. dom. T. Acq. vpon the 3. of the 2. to the Cor. Phil. 2.8. Rom. 5.6.8. Ioh. 3.16. Ephes. 2.4. 1. Ioh. 4.10. Dam. orth. fid. l. 3. cap. 1. 1. Ioh. 3.5. Rom. 4.25. 1. Pet. 2.4. Gal. 1.4. 1. Tim. 1.15.
Colos 1.20. Rom. 5.25. 1 John 2.1.2. and 4.10. Ber. in sir. de pass. dom. T. Acq upon the 3. of the 2. to the Cor. Philip 2.8. Rom. 5.6.8. John 3.16. Ephesians 2.4. 1. John 4.10. Dam. orth. fid. l. 3. cap. 1. 1. John 3.5. Rom. 4.25. 1. Pet. 2.4. Gal. 1.4. 1. Tim. 1.15.
