It
is
written
in
the
7.
Verse
of
the
4.
Chapter
of
the
song
of
Salomon
.
Thou
art
al
fair
my
loue
,
and
there
is
no
spot
in
thee
.
HAVING
heretofore
at
three
seueral
times
(
Right
worshipful
&
dearly
beloued
in
Christ
our
dear
Sauiour
)
spoken
out
of
this
place
of
this
text
:
of
the
name
&
appellation
of
Christs
Church
here
named
by
the
name
of
a
loue
:
of
the
reasons
of
that
name
:
actiue
and
passiue
:
actiue
,
respectu
fidei
,
respectu
facti
:
passiue
,
respectu
naturae
,
respectu
gratiae
,
quoad
esse
and
bene
esse
:
of
the
appropriation
of
this
name
:
of
a
caueat
that
it
was
not
to
bee
taken
by
way
of
exclusion
:
as
though
the
church
were
not
the
loue
of
God
the
father
&
of
the
holy
Ghost
:
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
commendation
of
this
loue
,
that
she
is
first
commended
to
be
faire
:
Secondly
to
be
fair
actually
and
presently
:
Thirdly
in
generality
,
for
better
sifting
whereof
yet
I
stood
vpon
three
negatiues
:
First
,
that
she
is
not
here
commended
to
be
al
fair
,
either
doctrinaliter
,
as
though
she
could
not
erre
in
matters
of
faith
,
or
moraliter
,
as
though
she
did
not
er
in
matters
of
fact
:
or
in
respect
of
her
condition
and
state
in
the
worlde
;
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
.
In
which
respect
the
principall
conclusion
and
proposition
is
this
:
that
the
Church
this
loue
of
our
Sauiour
hath
present
and
perfect
beuty
:
is
faire
and
all
faire
in
respect
of
her
Christ
,
in
whom
(
though
not
by
grace
infused
,
as
heretofore
you
haue
heard
)
yet
of
grace
and
therefore
gratis
(
as
the
schoolemen
haue
wel
defined
:
Psal.
32.2
.
Iob
141.
)
of
grace
&
therfore
gratuitally
or
else
no
way
of
grace
,
(
as
Saint
Augustine
truely
argued
)
imputed
therefore
,
no
stain
may
be
found
.
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
:
though
the
law
in
that
respect
bee
the
glasse
of
God
,
I
am
al
faire
my
loue
,
and
there
is
no
spotte
in
me
.
The
truth
and
proofe
whereof
appeareth
to
be
true
two
waies
:
ex
parte
sponsae
and
ex
parte
sponsi
:
ex
parte
sponsae
,
and
therefore
to
this
purpose
in
scripture
she
is
compared
to
a
groat
:
Bern.
in
psal.
qui
habitat
.
ser.
9.
Ioh
1.9
.
Esa.
49.6
.
Mat.
9.12
.
Mat.
9.12
.
Ier.
30.23
.
Luc.
2.30
.
Ioh.
11.25
.
Os.
13.14
.
Luc.
2.30
.
Mat.
1.21
.
Tertul.
de
carne
christ
.
lib.
pag.
26.
1.
Cor.
1.30
.
that
she
might
be
al
faire
without
spot
.
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
:
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
therefore
death
may
assoone
be
found
in
life
:
her
salus
,
her
safety
,
as
appeareth
by
the
name
of
Iesus
,
and
ergo
destruction
may
as
easily
be
found
in
saluation
:
her
redemption
and
ergo
bondage
may
aswel
be
in
liberty
:
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
;
in
Christ
Iesus
?
For
(
as
Tertullian
speaks
in
another
case
)
so
say
I
in
this
:
that
this
loue
of
Christ
is
not
only
ecclesia
Christi
but
Christus
:
not
only
ergo
to
bee
considered
as
the
church
of
Christ
,
but
as
Christ
:
as
Christ
,
who
aswel
may
be
said
to
stray
though
the
way
;
to
be
deceiued
though
wisdom
:
vt
non
obsint
,
licet
sint
:
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
:
because
sinne
cannot
bee
mortal
to
them
,
qui
sanctus
est
non
efficitur
:
who
is
a
saint
not
made
a
saint
:
or
(
as
Abbat
Theonas
,
qui
sanctus
est
,
nay
not
only
that
,
but
immaculatus
:
not
onely
a
saint
as
the
godly
now
be
,
but
a
saint
without
sin
(
which
the
godly
for
the
time
of
this
life
cannot
bee
)
then
charge
me
with
sin
:
otherwise
as
verily
as
christ
my
Christ
,
was
foule
and
al
foul
,
because
sin
for
me
:
Ciril
.
tom.
1.
pag.
235.
so
am
I
not
foul
but
fair
&
al
fair
:
righteous
al
righteous
,
because
the
righteousnes
of
god
in
him
,
whom
thou
canst
not
charge
with
any
sin
.
Indeed
if
I
were
left
to
my self
,
my
feet
are
foul
but
yet
auoid
satan
,
wher
my
christ
hath
washed
them
:
of
my selfe
my
wounds
are
filthy
,
many
&
mighty
but
yet
auoid
satan
,
wher
my
christ
hath
clensed
&
cured
them
:
truth
it
is
,
my
sins
are
many
,
great
and
greeuous
but
yet
the
grace
of
my
Christ
,
is
an
almighty
grace
;
greater
and
stronger
then
they
be
;
in
whom
their
foulnes
&
filth
is
purged
away
&
their
greatnes
come
to
nothing
.
Thus
dearly
beloued
the
church
,
this
loue
may
comfort
her self
,
though
foul
by
the
wood
yet
(
as
one
speakes
,
an
vnknowen
autor
)
fair
and
al
fair
by
her
all
comely
crucifixe
that
died
vppon
the
wood
:
though
foul
in
her
own
folly
,
yet
al
fair
in
her
wisdom
:
though
foul
in
hir
own
frailties
,
Ciril
.
tom.
2.111
.
Bern.
in
Epi.
serm.
1.
yet
al
faire
in
her
might
:
though
foule
in
her
owne
bondage
&
captiuities
,
yet
al
fair
,
because
al
free
in
her
freedom
:
though
foul
in
her
sins
,
yet
al
fair
without
spot
in
christ
her
spotles
pascal
,
once
&
but
once
slaine
to
make
her
clean
from
al
her
sins
,
and
foulnes
.
From
al
foulnes
;
as
any
may
easily
perceiue
,
if
she
do
but
refer
her selfe
to
the
crosse
of
her
paschal
:
thither
,
where
she
may
behold
her
alone
&
ful
acquittance
from
al
sin
,
from
al
her
foulnes
:
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
,
Dist.
27.
quaest
vnica
,
according
to
the
scripture
.
Whereupon
it
followeth
,
that
where
she
is
here
commended
to
be
fair
and
al
fair
:
and
that
not
only
for
the
time
of
the
next
life
:
(
as
S.
Bern.
would
haue
it
:
and
truly
,
though
somwhat
restraintly
:
)
but
also
for
the
time
of
this
life
,
as
the
word
approueth
:
&
yet
that
cannot
be
by
infused
,
that
it
must
needs
be
true
by
grace
alone
and
grace
onely
imputed
.
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
,
and
as
real
as
was
the
imputation
of
our
foulnes
,
of
sin
to
our
Christ
:
who
was
not
counted
a
sinner
,
nay
sin
in
the
cause
of
his
church
by
imagination
,
though
by
only
imputation
.
For
the
gospel
is
no
fable
but
a
trueth
:
euen
the
woorde
of
Christ
:
as
therefore
the
worde
of
this
loues
wisedome
:
Ciril
.
tom.
3.
108
6.
Rom.
5.1.2
.
Esa.
2.2
.
Act.
10.36
.
1.
Cor.
1.30
.
Ioh.
14.6
.
Ioh.
17.17
.
for
christ
is
her
wisdom
:
as
the
word
of
her
reconciliation
:
for
christ
is
here
peace
:
as
the
word
of
her
righteousnesse
:
for
Christ
is
her
iustice
:
as
the
word
of
her
life
,
for
christ
is
her
life
:
soo
to
make
al
these
comforts
good
and
this
commendation
true
,
it
is
no
les
then
verbum
veritatis
,
the
word
of
truth
:
for
Christ
is
truth
:
who
spake
the
truth
general
of
the
word
,
when
he
spake
to
the
father
thy
word
is
the
truth
.
And
what
is
the
truth
special
of
the
gospell
,
if
this
be
not
that
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
,
and
foul
,
by
his
foulnes
to
beutifie
,
to
make
her
al
fair
.
For
the
truth
is
alike
in
respect
of
Christ
&
his
church
:
betweene
whom
through
grace
thence
hath
been
euer
,
is
and
shal
be
such
intercourse
and
change
,
such
communication
or
rather
communion
by
gratuital
vnion
&
no
way
but
by
imputation
:
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
.
Thus
ergo
as
really
&
verily
,
as
Christ
was
accounted
for
vs
accursed
,
though
God
blessed
for
euer
:
a
sinner
a
very
diuel
as
the
diuel
himselfe
could
testifie
of
him
:
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
:
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
:
ecclesia
(
sayth
Ireneus
)
est
semen
Abrahami
:
the
church
is
the
seed
of
Abraham
:
blessed
ergo
in
Christ
that
seede
of
Abraham
,
that
seede
of
the
blessing
:
no
more
ergo
wretched
by
the
foulnes
of
life
,
them
Christ
,
them
the
seed
of
Abraham
,
the
seed
of
the
blessing
,
their
blessing
:
no
more
vnholy
,
than
the
holy
one
of
god
:
Damas
.
orth.
fid.
l.
3.
ca.
1.
1.
Ioh.
4.19
.
Deut.
7.7
&
10.15
.
Iraen
.
ad
here
li.
5.
pag
323
Bas
.
inso
.
48.
Damascen
.
orthod.
fid.
li.
1.
cap.
2.
&
li.
3.
cap.
1.
1.
Cor.
13.4
.
Heb
9.14
.
Gen.
3
6.
Orig.
supr.
leuit
.
homil.
Rom.
5
12.3
.
ca.
3.
a
notable
place
.
Gal.
4.3
.
Tertul.
adu●
.
Iudae
.
p.
131.
Ansel
supr
.
1.
Cor.
15.
and
to
that
end
to
satisfie
iustice
.
Which
where
it
could
not
be
done
but
by
obedience
as
infinite
in
perfection
as
sin
was
in
offence
:
and
therefore
not
by
any
creature
but
by
very
God
:
nor
by
god
only
:
because
God
was
and
man
had
offended
:
and
ergo
as
by
very
God
of
very
God
,
so
by
very
man
of
very
man
:
and
yet
not
by
any
man
but
by
a
man
without
sinne
and
offence
,
that
he
himselfe
might
not
need
,
but
by
his
patience
and
passions
in
his
manhood
,
worke
the
saluation
of
man
by
the
power
of
his
godhead
;
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
:
and
made
man
&
ergo
apt
to
be
mans
mediator
,
by
taking
mans
sin
vpon
him
:
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
,
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
,
quoad
actum
quoad
habitum
or
somitem
)
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
from
sin
:
or
like
man
after
his
fal
,
erg.
in
statu
but
in
ruina
(
as
Hugo
de
vict.
.
well
speakes
)
but
yet
like
him
in
al
things
secundumcarnem
peccati
,
in
respect
er
of
the
flesh
of
sin
(
as
Tertullian
wel
speaks
&
truly
(
or
rather
sinful
flesh
(
as
the
Apostles
expounds
the
point
more
warily
:
)
but
no
way
secundum
peccatum
carnis
,
according
to
the
sin
of
the
fleshe
,
whether
it
were
of
omission
or
commission
:
committed
outwardly
,
conceiued
inwardly
or
contracted
lineally
from
Adam
.
Damas
.
orth.
fid.
li.
3.
ca.
27
Ioh.
1.29
.
Reu.
5.8
.
Ciril
.
tom.
2.
pag.
48.
Rom.
5.
Tertul.
de
.
praesc
.
haeres
.
pag.
87.
who
neither
did
neither
coulde
sin
,
being
appointed
to
saue
her
from
sin
:
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
:
of
the
world
,
that
is
,
of
the
elect
:
of
the
elect
:
whose
sinnes
were
his
:
his
?
which
yet
were
not
his
by
desert
but
by
loue
,
by
loue
&
not
by
inherence
but
by
imputation
only
.
Damascen
.
orthod.
fid.
li.
3.
cap.
27.
1
Pet.
2.
Ioh.
1.
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
,
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
,
yea
(
and
in
Campians
argument
)
in
natural
reson
.
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
:
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
,
or
foule
,
by
the
whitenesse
or
blacknes
,
by
the
fairnes
or
foulnes
,
that
is
not
in
it
but
without
it
.
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
.
For
the
ground
of
which
their
argument
I
answere
first
,
that
albeit
the
most
proper
be
,
yet
that
al
true
predications
be
not
drawen
from
inherence
.
College
walles
can
answere
so
much
to
their
shame
,
that
can
no
better
obiect
.
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
.
For
we
neuer
defended
this
loues
beuty
&
fairenes
to
bee
onely
eternal
and
without
her
.
For
though
the
grace
of
this
loue
be
twofold
:
the
one
present
:
the
other
future
and
to
come
:
though
by
grace
present
,
she
be
alone
fair
and
al
fair
in
the
grace
of
her
Christ
;
not
in
her
but
without
her
:
without
her
,
and
yet
hers
by
faith
,
which
apprehendeth
and
applyeth
his
ful
beuty
vnto
her
as
her
owne
,
as
by
mercye
wrought
for
her
,
so
through
fayth
imputed
vnto
her
for
her
owne
:
Damas
orth.
fid.
li.
4.
ca.
10
Gal.
5.6
.
though
this
be
thus
,
yet
this
former
beuty
is
not
idle
but
actiue
,
the
root
of
a
second
for
faith
causeth
loue
and
loue
sheweth
it selfe
by
good
life
:
and
in
respect
of
that
life
,
in
scripture
,
for
the
time
of
this
life
she
is
counted
faire
,
called
iust
,
iust
:
Yea
and
that
according
to
the
rule
of
philosophy
(
as
in
this
case
they
vrge
)
by
iustice
inherent
,
by
iustice
performed
of
her
:
called
iustice
yet
but
not
as
iustified
or
iustifiable
by
the
law
,
Luc.
1.6
.
Gal.
3.22
.
Mandata
dei
facta
deputantur
quam
od
quicquid
,
non
fit
,
ignoscitur
.
as
they
would
haue
it
,
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
,
and
God
pardoneth
of
his
gratious
goodnesse
and
mercy
:
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
.
3.
I
aunswere
by
waye
of
iust
condition
and
demaunde
:
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
:
theologica
scientia
,
the
Scripture
hath
such
,
as
philosophy
,
as
nature
cannot
admit
,
no
nor
animalis
homo
perceiue
or
conceiue
at
al.
As
for
example
:
in
the
point
of
incarnation
which
is
(
the
very
radix
&
fundamentum
christianae
religionis
,
as
the
fathers
wel
cal
it
,
verbum
carofactum
est
:
the
word
became
flesh
:
which
is
,
as
the
schoolemen
wel
cal
it
,
inusitata
predicatio
:
an
vnusual
manner
of
predication
:
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
foundation
)
Deus
gloriae
crucifixus
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
(
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
:
that
she
therfore
was
al
fair
in
him
as
he
was
al
foul
in
her
:
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
,
because
the
like
examples
of
predication
to
iustifie
the
same
,
are
not
to
be
found
in
all
philosophy
and
nature
?
Absurde
.
Howebeit
I
aunswere
by
way
of
retorsion
:
that
our
aduersaries
themselues
confesse
how
that
this
their
consequence
is
nothing
from
philosophy
to
diuinity
,
from
nature
to
scripture
.
For
otherwise
(
to
demaund
of
them
all
)
what
becomes
of
their
false
named
sacrifice
or
vse
of
the
same
.
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
(
euen
as
al
papists
by
catholick
consent
do
except
of
accidents
in
the
case
of
the
sacrament
,
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
imputation
,
then
how
liues
the
very
soul
of
their
religion
?
How
doe
their
masses
profit
not
onely
the
liuing
but
also
the
dead
?
But
to
adde
a
third
point
:
all
our
aduersaries
graunt
that
there
is
a
double
iustification
:
and
in
both
they
all
graunt
and
must
defend
the
pointe
of
imputation
.
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
:
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
:
so
Bunderius
,
so
Eckius
,
so
Cocleus
,
so
Costerus
,
so
others
,
so
all
doe
saye
and
defende
,
that
bee
of
any
account
:
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
.
Whereupon
popish
pardons
&
satisfactions
are
grounded
:
but
if
this
were
true
,
why
is
imputation
an
imagination
?
but
thus
it
is
,
it
must
be
truth
in
case
of
error
whatsoeuer
they
imagine
to
be
truth
:
they
haue
frewil
&
free
tongs
to
affirm
,
wher
in
proof
they
faile
.
Nay
(
as
in
diuerse
other
pointes
)
so
in
this
themselues
they
disproue
as
you
haue
heard
:
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
therein
to
the
Grace
of
Christ
.
in
whom
our
nakednes
onely
and
wholy
is
couered
and
the
church
this
loue
is
faire
and
al
faire
and
hath
no
spot
or
staine
that
may
bee
imputed
to
her
.
In
conclusion
if
any
man
looke
in
Harding
,
Roffensis
,
Cocleus
,
Gratian
,
the
censure
of
Colen
,
yea
the
Rhemish
testament
or
the
like
authors
or
bookes
:
he
shal
find
these
propositions
among
them
and
in
them
,
that
aliena
fidei
(
as
some
speake
)
or
fides
ecclesiae
(
as
others
speak
)
doth
saue
an
infant
:
and
,
that
satisfactio
vnius
valet
pro
alio
:
that
the
satisfaction
of
one
auailteh
another
.
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
:
that
this
their
imputation
is
but
an
imagination
:
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
.
that
rather
al
foul
then
any
waye
faire
:
and
ergo
stoode
in
feare
not
onely
of
some
but
of
all
his
workes
.
Well
and
very
wel
did
he
know
this
who
was
so
faire
,
that
hee
could
say
:
nihil
nihil
conscius
sum
and
yet
coulde
ande
:
in
hoc
tamen
iustificatus
non
sum
.
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
,
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
.
yet
standes
it
with
faith
:
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
.
And
albeit
God
were
iniust
,
if
he
should
repute
man
for
iust
:
iust
?
yea
without
desert
:
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
:
Gods
mercy
and
iustice
are
both
apparent
&
manifest
.
For
no
cause
there
was
but
loue
that
moued
him
to
accept
man
to
fauor
,
who
by
sinne
had
so
displeased
him
:
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
:
(
as
Ciprian
well
speaks
de
baptismo
Christi
:
)
and
vpon
the
tre
took
their
person
and
state
vpon
him
and
spared
euen
to
spare
himselfe
spared
not
,
euen
to
spende
his
harts
sweet
blood
to
represent
this
true
church
his
loue
,
Ber.
in
ser.
do
pass
.
dom.
Act.
2.23
.
Rom.
10.4
.
faire
and
al
fair
in
the
eies
of
his
heauenvly
father
,
who
of
his
mercy
had
appointed
him
to
work
such
a
wonder
of
mercy
.
So
is
it
said
,
that
christ
is
the
fulfilling
of
the
law
to
them
that
beleeue
:
the
fulfilling
of
the
lawe
?
the
law
ergo
cannot
charge
them
with
sinne
,
with
any
foulnes
:
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
:
niger
oculis
persequentium
,
niger
reputatione
Herodis
:
and
yet
was
formosus
confessione
latronis
,
fide
centurionis
:
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
:
so
the
church
this
loue
of
our
sauior
is
carnal
,
contemptible
,
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
:
according
to
the
trueth
of
this
her
commendation
where
with
I
began
:
that
she
is
al
faire
and
that
there
is
in
her
no
spot
to
be
found
.
FINIS
.