made sound to this purpose shee is compared to a chicken but yet not vnfethered or naked but couered with the winges of the Henne Luc. 13.34 in conclusion 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 Ioh. 1.29 Mat. 1.20 27.4 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 Ioh. 14 6. Luc 11.49 Mat. 23.34 1. Cor. 24. Baruc. 3.37 Ioh. 14.6 to er or to ly though truth to be infirme though omnipotent though the very arme of the power of God 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 Rom. 8.33.34 that he cannot charge her with any sinne with any staine or foulnes A mistery a paradoxe I confesse to fleshe and bloode that one and the selfe same should be foul and so faire subiect to sinne and yet so fair as al faire al fair because free from al foulenes free from al sinne But yet so it is and where reason doth not or cannot yet faith perswades it 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 In his booke called dux peccatorum and not only by nature as Granatēsis wel speaks one with him as man but by grace also at one with God by him who in him for his sake forgiues and forgets the sinnes of them that are his yea as though they had neuer sinned In which respect albeit the diuel would yet can hee not accuse them or if hee doe presume as hee is a presumptuous spirit yet the godly may soone cut him of and quit themselues in Christ Isa 11.8.9 Mat. 16.18 in whome they are quit from sinne from all vncleannesse 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 Rom. 8. v. 3. and 32. and that by his sufferings their sinnes as an old writer speakes though darkly yet scholastically and fitly haue suum esse without malè esse they haue therefore their maner of being without euil beeing because they are taken away as S. Augustine wel speaks 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 Rom. 6.23 though sin in and of selfe nature mortall bee within them Nay aboue al this to set foorth this matter more fully 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 the foulnesse of the sinne of intemperance may trouble the soul of a Noah but yet the fairenes of Christ his fasting and abstinence the foulnes of the sin of impatience may greeue the conscience of a Iob but yet the fairnes of Christ his patience passions the foulnes of the sin of murther and oppression may disquiet the soule of a Dauid but yet the fairenes of Christ his loue and charity the foulnes of the sinne of ambition may mooue the Apost to dreame of a primacy but yet the fairnes of Christ his meeknes and humility Esa 42.1 Mat. 18.11 c. 4.11.29 Mat. 26.70.72.74 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 but yet the fairnes of christ his gratious loue and pity Rom. 7.23 1. Pet. 2.2 the foulnes of the law of the mēbers may torment a Paul any godly man 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 wher the godly are any way short of themselues where satan obiecteth to the church to this loue her want of obedience her foulenesse for supply of fairnes she may say as once S. Bernard saide quod ex me mihi deest vsurpo ex visecribus domini shee might aswell answere to the course of this text Auoid satan for I am not so foul but that I am fair and al fair in the bowels and bloude of my Christ 1 Cor. 15.59 in whose mercy my merit mine frely because it is his mercy that his merit is mine I am purged from al sin ergo al fair if therefore thou canst laye any thing to the charge of my Christ eyther folly where he is my wisedom or infirmity where he is my strēgth Damascen orthod fid li. 3. cap. 1. or guile wher he is my Doue or pride where he is my humble lāb or malice where he is my loue or any work of darknes wher he is my light or any foulnes any sin where he is my sanctus sanctorum my holy of holyes not only sanctificatus secundum carnem but sanctificans quoad diuinitatē Orig. 1. part homil xi super nun d. Tert. de car christ pa. 33. Jbidem De noctur illusionibus collat 22. cap. 9.11.12 as one wel speaks not only sanctified according to the
flesh but sanctifieng according to the power of his godhead or as Origen speakes 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 2. Cor. 5. 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 Rom. ◠Zach. 14.11 Mich. 4.11.12.13 Iob. 8.34 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 wtout spot in christ her spotles pascal once but once slaine to make her clean frō 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 frō 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 Damascen orthod fid li. 4. cap. 10. the water of life that alone sprang out of his precious side that heauēly foūtain to represent her al faire 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 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 her foul hart in the blood of his hart Ioh. 19.34 Reuel 1.5 Mat. 26.28 Eph. 25.26.27.29 her foul body in the pure precious blood that coloured his body from head to foot and her soul in his innocent soul yet pressed to the very sorrowes of hell for the filth of her sins to represent her al faire Thus the church truly millitant the godly may answere the diuel in al trial of conscience to the truth of these words that she is al fair 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 Reuel 1.13 by faith so to shield her selfe as in christ her plenty to deny al want Col. 2.3 1. Cor. 3.11.12 1. Cor. 10.3.4 Esa 8.14.15 Cor. 2.12.32.34 1. Cor. 2.8 1. Ioh. 2.2.2 in christ hir morning star to deny al darknesse in christ her precious pearle and treasure to deny al vilenes in christ her foundation and rock to deny al weaknes in Christ her glory to deny all shame 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 So much the more doe I maruel at them and blame them that teach in this behalfe discomfort for truth nay I had almost said truth despeyre for comfort That the church this loue of our sauiour is not otherwise fair and al fair then by the inherēt grace by perfection of duty that this imputed beuty in tru account is no way real but imaginary and ergo do not onely deny it but cry out against it For answer to whom the proofe of the negatiue heretofore hath prooued Prou. 20.9 Isa 41.29 53.12 1. Ioh. 11. that she is not actually no 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 as Leuchettus wel noteth vpon the master of the sentēces his 3. book 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 imaginatiō 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 1. Cot. 1.24 1. Ioh. 2.2 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 recōciliation 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 cōmunication or rather communion by gratuital vniō no way but by imputatiō 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 Abrahā blessed ergo in Christ that seede of Abraham that seede of the blessing no more ergo wretched by the foulnes of life thē Christ thē the seed of Abraham the seed of the blessing their blessing no more vnholy thē the holy one of god Mar. 5.7 1. Cor. 1.30 no more are the godly to be charged with sin then iustice the iustice of God then Christ their iustice whom many did but none iustly could charge with sin any way but only in respect of grace in respect of the merciful appointment of his heauenly father who preordeined in and of his goodnes to saue man 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 man 's 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 Bern. in dom in ramis palm ser 3. 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 real therfore and true though imputatiue nether is the church truly millitant only al fair in Christ her messias and mediatour Ioh. 8.30 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 Ansel supr cap. 8. epist ad Rom. quia fint impeccabilis as most of the schoolmen vse to speake not only erg bicause he was not but also because he could not be foul he could not sin For in Christ there was no sin Ber. serm de pass dom 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 or like man after his fal T. Acq. vpon the 5. of the 2. to the Cor. lect 5. Tert. de carne christ lib. pag. 27. Tert. in the same place and page 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 the point more warily but no way secūdū peccatū carnis according to the sin of the fleshe whether it were of omission or commission committed outwardly conceiued inwardly or contracted lineally frō Adam Bas serm de humana chr generatione So much the better ground hath this faire loue of Christ of this her general commēdation because she is faire al faire only wholy in him 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 frō 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 Rom. 4.2 Heb. 9.12 Iob. 3. Ioh. 8.24 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 argumēt 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 quā 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 fundamentū 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 foundatiō 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 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 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 Whereupō popish pardons satisfactions are groūded but if this were true why is imputatiō an imaginatiō 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 thēselues 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
A SERMON PREACHED AT S. MARIES IN OXFORD VPON THE FEAST OF EPIPHANY CONCERNING THE TRVE COMFORT OF GOD HIS CHVRCH TRVLY MILLITANT AND APOLOgie of the same Ianuary 6. 1589. By Edwarde Hutchins Maister of Arts and fellow of Brazen-nose College in Oxford IMPRINTED AT OXFORD BY Ioseph Barnes and are to be sold in Pauls Church yeard at the signe of the Tygres head TO THE RIGHT WOORSHIPFVLL MAISTER THOMAS EGERTON sollicitour to her Maiestie Grace and peace in Christ Iesus CONSIDERING with my selfe Right Worshipfull on the one side the painfull and profitable paines of the learned and godly set forth from time to time but neuer more fully and clearely then in this our accepted day to God be the glory so that in that respect nothing can bee written that hath not bin written and on the other side mine own exility or rather nothing to all in selfe knowledge as one speakes more needing to reade than to write I was persuaded set to commit no more then I haue doone to the presse Notwithstanding I may not bee mine owne nor follow my selfe but as I haue heretofore beene ouer-ruled so haue I been now againe at the earnest and importunate sute of my dear frinds in Christ to yeelde this sermon to the print Whereupon as in generall I desire the fauourable iudgement of the reader so of speciall duetie in token of my thankefull minde I am boulde to dedicate it to your Woorshippe humblie crauing your fauourable acceptaunce of the same and of that trueth and true comfort which I haue therein though according to my manner and small talent yet faithfully deliuered And so in wish of all prosperitie in Christ vnto you I committe your Woorship and all yours to the Almightie who blesse you in all your waies and send you many good daies to his good will and pleasure Amen Your Worships euer in Christ to commaund E. H. 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 commendatiō 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 cōclusion 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 Gratia non est gratia vllo modo si not sit gratuita omni modo 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 Ansel supr 8. cap. epist ad Rom. that discouereth her spots vnto her so that her strōgest wrastler her best Iacob might stand in fear of his moral halt of his fal if he should regard the same in course of iustice Yet the lawe is answered by the gospel Colos 1.19 1 Ioh. 3.8 Luc. 15.5.9 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 as sound though sore so cleane though foul for in this point we must distinguish the state of them that are Christs in Christ which may be considered two waies Either a posteriori or a priori à posteriori quoad factum à priori quoad faedus pactum quoad factū in respect of duty performed deeds of life they are not al fair but foul that 1. Ioh. 1. vlt. Iob. 9 3. Iob. 14.4 peccato eyther acto or contracto as the schoolmen wel speak by sin therefore personally committed or at least naturally deriued And thus this loue is as she saith she is I am not all fair but black ye daughters of Ierusalē euen as black as euer were the tents of Kedar which is true Cant. 1.4 not only in respect of affliction but natural corruption and corrupt condition as truth bears it 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 Cant. 1.4 I am not foul but faire comly al fair ye daughters of Ierusalem euen as comly al as comely 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 Esa 9.6 in Salomon a type of him the King of Salem Prince of peace 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 Luc. 15.9 but yet not lost but found 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 to this purpose she is compared to the man of Ierico but yet not foul but faire by the Samaritanes grace not sore but