THese words doe containe two generall heads.

1. Our Sauiors Incarnation.

2. Mans Redemption.

The time of this Incarnation set downe with a Quando, when, When the fulnesse of Time was come: And the sequell of the words deliuer three points.

• 1. Christs Diuinity:
• 2. Christs humanity:
• 3. Christs humility.

1. Christs Diuinity, in these words, God sent his Son.

2. Christs humanity, in the next, Made of a woman.

3. Christs humility, in the next, Made vnder the Law.

In Christs Diuinity, and humanity, I will consider Christs two Natures,

• Diuine &
• Humane,

confuting certaine heresies from thence arising.

In Christs humility I will obserue his perfect obedi­ence to worke our redemption, and reconciliation: And this Polani part. Theol. lib. 1. pag. 62. Obedience hath two parts.

• 2. impletio legis.
• 1. persolutio poena

1. The fulfilling of the law, set downe in our Text, made vnder the law, that is, as our Sauiour himselfe ex­pounds it, Matth. 5.17. I came not to destroy the Law, but to fulfill it.

2. The paiment of the punishment due for our sinnes, is elsewhere set downe by the Apostle Phil. 2.8. Paul, Hee hum­bled himselfe, and became obedient vnto the death, euen the death of the Crosse.

The second verse declares the cause of Christs Incar­nation, and humiliation, which was to redeeme them that were vnder the Law, and that Piscator super Textum. Bifariam, two man­ner of wayes.

• 1. à maledictione legis.
• 2. à ceremonijs legis.

1. From the curse of the law, as Gal. 3.13 Paul, Christ hath redeemed vs from the curse of the Law, being made a curse for vs.

2. From the ceremonies of the Law, as the Rom. 10.4 Apostle, Christ is the end of the Law.

The Summe, or Corollary of all this, is propounded in the last words, That wee might receiue the adoption of Sonnes.

So that by this you may perceiue, that all our speech will generally hang vpon these foure words, ‘Quando, Quis, Quomodo, Quare.’

1. Quando, the time when, when the fulnesse of time was come.

2. Quis, who? God sent his Sonne.

3. Quomodo, how? Made of a woman, made vnder the Law.

[Page 3]4. Quare, why, or wherefore? That He might redeeme them which were vnder the Law, that we might receiue the adoption of Sonnes.

From these foure heads, as from the Gen. 2.10 foure diuided heads of Paradise, the weake streames of our meditati­ons flow.

And first of the first, Quando, when, when the fulnesse of time was come.

The comming of Christ in the flesh, is called the ful­nesse of time, for foure respects.

1. For the fulnesse of Grace receiued by his Iohn 1.16. com­ming.

2. Because Christ is the fulfilling of the 2. Cor. 1.20 promises of God, as being in him, yea, and Amen.

3. Because the Rom. 10.4 Law, and the Luke 1.70 Prophets are fulfilled in him.

4. Because the times from Christs comming are the 1. Cor. 10.11 ends of the world, and it was fit he should come so late, for two reasons, as Aquinas in locum. Aquinas alleadgeth them.

1. Because Christ is the Lord, and therefore meete there should be long preparation, and expectation of so puissant a person.

2. Because Christ is the graund Math. 9.12 Phisition of the world, and therefore requisite, that all sinners, his pati­ents, should throughly feele their sickenesse, before hee came to visite, and redeeme them; venit de coelo magnus medicus, quia per totum vbi (que) iacebat agrotus, sayth Aug. super Ioan. Au­sten, that is, The great Physicion came downe from hea­uen, because euery where sicke sinners did lye and lan­guish.

And of this fulnesse of Time (plenitudo, seu Piscat. Scho­lia super locum. comple­mentum temporis) the fulnesse, and complement of all time, there were many prefiguring Typicall representati­ons, and propheticall predictions. All grounded vpon Gods first promise, Gen. 3.15. Semen mulieris conteret caput senpen­tia: The seed of the woman shal break the Serpents head.

This was the Axis, the Supporter, and foundation of all of them. Yea, God reiterated, and renewed his first promise to some of the Patriarkes.

To Gen. 12.3. Abraham, In thee shall all the families of the earth be blessed: the same repromised to Gen. 26.4. Isaacke, repeated to Gen. 28.14. Iacob, reestablished to 2. Sam. 7.16. Dauid. And of this promised seed, who should breake the Serpents head, the most significatiue Type, was the Brazen Serpent, spoken of Numb. 21.8.9.

Isaack, Sampson, Salomon, Ionas, Melchisedeck, and o­thers, did beare a figure of Christ.

2. Not onely Types prefigured, but also many pro­phesies aymed at this fulnesse of Time.

The Patriarke Gen. 49.10. Iacob lying vpon his death-bed, did prophesie of it vnto the Tribes of Israel, The Scepter shall not depart from Iudah, &c. vntill Shilo come.

Num. 24.17. Balaam prophesied of this fulnesse of Time, saying, There shall come a starre of Iacob, and a Scepter shall rise out of Israel.

Dauid prophesieth of the comming, and kingdome of the Messias, yea his second Psalme specially runnes vpon that matter.

Salomon in his Canticles shadoweth forth Christs wi­shed, and welcome comming to his Spouse the Church.

The Prophet Micah. 5.2. Micah foretells the place of Christs Natiuity, Thou Bethleem Ephratah, art little to be among the thousands of Iudah, yet out of thee shal be come forth, that shall be the ruler in Israel.

The Angell Gabriel foretold Dan. 9.25. Daniel the Prophet the fulnesse of this time, when the Messias should be borne.

How liuely doth the Prophet Esay 7.14. Esay describe the fulnes of this Time with a demonstratiue Ecce, Behold, a vir­gine shall conceiue, and beare a Son, and yee shall call his name Emanuel.

Harken, how the Prophet Ieremy Ierem. 23, 5. proclayms a fresh againe with another Ecce, Behold, the dayes come (saith [Page 5] the Lord) that I will raise vnto Dauid a righteous Branch, in his dayes Iudah shall bee saued, and Israel shall dwell safely.

The Prophet: Zechar. 9.9. Zechariah trebbles againe this Ecce, Behold, the King comes vnto you, be is iust, and saued him­selfe, poore, and riding vpon an Asse.

The Prophet Mala [...]. 3.1. Malachy (the last Eccho of all the Pro­phets till Iohn Baptist, ecchoes an Ecce too, Behold, I will send my messenger before me, and the Lord whom yee seeke, shall speedily come to his Temple.

Thus all the Prophets in sense sounded forth the Po­ets verse.

Yea these holy men the Prophets, spake of this ful­nesse of Time, as they were moued by the holy 2. Pet. 1.21. Ghost, and as the Apostle 1. Pet. 1.10 Peter speaks, of which saluation the Prophets haue enquired, and searched, which prophesi­ed of the grace which should come vnto you.

Nay, the Prophets not onely looked, but longed for the fulnesse of this Time.

How patheticall is Esay 64 1. Esay in his desirous expectation! Oh that thou wouldest breake the heauens, and come downe, and that the mountaines might melt at thy presence! So that I may say, that Christ was not onely, Apoc. 13.8. Agnus mac­tatus: a Lamb slaine, but also, expectatus ab origine mun­di: expected from the beginning of the world.

All the Types, they were representatiue; al the prophe­sies significatiue; but at this Quando, this, fulnesse of Time, the Messias is exhibitatiue: they did represent, now hee presents himselfe.

At which fulnesse of Time all the Types were ended, all the prophesies of his birth fulfilled, yea all the heathe­nish Oracles ceased.

Christs birth dissolued those delusiue workes of the diuell: at his comming all mute, and marred.

Away, yee false Oracles of fained gods. Behold, the heauenly Oracle of Truth descends himselfe.

Vanish, yee darker Types, the shadowes of this sunne, the Sonne of righteousnesse appeares himselfe, and that in the signe Ʋirgo.

Indeede the incredulous Iewes, and as Acts 7.51 Stephen brands with two stigmatical Epithites, Stiffe-necked, and Vncircumcised; they still expect the fulnesse of this time, their Quando is not yet come.

But we, whom God hath enlightened with the word of Truth, we knowe, and belieue, that the fulnesse of Time is come, and at this time the newes of Christs actuall na­tiuity was proclaymed by the tongue of an Luke 2.10.11 Angell, that vnto vs is borne this day in the City of Dauid a Sauiour, which is Christ the Lord.

Oh let vs celebrate, not annually, but perpetually, the memory of Christs O Natiuitas honorabilis mundo, amabilis hominibus, in­uestigabilis An­gelis, in his om­nibus admirabi­lis, &c. Ber. natiuity. Natiuitas Christi nata­lis Christiani, that is, the Birth-day of Christ, is the birth­day of euery Christian, Psal. 118 24 This is the day which the Lord hath made, yea wherein the Lord was made, let vs be glad and reioyce in it: let vs powre out Esayes Esay 49.13 Coeli Regenato, Angelorie chori prodeunt, hymnli dicunt, &c. Greg. lib. 27. moral. words, Reioyce, O heauens, and be ioyfull, O earth, burst forth into prayses, O mountaines; for God hath comforted his people; and will haue mercy vpon his afflicted.

Christ, who was in the olde Testament velatus, sha­dowed forth, is at this fulnesse of Time, reuelatus, reuel­led, and exhibited. Before, praedictus, foretold; now, prae­dicatus, [Page 7] present, preacht, and publisht: as Peristep. hym. 10. Prudentius [...]n his hymne.

As 1. Tim. 3. the last. Paul: God is manifested in the flesh.

Let me in a word speak somthing with celerity, which doth concerne the spirituall celebrity, and solemnity of [...]he fulnesse of this Time.

And I wil begin with borrowing S ^t. Bernards words, Ber. in Ser. de Aduent. speaking of the same point, Dignū est (fratres) vt tota de­ [...]otione domini celebremus Aduentū, delectati tāta cōsolatio­ne, stupefacti tāta dignatione, inflāmati tāta dilectione, &c. [...]. It is fit, Brethrē, that we should celebrate the Lords cō ­ming with great deuotiō, delighted with such heauenly [...]onsolation, admiring at such humiliatiō, rauished with diuine loue, and affection. Saint Ambrose in Lucam. Ambrose also speaks of the same matter after the same manner, Hoc tempus non sine causa Domini Aduentus vocatur: deo Sancti patres celebrare coeperunt Aduentū, vt vnusquis (que) praeparet fidelis, [...]t dignè valeat celebrare: i. This time not without cause is called, The Lords cōming, therfore the holy Fa­ [...]hers celebrated this comming, preparing themselues faithfully, reforming themselues dutifully, that they might worthily celebrate, and solemnize it.

This is a time of spirituall festiuity, not of prophane [...]anity, dicing, dancing, carding, or carowsing; but of Christian exultation, and ioyfull Christus sit mel in ore, melos in aure, Iubilae­us in corde. Iubilation, speaking to our selues in Psalmes, and in spirituall songs, singing and [...]aking melody to the Lord in your hearts, Ephes. 5.19.

A time of piety, a time of pitty, and charity: the first [...]equires your heart; the second your heart and hand. For the first, say with Psal. 108.1 Dauid, O God my heart is prepared, [Page 8] so is my tongue, I will sing, and giue prayse. And for the se­cond, doe with Iob. 31.17. Iob, I haue not eaten my morsels alone, the fatherlesse haue eaten thereof. A fit time to extend the fulnesse of mercy to others, since the fulnesse of mercy at this time was extended to vs. Solacharitas est, qua vincit omnia, & sine qua nihil valent omnia, & vbi fu­erit, trabit ad se omnia. Aug. de doctri. Christia­na Feede Christs poore mem­bers with the morsels of your bread, that Christ may say vnto you at his second comming, I was hungry, and you gaue me bread, Math. 25.35.

But alacke for pity, the proud back cruciates the poor belly; pride is the cut-throate of pitty and charity. As our Sauiour, Charity waxeth cold, but iniquity doth abound: Non solùm a­uarus est, qui ra­pit aliena, sed ille auarus est, qui cupidè ser­uat sua. Aug. Charity is turned to brauerie, and prodigality; large houses, but straite gates; and the Porter Couetousnes keepes out Lazarus from any entrance. In the better Times, this was a time of charitable deuotion, which is now turned to deuoration.

The rich feast, and the poore fast; they dine, these pine; they surfet, these starue; yet both seruants to one Master. Oh you, whome God hath blessed with a plentifull store, Ecclesiast. 11.1 Cast your bread vpon the waters, and af­ter many dayes ye shall finde it. Tanta est apud Deum hos­pitalitatis gratia, vt ne potus aquae frigidae a praemijs remu­nerationis immunis sit, s [...]ith Ambros. de offic. Ambrose. 1. God is so regard­full of hospitality, and charity, that a cup of cold water lacks not a Si vere tua sunt, expende ad l [...]cra, & pro ter­renis coelestia commutato, Ber. Ser. 20. reward. Doe the works of mercy, for God loues a cheerefull giuer.

There are many Christmasse-Non-residents, that run to the Citty, to liue in obscurity; who should liue in their Country, to keepe hospitality: an Epidemiall dis­ease, as common as the tooth-ake. Auarus nec patientibus cō ­patitur, n [...]c mi­seris subuenit, sed offédit Deū, proximum, et seipsum. Deo detinet debita, proximo dene­gat necessaria, & sihi subtrahit opportuna. Inn. de vilitate cond. humanae. against whom, or to whom the poore cryes, as the Infants did to their mo­thers, in the destruction of Ierusalem, Lament. 2.12. Where is bread, and drinke? and finding none, giue vp the ghost in the mothers bosome. Oh you, whom God hath made well-stored Stewards (none are Treasurers) open your-gates, and let the King of glory his poorest [Page 9] members enter in: if you will not, remember Ideo rogam Di­ues, non exau­ditur in tormen­tis, quia rogan­tem Lazarum non exaudiuit in terris, Aug. hom. de Diuite. Diues, he as a Gentleman, as many are, without Armes, or Heral­ [...]y, and because he shut his gate, patuit atri ianua Ditis, [...]e passed the broad-gates of hell: hee would not giue Lazarus, micam panis, a crum of bread; he could not get [...]fterward, guttam aquae, a drop of water to coole his [...]ongue. Shew mercy, if yee expect mercy: be mercifull, [...] your heauenly Father is mercifull. Foeneratur Do­mino, qui largi­tur pauperi. Prou. 19.17. He that giues to the [...]ore, lends to the Lord, and his righteousnesse remaines [...]r euer.

Prepare your selues, and soules with pietie, charity, [...]delity, humility, to welcome this fulnesse of Time; put [...] your wedding garments, fidem perfectam, charitatem [...]rmatam, a liuely faith, a louely charity. Behold, The [...]mmortall King of mans redemption comes vnto you,

Welcome him with all fidelity, humility, piety, with [...]ordiall sanctity and solemnitie. If a mortall King should [...]ome vnto you, I knowe you would adorne your selues, [...]rouide a solemne preparation to entertaine him with [...]ll duty and diligence. Lo, the greatest King of all, in [...]omparison of whome, all earthly Kings are [...]tomi, [...]oates, and mites, in Reuel. 19 16. cuius foemore scriptum, Rex re­ [...]um, &c. In whose thigh is written, King of Kings, and Lord of Lords. Behold, he comes vnto you, to lodge in [...]he houses of your hearts by faith. Behold, I stand at the [...]oore, and knocke; if any man heare my voice, and open the [...]oore, I will come in vnto him, and will sup with him, and [...]e with me, Apoc. 3.20.

Be thankfull to our Lord for the fulnesse of this Time; [...]e dutiful to serue him at al times. And to end this point with the Psalmists Psal. 149.1.2 Licèt Deus cunctes dies cre­auerit, singulari­ter tamen hunc Diem fecisse di­citur, qui Domi­ni natiuitate sa­cratus est, in quo exultari conue­nit et latari, &c Cass. in Ps. 11 [...]. song, Sing ye vnto the Lord a new song, [...]t his praise be heard in the Congregation of Saints: let Is­rael reioyce in him that made him, and let the children of Sion reioyce in their King. And thus much, or rather thus [Page 10] little of the first point, the Time, Quando, when the ful­nesse of Time was come.

The next part I am to touch, is Quis, who? God s [...] his Sonne, the Card [...] and Basis of this Time, and t [...] God sent his Sonne: wherein I will obserue three things. First, the inseparable working of the Trinity in the work of mans redemption. Secondly, the confutation of the heresie of Vide Vrsin. doct. Christ. 2. par. tit. de dei­tate Christi. Noetus, et Pra [...] ­cas hanc haere­sin tenebant: vi­de Aug. haeres. 36. Sabellius, who did maintaine the Son to be, Eaudem personam cum patre, & Spiritu sancto, that is, the same person with the Father, and the holy Spirit, when wee see here, that they be distinct, God sent his Sonne.

3. The manifestation of the heresie of Aug. haeres. 45. De hac haeresi vide Zanchium & Theophilact. in Philip. 2. v. 5. Photinus, who denied the diuine nature of Christ, affirmed here, God s [...] his Sonne, that is his naturall Son, begotten from eternity.

For the first: The workes of the Trinity be insepara­ble, and indiuisible: for as the Trinity were Agents, in the creation of man, Faciamus hominem, Let vs make man, Gen. 1.26. so Actors at the Redemption of man.

In this high and heauenly worke there concurred the wisdome of the Almighty Father, the willingnesse of the All-mercifull Sonne, the power of the All-sanctifying Spirit; the Father willed, the Sonne worked, and the ho­ly Ghost blessed; the Father decreed, the Sonne perso­nally performed, and the holy Ghost sanctifyed the worke of redemption: in one word, God sent his Sonne.

Vide Musc. loc. com. tit. de Incar. verb.Diuines, to expresse this mystery, vse this similitude, imagining three virgins weauing of a coate, and one to weare it: so the three persons of the holy Trinity wrought in the Incarnation of the Word, but the Sonne alone did put on the flesh: for it was conuenient, that He that was Sonne in the God-head, should be Sonne in manhood.

Now, as the Creation of all is attributed to God the Father, in respect of the matter; to God the Sonne, in respect of the disposition of the forme; and to God the holy Ghost, in regard of the preseruation of both: So [Page 11] the Redemption is attributed to the Father. Pater per fili­ [...] taenquam fons, as the learned Vrsin. doct. Christ. 2. par. tit. redemp. p. 34. 5. Vrsinus: the Father by [...]e Sonne, as the fountaine: it is attributed and ascribed [...]o the Sonne, who effected it, merito, & sua persona: by his [...]erits, person and passion. It is attributed to the holy Ghost, Tanquam immediatè effector regenerationis, as im­ [...]ediatly the effector of regeneration: yea, as that wor­ [...]y Vrsinus saith again, Eodem loco. Efficacia est communis Tribus perso­ [...]is, modus autem est filio proprius, that is, the efficacy com­ [...]on to the Trinity, the manner is solely proper to the [...]onne.

2. You may perceiue that fond, and forlorne heresie [...]f Vide Calu. harm. in Ioh. 1. c. 1. & Vrsin. doct. Christ 2. par. pag. 378. Sabellius, who denied Christ to bee a distinct person [...]om the Father and the holy Spirit, affirmed here, God [...]ent his Sonne, Alius personaliter, non aliud essentialiter; [...]nother personally, though not another essentially, as [...] Austen: filius ex ipso, cum ipso, hoc quod ipse: i. Aug. de Ciu. dei. lib. 11. ca. 10 & Lomb. 1. sent. dist. 25. The Sonne [...]f himselfe, with himselfe, the same which himselfe, as [...]he foresaid S. August. ser. 4 de temp. Austen speakes.

We know and beleeue the Vnity of the Godhead, yet a In summa Tri­nitate tantum est vna, quan­tum tres simul sunt, ita singula sunt in singulis, & singula in om­nibus, & omnia in omnibus, & vnum omnia? Aug. lib. 6. de Trinitat. Trinity of persons, God in essence one; in persons three▪ and yet an Vnity in Trinity, and a Trinity in Vnity, all Co-equall, Co-essentiall, Co-eternall: yet all distinct, the Father from the Sonne, the Sonne from the Father, and the holy Ghost from both.

I might here meet with the heresies of Arrius, Paulus Samosatenus, Seruetius, and others, who maintaine, that the Sonne is not equall to the Father: but the Apostle Phil. 2.6. Paul hath condemned this error, saying, Christ being in the forme of God, thought it no robbery to be equal with God: yea, it is an orthodoxe Axiome of truth and beliefe, that Vrsin. doct. Christ. 2. par. pag. 381. [...] est patri equalis & consubstantialis: i. the Word is equall to the Father, and consubstantiall: true it is, that alius pater, alius filius est: the Father is one, and the Sonne another: But how? Non alius Deus pater, nec alius Deus filius, nec alius Deus Spiritus sanctus; hi enim Tres vnum [Page 12] sunt, as writes Vrsin. doct. Christ. pag. 382. Vrsinus, that is. The Father is not another God, or the Sonne another God, or the holy Ghost a­nother God, for these three be one.

The Father is first, not in priority of Nature, Honor or Time, but Perkins vpon the Creed. Order: or as the Scholemen, Prioritate origi­nis, in priority of beginning. Pater est principium non de principio, Filius principium a principio, saith Th [...]m. 1. part. s [...]. quaest. [...]3 art. 4. Thomas: that is, The Father is beginning, not of beginning; the Sonne beginning from beginning: In principio erat, hoc est, a principio erat, saith Theophil. enarrat. in 1. Ioh. cap. 1. Theophilact; that is, In the beginning was the Word, that is, from beginning. Or as Austen, Principium principio carens: that is, A be­ginning, wanting beginning: Or as Caluin. har. in 1. Ioh. cap. 1. Caluin, Principi­um omni tempore superius, a beginning before all time: indeed (as a Aug. de Trin. lib. 4 cap. 20. Father writes) Pater est totius Diuinitatis, vel Deitatis principium, that is, The Father is the eternal beginning of the Deity: and as Athanasius in his Creed, The Father is of none, the Sonne is of the Father alone, and the holy Ghost of Both. Filius per aeternam generatio­nem, spiritus per aeternam processionem, saith Piscat. in Ioh. 1. cap. 1. Piscator: i. The Son by an eternall generation, the holy Ghost by an eternall procession. I will conclude this mystery with Ber. de consid. ad Eugen. lib. 5. Vbi quaritur v­nitas trinitatis, nec periculosius alicubi erratur, nec aliquid la­boriosius quaeri­tur, nec fructuo­sius aliquid inue­nitur, &c. Aug. lib. 1. de Trinit. Bernards words, Scrutari temeritas, credere pietas, nosse vita est: i. Too subtilly to explore it, is temerity, to adore it simply, is true piety, to know it fully, brings eternitie.

3. Behold that exploded heresie of Photinus, who de­nied the diuine Nature of Christ, acknowledging him perfect man, but not God, which diuine nature is pro­pounded, God sent his Sonne, that is, filium ex essentia Pa­tris genitum, i. the Sonne begotten of the Essence of his Father: and it is a diuine rule among Vrsin. s 2. part. pag. 382. Diuines, that, Es­sentia diuina nec diuidi, nec multiplicari, nec alia creari po­test: i. The diuine Essence cannot be diuided, multiplied, or another created; therefore perfect God in respect of his diuine nature: and this confutes Ebion, and Cerinthus, two hereticks, that denied that Christ was not true God, [Page 13] before he assumed flesh, which also the Euangelist Iohn more at large declares, 1. Iohn 14. The word was made flesh, and that this word was God before, he shewes in the 1. verse of all, And that Word was God: si Sermo De­us, ergo aeternus Deus (saith Caluin. harm. in cum locum. Caluin) If the word was God, therefore God from euerlasting.

Now you are to know, that the Persona Christi vna est, quia v­nus est Christus: Polan. part. lib. 1. pag. 57. person of Christ is one; for but one Christ: his natures two, as I mentioned in the beginning,

• Diuine and
• Humane:

Diuine, expressed here, God sent his Sonne.

Humane, which followes, Factus ex muliere: Made of [...] woman.

And there is not one point in all our faith, so inuolued with so many heresies, as is this point of our beliefe, of Christs Diuinity and Humanity.

It Ʋide Musc. loc. com. tit. de incarn. verb. de hac re. was the policy, and marueilous sleight of Satan, to entrench the faith of the faithfull, with bulwarkes of he­resies fronted on euery side.

The Arrius filium creaturam, & facturam Pa­tris esse tenet: Vide Theophil. enar. in Joh. 1. cap. 1. Vide eundem Theoph. eodem loco, de his haeres. dicentem. Arrians deny Christ to be perfect God, of equal substance with the Father.

The Marcionites deny Christ to haue been borne in the flesh, or perfect man.

The Manichees confesse his diuine nature, but not hu­mane.

The Photiniās attribute humane nature but not diuine.

The Nestorians grant two natures to be in Christ, but so, that they make two persons, and so cut one Christ in two, one as the Sonne of God, one as the Sonne of man.

The Vide Bellar. de Christo. lib. 3. cap. 2. Euticheans affirme one person to be in Christ, and but one nature, namely, the diuine, saying, that the humane nature was swallowed vp by the coniunction of the Word: thus,

[Page 14] Our beliefe, like Matth. 14. Peters ship, is tossed with Satans winds, and waues, ‘—vnda superaduenit vndae:’ one waue of error followes another, like Iobs Iob 1. messen­gers in the necke of another, that vnlesse we be godly­wise to put a difference twixt person and nature; it wil be perillous to scape the rocks, and easily catch in these Meanders and Labirinths of Satan.

And herein to call to your remembrance one princi­ple of your faith: you are to know, that there is one per­son of one selfe same Christ: Yet two Natures In personali vnione distinctae manent, & incō ­fusae naturae, siue proprietates, siue essentiam, siue operationes ea­rum, spectes, Polan. part. l. 1. pag. 59. distinct; inconfusae, not confounded, and yet a personall vnion of both Natures, not one disseuered from another: That of God, which is of the Word, which tooke vpon him flesh; and that of man, which is of the flesh, that was assumed, of which none is changed into the other, but each of them doe keepe their proper and naturall condition, ei­ther in respect of the essence, proprieties, or operations of them.

So that there is a threefold plenitude in our Redeemer Christ Iesus: 1. Verus Deus, true God. 2. Ʋerus homo, true man. 3. [...], i. God and man, by a personall vnion: the which three are equipollent to those three wonderfull workes of the omnipotent Maiesty in the Assumption of the flesh: and as S. Bern. ser. 10. Bernard stiles them, Mirabiliter singularia, & singulariter mirabilia, i. mira­culously singular, and singularly miraculous. What bee they?

1. The Coniunction of both Natures. Deus & homo, i. God and man. Secondly, Mater & virgo, that is, Marie his mother, and yet a Virgin. Thirdly fides, & cor humanum, i. faith, and mans heart vnited by beleeuing it. And surely, the first three are as equally wonderfull: first, true God: secondly, true man: thirdly, God and man. As God, plenus gloria, full of glory: as man, plenus obedi­entia, full of obedience: as God and man plenus gratia, [Page 15] full of grace. I meane, gratia See the Bish. of Ely his Sermon, prea­ched on Easter day. 1614. p. 19. vnionis: the grace of vnion: [...]or other grace in Christ, I take, that Diuines know [...]one.

Now concerning Christs diuine nature, propounded [...]ere, God sent his Sonne, I shall not need to spend much [...]ime: none but Atheists or hereticks deny it. The Scrip­ [...]ure: which is the mouth of God, and Oracle of truth, e­ [...]ery where testifie the verity of Christs Deity and Di­ [...]inity.

So Col. 1.15.16. Paul to the Colossians saith, That Christ is the [...]mage of the inuisible God, the first begotten of all creatures: For by him were all things made in heauen, or earth, visible [...]nd inuisible, Angels, &c.

So Mat. 16.16. Peter, Thou art Christ, the Sonne of the liuing God.

So Psalm. 2.7. Dauid, Thou art my Sonne, this day haue I begotten [...]hee.

So Iohn 20.28. Thomas saith to Christ, My Lord, and my God.

So Rom. 9.5. Paul calles Christ, God ouer all, blessed for euer.

So our Iohn 5.23. Sauiour saith of himselfe, that all men should honour the Sonne, as they honour the Father.

So Col. 2.9. Iohn 5.19. 1. Iohn 1.2.20. Iohn 16.15. Iohn 5.26. Matth. 28.18. Phil. 2.6. Paul saith of Christ, that in him dwelleth all the ful­nesse of the God-head bodily:

Yea, innumerable testimonies of Scripture to auerre the same.

The Scripture ascribes the same diuine proprieties to the Sonne, which be attributed to the Father: that he is, omnipotens, omnipraesens, omnisciens, [...], that is, omnipotent, omnipresent, all-knowing, the knower of the secrets of the heart, Rom. 2.16.

Yea, to conclude this, with the words of the Heb. 1.2.3. Author to the Hebrewes, speaking of Christ, That he is the heyre of all things, by whom God made the world, the brightnesse of the glory, and the ingraued forme of his person, and bea­ring vp all things by his mighty word, &c.

By these testimonies are confuted diuers hereticks:

Zanchius in Phil. 2.5.1. Ebion, Cerinthus, Photinus, Paulus Samosatenus, holding that Christ had no being, before hee tooke on him the shape of man.

2. Sophronius, and Caluin. harm. in Ioh. 1. c. 1. Seruetus, imagining that the Word was not actually, and really subsisting from eternity, non fuisse rem verè subsistentem, sed decretum tantummodò in mente Dei de hoc homine creando, & sua deitate implendo: Not to be a substance truly subsisting, but only a decree of God of creating this man, and fulfilling him by his Deity.

3. Carpocrates and Arrius, acknowledging that Christ had another nature besides his humane, but not of the same substance with the Father.

4. Bellarm. prae­fat. lib. 1. de Christo. Philoponus, Valentin, Gentilis, and other Tritheists impiously maintaining that the three persons are three Gods essentially differing in number, and nature; where­as the Catholicke faith acknowledges with Athanasius in his Creed, that the God-head of the Father, and of the Sonne, and of the holy Ghost is all one, &c.

Thus Christ being true God, tooke on him the shape of Homo factus, naturam suscipi­endo nostram, non amittendo suam, Aug. epist. 120. cap. 36. Ruffinus in sym­bol. man, not by confusion of Substance, but by personall Vnion.

God sent his Sonne, not adopted Sonne, as all the elect are by grace; not Sonne by creation, as the Angels, and Adam was before his fall; but his naturall Sonne, be got­ten from eternity: called Gods onely begotten Sonne: So God loued the world, that he gaue his only Ʋocatur vnige­nitus, qui ante humanam natu­ram existebat, &c. Ʋrsin. doct. Chri. pag. 373. begotten Son, &c. Ioh. 3.16. Equall to the Father, as touching his God­head: for whatsoeuer things the Father doth, the same things doth the Sonne also, Ioh. 5.19. For he is of the same nature, [...], not [...], as the Greeke Writers, of the [Page 17] same, not of the like nature; Gods naturall Sonne, and so [...]aturally God, of the same essence with his Father. Qui [...]lius Dei naturalis est, habet eaudem integram, & imparti­ [...]elem Dei essentiam communicatam, saith Ʋrsin. doct. Ch. 2. par. pag. 382. Vrsinus, that is, [...]ee that is the naturall Sonne of God, hath the same [...]otall, and impartible essence of God communica­ [...]ed, &c.

So that, damnable, and detestable is the heresie of Photinus, Ebion, Cerinthus, &c. infringing Christs God­head, whose diuinity is here expressed, God sent his Sonne: here is the Quis.

Next followeth, Quomodo: how or in what manner [...]ee was sent? Factus ex muliere: Made of a woman: if made of a woman, then Hee was perfect man; which o­ [...]erthrowes the heresie of the Marcionites, yea, all such as deny Christ to bee perfect man, or to be come in the flesh Saint 2. Ioh. 7. Iohn brands them with a character of Anti­ [...]hrist, saying, Many deceiuers are entred into the world, which confesse not, that Iesus Christ is come in the flesh: hee [...]hat is such an one, is a deceiuer, and an Antichrist.

Made of a woman; he doth not say, genitus ex muliers, that is, begotten of a woman: Erasm. annot. in Textum. for though Christ had the materials of his body from Mary, yet the holy Ghost was agent in his wonderfull conception.

Ex muliere, non in muliere, of a woman, not in a wo­man, as Gorranus, and Aquinas vpon this place, which confutes Aug. haer. 11. Valentinus heresie, who taught, that Christ had not his body from the Virgin Mary, but brought it down from heauen, & passed thorow the wombe of the Virgin, as water thorow a conduit pipe: contrary to the text here, Made of a woman: and the Preposition Aquinas in lo­cum. ex, notes the matter, as an house is made of stones and tim­ber, &c. So Luke 1.42. Elizabeth speaks to Mary, Blessed is the fruit of thy wombe. So Rom. 9.5. Pecerit filium mater, a quo ipsa nutriretur, poti­usqua nutriret, &c. Aug. ser 6. de nat. domi, Paul speaking of the Israelites, saith, Of whom are the Fathers, and of whom Christ, concerning the flesh came, &c.

Quid nobilius Dei Matre? quid castius? qu [...] corpus sine corporis conta­gione generauit? &c. Ambro. de virt. lib. 2. Si quis sanctam Mariam Dei param non credit, extra diuinitatem est. Si quis Christum per Virginem, tanquam per canalem fluxisse, non autem in ea, diuino modo, quia abs (que) viri opera, humano, quia iuxt a pariendi consuetudinem, for­matum esse dixerit, aequè Atheus est, saith Nazian. Orat. 51. Nazianen: or as Chrysost. hom. in Psal. 9. Chrysostome, Maria dei filium concepit, credens verbo: hoc verbum caro factum est, &c. that is, The Virgin Mary did conceiue the Son of God, beleeuing the Word, and this Word was made flesh, how? as Aug. hom. 2. de Natiuit. Christi. Austen speakes of the same words, non deposita, sed seposita Maiestate.

The same Aug. Ser. 6. in Nat. Domi. Vnigenitus Dei existens an­te secula, ex Maria vtero natus est homo, Gregor. Carnem induit verbii Deus ex Sancta Virgine, &c. Epiph. contra Collyridianos, baer. 79. Father of this point, as in all other, excel­lently, Peperit Ʋirgo filium, qui Deo filios faceret, &c. Portanit in vtero filium mater, et hunc fudit in forma serui in terris, quem habent Angeli imperatorem in coelis, that is, The Virgin brought foorth a Sonne, who should make sonnes to GOD; the mother carries the Sonne in her wombe, and is borne in the shape of a seruant on earth, whom the Angels haue as their Emperour, or ruler in heauen.

So that Valentinus was vaine, and much deceiued, in dreaming that Christ had not his body from the Virgin Mary, when our Text saith, He was made of a woman.

In which Quomodo, how? you may behold great; nay, vnspeakeable humiliation, that He, who is the Crea­tour of heauen and earth, and to vse Saint Aug. Ser. 27. de temp. Austens words, Factor terrae, factus in terra, & exterra, that is, the Maker of the earth, made of earth: that Hee, who was the Father of Mary, should be the child of Mary. Sine Aug. Ser. 16. de temp. quo pater nunquam fuit, sine quo mater nunquam fuisset: that is, without whom the Father neuer was, without whom the mother neuer had beene. This is such a won­der, that I may burst forth in Ier. 2.12. Ieremies admiration, Obstu­pescite coeli, super hoc, that is, O yee heauens, be astonied at this.

And this ineffable, and admirable humiliation of Christ (as Polanus Polan. part. lib. 1. pag. 58. parts it) is diuided into two branches.

• [Page 19]1. The Incarnation: Made of a woman.
• 2. The perfection of his obedience, Made vnder the [...]aw.

And the Incarnation of Christ hath three parts.

• 1. His conception; Conceiued of the holy Ghost.
  Vide Pola. part. sup. dicto loco.
• 2. The personall vnion of both natures.
• 3. The natiuity; I will but euen mention them to [...]our memories.

1. Conceiued of the holy Ghost. It is an Article of our [...]ith: declared by the tongue of an Luke 1.35. Fides matris, non libido còn­ceperat, Aug en­chirid. cap. 34. Angell, that is, The [...]oly Ghost shal come vpon thee, and the power of the most [...]igh shall ouershadow thee.

For as workes of power are ascribed to the Father, workes of wisdome to the Sonne, and workes of loue to [...]he holy Ghost: so this being a worke of highest loue, it [...] specially ascribed to the holy Maldonat. in 1. Matth. Spirit.

And this Article confutes three sorts of hereticks: [...]irst, the Iraen. lib. 1. cap. 25. Cerinthians: secondly, the Clem. Rom. instit. lib. 6. c. 6. Ebionites: thirdly, [...]e Iraen lib. 1. cap. 24. Fecit grauidam Virginem ipse, qui erat nascitu­rus ex Ʋirgine, &c. Aug ser. 6. in Nat. Domi. Carpocratian hereticks, who all held, and maintai­ [...]ed, that Christ was the naturall Sonne of Ioseph, Verus, & merus homo, that is, a meere naturall man, begotten of [...]oseph, contrary to the expresse Text, Ioseph knew her not, [...]ill she had brought forth her first borne Sonne, Mat. 1. the [...]ast verse.

2. The personall vnion of both Natures. I will con­ [...]lude with two testimonies of diuine Scripture: first, that [...]f Iohn 1.14. Iohn; The Word was made flesh: And as Musc. loc. com. tit. de verb. In­carn. Musculus [...]ightly comments vpon those words: There was made in [...]he wombe of the Virgin a coniunction of the Word and the [...]lesh, that is to say, of the nature of God and man: there is [...]he personall Vnion.

The second place out of 1. Tim. 3. the last. Timothy, God is manifested in [...]he flesh; the which words the learned Piscat. super cum locum. Piscator para­ [...]hrases thus, Filius natura sua diuina inuisibilis, effecit se [...]isibilem, assumpta vera natura humana in vnitatem sua [...]ersonae, that is, the Son of God in his diuine nature inuisi­ble, [Page 20] made him visible, in assuming our humane nature in­to the vnion of his person. In a word, with Aug. Epist. 3. Augustine, Homo Deo accessit, non Deus à se recessit; Our Lord tooke vpon him that which he was not, and left not to bee that which he was.

3. The Natiuity, the manner of his Birth; I shall speak of that afterward, as God shall assist, and the time permi [...]. And in this Incarnation of Christ and the personall vni­on of both Natures, we may behold his most incompa­rable, and incomprehensible compassion and affection to mankind, which I can better admire with silence, then expresse with vtterance.

Oh beloued, had I sides of brasse, that could not bee wea [...]y, or an An [...]els tongue to spe [...]ke with II, I should fal [...] short in so [...]nd ng the bottome of this bottomlesse and boundlesse compassion.

Our Lord, and Sauiour did so sitire nostram salutem, so ardently thirst after our saluation, that hee did vouchsafe to be borne of a woman. Lambit vbera, qui regit sidera, ta­cet qui verbum est, as Aug. ser. 5. de temp. Austen, that is, He sucks the brests, that rules the Starres; he is an Infant, and cannot speake, and yet he is the Word: great humility, to assume our hu­manity; made of a woman, and made Iohn 1.14. flesh, and found in shape as a mā, Phi. 2.7. He did not take Angelical nature, and as the Heb. 2.16. Author to the Hebrews: He in no sort took the Angels, but he took the seed of Abraham: Vt nos aequaret An­gelis, minoratus est ab Angelis, saith Anselmus: that is, That he might make vs equall to the Angels, he made himself lower then the Angels. So that there is greater affinity twixt God and man, then twixt God and the Angels; for he assumed our nature, and was made of a woman. Wee doe not reade in any place of Scripture, that Christ did [Page 21] euer call the Angels fratres suos, that is, his brethren, as he [...]lles men. Psal. 22.22. Heb. 2.12. Magna dignitas est fideliu, quod nominantur filij Dei, & fratres filij Dei V [...]i­g [...]ti, &c. Piscat. Analis. in Haebreos. c. 2. v. 10.11. &c. Narrabo nomen tuum fratribus meis, that is, will declare thy name vnto my brethren. I may heere [...]y vse the words of a Father. Maritari noluit verbum [...]t altiùs nubere non potuit carogloriosiùs, that is, The im­ [...]ort [...]l God would marry no higher then our nature, our [...]ture could neu [...]r marry more gloriously.

There is a three-fold affinity; first, legall by adoption. [...]cond [...]y, spirituall by regeneration. Thirdly, naturall [...] generation. We are Gods adopted Sonnes by Iesus [...]hrist, Ephes. 1 5. Gods spirituall Sonne, by regenerati­ [...]. Except a man be borne again of water, and of the Spirit, cannot enter into the kingdome of God, Iohn 3.5. Indeed [...]e are not Gods naturall Sonnes, and yet Christ tooke [...]r nature vpon him; for there is but one Sonne of God [...]r nature, & that is Christ Iesus, Iohn 3.16. Math. 1.2. called Gods only Begot­ [...]n Sonne in respect of his Father and diuine nature; first [...]egotten in respect of his mother, and humane nature. [...] God the Father, called Prudentius, Hym. de Eulalia Virgine. Du [...]andus ratio­nab. diuinorum, lib. 4. ca. 48 § 2. Vide Ruffin. in Symbol. Omnipater, that is, the All-fa­ [...]er of all men, and all things, by creation, generally:

Of good men, by adoption, specially:

Of Christ, by nature, singularly:

We are only sonnes by fauor, by adoption, by grace, [...]at not by nature. Oh, what an immeasurable measure of [...]ue was this, that He, who was Gods Son by nature, and [...] naturally God, of the same essence with the Father, [...]d receiuing al which the Father hath, sauing the perso­ [...]ll propriety; who was so great, did make himselfe [...] little, to make vs great, as Tertull. lib. 2. con. Marc. Tertullian, who be­ [...]me the Son of man; that we might be the Cyp. ser. de cle­em [...]syna. Vide, homo, quo­modo alle amauit te, qui fecit te, vt propter te, factus ipse, Hugo. Sonnes of [...]od: wh [...] being very God, became very man, that hee [...]ight reconcile God to man, and man to God; who be­ [...]g so great, that the heauens cannot con [...]aine him, [...]ould make himselfe so little, as to be contained in the [...]ombe of a Virg [...]n. Filius Dei, qui fecit nos, factus est in­ [...]r nos, as Austen: that is, the Son of God, that made vs, to [Page 22] be made like vs. A mercy, or rather a mystery so great, that I may say with Esay 66.8. Psalm. 2 [...].1. Esay, Who hath heard such a thing [...] who hath seene such things? That hee, who was the Lord of heauen and earth, should become a seruant on earth, a seruant to men: Optimam digni­tatis viam o­stendit dominus, nempe humilita­tem, Bas. in hex. Nay (as Tertullian) nullificamen populi, that is, estee­med as the outcast of men, a worme, and no man, the scorne of men, and the contempt of the people: Psalme 22.6. it is such a wonder, as since the heauens were made, there is none to paralell it.

Rightly did the Prophet Esay 9.6. Esay foretel his natiuity and name, stiling him Wonderfull: for he was wonderfull in his Conception, wonderfull in his Incarnation.

The Scripture teacheth vs, how man comes foure waies into the world.

1. By the helpe of man and woman, as all are vsually borne, Iob. 14.1.

2. Without any man and woman: so Adam was crea­ted, Gen. 1.26.

3. Of a man without a woman: so Eue was created, Gen. 2.22.

4. Of a woman without a man, so Christ was borne, Matth. 1.18.

Wonderfull Incarnation, that I may say with Esay 53.8. Esay, Who can declare his generation? Secundum conditionem na­turae natus ex foemina, super conditionem naturae natus ex Ʋirgine, saith Thom. 3. part. q. 31. art. 5. Thomas: that is, According to the condi­tion of nature, borne of a woman, and aboue the condi­tion of nature, borne of a Virgin: or as Euseb. emiss. hom. 1. de natiu. Christi. Eusebius Emis­senus, Datus ex diuinitate, natiu ex virgine, natus, & sic ma­tre iunior, datus, quo nec pater antiquior, qui erat, da­tus est, qui non erat, natus est: that is, Giuen of God, borne of a Virgin, borne, and so younger then his Mo­ther; giuen, and so as ancient as his Father; he that euer was, was giuen, and he that was not, was borne. Wonder­full Incarnation, that He, who was the Non illius est silius fabri quem putatis, sed fa­bricatoris omni­um, &c. Chry­sost. sup. Mat. 14. maker of the world, and Father of Marie, should be the son of Marie, [Page 23] at God and man should in one person meete; and that [...] mother should be a pure Virgin, and that this Sonne [...]ould be the Sauiour of his mother. Ipsum sanguinem [...]em pro matre obtulit, antea de sanguine matris accepit. [...]th Hom. 1. de Natiuitate Christi. Emissenus: that is, The same blood which he offered [...] his mother, he before receiued frō his mother: yea (as [...]ombard) Verus homo de homine, propter hominē, secundū [...]minem, super hominem, that is, True man of mankind, Lombard. 3. sent. dist. 8. for [...]nkind, according to mankind, and aboue mankind. [...]onderful Incarnation! that I may say of this mystery, as [...]th S. Hieron. Epist. ad Eustochium. Ierome of another matter; Si cuncta corporis mem­ [...] verterentur in linguas, & omnes artus humana voce re­ [...]arent, nihil hercle hac materia dignum proferrem, that [...], If all the members in our body were turned to [...]ngues, they were not sufficient to expresse this mat­ [...], and mystery. I will therefore say with Maximus in Ser. de natali. Mihi impossibile est generationis scire secretum, mens deficit, vox silet, &c. Ambros. Vide Musc. loc. com. tit. de verb. Incar. in principio. M [...]mus; [...]aires, generatio Christinea potest enarrari, & vbi [...]ingua ficit, fides proficit; that is, Brethren, the generation of [...]rist cannot be declared, and where the tongue is defi­ [...]ent, faith is sufficient.

Fond, and foolish be the questions of the Scholemen this point, arguing, whether the Incarnation of the Lord, be a thing possible? what a Person, or a Supposi­ [...]n doth adde aboue nature? whether one person can be [...]arnate without another? whether God had been in­ [...]rnate, if man had not sinned? An idle question, yet re­ [...]ued in this questioning Age, with many other of the [...]e nature.

Horat. Quas pudeat recitare, & nugis addere pondus. Aug. 2. Epist. ad Volusian. Quomodo non est supra omnem sensum tanta generatio? tu ergo ori manum pone: Scrutari non licet super­na mysteria. Ambr. con. Har.

In such mysteries and matters we should follow Saint Austens modesty, Demus Deum aliquid posse, quod nos [...]eamur inuestigare non posse, that is, Let vs grant, & cō ­ [...]sse, that God can doe many things, which our shallow [...]prehension cannot comprehend. Licet scire quod na­tus [Page 24] sit Christus, non licet discutere quomodo natus sit, sayth Ambrose: that is, It is needful for vs to know, that Christ was borne, how, wee must not too curiously search or examine.

Sufficient for vs to know, that He was made of a wo­man. Made of a woman: and this is more expresly, and particularly set downe in our Beliefe, Borne of the Vir­gin Mary: which Breuis regula fidet, quae men­tem tastrua [...], nec onerat memori­am, Aug. Ser. 115. de temp. Beliefe is (is Amb. Ser. 38. Maria, exalta­ta, amaritudinis Mare, Hieron. Ambrose cals it) cla­uis Scripturae: that is, the key of the Scripture and con­firmed herein by Canonical authority out of the Scrip­ture, Mat. 1.18. Luke 2.7.

Borne of the Virgin Mary: Mary, which signifies ex­alted, highly exalted, to become the mother of Christ: or after the Syrian Etimology, signifying the Lady of the Sea: the sole Lady of the Sea of Blisse, that the Lord would make her the Lady of his Incarnation, and looke vpon the lowlines of his handmaid, Luke 1.42. in the fruit of whose wombe, all the families of the earth are blessed.

Highly doe the Fathers extoll this Mary with com­mendatory Attributes, and Epethites, calling her Aug. Ser. 15. de temp. & ful­gent. Ser. de laud. Mariae. Quicunque Mariae optat praemium, imite­tur exemplum, &c. Ambr. de Virgi. fene­stram coeli, that is, the window of heauen, through which it pleased the light of the world to appeare, to illuminate vs that did sit in the shadow of death.

The most Blessed woman of all, Soli Mariae datum est esse matrem Christi, omnibus hominibus denegatum est esse patrem Christs, saith Hugo, that is, It was onely granted to the Virgin Mary to be the mother of Christ, when as it was denied to all men, to be the Father of Christ. Eua inobediens meruit poenam, Maria obediendo consecuta est gratiam; illa gustando prohibitum, maledicta: haec credendo Angelo benedicta, saith Aug. con. duat hares. Austē, that is, Eue disobeying, de­serued punishment; Mary obeying, obtained grace: the one by tasting the forbidden fruit, was cursed: this by beleeuing the Angell, was Blessed.

Talis fuit Ma­ria, vt etas vnius vita ommium fit diciplina, Amb. de virt. lib. 1.There is not any seasoned with true religion, that will touch the hemme of the garment of her glory with [Page 25] the least reproach: for all generations shall call her Bles­ [...]d, Luke 1.46.

A Prophetesse on earth, and a Saint in heauen: alwayes [...] such high estimation among the faithfull, that the [...]hird gene all Councell of Ephesus was assembled a­ [...]ainst Nestorius, to Swarez. praef. disp. Tom. 2. in 3. Thom. Maria sit sem­per in honore, & [...]onorata, sed Dominus solus adoret, &c. Epi­phan. con. Colly­ridianos, haeres. 79. mainetaine the dignity of the bles­ [...]d Virgin Marie. Yet, on the other side, we must not with the Papists giue her a too high Magnificat, from [...]onouring he, as a Saint, to Deifie her as a Mediatrix.

But say with Aug. lib. de Virginit. Vult dicere, ma­ter mea, quam appellatu foelicē, inde foelix est, quia verbis Dei custodiuit, non quia in illa ver­bum caro fac­tum est, Aug. super Lu­cam. c. 11. Austen, Foelicior partus spiritualis, quam [...]arnalis. Beatior Maria concipiendo Christum fide, quam [...]arne, &c. i. Her spirituall bearing Christ more happy, [...]hen her corporall: and Mary more blessed, conceiuing Christ in her heart by faith, then by bearing his body in [...]er wombe.

The Papists, to aduance the glory of the mother Ma­ [...]y, doe diminish the glory of the Sonne Christ Iesus: they [...]ray to her, as to God, they trust in her, as in a Sauiour; [...]ro, Maria, iube filiū, monstra te esse matrem sumat per te [...]reces: i. Mary, wee beseech thee, command thy Sonne, shew thy selfe to be a mother, let him receiue our pray­ [...]rs from thee: so Vide Cassandr. consult. art. 21. runne their Missalls. Thus they a­scribe, and arrogate too much vnto her, and derogate too much from Christ; more then shee would haue her selfe: for she said, My Soule reioyceth in God my Saui­our, Luke 1.47.

How fully doe the Papists fulfill Epithan. con. Collyridian. & Antidicomaria­nitas: haeres. 78. haeres. 79. Maria erat vir­go honorata, sed non ad adoratio­nem nobis data. Mariam nemo adoret, Deo hoc debetur myste­rium, &c. Vide Epiphan. super dicto loco plenè de hac rescribentem. Epiphanius saying? Non dominabitur nobis antiquus error, vt relinquamus vi­uentem, & adoremus ea quae ab ipso facta sunt: coluerunt enim, & adorarūt creaturam, praeter Creatorē, & stulti facti sunt. Si Angelus adorari non vult, quantò minùs Maria, qua genita est ab Anna ex Ioachimo? &c. i. Let not that old errour beare sway among vs, that wee should leaue the liuing God, to worship the workes of his hands: so the people aforetime worshipped, and adored the crea­ture, beside the Creator, and made themselues fooles. If [Page 26] an Angell will not be worshipped, much lesse the Virgin Mary, which was begotten by Ioachim, of Anna, &c.

But among all the rest, and nest of Papists, Clarus Bo­narscius, otherwise Carolus Scribanius, hath exceeded all his fellow Iesuites in impiety, or blasphemy; who in his third Booke, See M. Crash­awes confuta­tion on the Book, called The Iesuites Gospell. and eight Chapter, of Amphithea­trum honoris, &c. compares the milke of Mary wi [...]h the blood of Christ.

A Booke worthy of fire, and forgetfulnesse.

Nay the learned doe daily read among the Iesuites▪ and Friers workes, what Hyperbolies, or rather impieties in this point they doe mainetaine. A man may appeale from God, to the Virgin Mary, saith Bernardin. de Bust. in Mariali part. 3. Ser. 3. Bernardinus de Bustis, God hath made the Virgin Mary partaker of his Diuine power, and maiesty, saith Horatius Hor. Turs. in histor. Virg. Lauretana in praefat. Vide Catalogum testium verita­tis, editionis 1608. Tursel­linus.

They who haue read the Papists Mariale, may there find, what grosse and false Diuinity herein they hold, for example: Let the sinner fly to the Virgin Mary, and he shall be saued: and againe, That the Virgin Ma­ry was with the Lord in the worke of Redemption, and bare all the wounds in her heart, which Christ did beare in his body.

And to speak no more herein, they that haue read the Papists Extat Psalte­rium ad verbū, apud Chemniti­um, in examine Concilij Trident. in part. 3. p. 149. Ladyes-Psalter, may finde, how in many of the Psalmes, they haue turned Dominus to Domina, our Lord, to our Lady: and this Booke stands not onely vn­controlled, but euen defended, and commended by the Gregor. de Val. in Vol. de rebus fidei con­trouersis. Sect. 5. lib. de Idola­tria. 5. c. 10. Iesuites, and those of the principall: I will end this with the Poets verse, ‘Quid satis est, si Roma parum?—’

What is enough, if Rome be too little? so this little is [Page 27] enough, to giue you a taste of Romish impiety, to shew [...]ou, how they robbe our Sauiour of his glory, and of­ [...]ce of sole Mediatorship, and would diuide it to a crea­ [...]ure: but, riualem possum non ego ferre:—

God is ielous of his glory, and can brooke no riuall. [...]et me a little longer trespasse in this digression: Borne [...]f the Virgin Mary: a perpetuall Virgin, that is the ge­ [...]erall opinion of Perk. refor. Catho. tit tra­dition. Beza confess. c. 3. art. 23. Diuines. D. Bose.

And herein I will borrow a line or two of our learned Doctor, as I take, he borrowed it before of S ^t. Virgo conci­pit, virgo graui­da, virgo in par­tu, virgo post partum, praecla­ra illa Virgini­tas, & gloriosa foecunditas: Aug. Ser. 6. in Nat. Dom. Sancta, & beata Maria & Virgo ante partum, & Virgo post par­tum, ego hoc mi­ror, quomodo de Virgine natus sit, & post Nati­uitatē Virginis Mater virgo sit, &c. Chryso. hom. de Ioanne Bap­tista. Inuenta est vir­go, illa pragnans, ad quam vir non accesserat: vte­rus quidem foe­tu tumuerat, & virginalis inte­gritas manse­rat, &c. Chrysost. hom. de S. Susanna. Austen.

A Virgin

• Before
• In
• After

Christs birth:

A Virgin before his Birth, against three sorts of men;

• 1. Iewes,
• 2. Gentiles.
• 3. Corinthians.

Confirmed against them by the Scripture, Mat. 1.20. [...]uk. 1.27.

A Virgin in his birth, against

• Iouinian, and
• Durandus,

Whose errours herein are recited by Iraeneus, and Saint Austen, and by them both refuted, Iraen. lib. 1. cap. 24. Aug. de haeres. cap. 82. & con. Iulian. lib. 1. cap. 2.

Confirmed against them by the seuenth of Esay: the [...]4. A Virgin shall conceiue and beare a Sonne: the which words (as one before me well interpreted) are to be con­strued in sensu composito, non diuiso, that is, in a compoun­ded sense, & not diuided: that is to say, that she was a Vir­gin, concipieus, & pariens: conceyuing, and bringing forth.

A Virgin after his birth, against

• Heluidians, and
• Antidicomarianits,

whose errors are recorded by Saint Ierome, and by him confuted, lib. aduers. Heluidium: & Aug. haeres. 84.

That Mary was a Virgin, before, and in Christs birth, [Page 28] none but Athiests did euer deny it: as also the perpe­tuity of Maries Virginity, is generally receiued of the Protestant part, and the Papists haue made it an Article of the Churches Faith, the perpetuity of Maries Virgini­ty, the which point I may fitly conclude with the word: of Piscat. analis. in Mat. 1. versu vltimo. Piscator, Curiosum magis est quàm pium, inquirere, cùm de eare Scripturae nihil traedit: that is, It is a point more curious, then godly to inquire after it, since the Scrip­ture speaks nothing of it: and where the Scripture staies her penne, there let man stay his tongue.

Thus you haue heard, that our Sauiour was made of a woman, borne of the Virgin Mary. and tooke our hu­mane na [...]ure vpon him, howsoeuer Valentinus, and his followers deny it: so that I will end this point with A­thanasius say [...]ng in his Creede, Christ is God of the sub­stance of his Father, begotten before all worlds, and man of the substance of his Mother, borne in the world.

Now in a word, let vs declare (as I promised) the manner of Christs Natiuity, how he was borne of a wo­man? and that is plainely, and briefely set forth by Luke 2.7. Luke: And shee brought her first-borne Sonne; and wrapped him in swaddling clothes, and layed him in a cratch, be­cause there was no roome for him in the Inne. And this manner of Christs Natiuity, doth amplifie the measure of Christs humility; Tha [...] He, who was the Lord of all, The earth is the Lords, and all that is therein, sayth Psal. 42.1. Dauid; Quae superbia sanari potest, si humilitate Filij Dei non sana­tur? saith Aug. Epist. 58. Qui sine humi­litate virtutes congregat, quasi in ventum pul­uerem portat, Gregor. hom. 6. Tantò pretiosior Deo, quantò propter Deum humilior sibi: Gregor. lib. 18. moral. Austen: that is, What pride can be healed, which is not helped by the humility of the Sonne of God? Learne of me: for I am humble, and meeke, saith our Sauiour; yea he shewed himselfe so humble, and hum­bled, that hee did vouch safe to be wrapped vp in swad­ling clothes, to be layed in praesepi; in a cratch, or man­ger; in such humility, penury, and pouerty, that I may say of him, as Ʋirgil speaks of the Sonne of Pollio;

Strange humility, Ber. Ser. 1. in Natal. Dom. that hee who thundred in the [...]louds, should cry in the cradle, swaddled in ragges, and [...]yd in a manger: Vbi aula Regia? vbi Thronus? vbi curiae [...]egalis frequentia? numquid aula est stabulum? Thronus [...]raesepium? & totius curiae frequentia Iosep & Maria? [...]s writes Ber. in Ser. de Epiph. Bernard, that is, Where is the Kingly Court? where is the Throne? where is the regall frequency? what, is the stable the Court? the manger, the Throne? [...]nd Ioseph and Mary, the sole attendants? Is the King of [...]srael thus welcomed into the world? Strange humility!

Strange, that there should be no roome for him in the [...]nne, which is a receptacle for all sorts, and as Saint Ambrose, Ambros. lib. de offic. Christus omni­bus omnia factus est, pauper pauperi [...]u [...], [...]ilic [...] s [...] [...]ti­bus, diu [...]i­ [...], &c. Ama [...]. super. la [...]c. lib. 4. Esur [...]at Chri­stus qui omnes p [...]t, simut, per quem creatur omnis potus, & qui spiritualiter panis est esuri­entium, fonsque sitientium, in terra fatigatus, qui seipsum no­bis viam fecit in coelum, Aug. de Catechizand. rud. Est publica humanitatis species, vt peregrinus [...]ospitio non egeat, suscipitur officiose, & patet aduententi [...]anna, &c. that is, It is common courtesie, that a stranger [...]hould not lacke lodging in an Inne, but to be receiued [...]fficiously with an open gate. Our Sauiour depriued of [...]his comm n humanity, argues his greater humility.

We see how the infants of mortall Kings, yea of mea­ner persons, find better entertainement in their ingresse to the world: [...]heir infancy welcomed with soft and ten­der ornaments, entertained with respectiue, and sedulous attendants, bo [...]ne not in Innes, but in houses seeled with Vermillion, layed vpon beddes of Downe, adorned pon [...] ­pously with purple, and purest whi e, cherished euen with Ambrosean succour, all variety, and delicacy to con­tent their morning mourning infancy: And y [...]t behold, our Sauiour layed in a cratch, wrapt vp with poore clothes, and clouts: Num quid mater eius diademate coro­nata? aut in lecto eburneo recumbens? num puer bysso, & purpura inuolutus? vti (que) non, sed angustum, & humile tugurium, vile, squallidum (que) praesepium, magis animalibus, quàm hominibus aptum: puer vilibus pannis inuolutus, ma­ter [Page 30] vix tunicam habens vnam, non ad ornatum corporis, sed ad tegumentum nuditatis, as writes Saint Chrysost. su­per Mat. 2. Chrysostome, that is, What? is the mother crowned with a diademe? o [...] lying in an Iuory bedde? or the child inuested with silk, and purple? no surely, but a straite, and poore cottage, a vile and homely manger, fitter for beast, then man: the child wrapped vp in ragges; the mother scarce hauing one coat, not for ornament of body, but to couer naked­nes. Strange penury! Why would the immortall Crea­tor abase himselfe in pouerty, lower then many mortall creatures? Saint Aug. Ser. 3. de Stephano. Austen giues vs the reason, Paup [...] natus est in terris, vt nos diuites nasceremur in coelis, that is, He was borne poore on earth, that we might bee borne rich in heauen.

Those diuine and delicate bones, which should haue beene embosomed in the nursery of heauen, lye in a manger. Who can heare this, and be proud of his out­ward ornaments; and see his Sauiour swadled in such meane habilliments? Who can with Dan. 4.27. Nebuchadnezzar glory in his pompe, and strout himselfe in his Palace of Babel, and halfe-deifie himselfe with a vaine conceit of his Towers, Superbia de An­gelo diabolum fecit, & homini mortem intulit, omnium malo­rum mater, sce­lerum fons, vena nequitiae, &c. Cassio. super. Ps. 18. and Turrets, of his spangled gay ornaments, of his obsequious attendants, of his court-like traine, and sumptuousnesse; and see his Sauiour borne in a sta­ble, swaddled in poore fragments, layde in a manger? This humility should deplume the feathers of mans Pea­cock-like pride; pull downe his high, and aspiring spirit; teach him to see himselfe, to know himselfe, to humble himselfe, to contemne the vanities of this vaine vvorld, and looke vpon the picture of his Sauiours humility, to learne of him; for he was humble and meeke.

Would this nice, and ouer-dainty Age lay this lesson to their hearts, it might recouer them from their falling sickenesse: for Adrastia Ne­mesis. Superbia cōmu­ne Nobilitatis malum, Salust. in bello Iug. Pride must haue a fall, Prou. 16.18. then they would not be so enamored of themselues, of their ornaments: the Ostridge should not be robbed [Page 31] of her taile, to fanne the Ladies face. Heu, hominum vnde [...]e fastus, ista superbia? cui vita aut abest, aut spondet ab­ [...]ntiam: mors aut instat, aut minatur instantiam, saith one: that is, Alas, whence is this puffe, Alanus lib. de complanctu na­turae. and pride of [...]an? to whom life is absent, or promiseth absence: [...]eath is euer instant, or threatens his approach: but [...]ey haue learned the carelesse Epicures Enthymente: Let [...] eate and drink: inferring the conclusion out of Esay 22.12. Esay, We must dye to morrow. Thus they spend away their [...]ayes in pride and pleasure, reuell, and riot away their [...]ules in sinnes, and thinkes not of the end of all. The [...]me will come, when they will cry out the wordes of Bernard, Quid profuit superbia? Ber. lib. 2. de consid. Subitò, quid non suspicatur infortunium, ac­cidit, calamitas irruit, mors in­tercipit, quam nullus euadit, Innoc. de vilit. condit. hum. quid diuitiarum iactan­ [...]a? mundi potentia? vana voluptas? hen, de tanta laetitia, [...]uanta tristitia! that is, What hath pride profited vs? what [...]he bragges of wealth? worldly power? vaine pleasure? [...]las, from how great mirth, to greater misery!

Oh learne in time, while time lasts, to humble your [...]lues, to follow the example of true humility, to di­ [...]orce your mindes from earthly vanity, and as 1. Pet. 5.6. Peter, [...]umble your selues vnder the mighty hand of God, that [...]e may exalt you in due time: Looke on our Exempla bonae vita à Christo, & ab eius acti­bus assumere debemus, Ber. in Cant. Ser. 23. Quis talia fan­do explicet? — Ʋirg. Sauiours [...]umility, penury, and pouerty, the patternelesse patterne [...]s humility, that hee would vouchsafe to be borne of a [...]oman, and in such humble manner, wrapped vp in [...]waddling clouts, and layed in a manger.

But I stay too long, though I deliuer but a drop of matter, in comparison of the abundant plenty which [...]owes from this Sea of matter: but that which I omit, I [...]oe commit to your meditations, and contemplations.

The next point I come to touch, is the second part of his Quomodo. Made vnder the Law: wherein I will re­ [...]uite my former prolixity with proportionable breuity.

Made vnder the Law. Omnis huius natiuitatis Schola, est humilitatis officina, Aug. Ser. 22. de temp. And this still enlargeth Christs humility; That he, who was the Maker of the Law, yea [...]he Law it selfe, would be subiect to the Law, and vn­der [Page 32] the Law: and therfore according to the Law, he was circumcised the eight day, Luke 2.21. and by this cir­cumcision made himselfe debitorem totius Legis, a debtor of the Law, and bound to keepe the whole Law, as Gal. 5.3. Paul saith, Euery one that is circumcised, is bound to keepe the whole Law. That I may say with Aug. lib. de spirit & litera. Austen, Lex data est, vt gratia quaereretur, gratia data est, vt lex implere­tur, that is, The Law was giuen, that grace might be sought for; grace was giuen, that the Law might be ful­filled. Christ fulfilled the Law, not by grace, but by his merites, and perfect obedience of the Law: we fulfill the Law, not by Vis excidere gratia? tunc tacta tua meri­ta, Aug. in Ps. 31. merits, but by imputation of Christs merits by grace extended to vs.

By the Law, we were all the sonnes of death, and ser­uants of damnation, Bond-men, and captiues to the Prince of darknesse: Ligat Diabolus peccata connectens: soluit Christus delicta dimittens, sayth Cassio super Psal. 146. one: that is, The diuell bound vs with the cart-ropes of iniquities, tying them together: O bone Iesu, mori nos debui­mus, & tu sol­uis? nos peccaui­mus, & tu luis. Opus sine exem­plo, gratia sine merito, charitas sine modo, Ber­nard. Christ did vnloose vs, cancelling our sinnes, satisfying his Fathers Iustice by obedience in his life, by his passion in his death: and as Saint Paul, Rom. 8.3. That which was impossible to the Law, God send­ing his owne Sonne in the similitude of sinfull flesh, and for sinne, condemned sinne in the flesh, that the righte­ousnesse of the Law might be fulfilled in vs.

Christ, by his perfect Sola obedientia ibi tenet palmā, vbi sola in obe­dientia inuenit poenam, Ambro. obedience to the Law, tooke away our culpable guiltinesse of the breach of the Law, and by his satisfactory passion, sacrificing himselfe (like the mother Pellican willing to die, to giue life by her blood to her brood.) So Christ, offering himselfe a sacri­fice once for all, as the Heb. 7.27. Author to the Hebrewes, & Heb. 9.12. by his blood obtained eternall Redemption for vs, hath freed vs both à culpa, & poena, from the guilt and punish­ment of sinne, freeing vs from the curse of the Law, be­ing made a curse for vs, Gal. 3.13. Sic tegit pecoata, vt no­luit aduertere, noluit animaduertere, noluit punire, noluit [Page 33] agnoscere, maluit agnoscere, saith Aug. in Psal. 31. Austen, that is, God so [...]ouered our sinnes, that he would not looke on them, or [...]rke them, or punish them, or acknowledge them, Vt sic velentur peccata, ne in iudicio reuelen­tur, Heronym. in Psal. 31. but [...]ther pardon them. Yea, he that knew no sinne, surffe­ [...]d for our sinnes, did beare our sinnes, sorrowes, and [...]firmities, and by his stripes we are healed, Esay 53.5.

In me, & pro me doluit, qui pro se nihil habuit, quod [...]leret, saith Ambros. de fide ad Gratian. lib. 2. c. 3. Ambrose; that is, In mee, and for mee our [...]uiour sorrowed, who for himselfe had nothing to be sorrowfull. Thus he carried our sorrowes, yea our sinnes, [...]ho did not sinne, neyther was there guile found in his [...]outh, as 2. Pet. 2.22. Peter: that I may say with Aug. lib. de Virginitat. Austen, Inspice [...]lnera pendentis, sanguinem mortentis, praecium redimentis, [...]atrices resurgentis: haec quanta sint, cogitate, haec in sta­ [...]ra cordis vestri appendite, vt totus vobis figatur in corde, [...]i totus pro nobis fixus fuit in cruce, that is, Behold Christs wounds hanging, his blood dying, Filius Dei ad crucem ducitur, expalmatur, spi­nis coronatur, ligatur, ligno suspenditur, di­ciplina caeditur, salus vulnera­tur, vita mori­tur: occidit ad tempus vitam mors, vt in per­petuum à vita occideretur mors, Aug. lib. de octo. virt. Chari­tatis. his price re­ [...]eming, his scarres, and bloody markes arising: Consi­ [...]r, how great these things be, weigh them in the bal­ [...]nce of your hearts, that Christ may be fixed in your [...]earts, who was for you fastened on the crosse.

Thus Christ for vs, was borne, Made of a woman, and [...]ade vnder the Law, subiect to the Law, who was the [...]aker, and subiect of the Law, fulfilling the Law per­ [...]ctly, and plenarily: and why all this?

To what purpose tended all these labours, and sor­ [...]owes? this incomparable, and incomprehensible humi­ [...]ity? this actiue and passiue obedience? the sequell of my text expresseth the true Quare, why? To redeeme [...]hem which were vnder the Law, that we might receiue the [...]doption of Sonnes.

The generall, and summary cause of Christs Incarna­ [...]ion, Humiliation, legall subiection, passion, and all; was [...]o redeeme vs from sinne, Sathan, and condemnation: [Page 34] the Ille Iustus ve­nit ad nos pecca­tores, vt ex pec­catoribus faceret [...]ustos, venit ad impios, vt face­ret pios, venit ad superbos, vt face­ret humiles, Ambros. super [...]cam. comming of God to man, was, that man should re­turne to God, put off the old man, and put on the new, that as all died in the first Adam, they might liue in the second Adam: Christus venit, vt imaginem suam diaboli arte fucatam, in homine, & per lignum praeuaricationis mor­te damnatam, per passionem crucis, & mortem, ad pristin [...] reuocaret pulchritudinem, sayth Origen. hom. 1. in Gen. 1. Origen, that is, Christ came, that he might re [...]tore his owne Image soyled by the subtilty of the diuell, and by his preuarication in eating the forbidden fruit, condemned to death, to re­couer it by the former beautie, by his death and passion on the Crosse: yea (as Aug super Joan. & in gloss. 1. Tim. 5. Austen) Nulla alia causa aduentus Domini, nisi peccatores salues facere, that is, There was no other cause of Christs comming, but to finish the worke of mans saluation. I will vse the words of reuerend Bed [...] super Cant. lib. 1. Venit vnus sine peccato, qui sal­uos omnes face­ret sine peccato, Aug. Be­da, Venit vt errantes corrigat, infirmantes adiuuet, dubitan­tes in fide confirmet, & certantes ab hostium insidijs defen­dat, & victores hostium perpetuae suae visionis corona mune­ret, that is, Christ came to correct the erring, to help the weake, to confirme the wauering, to defend the stri­uing, from the crafts of the enemy, and to reward the o­uercommers of their deadly enemy, with the crowne of the perpetuall sight of God.

I may say of Christs first comming, as Caesar writ to the Senate of Rome of himselfe: Veni, vidi, vici, that is, I came, I saw, I ouercame. So Christ came in humility: he saw our miserie, and for vs he gate the victory.

In his first comming, hee presented himselfe to the world in penury, pouerty, humility, Borne of a woman, made vnder the Law, subiect to the Law, condemned by a Law against all Law: We haue a Law, and by our Law he ought to die, c [...]ie the Ioh. 19.7. Iewes to Pilate. But at his second comming he shall appeare in maiesty and great glorie, not to be condemned, but to condemne: Venit Christus occultè iudicandus, veniet manifestè iudicaturus, saith Aug. de ciuit. Dei. Quoties Diem illum considero, toto corpore con­tremisco, siue comedo, siue bibo, semper vi­detur illa tuba sonare in auri­bus, Surgite mortui, venite ad iud [...]cium, Hieron. Austen, that is, Christ at his first comming was [Page 35] priuily condemned, but at his second comming he shall [...]penly iudge, and condemne; and woe be vnto them [...]en, whom he hath not redeemed from the curse of the [...]aw, they shall neuer receiue the adoption of Sonnes.

At the day of the second comming of Christ, when [...]e shall come to iudge, hee will not be perswaded by [...]tty, nor moued by intreaty, nor corrupted by mony: [...]erefore (as Aug. lib. 3. de Symbolo. Austen writes, Hic dum tempus habet, [...]at anima pro se, quia hic locus est misericordiae, ibi erit lo­ [...]s iustitiae, that is, While time serues, let the soule looke [...] her selfe, for this is the place of mercy, then is the time [...] Iustice.

Christ at his first comming came ferendo, bearing our [...]rrowes; at his second comming he will come feriendo, [...]eating and Psa. 2.9. breaking the wicked in peeces like a Pot­ [...]rs vessell.

It is a piercing consideration of Ansel. de simi­litudinib. mūdi. Anselmus speaking [...]f this day of Christs second comming, A dextris erunt [...]eccata, à sinistris daemonia, subtus infernus, de super Iudex [...]atus, foris mundus ardens, intus conscientia furens; heu [...]user peccator, sic deprehensus, quo fugies? latere erit im­ [...]ssibile, apparere intolerabile, that is, On the right hand [...] and thy sinnes, on the left the diuels, beneath, hell, a­ [...]oue, the angrie Iudge, abroad, the world burning, with­ [...], thy conscience raging: alas, wofull sinner, so taken, whither shalt thou flie? to hide thee, it is vnpossible, to [...]ppeare, it is intolerable.

Therefore if wee desire to haue him a gentle, louing, [...]nd a mercifull Iudge vnto vs at his second comming, [...]et vs be well grounded in his first comming, belieuing [...]tedfastly his Incarnation, admiring his humiliation, ap­ [...]ying his obedience, righteousnesse, merits, passion, with all the benefits, and fruits thereto belonging vnto our soules by a faithful application, put on al Christs me­ [...]its, knowing that wee of our selues be vnprofitable ser­ [...]ants, and haue no merits, saying with Ber. Ser. 53 Bernard, Sufficit [Page 36] ad meritum scire, quòd non sufficiant merita, that is, To know the sufficiency of man, merites, is to know that they will not suffice: For what haue wee that wee haue not Omne bonum nostrum vel ip­se, vel ab ipso, Aug. lib. 1 de doct. Christ. c. 31. receiued? Deus autor est meriti, qui & voluntatem applicat operi, & opus applicat voluntati, saith Aug. lib. de lib. arb. Boni si quid habeo, à Deo sumpsi, non à me praesumpsi, Aug. Ep. 52. Austen, that is, God is the author of merit, who applieth the will to the worke, and the worke to the will. Let vs beleeue, that Christs inherent righteousnesse sufficeth to take a­way our inherent wickednesse: That Christs obedience is made our obedience by imputation, his merits our merits; that he by his painefull passion, hath for all our sinnes made a perfect satisfaction; that all his sorrowes and sufferings were to worke our Redemption; to re­deeme vs, that were vnder the Law, and from the curse of the Law, that by grace we might receiue the adopti­on of Sonnes.

So that by this you may vnderstand, that wee receiue the adoption of Sonnes, not for our good Qui credit in Christum, saluus sit sine opere, sola side gratis accipiens remis­sionem peccato­rum, Ambros. com. in 1. Cor. 1.4. & Anselm. enarrat: in eum loc. works, or by the workes of the Law; but onely by grace, and a liuely faith in Christ Iesus: for to this end, he was made of a woman, and made vnder the Law, to redeeme vs that were vnder the Law, that we might receiue the adoption of Sonnes.

As Rom. 4.25. Paul saith of Christ, Who was deliuered to death for our sinnes, and rose againe for our iustification: and as the same Rom. 3.24. Apostle saith, And a [...]e iustified freely by his grace, through the redemption which is in Christ Iesus: and yet somewhat more fully the said Gal. 2.16. Apostle, Know that a man is not iustified by the workes of the Law, but by the faith of Iesus Christ, &c. Because that by the workes of the Law, no flesh is iustified: the Apostle Paul aboundeth with pregnant proofes to manifest this conclusion, That onely faith doth iustifie.

To cite a place, or two, in steade of many: as namely to the ^r Ephesians, Ephes. 2.8.9. By grace ye are s [...]ued through faith, and that not of your selues: for it is the gift of God, not [Page 37] of works, lest any man should boast himselfe: What place [...] be more perspicuous against Iusticiaries, and merit­ [...]ngers, then that place? and againe to the Rom. 3.28. Romanes, [...] maketh his vndenyable conclusion, saying: Therfore [...] conclude, that a man is iustified by faith, without the [...]orks of the Law: and so in many other Rom. 1.17. Rom. 3.16. Rom. 5.1. Gal. 3.8.11. places.

And howsoeuer the abortiue ch [...]ldren of the false mo­ [...]er, which would diuide Iustification, partly to faith, [...]d partly to workes, looke asquint vpon this doctrine, [...]lding that faith alone doth not iustifie: and as the [...]hemists more boldly, Rhemists in 1. Pet. 4.7. &c. that charitable workes of mer­ [...], cause remission of sinnes in the sight of God: and so [...]eanes of Iustification.

Wherein I say, as one before me obserues, that albeit [...]r faith is not solitaria, going alone, for it is alwayes [...] companied with good Opera fidei pedissequa, Chri. de fide, & lege. Perk. similitud. refor. cathol. tit. Iustificat. Tutio­res sumus, si Deo totum damus, Aug. workes, the fruits of faith: [...]t in our Iustification, it is sola, alone: euen as the eye, [...]hich in regard of being, is neuer alone from the head, [...]t in respect of seeing it is alone, for the eye onely sees: [...]o faith subsists not without ot [...]er graces, yet in regard [...]f the act of Iustification, it is alone without them all.

The Bellar. de Iu­stificat. lib 4. cap. 1. §. ac pri­mū cōfessio, &c. Papists themselues confesse, that Luther, Me­ [...]nction, Chemnitius, Caluin, and other learned Pro­ [...]stants teach, that good workes be necess [...]ry to salua­ [...]on in some sort, and that it is no Inseparab [...]lis est bona vita à fide, &c. Aug. de fide, & ope­rib. c. 23. true faith, that is [...]oid of them, though the inward worke of Iustification [...] ascribed in holy Scripture to faith onely: and herein [...]e hold no more, then Saint Paul taught vs, and the best [...]athers approued, and some of the Papists allowed. I [...]ill produce but a testimony or two, in steade of the [...]loud of witnesses we a e compassed about. Origen. in E­p st. ad Rom. lib. 3. cap. 3. Origen [...]peaking of this point of Iustification, sai [...]h, Per fidem [...]stificatus est latro sine operibus Legis, that is, By faith the [...]heefe was iustified without the works of the Law: and [...] little after, Igitur iustificatur homo per fidem, cui ad iu­ [...]titiam nihil conferunt opera Legis, that is, Therfore a man [Page 38] is iustified by faith, to whom the workes of the Law helpe nothing to his iustifying.

Ambros. de vo­ca [...]ne Genti [...]. Ambrose speakes likewise for vs, saying, Hoc const [...] tutum à Deo, vt qui credit in Christum, saluus sit, sine ope­re, sola fide, that is, This is so ordained of God, that hee which beleeues in Christ, shall be saued without works, only by faith.

Athanas. ad Galatas c. 3. Athanasius speaks plainely, In lege nemo iustificatur, quia iustus ex fide viuit, &c. concluding, Fidem solā iustifi­candi inse habere virtutem, that is, By the Law none is iustified, for the iust man liues by faith: onely faith hath the vertue, or power of iustifying.

Saint Aug. ad Six­tum Presbiterii con. Pelagianos, Epist. 105. Austen hath many places to confirme this point, one for all: Colligimus hominem non iustificari prae­ceptis bonae vitae, sed per fidem Iesu Christi, non lege ope­rum, sed lege fidei, non litera, sed spiritu, non factorum me­ritis, sed gratuita gratia, that is, We collect that a man is iustified, not by the precepts of good life; but by faith in Iesus Christ: not by the Law of works, but by the Law of faith: not by the letter, but by the spirit; not by the merits of our works, but by free grace. If I should ex­amine this point copiously, I should (as it were) write Iliades after Homer. Our Diuines haue so chased, and tra­ced the Papists in this passage, that though they can ga­ther vp their feet nimbly, and cunningly; yet they haue beene so hard followed, that they haue made them o­uertake, and enter-fire in their pace.

The old Papists wil condemne their yonger brethren the new Iesuites: for they liked this Truth, which wee hold, we [...]l enough: for Aquinas lect. 4. in 3 Rom. & l [...]ct. 4. in 3 Gal. Aquinas hath left it written, that works be not the cause, why a man is iust before God, but rather a manifestation of his iustice: for no man is iustified by works, but by the habite of infused faith. So Antididagm. Colontens. tit. de Iustis. hom p. 29. Gropper with the Diuines of Colen say, By faith we are iustified, as by the apprehensiue cause: and Art. 1. contra Lutherum. Roffensis, as moderator of the question, saith, Fides absque partu ope­rum, [Page 39] hoc est, cum nondum peperit opera, iustificare potest, [...]at is, Faith without the birth of works, that is, before [...] hath brought forth any works, can iustifie: yea, many [...]f the Papists approued it for sound Diuinity, till the late [...]iui [...]ll Councell of Trent reiected it. So that the rayling [...]hemists were too intemperat in their glosing Glosse [...]pon the third of the Romanes, the 22. verse, calling it a [...]ew no-Iustice; a phantasticall apprehension, shewing [...]eir phantasticall examination of the verse, and repre­ [...]ension of the Truth: or as an Wright Art. 9. other of their disciples [...]lles it, a Solisidian portion: or as an Apolog. Ep. sect. 8. other, a desolati­ [...]n of order, a doctrine against the Commonwealth.

Surely, for the reuerence of Romes elder Sonnes, they [...]ould forbeare to cast such stones, lest vnawares they [...]oe hit their step-mother.

As in many things, so in this they offer vs wrong, ima­ [...]ining that wee exclude good workes from iustifying [...]ith; we know that there can be See D. Abbot against Bishop. pag. 482. no reall separation of [...]ith from good workes: separation mentall in vnder [...]anding, is negatiue, or priuatiue: negatiue, when in [...]e vnderstanding there is an affirming of one, and deny­ [...]g of another: priuatiue, when of things that cannot [...]e separated really, yet a man vnderstands the one, and [...]mitteth to vnderstand the other: So in our Iustificati­ [...]n, wee doe not negatiuely separate other graces from [...]ith, as if faith existed alone without them, but priua­ [...]uely making them effects, and consequents, not con­ [...]utring causes of our Iustification. Wee truely confesse, [...]hat a iustifying faith is operatiue, as Staplet. de Iustificat. lib. 9. cap 7. Stapleton himself af­ [...]mes we doe: and as Super Euang. in festo Ioan. Euangelist. Luther vsed heerein a fit simili­ [...]ude: Faith is like Saint Iohn in Christs bosome, possessing [...]ll the merits of Christ: and good workes are like Saint Peter following his Master. Faith is the Hom. of good works. part. 1. nest of good workes; and if our birds be neuer so faire, they will be [...]ost, exc [...]pt they bee brough forth in true Beliefe: our good wo kes, vn [...]esse they bee layed vpon the Altar [Page 40] of faith, are not acceptable to God.

Infidels or heretikes (saith Aug. in Psal. 8 Austen) in doing glori­ous acts, haue not where to lay their young: for wan­ting faith, they build vpon the land. Whatsoeuer is not of faith, is sinne, as the Rom. 14.23. Apostle.

Domus Dei credendo fundatur, sperando erigitur, dili­gendo perficitur, (saith Nemo cōputet bona opera sua aute fidem: vbi sides non erat, bonum opus non erat, Aug. lib. 50. hom. homil. 17. Austen) that is, The foundation of Gods house in our soules is faith, the walles, hope, the roofe, loue and good life.

Wee detest and abiure that error of Aug. haeres. 48. Manicheus, who thought God made the soule, but not the body: So the Papists would make the world beleeue, that wee so build faith in the soule, as if wee professed our selues Li­bertines in the body, or were Nudifidians, & carnal Gos­pellers, as they are Nullifidians, and Merit-mungers. No, a good faith, and a good life bee inseparable, like Harpocrates twinnes, liue and die together. Faith goes before, good life followes: so Aug. de fide, & operib. c. 7. Quicquid ope­rāur homo ex se, naledictae ar­bor [...] malus est fructis, Aug. su­per Ioan. Ser. 4. & 48. Austen, Nisi praecedat fi­des, vita bona sequi non potest, that is, Vnlesse faith goes before, good life cannot follow: and as it is a true and old saying in diuinity, Good workes follow him that is iustified, Aug. lb. de fide & operibus. Non praecedunt iustificandum, that is, They doe not goe before hee is iustified. We doe not hold that an historicall faith iustifies; but a liuely faith, which inward­ly is seene to God, and outwardly shewed in good workes, and loue to our neighbours. Good workes, though they be not causa regnandi, that is, The cause to make vs raigne in Gods kingdome, yet they be via regni, the way to the kingdome: for though God will not re­ward vs propter opera, that is, for our works, yet he will Reu. 22.12 Rom. 2.6. reward vs secundum opera, that is, according to our workes.

And thus I haue a little exceeded my limits, (for I study not to be Controuersall, but Doctrinall) in freeing our Eccles. Angl. in Confess. art. 12. Iewels Apo­logie, part. 2. ca. 20. Zanch. Comment. in 1. Thess. 4. Luth. Com. Epist. ad Gal. c. 5. v. 6. Church-doctrine from the calumniations of the ene­mies of the grace of God, who like the Adder, stoppes [Page 41] his eare against the voice of the charmer, charme hee ne­uer so wisely, or truely.

The summe of all, is this: That wee were not able to redeeme our selues, nay, no Saints could ransome vs, for Mat. 25.9. they can spare no oyle for our lampes, no Angels re­deeme vs; for God layed folly on his Iob. 4.18. Angels: onely Christ Iesus must bee the 2. Cor. 5.21 propitiation for sinne, that knew no sinne, who was made of a woman, and made vn­der the Law, to redeeme vs from the curse of the Law, and to iustifie vs by a liuely faith in him, and his merits, that we might receiue the adoption of Sonnes.

Now therefore to drawe to a conclusion:

What shall we render vnto the Lord for all his bene­fits bestowed vpon vs? which benefits wee could not haue receiued but by Christs Incarnation.

By it we haue a Kingdome, in possessionem, Possesse the Matt. 25.34. kingdome prepared for you from the beginning of the world. His body in refectionem, that is, for our spirituall repast, My Iohn 6.5.5. flesh is meat indeede: his blood, in abluti­onem, that is, for clensing vs, he Reu. 1.5. washeth vs from our sinnes in his blood: his life, in redemptionem, for our re­demption; I Ioh. 10.11. lay downe my life for my sheepe: his Di­uinity, in visionem, to behold it, We 1. Cor. 13.12. shall see him face to face: his eternity, in fruitionem, that is, in fruition, Ioh. 17.3. This is life eternall, that they may know thee to be the onely very God, and whom thou hast sent, Iesus Christ.

Oh Beloued, had I the tongue of an Angell, or you the hearts of glorified Saints. I could not vtter, nor you conceiue the immeasurable measure of diuine benefits we receiue by the Incarnation of our Sauiour: what shal we render for them? Let Psal. 115.12.13. vs take the Cup of Saluation, and giue thankes, and prayse the name of the Lord. Let vs imitate those Math. 2.11. Wisemen, Who hauing found the Babe, fell downe, and worshipped him, and opened their Treasures, and presented gifts, Auru [...] solui­tur, quasi Regi magno, Thus immolatur vt Deo, Myrrha praebetur, vt Re­demptori, &c. Aug. in Ser. Epiphan. Gold, Incense, and Myrrh.

Iuuen­cus. ‘Aurum, Thus, Myrrham, Regique, homini (que) Deo (que) dona ferunt’ —that is,

So let vs fall downe, and worship this blessed Babe of Bethleem, and let vs offer gifts. First, A liuely faith, 1. Pet. 1.7. which is more precious then gold. Secondly, heartie Prayers, and Prayses, which are as Incense vnto the Lord, like the Reu. 5.8. foure and twentie Elders, fall downe before the Lambe, hauing euery one Harpes, and golden Vials, which are the prayers of the Saints. Thirdly, Let vs offer Myrrhe, b tter, and contrite repentance for ou [...] sinnes, considering that Christ, who is the fountaine of al good­nesse, was for our sinnes and sakes accounted, (as Luther. loc. com. tit. de Chri­sti passione. Lu­ther writes) Omnium possimus, reputatiuè coram hominibus, imputatiuè coram Deo, that is, as the worst of all, by e­stimation before men, by imputation before God, by e­stimation before men. So the Mark. 3.22 Scribes blasphemed him, He hath Beelzebub: by Imputation before God; for all our sinnes were imputed to him: Propter scelera nostra attritus est, sayth Esay 53.5. Esay, that is, He was broken for our iniquities, and wounded for our transgressions.

What shal I say more? but with Ioh. 1.29. Iohn Baptist, Ecce Ag­nus Dei, that is, behold the Lambe of God which takes away the sinnes of the world. At this fulnesse of time, God sent this Lambe, (as a Lambe among Wolues) to redeeme, and to reduce to his fold the scattered flock of Israel: Redemptor noster homo nascendo, Agnus moriendo, Leo resurgendo, Aquila ascendendo factus est, (sayth Greg. hom. 4. Gre­gorie) that is, Our Redeemer made man by his Incar­nation, suffered as a Lambe in his passion, shewed him­selfe a Lion of the Tribe of Iudah in his resurrection, and mounted as a diuine Eagle in his Ascension: and now Heb. 1.3. sitteth at the right hand of his Father.

By his Incarnation we are regenerated, by his Passion [Page 43] redeemed, by his Resurrection restored from death to life, by Ioh. 14.2. his Ascension, he hath prepared an heauenly possession.

He was made of a woman, and made the Sonne of man, that we might be made the Sonnes of God, he was made vnder the law, and bond to the law, that we might be freed from the bendage of the law: Hee conquered the law by a double right, (as Luther in textum. Luther writes) First, as the Sonne of God, & Lord of the Law. Secondly, in our person, which is as much, as if we had ouercome the law our selues; for his victorie is ours.

All this for our sakes, that we might receiue the adop­tion of Sonnes, and hath sent the Spirit of his Sonne into our hearts, which cryeth, Abba Father.

Let this meditation be euermore a Cordial of com­fort, the aqua vitae, water of life to reuiue our sinne-sicke soules, and perplexed consciences, against Sinne, Sathan, and the Law, which alwayes accuse vs, terrifie vs, and condemne vs: let vs tell them boldly, that they haue no power ouer vs: for God the Father sent his Sonne, ma [...] of a woman, and made vnder the Law, to redeeme vs from the curse of the Law. Let vs creepe into that hole which bloody Aug. Manuel. [...] Longinus made with his speare in our Sauiours side, there let vs hide our selues against our foes: let vs plunge our bleeding conscience, in his bloody wounds, dolorous death, victorious resurrection, and glori­ous ascension; and let vs firmely, and faithfully beleeue, that our Sauiour was borne, liued, died, rose againe, and ascended, that wee might rece [...]e, and enioy the frui­tion of the adoption of Sonnes.

The dew of heauen, which fell vpon the [...]eece of Iudg. 6.38. Gedeon, fall downe vpon these our labours, [...]medi­tations, and water them with the dew of diuine grace in all your hearts, to his eternall glory, and your endlesse comfort, and that for Iesus Christ his sake, our onely Lord, Sauiour, and Redeemer: to whom, with the Father, [Page 44] and the holy Ghost, three persons in Trinitie, one eternall God in vnitie, be ascribed euerlasting glory, might and Maiestie, Dignitie, and Dominion, Prayse, and Thanksgiuing world with­out end, Amen.