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Ma. As the matter is between Adam and us, after the same manner is the matter be∣tween us and Christ.
Mi. The sin of one Adam is im∣puted to all his Posterity, yea, all those who transgressed not with him.
Conclu. Therefore: The Righteousness of one Christ is imputed to all his Posterity, to wit, that believe in him; though they did
not obey with him. Which things, seeing they are of themselves clear and conspicuous, the Point calls us to return to you, O most ex∣cellent Osorius, who seem either not to head carefully enough, or else perniciously to deny that which Paul Discourses of Imputation, so copiously and weightily: Where∣fore again, and again beseeching you, I appeal to this sacred Righte∣ousness, whereof you write, and also to the equity of your own humanity; that having somewhat cleared your Eyes, you may search more ex∣actly 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 simili∣tude, 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 something, which by certain agree∣ment of similitude may be an∣swerable to the Type. On the contrary, where there is no agreement, there is no Type: Where there is no significa∣tion, there is no similitude discerned. Now whereas the former Adam, bears a type and resemblance of him that was to follow; let us consider in what this similitude consists. What, in propagating sin?
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 contro∣versie between us and the Papists. For other∣ways 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 mis∣taken, there is an agreement between us and our Adversaries: But concerning the man∣ner how these either good or evil things, come to us from these two Originally, herein con∣sists all the matter of controversie between us. for as there are many who think we are no other way guilty, but that by the ex∣ample of sinning; we imitate Adam the first Author of Sinning; So you may see many, who think we are upon no other account righteous and acceptable to God; but that being helped by Grace, we attain unto Christs most Holy Works, and his most pure Innocency of
Life, or do very nearly resemble the same. Who though they seem to say something, yet is not all contained in that: For though good Education, and imitation wisely used, hath no small influence for the becoming Vertuous, where∣by it may come to pass, that some perhaps may seem less wicked than others, and in some respect to excel others in the praise of Piety: But imitation, or any instruction of discipline will never perform this: In short, nor any way besides will be sufficient for this, that you may shake form off your neck that which you drew from Adam, or that you should attain that which is in Christ, that is, that you should appear righteous in the sight of God; unless Christ come in to your succour another way, than by any of your endeavours how great soever You will say, After what man∣ner is all this? No Men can tell you that bet∣ter than St. Paul: For after what manner the former Adam ruin'd you, after the same manner the Second Adam Christ restores you. That first Author of your kind, whilest thou was not yet born, killed thee in the root by his, not by thy rebellion. and drew thee into misery and destruction. In Adam behold Christ, for in like manner, being born and having dyed for thee, by his won Innocency, not by thine, hath restored thee again to true 〈◊〉〈◊〉 and Paradice. As therefore the trans∣gression of Adam was imputed to thee, who didst not Sin, after the similitude of his trans∣gression:
So the Righteousness of Christ is imputed unto thee, who didst not Work after the similitude of Christ. In the one of whom behold the severity of Iudgment, in the other the ex∣cellency of Grace. What if this perhaps seems hard and strange to any Man in Adam, that I should suffer the punishment of another Man's Sin, and that those should be punished for the crime of another, who com∣mitted nothing. (For it must needs be another Mans crime; seeing I am deprived of Righte∣ousness not for my own fault, but for the fault of my Parent.) Let this same Man again, leaving Adam, cast back his Eyes upon Christ: In whom the bounty of a most plentiful cle∣mency makes amends, by a counterpoize for the severity of the former Iudgment: For from one Man Death passed upon all, on them also who sinned not: And justly, Though I do not so much regard merit here, I only consider the manner of the thing. Come then, let us compare the Type with the Anti∣type; from the disobedience of one Man, as I said, death passed upon all Men, who sinned not after his example; which is a thing that can∣not be denied. After the same manner again, from the Righteousness of one Man, Life is communicated unto all, who did not like him work Righteousness, which is agreeable by the like reason; for otherways Christ could not
agree to his Type. Here now consider, whosoever thou art, Christian Reader, whether the judgments of God in Adam should be more dreaded by thee, in which the severity of God imputed unto thee, being not yet born, that which thou hadst not committed, or mercy in Christ the Lord, should be more loved, who, tothee, not working, but believing in him, that justifies the wicked, imputes the Righteousness thou didst not de∣serve.
By which you see, worthy Man, if Paul the Apostle should be credited, how unworthy of any credit your Doctrine is, whereby you take away the Grace of all Imputation, and leave no Righteousness besides to miserable Sinners, but what every Man purchases by his own good deeds; which how true it is, let us examine by that place of Paul, which convinces you of a Lye, and a shameful Error by this most evident Argument.
As many dyed by the Sin of one, so by the grace of one, many are justified, Rom. 5.
After what manner the sin of one, is imputed un∣to all; in like manner also the Righte∣onsness of one is imputed to all: Other∣ways there would be no resemblance between Christ and Adam.
Adam a Type of Christ.
Wherein the similitude of Adam and Christ con∣sists.
A 〈1 line〉〈1 line〉
Imitation of Life.
Christ to be seen in Adam.
The severi∣ty of the Iudgment of God in Adam again the ex∣cellency of Mercy in Christ.
The Type is compared with the Archetype.