Conclu. Therefore: The Righteousness of one Christ is imputed to all his Posterity, to wit, that believe in him; though they did ⟨p. 121⟩not obey with him. Which things, 1seeing they are of themselves clear and conspicuous, the Point calls us to return to you, O most excellent Osorius, who seem either not to head carefully enough, or else perniciously to deny that which Paul Discourses of Imputation, so copiously and weightily: Wherefore again, and again beseeching you, I appeal to this sacred Righteousness, whereof you write, and also to the equity of your own humanity; that having somewhat cleared your Eyes, you may search more exactly into the meaning of the Apostles debate, and the force of his reasons. And first, I would have you see, into this, what it is the Divine Apostle chiefly treats of here, what he breaths after, what he drives at by this similitude, whereby he compares Adam together with Christ, and proposes him as a Type and Figure of Christ. But where there is a Type, it is necessary there should be 2something, which by certain agreement of similitude may be answerable to the Type. On the contrary, where there is no agreement, there is no Type: Where there is no signification, there is no similitude discerned. Now whereas the former Adam, 3bears a type and resemblance of him that was to follow; let us consider in what this similitude consists. What, in propagating sin? ⟨p. 122⟩Not at all in the very Nature of the Persons? What is more unlike? Where then is similitude? To wit, not in the persons, nor things themselves, but only in the manner of the thing. But it must be explained what that manner is: For herein lies all the controversy between us and the Papists. For otherways as touching the things themselves, and the Persons, we are well enough agreed in that, for there is no Man who is asked concerning Adam, and concerning Christ, but will answer concerning both, according as the thing is in truth, that he is by nature earthly, and in his life a Sinner, and that he brought upon us not only an Example, but also a cause of sinning by a certain venomous contagion of Nature. And on the contrary, that Christ is from Heaven Heavenly, and most pure from all defilement of sin, and that he only is the Saviour of the World. Concerning which, if I am not mistaken, there is an agreement between us and our Adversaries:
Conclu. Therefore: The Righteousness of one Christ is imputed to all his Posterity, to wit, that believe in him; though they did ⟨p. 121⟩not obey with him. Which things, 1seeing they are of themselves clear and conspicuous, the Point calls us to return to you, O most excellent Osorius, who seem either not to head carefully enough, or else perniciously to deny that which Paul Discourses of Imputation, so copiously and weightily: Wherefore again, and again beseeching you, I appeal to this sacred Righteousness, whereof you write, and also to the equity of your own humanity; that having somewhat cleared your Eyes, you may search more exactly into the meaning of the Apostles debate, and the force of his reasons. And first, I would have you see, into this, what it is the Divine Apostle chiefly treats of here, what he breaths after, what he drives at by this similitude, whereby he compares Adam together with Christ, and proposes him as a Type and Figure of Christ. But where there is a Type, it is necessary there should be 2something, which by certain agreement of similitude may be answerable to the Type. On the contrary, where there is no agreement, there is no Type: Where there is no signification, there is no similitude discerned. Now whereas the former Adam, 3bears a type and resemblance of him that was to follow; let us consider in what this similitude consists. What, in propagating sin? ⟨p. 122⟩Not at all in the very Nature of the Persons? What is more unlike? Where then is similitude? To wit, not in the persons, nor things themselves, but only in the manner of the thing. But it must be explained what that manner is: For herein lyes all the controversie between us and the Papists. For otherways as touching the things themselves, and the Persons, we are well enough agreed in that, for there is no Man who is asked concerning Adam, and concerning Christ, but will answer concerning both, according as the thing is in truth, that he is by nature earthly, and in his life a Sinner, and that he brought upon us not only an Example, but also a cause of sinning by a certain venomous contagion of Nature. And on the contrary, that Christ is from Heaven Heavenly, and most pure from all defilement of sin, and that he only is the Saviour of the World. Concerning which, if I am not mistaken, there is an agreement between us and our Adversaries:
- 1After what manner the sin of one, is imputed unto all; in like manner also the Righteousness of one is imputed to all: Otherways there would be no resemblance between Christ and Adam.After what manner the sin of one, is imputed unto all; in like manner also the Righteonsness of one is imputed to all: Otherways there would be no resemblance between Christ and Adam.
- 2Adam a Type of Christ.
- 3Wherein the similitude of Adam and Christ consists.
