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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A05360	An excellent treatise of Christian righteousnes, written first in the French tongue by M.I. de l'Espine, and translated into English by I. Feilde for the comforte of afflicted consciences, verie necessarie and profitable to be reade of all Christians, as well for establishing them in the true doctrine of iustification, as also for enabling them to confute the false doctrine of all Papistes and heretickes; Excellent traité de la justice chrestienne. English.	L'Espine, Jean de, ca. 1506-1597.; Fielde, John, d. 1588.	1577 (1577)	STC 15512; ESTC S106720	64,303	130

we must note that being vnited by faith in our Lorde Iesus Christ and graffed in him as members in their body that he is then become our heade and we are ioyned to him as the housbande to his wife By meanes whereof he chargeth him selfe with all our debtes and appointeth him selfe to be the aunswere and pledge for vs to the ende he maye paye all for vs and throughly acquite vs of all that we are indebted and bounde for offring him selfe to satisfie the righteousnes of God by his owne death to the which death we were bounde by reason of our sinnes and to deliuer vs by his Crosse from the cursse to which we were likewise subiect for hauing disobeyed the will of God and broken his lawe in a thousand and a thousandes thinges he hath also rased out our disobedience by his obediēce which being so perfect accomplished in all pointes he hath supplied and made amendes for all our faultes and imperfections and for the dutie wherewith we were bounde to God with all our might being his creatures children and seruaunts The death then which Iesus Christ hath suffred the sacrifice which he hath offred the cursse which he hath borne the obedience that he hath rendred all this was done in our name and for our discharge and is receaued before the iudgemēt of God for acquitall in ful payment and discharge of all our debtes in such sort that no more can be demaūded againe of vs he hauing through his innocencie fully satisfied that promise which he had made for vs Beholde the first reason why the righteousnes of Iesus Christ is imputed vnto vs and accepted of God in his iudgement The second reason is that being knitte and vnited together by mariage both we and he are but one body and one flesh and there is a mutuall communion between vs And as he participateth with our afflictions miseries pouerties and infirmities so when we are persecuted by tyrans he complaineth with vs and lamenteth our aduersities and sorrowes likewise when we are houngry sicke diseased in prison c. he beareth and endureth all our calamities with vs We also on the contrary part are partakers of all his benefites graces and giftes which his father hath bestowed vpon him and in generall of all that he hath done and suffred for our saluation and redemption we are anointed as he was with the oyle of his holy spirite we are deade and buried with him and we are raised vp and caried into heauē with him where we are sette at the right hande of God his father as he is We are inheritours together with him and we haue part in his glorie in his rest in all his felicity by meane of his righteousnes obedience innocencie of all which through his grace we are made partakers Also of his death sacrifice and satisfaction And to conclude as marchantes which are of one companie become parteners are partakers alike of all the profittes and damages which growe of their marchandise euen so Iesus Christ by reason of that societie we haue together with him giueth vs a parte and we likewise giue him of all that we haue and possesse The difference that is in this is that the gaines losses that come of the traffique that is exercised amongest men is equall and common amongest them all but here we gather vp all the fruites that arise of the righteousnes of Iesus Christ he on the contrary parte taketh vpon him and chargeth himselfe with all the damages and losses that came of our disobedience The third reason for which the righteousnes of Christ is imputed vnto vs is that being knitte to him as the members of a bodie are to their heade the which by meanes of this coniunction receaue thence one influence which giueth them life and distributeth to each their motions senses according as is fitte for their nature and as is requisite for their actions we receaue from him as S. Paule sayeth our life our nourishment our grouth our force and strength for the enabling and disposing of vs to doe those good workes that belong vnto our vocation And by reason of this coniunction there is such an vnion betwixt him and vs that as he communicateth with vs in our afflictiōs so we likewise on the other side communicate with him in his riches we are righteous by his righteousnes we are acquited by his satisfaction we are quickened to life by his death and obaye God through his obedience And euen as in a naturall body the power that the eye hath to see serueth more to the vse of the other members then for it selfe because that seeing and marking them all it is watchfull rightly to guide them and to direct euery one of their actions not being able in the meane time to see them selues nor to serue it selfe euen so the righteousnes innocencie obedience of Christ Iesus stande vs in more sted then him seeing that notwithstanding he had all these thinges and it was in his nature life and whole conuersation absolut and perfect yet for all this he was condemned and crucified We on the contrary part albeit his righteousnes innocencie and obedience be onely imputed vnto vs yet for all that by meanes of this imputation we are absolued iustified and discharged of all our sinnes and of all accusations that all our enemies can bring against vs. The other part of the righteousnes of Iesus Christ consisteth in the sanctification not only of vs but also of our works For although that there is not as Paule sayth any fellowshippe between righteousnes and vnrighteousnes between light and darkenes between the temple of God and Idolls yet for all this whē Iesus Christ will ioyne vs with him selfe and will choose vs and consecrate vs to the ende to dwell in vs as in his temple he sanctifieth vs first by his spirit prepareth the house where he will dwell And because it is ouer streight to entertaine so great a lorde he enlargeth it and whereas it is olde and ruinous he repayreth it and buildeth it newe againe whereas it is stincking and full of filthe he sweepeth and clenseth it And to be briefe where as it is naked and vnfurnished he furnisheth and decketh it And euen as when he woulde be borne of the Virgin Marie and before he woulde be lodged in her wombe he sent his seruauntes before him that is to saye his spirite to the ende to take it vp for him and to sette his marke there so also when he wil be conceaued in our hartes and be borne of vs he prepareth and regenerateth vs before sanctifying the place where he will make his abode Now this sanctification consisteth in fower pointes The first is that we feele and confesse our sinnes and that we accuse condemne and deteste our selues before God as miserable and accurssed in all pointes The

wherewith all to stand before God. Iere. 9. 23. Eccle. 4. 2. 1. 1. A similitude An example in Paul before his conuersion An other similitude Rom. 7. 7. An other similitude An other similitude The Patriarches Prophetes and Apostles in whom they sought their righteousnes A similitude taken of a commō prouerbe Luc 8. 11. Mat. 19. 20 Iere. 2. 23. A similitude Deut. 8. and 9. Similitudes shewinge that we haue neede to be iustified by the onely grace of God. Pelagius his sect Rom. 7. 14. A notable consideration vpon that Paule confesseth him selfe a miserable sinner 2 Cor. 12. 1. 1. Cor. 3. 6. Galat. 2. 6. 2. Cor. 11. 5. 23. An other example of the humilitie of Isaie the excellēt seruaunt of God. Isaie 6. 6. Isaie 46. 8. A similitude against the righteousnesse of hypochrites The fruite of Christian humilitie A similitude of the prowde and of the humble Presumptiō very daungerous Nebucadnezar punished for his pryde Dan. 4. 22. Exod. 20. 5. Alexander the Great an image of all ambitious princes A similitude shewing the fruit of humility An allegorie of the leauen forbidden to the Iewes A similitude against ambition Psal. 30. 7. A similitude against ambitious hypocrites To whome hypocrites may be resembled Antisthenes noted of hypocrisy by Socrates Plato noted of pride by Diogenes whom likewise he reproued for that offence Humilitie in wordes Iames 2. 10. Gregory the diuine Luc 18. 14. Psal. 54. 4. Psal. 143. 2 Dan. 9. 5. 7. Psa 51. 19. Isai 66. 2. S. Augustin Like will to his like The cōclusiō touching Christiā humilitie A similitude Similitudes shewinge what the thoughts of the faithful ought to be when they present thēselues before God. The second point shewing that we must finde though not in our selues a perfect righteousnes that maye stand before God in what that righteousnes consisteth Psal. 14. 1. Rom. 3. 12. Gene. 9. 21. Numb 20. 24. Iosua 24. 2. 2. Sam. 11. 4 1. Tim. 1. 13 Iohn 18. 25 Mat. 20. 20 Luc 22. 24. 1. Cor. 1. 29. Rom. 11. 32. Our righteousnes is in Christ Iesus alone 1. Cor. 1. 30. Rom. 5. 19. Isai 53. 4. Coloss 1. 20. 2. Cor. 5. 19. Iohn 11. 25 1. Tim. 2. 5. Isay 53. 5. Apoc. 1. 6. Heb. 9. 10. Tit. 3. 5. Mat. 11. 27. Iohn 6. 27. Iosu 1. 6. The effecte of the lawe towarde the faithfull Similitudes Heb. 4. 8. S. Augustin vppon S. Iohn Christ is only the waye the truth life Similitudes Gen. 2. 23. Ephes 5. 30 The regeneration of the church S. Cyprian The confutation of their errour which saye that it is in our owne power to dispose our selues to receaue our saluation when God offereth it vnto vs. Actes 9. 5. S. Augustin S. Augustin Psal. 34. 3. 1. Cor. 15. 10. The perfection and righteousnes of Iesus Christ Gal. 3. 27. Psal. 45. 14 Ezec. 16. 9. Christ deliuereth vs from death and giueth vs eternall life Apoc. 1. 18. Mat. 27. 51. Heb. 9. 10. Isay 33. 14. By Iesus Christ alone we haue accesse vnto God the father Gen. 28. 12. Coloss 2. 9. Isai 7. 8. Mat. 1. 23. Philip. 3. 10. Ephes 2. 19. S. Augustin All our felicitie consisteth in Christ alone VVe obtain throughe Christ the blessing of God. Gen. 27. 19. Exod. 28. 2. Ioseph lib. 11. de antiqui Iudaic. cap. 8. S. Ambrose The third point shewing in whom the iustice of God is and howe a man maye obtaine it The righteousnes of Christ hath two partes How we are iustified Rom. 4. 22. 2. Cor. 5. 19. 1. Cor. 6. 11. VVe are iustified and sanctified by the righteousnes holynes of Christ The first reason Galat. 3. 13 Rom. 5. 19. 2. Reason Ephe. 5. 30. Rom. 6. 4. Coloss 3. 1. Ephe. 2. 22. Rom. 8. 17. A similitude 3. Reason Ephes 1. 2. A similitude The 2. part of the righteousnes of Christ 2. Cor. 6. 14. S. Augustin The sanctification of the faithful consisteth in 4. points 1. Hatred detestation of euil 2. A loue and endeuor to good 3. Resistāce against tētations 4. Cōtinuall inuocation for Gods fauour VVhat it is to applie a mās selfe to good workes A similitude A similitude Of the perfection of workes The opiniō of the philosophers schoolemen Sentēces of the scriptures and auncient doctours 3. Cor. 8. 12. Rom. 7. 18. Gen. 22. 16. Mat. 25. 34 S. Ambrose S. Augustin Ieronim S. Augustin A similitude shewing that god reiecteth not his childrē though they be imperfect Psal. 103. 13. S. Ambrose Two notable questions 1. VVhy God accepteth the imperfecte workes of his childrē 2. VVhy the faithful are not perfectly regenerated in this worlde An answer to the first question Similitudes A similitude An answer to the secōd question Similitudes Three reasons why God differreth to regenerate vs perfectly Similitudes full of great consolation The 2. reason A similitude shewing the wisdom of God in gouerning those that he his Iere. 22. 21. The third reason S. Ambrose 2. Cor. 12. 9. 1. Cor. 3. 18. Iohn 9. 41. The 4. point where the righteousnes of Christ is to be founde 2. Cor. 5. 21. Heb. 7. 26. Coloss 3. 3. The righteousnes of the faithful compared to a robe Psal. 132. Diuerse similitudes shewing that it is not necessary that Christ his righteousnes shoulde be essentially in vs. Howe we maye be righteous by the righteousnes of an other The similitude of the debtour acquited by an other The similitude of the members of the bodie enlightened by the eye The first point shewing by what meane we may appropriat to our selues the righteousnes of Christ Iesus Rom. 1. 17. Rom. 5. 1. Abac. 2. 4. Iohn 3. 5. Faith is the only meane to fasten vs to Christ obteine his righteousnesse S. Ambrose VVhat that iustifying Faith is Rom. 4. 18. Howe we must behaue our selues in tētations S. Augustin A similitude Three questions depēding of the former point 1. To witte whether faith must be perfect for the apprehending of Iesus Christ 2. Point whether Faith must be cleane from all vices A similitude of the force and strength of Faith. An other similitude Luc. 5. 35. An other similitude 3. VVhether the elect can lose their faith Rom. 8. Rom. 11. 29 Mat. 13. 12 Rom. 8. 30. 1. Iohn 5. 18. Rom. 8. 38. Iohn 14. 23. Howe the righteousnes of Iesus Christ maye be distributed to all the faithfull A similitude of the soule Similitudes of the voice the face A similitude Howe we maye know whether Iesus Christ dwell in vs or no Rom. 5. 1. The perplexities and doubtes that are in the spiritual life of the faithfull A similitude A similitude A remedie against the ●entation of the cōtinual feeling of our sinne onely A similitude shewing that we must not be discouraged though we finde not alwayes in our selues that good desire and taste that we ought to haue of the worde of God. A remedie against the spirituall blockishnes or lacke of feeling Apoplexia is a disease engendred of colde humours that taketh away a mannes senses and feeling The laste pointe is of the effectes of this righteousnes in vs after regeneration that cōteineth 4. partes 1. The mortification of the flesh 2. The confession of Faith. 3. Prayers 4. Charitie VVe must auoide presumptiō an opinion of our selues Psal. 131. 1 1. Pet. 4. 10 The second iudgement where we must aunswere concerning our righteousnes Gal. 3. 10. 2. Cor. 3. 7. Psal. 143. 2 Psal. 130. 3 Iob 25. 5. Iob 4. 18. Rom. 2. 12. The waye how to be deliuered from the iudgement and malediction of the lawe Galat. 4. 7. Iohn 5. 22. Iam. 1. 13. Iohn 8. 3. An allegorie of our exemption from the iudgemēt of the lawe by Iesus Christ The vse of the lawe towardes the faithfull A comparison difference of the lawe the Gospel The third meane or defence against the iudgement of the law Mar. 5. 17. Rom. 10. 4. Rom. 8. 1. The third iudgement against vs to witte the iudgement of men and of the remedies of the same Our faith must not depend vpon others Gal. 1. 8. 10 1. Cor. 4. 3. 4. c. Apoc. 13. 1. Mat. 11. 25. 1. Cor. 1. 23. Iasy 29. 14. Iere. 5. 5. Mat. 7. 13. Of the vse of ciuill politique thinges Of the vse of thinges indifferent S. Augustin The fourth last iudgment which is that of the conscience A good cōscience is a paradise in this worlde A similitude An euill conscience a hell Isai 28. 20. A fine similitude Psal. 4. 2. The way to haue a good conscience A differēce betwixt the conscience and the peace of cōscience Iesus Christ onely hath satisfied the iudgement of our conscience 1. Cor. 4. 4.

second is that we haue a setled zeale and feruent affection to the studie and exercise of good workes searching out with all diligence all the meanes wayes to applie our selues to good and shuming on the contrary all the thinges that maye turne vs awaye from it The third is that we fight couragiously against all the desiers and concupiscences of our flesh and that we be strong and resolued against all the other tentations of the deuill and the worlde whether it be that we are sweetly enticed or flattered thereunto or violently drawen and enforced And that we be not colde and white lyuered in these combats but hardy vigilant and attentiue to espie and to take all occasions whereby we maye resiste and vanquish all our enemies The fourth is that as we continually sinne so we also as often diligently praye vnto God that it will please him of his great mercy to pardon our offences And as the people of Israell going through the deserts had to sight oftentimes against the serpents and when they were stonge and smitten by them for to be preserued from the venim and from death they lifted vp their eyes toward the brasen serpente that Moises had set vp amiddest their tentes by sight whereof they were healed we in like maner fighting against our concupiscences if it come to passe at any time that they giue vs any blowe to the ende that this stripe may not be deadely vnto vs we must lifte vp our eyes towardes Iesus Christ hanging vpon the Crosse and beseech him that he woulde forgiue vs all our trespasses Now when it is sayd that to shewe our sanctification by the effecte we must applie our selues to good workes it maye not be vnderstand that it is enough to exercise our selues in one or in two leauing the rest behinde as many doe who doe not take nor vse the worde of God but in that only where it is agreable and maie be referred they thinke to their appetite but it is needfull to embrace it wholie and not to thinke that we can doe our dutie in any sorte whatsoeuer vnlesse we enforce our selues to keepe all the commaundementes of God without omitting the least point or title therof Euen like as to be healthie in our bodyes it is not enough not to haue the plague or a pleuresie but generally to be free from all diseases euen so to be holy in our soules we must be cleane from all spottes and defylinges and we must take the whole lawe of God as an vniuersall rule of all our thoughts affections wordes and deedes to the ende to keepe it from point to point and not to omitte any thing which is there commaunded vs. And what would it profite in a cittie diligently to watch at one gate and to keep it shutte against the enemye if in meane while all the reste stood wide open to him euen so likewise it is to no purpose to keep our selues from one vice vnlesse we make accompt and conscience to abondon our selues from all others like as amongest archers as sayeth Aristotle there is but one onely marke wherto they must direct their arrowes to shoot well and yet many meanes to misse and shoote short so is there but one onelie holynes whervnto we must aspire which is a setled desier fully resolued wholly to obaye god But there are many kinds of vices and meanes to disobey him and to withstand his will. We conclude then that to be applied to good workes it must not be done to halues but perfectly without exception to take care and indeuour to keep all that God commaundeth But here a question must be resolued and that is that if to doe our dutie and to satisfie the will of God we must be perfect in euery kinde of vertue And we can not otherwise be Sainctes and Christians vnlesse we haue in perfection all the points of holynes The Philosophers and schoolemen they say that this is necessarie and that a man can not be sayd to be vertuous vnlesse he haue attained to the fulnes and perfection of all vertues But the scriptures the auncient fathers they speake otherwise For S. Paule sayeth that the minde is accepted according to that it hath that is to saye that we are accepted of God when we employe that portion and measure of power and strength which he hath giuen vnto vs to the ende to do well and he is contented with that although we lagge somewhat behinde and in a great sorte of thinges come verie shorte of that ende and perfection which is propounded and set out vnto vs in the lawe And the selfesame Apostle confesseth that he had nothing but that same onely will To will is present with me sayeth he but I finde no meane to performe that which is good Abraham sacrificed his sonne no otherwise then in effect he had nothing but the same will which was imputed vnto him as if he had accomplished all that was commaunded him So as God him selfe witnesseth of him saying Forasmuch as thou hast done this thinge and to obaye me hast not spared thine onely sonne I will blesse thee and multiplie thy seede as the starres of heauen Iesus Christ shal say vnto his elect which shall be on his right hande in the daye of iudgement Come ye blessed of my father inherite ye the kingdom prepared for you before the foundacion of the worlde Forasmuch as when I was houngry ye gaue me meate c. This is certaine that among the elect there was some who being holden in pouertie or for lacke of ability or by some other let did not that which Christ shall saye there they did which thinges themselues cōfesse not to haue done in the same place alleaged And yet for all this it shal be sayde vnto all not because all haue done those things but because they had a will to do them Moreouer if in respect of vice the will onely be enough to conuince and condemne a man and that he is accompted an adulterer before the iudgement of God who hath onely looked on his neighbours wife to luste after her and that he is also reputed a manqueller that hateth his brother euen so likewise in respect of good workes we must not doubte but the good wil and desire we haue to performe them is accepted and approued of God though alwayes the effectes follow not so soone and so excellent as we desire As touching the auncient fathers they saye the selfe same thinge S. Ambrose vppon S. Luke affirmeth that the righteousnes of a Christian man consisteth more in the will then in the worke and that it ought rather be measured by the affection then by the effect But in the booke which he hath written De fuga mundi he sayeth it is a harde thing for one to keepe himselfe wholly from vanitie and that it is impossible altogether to depart from it otherwise

vs and to keepe vs from slothfulnes and sleeping For hauing as S. Ambrose sayeth a robe or garment which is all to torne and vnsewed and which for this cause had neede to be amended we must occupie our selues in repairing and amending the same and must auoyde by this meane slothfulnesse and idlenesse Moreouer being so exercised we grow more stronge and able to fight against the flesh and against all other enemies Which thing was aunswered to S. Paule when he desired to be deliuered from that pricke of the flesh that so continually troubled him that he ought to contente him selfe with the grace of God which is sufficient the strength whereof sheweth it selfe more in our infirmities then in our prosperities Marke then that our diseases and afflictions stand vs in sted and greatly profite vs when we suffer and beare them patiently and we ought to contente our selues with the onely will of God that sendeth them and likewise we must waye that the ende of these imperfections which he hath yet left in vs after that he hath regenerate vs is to keep vs in obediēce and to bridle vs that we do not stumble and goe astraye For euen like as to be wise it behoueth vs to be fooles as S. Paule sayeth and to the ende we maye see more cleerly as Iesus Christ sayeth to be blinde euen so that we maye be perfect we must be imperfect and that we haue fowle and dirtie feete it is to keepe vs occupied in washing them Hauing now handled these two partes of Christs righteousnes it followeth necessaryly to be knowen what the matter is wherevpō this righteousnes worketh where it resteth and is to be founde either in him or in vs Where as the Sorbonicall sophisters say that we can not be otherwise righteous then by the righteousnes that is in vs we saye cleane contrary to witte that the righteousnes which we must haue to escape the iudgement of God is not in vs but in Iesus Christ As S. Paule sayeth that he was made sinne for vs that we shoulde be made the righteousnes of God in him If we will therefore rightely vnderstande how his righteousnesse is attributed vnto vs we must know in what respect our sinne is attributed vnto him forasmuch as there is the like reason of the one as there is of the other But it is verie certaine that our sinnes were neuer effectually in Iesus Christ who being conceaued by the holy Ghost was alwaies holy innocent cleane and without spotte but our sinnes were onely imputed vnto him to the ende that he shoulde beare the punishment of them for vs In like manner his righteousnes is not essentially in vs For to what degree soeuer of holynes or vertue we be come vnto in this life there is notwithstāding alwayes in vs a great many of disordred and vnruly affections in our vnderstanding a great many of euill thoughtes in our mouthes a great many of euill wordes in our workes a great many of imperfections and indirect dealinges in all our life there is so much corruption and filthynes that of it selfe it is abhominable and stincking in the sight of god Wherevpon a man maye well know that such a righteousnesse as that is that was in the sonne of God neither dwelleth nor remayneth essentially in vs but onely by imputation to the ende that thereby we maye receaue the rewarde And altogether like as S. Paule sayeth that our life is hidde in him and must not be reueiled till the time that he shall appeare in glorie euen so is our righteousnes the which appeareth not clearely enough by reason of our imperfections no more then our life doth by reason of our mortalitie and corruption till the daye that God shall appeare in iudgement in the person of his sonne This is the reason why this righteousnesse is compared to a robe according to that which is sayde in the Psalme that the priestes should be clothed with righteousnesse For as a robe is not borne with vs and we haue it not from our mothers wombe as we haue our skinne it is not fastened to our bodies as the skinnes of beastes euen so likewise neither is the righteousnes wherwith we are couered as with a longe robe to the ende that our imperfections maye not be perceaued And this is a great benefite and mercie that God hath done and bestowed vpō vs in that he hath not assigned it to our selues nor put it ouer in our owne handes but hath prouided a stewarde to whom he hath deliuered it in trust forasmuch as we are so ill aduiced and so ill housbandes that had we once the ordring of it our selues the deuill by his sleightes and conuayaunces woulde sone beguile vs For if our fore fathers who were so wise indued with so many excellent graces coulde not keep safely that originall righteousnes for so small a time wherewith they were adorned from the beginning and were notable to preserue them selues for so litle a while from the crafty fetches and snares of Satan but that they lost it What maye happen vnto vs which are not so wise as they were if we shoulde haue the keyes and charge of so great and precious a treasure as is the righteousnes of the Sonne of God It is a great commoditie and verie good for a tree that the life and sappe therof lyeth hidde in the roote For this is the meane to defende and preserue it from the stormes and frostes of the winter euen so is it for our profit that our life and our righteousnes are in Iesus Christ who is our foundacion and roote For being locked vp in so sure a place it shal be preserued and kepte for vs against all those that woulde robbe vs or snatche it awaye from vs by treason or violence We see that kinges and great lordes they neither medle nor deale with any money but they leaue their reuenues in the handes of their treasorers and receauours to dispose of them contenting them selues when they haue any neede or other affaires to be puruayed and prouided for of that which is necessary what nede thē is there that we should haue our goods in our owne hands seeing that we shall lacke nothing that is needfull for vs We haue the grace of God we are his children and consequently his heires we are enlightened guided strengthened and comforted by his spirite we are citizens of his kingdome and seruauntes of his householde to be shorte we haue all the profites rentes and commodities that grow of his righteousnes what would we desire more Is it not enough that we gather the fructe of a tree and that it alwayes remayne in his place and that we carry it not awaye with vs In like manner also we must contente our selues to be partakers of the fructes of Christ his righteousnes albeit it be not essentially in vs but onely by imputation and in asmuch as through his onely