themselues confesse that Luther Meâ—nction Chemnitius Caluin and other learned Proâ—stants teach that good workes be necessâ—ry to saluaâ—on in some sort and that it is no * Inseparabâ—lis est bona vita à fide c. Aug. de fide operib c. 23. true faith that is â—oid of them though the inward worke of Iustification 〈◊〉 ascribed in holy Scripture to faith onely and herein â—e hold no more then Saint Paul taught vs and the best â—athers approued and some of the Papists allowed I â—ill produce but a testimony or two in steade of the â—loud of witnesses we a e compassed about * Origen in Ep st ad Rom. lib. 3. cap. 3. Origen â—peaking of this point of Iustification saiâ—h Per fidem â—stificatus est latro sine operibus Legis that is By faith the â—heefe was iustified without the works of the Law and 〈◊〉 little after Igitur iustificatur homo per fidem cui ad iuâ—titiam nihil conferunt opera Legis that is Therfore a man is iustified by faith to whom the workes of the Law helpe nothing to his iustifying x Ambros de vocaâ—â—â—ne Gentiâ—â— Ambrose speakes likewise for vs saying Hoc constâ—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 y Athanas ad Galatas c. 3. Athanasius speaks plainely In lege nemo iustificatur quia iustus ex fide viuit c. concluding Fidem solaÌ„ 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 z 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 weâ—l enough for a Aquinas lect 4. in 3 Rom. lâ—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 b 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 c Art 1. contra Lutherum Roffensis as moderator of the question saith Fides absque partu operum hoc est cum nondum peperit opera iustificare potest â—at is Faith without the birth of works that is before 〈◊〉 hath brought forth any works can iustifie yea many â—f the Papists approued it for sound Diuinity till the late â—iuiâ—ll Councell of Trent reiected it So that the rayling â—hemists were too intemperat in their glosing Glosse â—pon the third of the Romanes the 22. verse calling it a â—ew no-Iustice a phantasticall apprehension shewing â—eir phantasticall examination of the verse and repreâ—ension of the Truth or as an d Wright Art 9. other of their disciples â—lles it a Solisidian portion or as an e Apolog. Ep. sect 8. other a desolatiâ—n of order a doctrine against the Commonwealth Surely for the reuerence of Romes elder Sonnes they â—ould forbeare to cast such stones lest vnawares they â—oe hit their step-mother As in many things so in this they offer vs wrong imaâ—ining that wee exclude good workes from iustifying â—ith we know that there can be * See D. Abbot against Bishop pag. 482. no reall separation of â—ith from good workes separation mentall in vnder â—anding is negatiue or priuatiue negatiue when in â—e vnderstanding there is an affirming of one and denyâ—g of another priuatiue when of things that cannot â—e separated really yet a man vnderstands the one and â—mitteth to vnderstand the other So in our Iustificatiâ—n wee doe not negatiuely separate other graces from â—ith as if faith existed alone without them but priuaâ—uely making them effects and consequents not conâ—utring causes of our Iustification Wee truely confesse â—hat a iustifying faith is operatiue as f Staplet de Iustificat lib. 9. cap 7. Stapleton himself afâ—â—mes we doe and as g Super Euang. in festo Ioan. Euangelist Luther vsed heerein a fit similiâ—ude Faith is like Saint Iohn in Christs bosome possessing â—ll the merits of Christ and good workes are like Saint Peter following his Master Faith is the h Hom. of good works part 1. nest of good workes and if our birds be neuer so faire they will be â—ost excâ—pt they bee brough forth in true Beliefe our good wo kes vnâ—esse they bee layed vpon the Altar of faith are not acceptable to God Infidels or heretikes saith k 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 l Rom. 14.23 Apostle Domus Dei credendo fundatur sperando erigitur diligendo perficitur saith * Nemo coÌ„putet 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 m 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 n Aug. de fide operib c. 7. Quicquid operaÌ„ur homo ex se naledictae arborâ— 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
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 câ—ie the h 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 i 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 iudâ—cium Hieron Austen that is Christ at his first comming was priuily condemned but at his second comming he shall â—penly iudge and condemne and woe be vnto them â—en whom he hath not redeemed from the curse of the â—aw they shall neuer receiue the adoption of Sonnes At the day of the second comming of Christ when â—e shall come to iudge hee will not be perswaded by â—tty nor moued by intreaty nor corrupted by mony â—erefore as k Aug. lib. 3. de Symbolo Austen writes Hic dum tempus habet â—at anima pro se quia hic locus est misericordiae ibi erit loâ—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 â—rrowes at his second comming he will come feriendo â—eating and * Psa 2.9 breaking the wicked in peeces like a Potâ—rs vessell It is a piercing consideration of l Ansel de similitudinib muÌ„di Anselmus speaking â—f this day of Christs second comming A dextris erunt â—eccata à sinistris daemonia subtus infernus de super Iudex â—atus foris mundus ardens intus conscientia furens heu â—user peccator sic deprehensus quo fugies latere erit imâ—ssibile apparere intolerabile that is On the right hand 〈◊〉 and thy sinnes on the left the diuels beneath hell aâ—oue the angrie Iudge abroad the world burning withâ— thy conscience raging alas wofull sinner so taken whither shalt thou flie to hide thee it is vnpossible to â—ppeare it is intolerable Therefore if wee desire to haue him a gentle louing â—nd a mercifull Iudge vnto vs at his second comming â—et vs be well grounded in his first comming belieuing â—tedfastly his Incarnation admiring his humiliation apâ—â—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 meâ—its knowing that wee of our selues be vnprofitable serâ—ants and haue no merits saying with m Ber. Ser. 53 Bernard Sufficit 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 n 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 o 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 p Rom. 3.24 Apostle saith And aâ—e iustified freely by his grace through the redemption which is in Christ Iesus and yet somewhat more fully the said q 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 sâ—ued through faith and that not of your selues for it is the gift of God not of works lest any man should boast himselfe What place 〈◊〉 be more perspicuous against Iusticiaries and meritâ—ngers then that place and againe to the Å¿ Rom. 3.28 Romanes 〈◊〉 maketh his vndenyable conclusion saying Therfore 〈◊〉 conclude that a man is iustified by faith without the â—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 châ—ldren of the false moâ—er which would diuide Iustification partly to faith â—d partly to workes looke asquint vpon this doctrine â—lding that faith alone doth not iustifie and as the â—hemists more boldly t Rhemists in 1. Pet. 4.7 c. that charitable workes of merâ— cause remission of sinnes in the sight of God and so â—eanes of Iustification Wherein I say as one before me obserues that albeit â—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 â—t in our Iustification it is sola alone euen as the eye â—hich in regard of being is neuer alone from the head â—t in respect of seeing it is alone for the eye onely sees â—o faith subsists not without otâ—er graces yet in regard â—f the act of Iustification it is alone without them all The u Bellar. de Iustificat lib 4. cap. 1. §. ac primuÌ„ coÌ„fessio c. Papists
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 o 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 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 p Mat. 25.9 they can spare no oyle for our lampes no Angels redeeme vs for God layed folly on his q Iob. 4.18 Angels onely Christ Iesus must bee the r 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 Å¿ Matt. 25.34 kingdome prepared for you from the beginning of the world His body in refectionem that is for our spirituall repast My u 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 x Ioh. 10.11 lay downe my life for my sheepe his Diuinity in visionem to behold it We y 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 a Math. 2.11 Wisemen Who hauing found the Babe fell downe and worshipped him and opened their Treasures and presented gifts * Auruâ—â— 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 hominique Deoque dona ferunt that is Gold Frankincense and Mirrhe the Wisemen offer To him as King as man as God thâ—y proffer So let vs fall downe and worship this blessed Babe of Bethleem and let vs offer gifts First A liuely faith b 1. Pet. 1.7 which is more precious then gold Secondly heartie Prayers and Prayses which are as Incense vnto the Lord like the c 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 ouâ— sinnes considering that Christ who is the fountaine of al goodnesse was for our sinnes and sakes accounted as d 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 e 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 f Esay 53.5 Esay that is He was broken for our iniquities and wounded for our transgressions What shal I say more but with g 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 h 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 i Heb. 1.3 sitteth at the right hand of his Father By his Incarnation we are regenerated by his Passion redeemed by his Resurrection restored from death to life by k 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 l 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 maâ—â— 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 receâ—â—e and enioy the fruition of the adoption of Sonnes The dew of heauen which fell vpon the â—eece of n Iudg. 6.38 Gedeon fall downe vpon these our labours â—â—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 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 Tri-vni Deo laus gloria 2. MACCA 15.39 If I haue done well and as the story required it is the thing that I desired but if I haue spoken slenderly and barelâ— is that I could
and made themselues fooles If 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 wiâ—h the blood of Christ Lac matris miscere volo cum sanguine Christi Page 356. Non possum antidoto nobiliore frui Of milke and blood a mixture I will make The soueraignst cordiall sinfull soule can take 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 d 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 e 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 verbuÌ„ 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 enough to giue you a taste of Romish impiety to shew â—ou how they robbe our Sauiour of his glory and ofâ—ce of sole Mediatorship and would diuide it to a creaâ—ure but riualem possum non ego ferre God is ielous of his glory and can brooke no riuall â—et me a little longer trespasse in this digression Borne â—f the Virgin Mary a perpetuall Virgin that is the geâ—erall opinion of f 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 St. g 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 NatiuitateÌ„ 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 â—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 â—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 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 h Piscat analis in Mat. 1. versu vltimo Piscator Curiosum magis est quà m 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 naâ—ure vpon him howsoeuer Valentinus and his followers deny it so that I will end this point with Athanasius sayâ—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 i 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 Thaâ— He who was the Lord of all The earth is the Lords and all that is therein sayth k Psal 42.1 Dauid Quae superbia sanari potest si humilitate Filij Dei non sanatur saith l 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 Virgil speaks of the Sonne of Pollio Nec Deus hunc mensa dea nec dignata cubili est Virg. eclog eui Polâ—o versu vltimo Pollio had neiâ—her boord nor bed To eat his meate or lay his
â—â—nkind according to mankind and aboue mankind â—onderful Incarnation that I may say of this mystery as â—th S. t Hieron Epist ad Eustochium Ierome of another matter Si cuncta corporis memâ— verterentur in linguas omnes artus humana voce reâ—arent nihil hercle hac materia dignum proferrem that 〈◊〉 If all the members in our body were turned to â—ngues they were not sufficient to expresse this matâ— and mystery I will therefore say with u 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 Mâ—â—â—mus â—aires generatio Christinea potest enarrari vbi â—ingua ficit fides proficit that is Brethren the generation of â—rist cannot be declared and where the tongue is defiâ—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 Supposiâ—â—n doth adde aboue nature whether one person can be â—arnate without another whether God had been inâ—rnate if man had not sinned An idle question yet reâ—ued in this questioning Age with many other of the â—e nature Horat. Quas pudeat recitare nugis addere pondus x 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. Which it shames me to recite or find In adding weight to empty wind In such mysteries and matters we should follow Saint Austens modesty Demus Deum aliquid posse quod nos â—eamur inuestigare non posse that is Let vs grant coÌ„â—sse that God can doe many things which our shallow â—prehension cannot comprehend Licet scire quod natus 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 tastruaâ— nec onerat memoriam Aug. Ser. 115. de temp Beliefe is is x 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 y 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 z Aug. con duat hares AusteÌ„ 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 the least reproach for all generations shall call her Blesâ—d Luke 1.46 A Prophetesse on earth and a Saint in heauen alwayes 〈◊〉 such high estimation among the faithfull that the â—hird gene all Councell of Ephesus was assembled aâ—ainst Nestorius to a Swarez praef disp Tom. 2. in 3. Thom. Maria sit semper in honore â—onorata sed Dominus solus adoret c. Epiphan con Collyridianos haeres 79. mainetaine the dignity of the blesâ—â—d Virgin Marie Yet on the other side we must not with the Papists giue her a too high Magnificat from â—onouring he as a Saint to Deifie her as a Mediatrix But say with b Aug. lib. de Virginit Vult dicere mater mea quam appellatu foeliceÌ„ 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 â—arnalis Beatior Maria concipiendo Christum fide quam â—arne c. i. Her spirituall bearing Christ more happy â—hen her corporall and Mary more blessed conceiuing Christ in her heart by faith then by bearing his body in â—er wombe The Papists to aduance the glory of the mother Maâ—y doe diminish the glory of the Sonne Christ Iesus they â—ray to her as to God they trust in her as in a Sauiour â—ro Maria iube filiuÌ„ monstra te esse matrem sumat per te â—reces i. Mary wee beseech thee command thy Sonne shew thy selfe to be a mother let him receiue our prayâ—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 c 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 adoraruÌ„t creaturam praeter CreatoreÌ„ 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