A newe yeares gift for the suole [sic], or A christian meditation of Christs incarnation Preached in the Cathedrall Church at Norwich on Christmasse day last. 1614. By Samuel Garey, preacher of Gods word at Winfarthing.
In Christs humility I will obserue his perfect obedience to worke our redemption, and reconciliation: And this Obedience hath two parts. 2. impletio legis. 1. persolutio poena
In Christ humility I will observe his perfect Obedience to work our redemption, and reconciliation: And this obedience hath two parts. 2. Impletio Legis. 1. persolutio poena
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1. From the curse of the law, as 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 Apostle, Christ is the end of the Law.
1. From the curse of the law, as Paul, christ hath redeemed us from the curse of the Law, being made a curse for us 2. From the ceremonies of the Law, as the Apostle, christ is the end of the Law.
2. Because Christ is the graund Phisition of the world, and therefore requisite, that all sinners, his patients, should throughly feele their sickenesse,
2. Because christ is the grand physician of the world, and Therefore requisite, that all Sinners, his patients, should thoroughly feel their sickness,
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And of this fulnesse of Time (plenitudo, seu complementum temporis) the fulnesse, and complement of all time, there were many prefiguring Typicall representations, and propheticall predictions.
And of this fullness of Time (plenitudo, seu complementum Temporis) the fullness, and compliment of all time, there were many prefiguring Typical representations, and prophetical predictions.
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the same repromised to Isaacke, repeated to Iacob, reestablished to 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.
the same repromised to Isaacke, repeated to Iacob, Reestablished to David. And of this promised seed, who should break the Serpents head, the most significative Type, was the Brazen Serpent, spoken of Numb. 21.8.9. Isaac, Sampson, Solomon, Ionas, Melchisedeck, and Others, did bear a figure of christ.
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The Patriarke 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.
The Patriarch Iacob lying upon his deathbed, did prophesy of it unto the Tribes of Israel, The Sceptre shall not depart from Iudah, etc. until Shilo come.
Harken, how the Prophet Ieremy proclayms a fresh againe with another Ecce, Behold, the dayes come (saith 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:
Harken, how the Prophet Ieremy proclaims a fresh again with Another Ecce, Behold, the days come (Says the Lord) that I will raise unto David a righteous Branch, in his days Iudah shall be saved, and Israel shall dwell safely. The Prophet:
Ʋirg. Aggredere O magnos (aderit iam tempus) honores: chara deûm Soboles. — i. O Son of God, thy labours great atchiue, The Time is come: vs from our sins repriue.
Ʋirg. Aggredere O Magnos (aderit iam Tempus) honores: chara deûm Soboles. — i. Oh Son of God, thy labours great achieve, The Time is come: us from our Sins reprieve.
and as the Apostle Peter speaks, of which saluation the Prophets haue enquired, and searched, which prophesied of the grace which should come vnto you.
and as the Apostle Peter speaks, of which salvation the prophets have inquired, and searched, which prophesied of the grace which should come unto you.
So that I may say, that Christ was not onely, Agnus mactatus: a Lamb slaine, but also, expectatus ab origine mundi: expected from the beginning of the world.
So that I may say, that christ was not only, Agnus mactatus: a Lamb slain, but also, expectatus ab origine mundi: expected from the beginning of the world.
Excessere omnes Adytis, arts { que } relictis, Dij quibus imperiū hoc steterat — i. All fained gods the Altars leaue, To which the Empire once did cleaue.
Excessere omnes Adyts, arts { que } relictis, Dij quibus imperiū hoc steterat — i. All feigned God's the Altars leave, To which the Empire once did cleave.
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,
Away, ye false Oracles of feigned God's. Behold, the heavenly Oracle of Truth descends himself. Vanish, ye Darker Types, the shadows of this sun, the Son of righteousness appears himself,
Indeede the incredulous Iewes, and as Stephen brands with two stigmatical Epithites, Stiffe-necked, and Vncircumcised; they still expect the fulnesse of this time, their Quando is not yet come.
Indeed the incredulous Iewes, and as Stephen brands with two stigmatical Epithets, Stiffnecked, and Uncircumcised; they still expect the fullness of this time, their Quando is not yet come.
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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 Angell, that vnto vs is borne this day in the City of Dauid a Sauiour, which is Christ the Lord.
But we, whom God hath enlightened with the word of Truth, we know, and believe, that the fullness of Time is come, and At this time the news of Christ actual Nativity was proclaimed by the tongue of an Angel, that unto us is born this day in the city of David a Saviour, which is christ the Lord.
Natiuitas Christi natalis Christiani, that is, the Birth-day of Christ, is the birthday of euery Christian, This is the day which the Lord hath made, yea wherein the Lord was made, let vs be glad and reioyce in it:
Natiuitas Christ Natalis Christians, that is, the Birthday of christ, is the birthday of every Christian, This is the day which the Lord hath made, yea wherein the Lord was made, let us be glad and rejoice in it:
Christ, who was in the olde Testament velatus, shadowed forth, is at this fulnesse of Time, reuelatus, reuelled, and exhibited. Before, praedictus, foretold;
christ, who was in the old Testament velatus, shadowed forth, is At this fullness of Time, reuelatus, revealed, and exhibited. Before, praedictus, foretold;
Mortale corpus sumpsit immortalitas, Vt dum caducum portat aeternus Deus, Transire nostrum possit ad coelestia, that is, Immortality takes mortality, That whilest Eternity beares our frailty, We might passe vnto the Deity.
Mortal corpus sumpsit immortalitas, Vt dum Caducum Portat Eternal Deus, Transire nostrum possit ad coelestia, that is, Immortality Takes mortality, That whilst Eternity bears our frailty, We might pass unto the Deity.
And I wil begin with borrowing St. Bernards words, 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. 〈 ◊ 〉.
And I will begin with borrowing Saint Bernards words, speaking of the same point, Dignū est (Brothers) vt tota de•otione domini celebremus Aduentū, delectati tāta consolation, stupefacti tāta dignatione, inflāmati tāta dilectione, etc. 〈 ◊ 〉.
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It is fit, Brethrē, that we should celebrate the Lords cōming with great deuotiō, delighted with such heauenly •onsolation, admiring at such humiliatiō, rauished with diuine loue, and affection.
It is fit, Brothers, that we should celebrate the lords coming with great devotion, delighted with such heavenly •onsolation, admiring At such humiliation, ravished with divine love, and affection.
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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 time not without cause is called, The lords coming, Therefore the holy Fa•hers celebrated this coming, preparing themselves faithfully, reforming themselves dutifully, that they might worthily celebrate, and solemnize it.
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but of Christian exultation, and ioyfull 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;
but of Christian exultation, and joyful Jubilation, speaking to our selves in Psalms, and in spiritual songs, singing and •aking melody to the Lord in your hearts, Ephesians 5.19. A time of piety, a time of pity, and charity: the First •equires your heart;
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A fit time to extend the fulnesse of mercy to others, since the fulnesse of mercy at this time was extended to vs. 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.
A fit time to extend the fullness of mercy to Others, since the fullness of mercy At this time was extended to us Feed Christ poor members with the morsels of your bred, that christ may say unto you At his second coming, I was hungry, and you gave me bred, Math. 25.35.
Tanta est apud Deum hospitalitatis gratia, vt ne potus aquae frigidae a praemijs remunerationis immunis sit, s•ith Ambrose. 1. God is so regardfull of hospitality,
Tanta est apud God hospitalitatis Gratia, vt ne Potus Water frigidae a praemijs remunerationis Immunis sit, s•ith Ambrose. 1. God is so regardful of hospitality,
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.
against whom, or to whom the poor cries, as the Infants did to their mother's, in the destruction of Ierusalem, Lament. 2.12. Where is bred, and drink? and finding none, give up the ghost in the mother's bosom.
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.
Prepare your selves, and Souls with piety, charity, •delity, humility, to welcome this fullness of Time; put 〈 ◊ 〉 your wedding garments, fidem perfectam, charitatem •rmatam, a lively faith, a lovely charity.
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.
If a Mortal King should •ome unto you, I know you would adorn your selves, •rouide a solemn preparation to entertain him with •ll duty and diligence.
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.
The next part I am to touch, is Quis, who? God s••• his Son, the Card• and Basis of this Time, and t••• God sent his Son: wherein I will observe three things.
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Secondly, the confutation of the heresie of Sabellius, who did maintaine the Son to be, Eaudem personam cum patre, & Spiritu sancto, that is, the same person with the Father,
Secondly, the confutation of the heresy of Sabellius, who did maintain the Son to be, Eaudem Personam cum patre, & Spiritu sancto, that is, the same person with the Father,
3. The manifestation of the heresie of 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:
3. The manifestation of the heresy of Photinus, who denied the divine nature of christ, affirmed Here, God s••• his Son, that is his natural Son, begotten from eternity. For the First:
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;
In this high and heavenly work there concurred the Wisdom of the Almighty Father, the willingness of the All-mercifull Son, the power of the All-sanctifying Spirit;
in one word, God sent his Sonne. Diuines, to expresse this mystery, vse this similitude, imagining three virgins weauing of a coate, and one to weare it:
in one word, God sent his Son. Divines, to express this mystery, use this similitude, imagining three Virgins weaving of a coat, and one to wear it:
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yea, as that wor••y Vrsinus saith again, 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.
yea, as that wor••y Ursinus Says again, Efficacy 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 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;
2. You may perceive that found, and forlorn heresy •f Sabellius, who denied christ to be a distinct person •om the Father and the holy Spirit, affirmed Here, God •ent his Son, Alius personaliter, non Aliud essentialiter;
•nother personally, though not another essentially, as 〈 ◊ 〉 Austen: filius ex ipso, cum ipso, hoc quod ipse: i. The Sonne •f himselfe, with himselfe, the same which himselfe, as •he foresaid S. Austen speakes.
•nother personally, though not Another essentially, as 〈 ◊ 〉 Austen: filius ex ipso, cum ipso, hoc quod ipse: i. The Son •f himself, with himself, the same which himself, as •he foresaid S. Austen speaks.
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yea, it is an orthodoxe Axiome of truth and beliefe, that NONLATINALPHABET est patri equalis & consubstantialis: i. the Word is equall to the Father, and consubstantiall:
yea, it is an orthodox Axiom of truth and belief, that est patri equalis & consubstantialis: i. the Word is equal to the Father, and consubstantial:
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Pater est principium non de principio, Filius principium a principio, saith Thomas: that is, The Father is beginning, not of beginning; the Sonne beginning from beginning:
Pater est principium non de principio, Filius principium a principio, Says Thomas: that is, The Father is beginning, not of beginning; the Son beginning from beginning:
Or as Austen, Principium principio carens: that is, A beginning, wanting beginning: Or as Caluin, Principium omni tempore superius, a beginning before all time:
Or as Austen, Principium principio carens: that is, A beginning, wanting beginning: Or as Calvin, Principium omni tempore superius, a beginning before all time:
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and the holy Ghost of Both. Filius per aeternam generationem, spiritus per aeternam processionem, saith Piscator: i. The Son by an eternall generation, the holy Ghost by an eternall procession.
and the holy Ghost of Both. Filius per aeternam generationem, spiritus per aeternam processionem, Says Piscator: i. The Son by an Eternal generation, the holy Ghost by an Eternal procession.
I will conclude this mystery with 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.
I will conclude this mystery with Bernards words, Scrutinize temeritas, Believe pietas, nosse vita est: i. Too subtly to explore it, is temerity, to adore it simply, is true piety, to know it Fully, brings eternity.
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:
but not God, which divine nature is propounded, God sent his Son, that is, Son ex Essentia Patris genitum, i. the Son begotten of the Essence of his Father:
and it is a diuine rule among Diuines, that, Essentia diuina nec diuidi, nec multiplicari, nec alia creari potest: i. The diuine Essence cannot be diuided, multiplied, or another created;
and it is a divine Rule among Divines, that, Essentia Divine nec diuidi, nec multiplicari, nec Alias creari potest: i. The divine Essence cannot be divided, multiplied, or Another created;
and this confutes Ebion, and Cerinthus, two hereticks, that denied that Christ was not true God, 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:
and this confutes Ebion, and Cerinthus, two Heretics, that denied that christ was not true God, before he assumed Flesh, which also the Evangelist John more At large declares, 1. John 14. The word was made Flesh, and that this word was God before, he shows in the 1. verse of all, And that Word was God:
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The 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 Arians deny christ to be perfect God, of equal substance with the Father. The Marcionites deny christ to have been born in the Flesh, or perfect man.
The 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:
The Eutychians affirm one person to be in christ, and but one nature, namely, the divine, saying, that the humane nature was swallowed up by the conjunction of the Word:
one waue of error followes another, like Iobs messengers in the necke of another, that vnlesse we be godlywise to put a difference twixt person and nature;
one wave of error follows Another, like Jobs messengers in the neck of Another, that unless we be godlywise to put a difference betwixt person and nature;
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 distinct;
And herein to call to your remembrance one principle of your faith: you Are to know, that there is one person of one self same christ: Yet two Nature's distinct;
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So that there is a threefold plenitude in our Redeemer Christ Iesus: 1. Verus Deus, true God. 2. Ʋerus homo, true man. 3. NONLATINALPHABET, i. God and man, by a personall vnion:
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 personal Union:
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.
Thirdly fides, & cor humanum, i. faith, and men heart united by believing it. And surely, the First three Are as equally wonderful: First, true God: secondly, true man: Thirdly, God and man.
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that he is, omnipotens, omnipraesens, omnisciens, NONLATINALPHABET, that is, omnipotent, omnipresent, all-knowing, the knower of the secrets of the heart, Rom. 2.16.
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 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,
Yea, to conclude this, with the words of the Author to the Hebrews, speaking of christ, That he is the heir of all things, by whom God made the world, the brightness of the glory,
4. Philoponus, Valentin, Gentilis, and other Tritheists impiously maintaining that the three persons are three Gods essentially differing in number, and nature;
4. Philoponus, Valentine, Gentilis, and other Tritheists impiously maintaining that the three Persons Are three God's essentially differing in number, and nature;
but his naturall Sonne, be gotten from eternity: called Gods onely begotten Sonne: So God loued the world, that he gaue his only begotten Son, &c. Ioh. 3.16. Equall to the Father, as touching his Godhead:
but his natural Son, be got from eternity: called God's only begotten Son: So God loved the world, that he gave his only begotten Son, etc. John 3.16. Equal to the Father, as touching his Godhead:
Qui •lius Dei naturalis est, habet eaudem integram, & imparti•elem Dei essentiam communicatam, saith Vrsinus, that is, •ee that is the naturall Sonne of God, hath the same •otall,
Qui •lius Dei Naturalis est, habet eaudem integram, & imparti•elem Dei essentiam communicatam, Says Ursinus, that is, •ee that is the natural Son of God, hath the same •otall,
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.
So that, damnable, and detestable is the heresy of Photinus, Ebion, Cerinthus, etc. infringing Christ Godhead, whose divinity is Here expressed, God sent his Son: Here is the Quis.
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or to be come in the flesh Saint 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:
or to be come in the Flesh Saint John brands them with a character of Anti•hrist, saying, Many deceivers Are entered into the world, which confess not, that Iesus christ is come in the Flesh:
Ex muliere, non in muliere, of a woman, not in a woman, as Gorranus, and Aquinas vpon this place, which confutes Valentinus heresie, who taught, that Christ had not his body from the Virgin Mary, but brought it down from heauen,
Ex Mulier, non in Mulier, of a woman, not in a woman, as Gorranus, and Aquinas upon this place, which confutes Valentinus heresy, who taught, that christ had not his body from the Virgae Marry, but brought it down from heaven,
So Paul speaking of the Israelites, saith, Of whom are the Fathers, and of whom Christ, concerning the flesh came, &c. Si quis sanctam Mariam Dei param non credit, extra diuinitatem est.
So Paul speaking of the Israelites, Says, Of whom Are the Father's, and of whom christ, Concerning the Flesh Come, etc. Si quis Sanctam Mary Dei param non credit, extra diuinitatem est.
quia abs { que } viri opera, humano, quia iuxt a pariendi consuetudinem, formatum esse dixerit, aequè Atheus est, saith Nazianen: or as Chrysostome, Maria dei filium concepit, credens verbo:
quia abs { que } viri opera, Human, quia iuxt a pariendi consuetudinem, formatum esse dixerit, aequè Atheist est, Says Nazianen: or as Chrysostom, Maria dei Son concepit, credens verbo:
The same 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 same Father of this point, as in all other, excellently, Peperit Ʋirgo Son, qui God Sons faceret, etc. Portanit in vtero Son mater, et hunc fudit in forma Servant in terris, Whom habent Angeli Imperatorem in Coelis, that is, The Virgae brought forth a Son, who should make Sons 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.
the mother carries the Son in her womb, and is born in the shape of a servant on earth, whom the Angels have as their Emperor, or ruler in heaven.
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.
So that Valentinus was vain, and much deceived, in dreaming that christ had not his body from the Virgae Marry, when our Text Says, He was made of a woman.
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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.
Made of a woman. 2. The perfection of his Obedience, Made under the •aw. And the Incarnation of christ hath three parts. 1. His conception; Conceived of the holy Ghost.
•irst, the Cerinthians: secondly, the Ebionites: thirdly, •e 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.
•irst, the Cerinthians: secondly, the Ebionites: Thirdly, •e Carpocratian Heretics, who all held, and maintai•ed, that christ was the natural Son of Ioseph, Verus, & merus homo, that is, a mere natural man, begotten of •oseph, contrary to the express Text, Ioseph knew her not, •ill she had brought forth her First born Son, Mathew 1. the •ast verse.
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.
There was made in •he womb of the Virgae a conjunction of the Word and the •lesh, that is to say, of the nature of God and man: there is •he personal union.
the which words the learned 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, made him visible, in assuming our humane nature into the vnion of his person.
the which words the learned Piscator para•hrases thus, Filius Nature sua Divine Invisible, effecit se •isibilem, assumpta vera Nature Humana in vnitatem sua •ersonae, that is, the Son of God in his divine nature invisible, made him visible, in assuming our humane nature into the Union of his person.
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.
O Beloved, had I sides of brass, that could not be wea•y, or an An•els tongue to spe•ke with II, I should fal• short in so•nd ng the bottom of this bottomless and boundless compassion.
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Non mihi si centum voces, linguae quoque centum sufficerent, &c. An hundred tongues and voicEs were not able, To shew Christ• loue herein proportionable.
Non mihi si centum voces, linguae quoque centum sufficerent, etc. an hundred tongues and voicEs were not able, To show Christ• love herein proportionable.
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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.
Vt nos aequaret Angels, minoratus est ab Angels, Says Anselm: that is, That he might make us equal to the Angels, he made himself lower then the Angels.
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.
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 threefold affinity; First, Legal by adoption. •cond•y, spiritual by regeneration.
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;
Except a man be born again of water, and of the Spirit, cannot enter into the Kingdom of God, John 3.5. Indeed •e Are not God's natural Sons, and yet christ took •r nature upon him;
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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;
O, what an immeasurable measure of •ue was this, that He, who was God's Son by nature, and 〈 ◊ 〉 naturally God, of the same essence with the Father, •d receiving all which the Father hath, Saving the perso•ll propriety;
or rather a mystery so great, that I may say with 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:
or rather a mystery so great, that I may say with Isaiah, Who hath herd such a thing• who hath seen such things? That he, who was the Lord of heaven and earth, should become a servant on earth, a servant to men:
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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.
and no man, the scorn of men, and the contempt of the people: Psalm 22.6. it is such a wonder, as since the heavens were made, there is none to parallel it.
Rightly did the Prophet Esay foretel his natiuity and name, stiling him Wonderfull: for he was wonderfull in his Conception, wonderfull in his Incarnation.
Rightly did the Prophet Isaiah foretell his Nativity and name, styling him Wonderful: for he was wonderful in his Conception, wonderful 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:
The Scripture Teaches us, how man comes foure ways into the world. 1. By the help of man and woman, as all Are usually born, Job 14.1. 2. Without any man and woman:
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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.
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 born, Matthew 1.18.
Wonderfull Incarnation, that I may say with Esay, Who can declare his generation? Secundum conditionem naturae natus ex foemina, super conditionem naturae natus ex Ʋirgine, saith Thomas: that is, According to the condition of nature, borne of a woman,
Wonderful Incarnation, that I may say with Isaiah, Who can declare his generation? Secundum conditionem naturae Born ex foemina, super conditionem naturae Born ex Ʋirgine, Says Thomas: that is, According to the condition of nature, born of a woman,
or as 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:
or as Eusebius Emissenus, Datus ex diuinitate, natiu ex Virgae, Born, & sic matre junior, Datus, quo nec pater Antiquior, qui erat, Datus est, qui non erat, Born est:
Wonderfull Incarnation, that He, who was the maker of the world, and Father of Marie, should be the son of Marie, at God and man should in one person meete;
Wonderful Incarnation, that He, who was the maker of the world, and Father of Marry, should be the son of Marry, At God and man should in one person meet;
yea (as •ombard) Verus homo de homine, propter hominē, secundū •minem, super hominem, that is, True man of mankind, for ••nkind, according to mankind, and aboue mankind. •onderful Incarnation!
yea (as •ombard) Verus homo de homine, propter hominē, secundū •minem, super hominem, that is, True man of mankind, for ••nkind, according to mankind, and above mankind. •onderful Incarnation!
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,
In such Mysteres and matters we should follow Saint Austen's modesty, Demos God Aliquid posse, quod nos •eamur inuestigare non posse, that is, Let us grant,
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,
Licet Scire quod Born sit Christus, non licet discutere quomodo Born sit, say Ambrose: that is, It is needful for us to know, that christ was born,
Made of a woman: and this is more expresly, and particularly set downe in our Beliefe, Borne of the Virgin Mary: which Beliefe is (is 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:
Made of a woman: and this is more expressly, and particularly Set down in our Belief, Born of the Virgae Marry: which Belief is (is Ambrose calls it) Key Scriptures: that is, the key of the Scripture and confirmed herein by Canonical Authority out of the Scripture, Mathew 1.18. Luke 2.7. Born of the Virgae Marry: Marry, which signifies exalted, highly exalted, to become the mother of christ:
Highly doe the Fathers extoll this Mary with commendatory Attributes, and Epethites, calling her 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.
Highly doe the Father's extol this Marry with commendatory Attributes, and Epithets, calling her fenestram coeli, that is, the window of heaven, through which it pleased the Light of the world to appear, to illuminate us that did fit 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,
The most Blessed woman of all, Soli Mary datum est esse matrem Christ, omnibus hominibus denegatum est esse patrem Christ, Says Hugo, that is, It was only granted to the Virgae Marry 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:
when as it was denied to all men, to be the Father of christ. Eve inobediens meruit poenam, Maria obediendo consecuta est gratiam; illa gustando prohibitum, maledicta:
alwayes 〈 ◊ 〉 such high estimation among the faithfull, that the •hird gene all Councell of Ephesus was assembled a•ainst Nestorius, to 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,
always 〈 ◊ 〉 such high estimation among the faithful, that the •hird gene all Council of Ephesus was assembled a•ainst Nestorius, to maintain the dignity of the bles••d Virgae Marry. Yet, on the other side, we must not with the Papists give her a too high Magnificat, from •onouring he,
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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 runne their Missalls.
they •ray to her, as to God, they trust in her, as in a Saviour; •ro, Maria, iube filiū, Monstra te esse matrem sumat per te •reces: i. Mary, we beseech thee, command thy Son, show thy self to be a mother, let him receive our pray•rs from thee: so run their Missals.
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:
Si Angelus adorari non vult, quantò minùs Maria, qua genita est ab Anna ex Ioachimo? etc. i. Let not that old error bear sway among us, that we should leave the living God, to worship the works of his hands:
But among all the rest, and nest of Papists, Clarus Bonarscius, otherwise Carolus Scribanius, hath exceeded all his fellow Iesuites in impiety, or blasphemy;
But among all the rest, and nest of Papists, Clear Bonarscius, otherwise Carolus Scribanius, hath exceeded all his fellow Iesuites in impiety, or blasphemy;
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A man may appeale from God, to the Virgin Mary, saith Bernardinus de Bustis, God hath made the Virgin Mary partaker of his Diuine power, and maiesty, saith Horatius Tursellinus.
A man may appeal from God, to the Virgae Marry, Says Bernardine de Bustis, God hath made the Virgae Marry partaker of his Divine power, and majesty, Says Horatius Tursellinus.
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 Ladyes-Psalter, may finde,
and bore all the wounds in her heart, which christ did bear in his body. And to speak no more herein, they that have read the Papists Ladyes-Psalter, may find,
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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.
Whose errors herein Are recited by Irenaeus, and Saint Austen, and by them both refuted, Irenaeus. lib. 1. cap. 24. Aug. de haeres. cap. 82. & con. Iulian. lib. 1. cap. 2. Confirmed against them by the Seventh of Isaiah: the •4.
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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:
A Virgae After his birth, against Heluidians, and Antidicomarianits, whose errors Are recorded by Saint Jerome, and by him confuted, lib. aduers. Helvidium: & Aug. haeres. 84. That Marry was a Virgae, before, and in Christ birth, none but Atheists did ever deny it:
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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:
as also the perpetuity of Mary's Virginity, is generally received of the Protestant part, and the Papists have made it an Article of the Churches Faith, the perpetuity of Mary's Virginity, the which point I may fitly conclude with the word:
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:
Thus you have herd, that our Saviour was made of a woman, born of the Virgae Marry. and took our humane na•ure upon him, howsoever Valentinus, and his followers deny it:
Tha• He, who was the Lord of all, The earth is the Lords, and all that is therein, sayth Dauid; Quae superbia sanari potest, si humilitate Filij Dei non sanatur? saith 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;
Tha• He, who was the Lord of all, The earth is the lords, and all that is therein, say David; Quae superbia sanari potest, si humilitate Filij Dei non sanatur? Says Austen: that is, What pride can be healed, which is not helped by the humility of the Son of God? Learn of me: for I am humble, and meek, Says our Saviour;
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;
yea he showed himself so humble, and humbled, that he did vouch safe to be wrapped up in swaddling clothes, to be laid in praesepi; in a cratch, or manger;
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in such humility, penury, and pouerty, that I may say of him, as Ʋirgil speaks of the Sonne of Pollio; Nec Deus hunc mensa, dea nec dignata cubili est: Virg. eclog eui Pol•o: versu vltimo.
in such humility, penury, and poverty, that I may say of him, as Ʋirgil speaks of the Son of Pollio; Nec Deus hunc mensa, dea nec dignata cubili est: Virg eclogue eui Pol•o: versu vltimo.
Vbi aula Regia? vbi Thronus? vbi curiae •egalis frequentia? numquid aula est stabulum? Thronus •raesepium? & totius curiae frequentia Iosep & Maria? •s writes 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!
Vbi Aula Regia? vbi Thronus? vbi Curiae •egalis Frequentia? numquid Aula est Stable? Thronus •raesepium? & totius Curiae Frequentia Joseph & Maria? •s writes Bernard, that is, Where is the Kingly Court? where is the Throne? where is the regal frequency? what, is the stable the Court? the manger, the Throne? •nd Ioseph and Marry, the sole attendants? Is the King of •srael thus welcomed into the world? Strange humility!
puer vilibus pannis inuolutus, mater vix tunicam habens vnam, non ad ornatum corporis, sed ad tegumentum nuditatis, as writes Saint Chrysostome, that is, What? is the mother crowned with a diademe? o• lying in an Iuory bedde? or the child inuested with silk,
puer vilibus pannis inuolutus, mater vix tunicam habens vnam, non ad ornatum corporis, sed ad tegumentum nuditatis, as writes Saint Chrysostom, that is, What? is the mother crowned with a diadem? o• lying in an Ivory Bed? or the child invested with silk,
Why would the immortall Creator abase himselfe in pouerty, lower then many mortall creatures? Saint 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.
Why would the immortal Creator abase himself in poverty, lower then many Mortal creatures? Saint Austen gives us the reason, Paup••natus est in terris, vt nos diuites nasceremur in Coelis, that is, He was born poor on earth, that we might be born rich in heaven.
and strout himselfe in his Palace of Babel, and halfe-deifie himselfe with a vaine conceit of his Towers, and Turrets, of his spangled gay ornaments, of his obsequious attendants, of his court-like traine, and sumptuousnesse;
and strut himself in his Palace of Babel, and halfe-deifie himself with a vain conceit of his Towers, and Turrets, of his spangled gay Ornament, of his obsequious attendants, of his courtlike train, and sumptuousness;
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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;
and see his Saviour born in a stable, swaddled in poor fragments, laid in a manger? This humility should deplume the Feathers of men Peacock-like pride;
the Ostridge should not be robbed of her taile, to fanne the Ladies face. Heu, hominum vnde •e fastus, ista superbia? cui vita aut abest, aut spondet ab•ntiam:
the Ostrich should not be robbed of her tail, to fan the Ladies face. Heu, hominum vnde •e Fastus, ista superbia? cui vita Or abest, Or spondet ab•ntiam:
The •me will come, when they will cry out the wordes of Bernard, Quid profuit superbia? quid diuitiarum iactan•a? mundi potentia? vana voluptas? hen, de tanta laetitia, •uanta tristitia!
The •me will come, when they will cry out the words of Bernard, Quid profuit superbia? quid diuitiarum iactan•a? mundi potentia? Vana voluptas? hen, de tanta Laetitia, •uanta Tristitia!
That I may say with 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;
That I may say with Austen, Lex data est, vt Gratia quaereretur, Gratia data est, vt lex impleretur, that is, The Law was given, that grace might be sought for;
Ligat Diabolus peccata connectens: soluit Christus delicta dimittens, sayth one: that is, The diuell bound vs with the cart-ropes of iniquities, tying them together:
Lies Diabolus Peccata connectens: soluit Christus Delicta dimittens, say one: that is, The Devil bound us with the Cart-ropes of iniquities, tying them together:
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,
and by his satisfactory passion, sacrificing himself (like the mother Pelican willing to die, to give life by her blood to her brood.) So christ, offering himself a sacrifice once for all,
as the Author to the Hebrewes, & 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.
as the Author to the Hebrews, & by his blood obtained Eternal Redemption for us, hath freed us both à culpa, & poena, from the guilt and punishment of sin, freeing us from the curse of the Law, being made a curse for us, Gal. 3.13.
Sic tegit pecoata, vt noluit aduertere, noluit animaduertere, noluit punire, noluit agnoscere, maluit agnoscere, saith Austen, that is, God so •ouered our sinnes, that he would not looke on them,
Sic tegit pecoata, vt noluit aduertere, noluit animaduertere, noluit Punire, noluit agnoscere, maluit agnoscere, Says Austen, that is, God so •ouered our Sins, that he would not look on them,
or •rke them, or punish them, or acknowledge them, but •ther pardon them. Yea, he that knew no sinne, surffe••d for our sinnes, did beare our sinnes, sorrowes,
or •rke them, or Punish them, or acknowledge them, but •ther pardon them. Yea, he that knew no sin, surffe••d for our Sins, did bear our Sins, sorrows,
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Thus he carried our sorrowes, yea our sinnes, •ho did not sinne, neyther was there guile found in his •outh, as Peter: that I may say with Austen, Inspice •lnera pendentis, sanguinem mortentis, praecium redimentis, •atrices resurgentis:
Thus he carried our sorrows, yea our Sins, •ho did not sin, neither was there guile found in his •outh, as Peter: that I may say with Austen, Inspect •lnera pendentis, sanguinem mortentis, praecium redemption, •atrices resurgentis:
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.
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 cross.
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.
To what purpose tended all these labours, and sor•owes? this incomparable, and incomprehensible humi•ity? this active and passive Obedience? the sequel of my text Expresses the true Quare, why? To Redeem •hem which were under the Law, that we might receive the •doption of Sons.
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The generall, and summary cause of Christs Incarna•ion, Humiliation, legall subiection, passion, and all; was •o redeeme vs from sinne, Sathan, and condemnation:
The general, and summary cause of Christ Incarna•ion, Humiliation, Legal subjection, passion, and all; was •o Redeem us from sin, Sathan, and condemnation:
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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,
and put on the new, that as all died in the First Adam, they might live in the second Adam: Christus venit, vt imaginem suam Diaboli arte fucatam, in homine,
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& per lignum praeuaricationis morte damnatam, per passionem crucis, & mortem, ad pristin 〈 ◊ 〉 reuocaret pulchritudinem, sayth Origen, that is, Christ came, that he might re•tore his owne Image soyled by the subtilty of the diuell,
& per lignum praeuaricationis morte damnatam, per passionem crucis, & mortem, ad pristin 〈 ◊ 〉 reuocaret pulchritudinem, say Origen, that is, christ Come, that he might re•tore his own Image soiled by the subtlety of the Devil,
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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:
and by his prevarication in eating the forbidden fruit, condemned to death, to recover it by the former beauty, by his death and passion on the Cross:
& 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,
& certantes ab Enemies insidijs defendat, & Victors Enemies perpetuae suae visionis corona muneret, that is, christ Come to correct the erring, to help the weak, to confirm the wavering, to defend the striving, from the crafts of the enemy,
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:
In his First coming, he presented himself to the world in penury, poverty, humility, Born of a woman, made under the Law, Subject 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 Iewes to Pilate. But at his second comming he shall appeare in maiesty and great glorie, not to be condemned, but to condemne:
We have a Law, and by our Law he ought to die, c•ie the Iewes to Pilate. But At his second coming he shall appear in majesty and great glory, not to be condemned, but to condemn:
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It is a piercing consideration of 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;
It is a piercing consideration of Anselm speaking •f this day of Christ second coming, A dextris erunt •eccata, à sinistris Daemonia, subtus Infernus, de super Judge •atus, Foris World Arden, 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:
heu •user peccator, sic deprehensus, quo fugies? later erit im•ssibile, apparere intolerabile, that is, On the right hand 〈 ◊ 〉 and thy Sins, on the left the Devils, beneath, hell, a•oue, the angry Judge, abroad, the world burning, with•, thy conscience raging:
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,
Therefore if we desire to have him a gentle, loving, •nd a merciful Judge unto us At his second coming, •et us be well grounded in his First coming, believing •tedfastly his Incarnation, admiring his humiliation, ap••ying his Obedience, righteousness, merits, passion, with all the benefits,
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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 fruits thereto belonging unto our Souls by a faithful application, put on all Christ me•its, knowing that we of our selves be unprofitable ser•ants,
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and haue no merits, saying with 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:
and have no merits, saying with Bernard, Sufficit ad Merit Scire, quòd non sufficiant Merita, that is, To know the sufficiency of man, merits, is to know that they will not suffice:
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 Christ Obedience is made our Obedience by imputation, his merits our merits; that he by his painful passion, hath for all our Sins made a perfect satisfaction;
What place 〈 ◊ 〉 be more perspicuous against Iusticiaries, and merit•ngers, then that place? and againe to the Romanes, 〈 ◊ 〉 maketh his vndenyable conclusion, saying:
What place 〈 ◊ 〉 be more perspicuous against Justiciaries, and merit•ngers, then that place? and again to the Romans, 〈 ◊ 〉 makes his vndenyable conclusion, saying:
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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 howsoever the abortive ch•ldren of the false mo•er, which would divide Justification, partly to faith, •d partly to works, look asquint upon this Doctrine, •lding that faith alone does not justify:
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The 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,
The Papists themselves confess, that Luther, Me•nction, Chemnitz, Calvin, and other learned Pro•stants teach, that good works be necess•ry to salua•on in Some sort,
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:
Origen •peaking of this point of Justification, sai•h, Per fidem •stificatus est Latro sine operibus Legis, that is, By faith the •heefe was justified without the works of the Law:
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,
Athanasius speaks plainly, In lege nemo iustificatur, quia Justus ex fide viuit, etc. concluding, Fidem solā iustificandi inse habere virtutem, that is, By the Law none is justified,
Saint 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,
Saint Austen hath many places to confirm this point, one for all: Colligimus hominem non iustificari praeceptis bonae vitae, sed per fidem Iesu Christ, non lege Operum,
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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;
sed lege fidei, non Letter, sed spiritu, non factorum Meritis, sed gratuita Gratia, that is, We collect that a man is justified, not by the Precepts of good life;
and Roffensis, as moderator of the question, saith, Fides absque partu operum, 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:
and Roffensis, as moderator of the question, Says, Fides absque partu Operum, 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 justify:
a phantasticall apprehension, shewing •eir phantasticall examination of the verse, and repre•ension of the Truth: or as an other of their disciples •lles it, a Solisidian portion:
a fantastical apprehension, showing •eir fantastical examination of the verse, and repre•ension of the Truth: or as an other of their Disciples •lles it, a Solisidian portion:
or as an 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,
or as an other, a desolati•n of order, a Doctrine against the Commonwealth. Surely, for the Reverence of Romes elder Sons, they •ould forbear to cast such stones,
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,
negative, when in •e understanding there is an affirming of one, and deny•g of Another: privative, when of things that cannot •e separated really, yet a man understands the one,
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 Stapleton himself af••mes we doe:
but priua•uely making them effects, and consequents, not con•utring Causes of our Justification. we truly confess, •hat a justifying faith is operative, as Stapleton himself af••mes we do:
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Domus Dei credendo fundatur, sperando erigitur, diligendo perficitur, (saith Austen ) that is, The foundation of Gods house in our soules is faith, the walles, hope, the roofe, loue and good life.
Domus Dei credendo fundatur, Sperando erigitur, diligendo perficitur, (Says Austen) that is, The Foundation of God's house in our Souls is faith, the walls, hope, the roof, love and good life.
and as it is a true and old saying in diuinity, Good workes follow him that is iustified, Non praecedunt iustificandum, that is, They doe not goe before hee is iustified.
and as it is a true and old saying in divinity, Good works follow him that is justified, Non praecedunt iustificandum, that is, They do not go before he is justified.
but Doctrinall) in freeing our 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.
but Doctrinal) in freeing our Church-doctrine from the calumniations of the enemies of the grace of God, who like the Adder, stops his ear against the voice of the charmer, charm he never so wisely, or truly.
onely Christ Iesus must bee the 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,
only christ Iesus must be the propitiation for sin, that knew no sin, who was made of a woman, and made under the Law, to Redeem us from the curse of the Law,
his life, in redemptionem, for our redemption; I lay downe my life for my sheepe: his Diuinity, in visionem, to behold it, We shall see him face to face:
his life, in redemptionem, for our redemption; I lay down my life for my sheep: his Divinity, in visionem, to behold it, We shall see him face to face:
Secondly, heartie Prayers, and Prayses, which are as Incense vnto the Lord, like the foure and twentie Elders, fall downe before the Lambe, hauing euery one Harpes,
Secondly, hearty Prayers, and Praises, which Are as Incense unto the Lord, like the foure and twentie Elders, fallen down before the Lamb, having every one Harps,
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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 writes) Omnium possimus, reputatiuè coram hominibus, imputatiuè coram Deo, that is,
Thirdly, Let us offer Myrrh, b tter, and contrite Repentance for ou• Sins, considering that christ, who is the fountain of all Goodness, was for our Sins and sakes accounted, (as Luther writes) Omnium possimus, reputatiuè coram hominibus, imputatiuè coram God, that is,
Redemptor noster homo nascendo, Agnus moriendo, Leo resurgendo, Aquila ascendendo factus est, (sayth 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,
Redemptor Noster homo nascendo, Agnus moriendo, Leo resurgendo, Aquila ascendendo factus est, (say Gregory) that is, Our Redeemer made man by his Incarnation, suffered as a Lamb in his passion, showed himself a lion of the Tribe of Iudah in his resurrection,
By his Incarnation we are regenerated, by his Passion redeemed, by his Resurrection restored from death to life, by his Ascension, he hath prepared an heauenly possession.
By his Incarnation we Are regenerated, by his Passion redeemed, by his Resurrection restored from death to life, by his Ascension, he hath prepared an heavenly possession.
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.
All this for our sakes, that we might receive the adoption of Sons, and hath sent the Spirit of his Son into our hearts, which Cries, Abba Father.
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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,
to whom, with the Father, and the holy Ghost, three Persons in Trinity, one Eternal God in unity, be ascribed everlasting glory, might and Majesty, Dignity,
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•.
Psalm 149.1.2 Licèt Deus cunctes die creauerit, singulariter tamen hunc Diem To have made dicitur, qui Domini natiuitate sacratus est, in quo exultari conuenit et latari, etc. Cass. in Ps. 11•.
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.
In summa Trinitate Tantum est Una, quantum tres simul sunt, ita singula sunt in Singulis, & singula in omnibus, & omnia in omnibus, & One omnia? Aug. lib. 6. de Trinitat.
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.
Ber. de Consider. ad Eugen lib. 5. Vbi Quaritur vnitas trinitatis, nec periculosius Alicubi erratur, nec Aliquid laboriosius Quaeritur, nec fructuosius Aliquid Inuenitur, etc. Aug. lib. 1. de Trinity.
Arrius filium creaturam, & facturam Patris esse tenet: Vide Theophil. enar. in Joh. 1. cap. 1. Vide eundem Theoph. eodem loco, de his haeres. dicentem.
Arius Son creaturam, & facturam Patris esse tenet: Vide Theophilus. Aeneas. in John 1. cap. 1. Vide eundem Theophanes Eodem loco, de his haeres. dicentem.
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.
Aug. Ser. 6. in Nat. At home Unigenitus Dei existens ante secula, ex Maria vtero Born est homo, Gregory. Carnem induit verbii Deus ex Sancta Virgae, etc. Epiphany contra Collyridians, baer. 79.
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.
Psalm 22.22. Hebrew 2.12. Magna dignitas est Fidelis, quod nominantur filij Dei, & Brothers filij Dei V•ig••ti, etc. Physical. Analis. in Haebreos. c. 2. v. 10.11. etc.
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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.
Maximus in Ser. de Natal. Mihi impossibile est generationis Scire secretum, Mens deficit, vox Silent, etc. Ambos Vide Music loc. come. tit. de verb. Incarnation. in principio.
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.
Aug. 2. Epistle and Volusian. Quomodo non est supra omnem sensum tanta generatio? tu ergo Ori manum pone: Scrutinize non licet Superna Mysteries. Ambrose con. Harry
Swarez. praef. disp. Tom. 2. in 3. Thom. Maria sit semper in honore, & •onorata, sed Dominus solus adoret, &c. Epiphan. con. Collyridianos, haeres. 79.
Swarez. Preface. Disp. Tom. 2. in 3. Tom Maria fit semper in honore, & •onorata, sed Dominus solus adoret, etc. Epiphanius. con. Collyridians, haeres. 79.
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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.
Aug. lib. de Virginity. Vult dicere, mater mea, quam appellatu foelicē, inde Felix est, quia verbis Dei custodiuit, non quia in illa verbum Caro factum est, Aug. super Luke. c. 11.
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.
Epithan. con. Collyridian. & Antidicomarianitas: haeres. 78. haeres. 79. Maria erat virgo honorata, sed non ad adorationem nobis data. Mary nemo adoret, God hoc debetur mysterium, etc. Vide Epiphanius. super Dicto loco plenè de hac rescribentem.
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.
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 Mirror, quomodo de Virgae Born sit, & post Natiuitatē Virginis Mater virgo sit, etc. Chryso. hom. de John Baptist. Inuenta est virgo, illa pragnans, ad quam vir non accesserat: Uterus quidem foetu tumuerat, & virginalis integritas manserat, etc. Chrysostom hom. de S. Susanna.
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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.
Aug. Epistle 58. Qui sine humilitate Virtues congregate, quasi in ventum puluerem Portat, Gregory. hom. 6. Tantò pretiosior God, quantò propter God humilior sibi: Gregory. lib. 18. moral.
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.
Ambos lib. de office. Christus omnibus omnia factus est, pauper pauperi•u•, •ilic••• s•• ••tibus, diu•••••i•••, etc. Ama•. super. la•c. lib. 4. Esur••at Christus qui omnes p••••t, simut, per Whom creature's omnis Potus, & qui spiritualiter Paris est esurientium, fonsque sitientium, in terra fatigatus, qui seipsum nobis viam fecit in coelum, Aug. de Catechizing. rud.
Ber. lib. 2. de consid. Subitò, quid non suspicatur infortunium, accidit, calamitas irruit, mors intercipit, quam nullus euadit, Innoc. de vilit. condit. hum.
Ber. lib. 2. de Consider. Subitò, quid non suspicatur infortunium, accidit, Calamity Irruit, mors intercipit, quam nullus euadit, Innocent de vilit. condit. hum.
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.
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. Virtue. Charitatis.
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.
Isle Justus venit ad nos Peccatores, vt ex peccatoribus faceret •ustos, venit ad Impious, vt faceret Pios, venit ad Superbos, vt faceret Humiles, Ambos super ••cam.
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.
Aug. de Civil. Dei. How often Diem Ilum considero, toto corpore contremisco, siue comedo, siue bibo, semper videtur illa Tubam sonare in auribus, Surgite Deads, venite ad iud•cium, Hieron.
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.
Qui credit in Christ, saluus sit sine Opere, sola side gratis accipiens remissionem peccatorum, Ambos come. in 1. Cor. 1.4. & Anselm. Enarrat: in Eum loc.
