A NEW YEARS GIFT FOR THE SVOLE, OR A Christian Meditation of Christ's INCARNATION.  
Preached in the Cathedral Church at NORWICH on Christmas day last. 1614  
By SAMVEL GAREY, Preacher of GOD'S word at WYN●ARTHING.  LUKE. 10.11. 
I hold, I bring you tidings of great joy, that shall be to all people: that unto you is borne that day in the City of DAVID a Saviour, which is CHRIST the LORD.  C●●ISOST. HOM. 5. 
〈…〉 & quomodo factum sit, nescio, qu● 〈…〉 ignorati  
That is, 〈…〉 was made fle●● & 〈◊〉 is was made, I ●●ew not, & what 〈…〉.  
LONDON, Printed by WILLIAM SEA●●●, for 〈…〉   

TO THE RIGHT WORSHIPFUL, SIR THOMAS HOLLAND Knight, and his virtuous LADY: all temporal, and spiritual happiness.  
(RIGHT WORSHIPFUL)  
I Have presumed to seal this Sermon with the Signet of your names, that your worthiness might give lustre to this worthless labour: and I was induced by many Allectives to gratify you with this small remembrance: First, your religious respect, and affection you bear, and embosomed to our tribe of Levi. Secondly, your Cordial love, and continual devotion you manifest unto the Gospel. Thirdly, you are the vive Image of your departed father, a Foster-father of the Clergy, who now resteth with the Father of glory, from whom I received the first fruits of my poor living: and therefore, as a due debt, I tender unto you the first fruits of my small learning: Accept it as a grateful Testimony of a thankful mind, Qui si non potui maxima, parva dedi: not the greatness of the gift, but the gratefulness of the Giver is to be respected: 
Cassio.  and as one well speaks, Inuitat ad magna, qui grate accipit modica: So your gentle acceptance shall encourage me to some greater business: and as the Apostle speaks of Alms, 
2. Cor. 8.12.  So in this Action, If first there be a willing mind, it is accepted according to that a man hath, and not according to that he hath not: And as we read, when the Tabernacle was to be built by Moses, 
Exod. 25.2.  Every one brought some thing, some more, some less, some better, some worse, and all necessary: So for the building of God's Church, every one should bring such as they have, 
Lul. 21.2, 3.  some Talents, and some with the Widow, mites to cast into the Treasury: and although in these flourishing days of learning, there is a Satiety of worthy writers, yet they cannot breed a surfeit: for we cannot say of spiritual oblation, as the wise men said to Moses in the bountiful times of popular oblation, 
Exod. 36.5.  The people bring too much, and more then enough for the use of the work, etc. No: all our hands, hearts, and tongues were given us to this end, 
Aliis micans, meipsum consumo.  to spend them as self-consuming lamps, to give light to others: and therefore not to show myself defective in this public service, (which was so begged by many to be published) and considering what Saint Augustine writes, 
〈◊〉 confess. 〈◊〉 25.  Non licet habere cognitionem privatam, ne privemur eâ: We must not make our knowledge private, lest we be deprived of it. I have adventured to present this Travel to the general eye of men, hoping that the grain being good, it doth better in the market, then in the garner. If any one Soul shall receive good by it; I shall be fully satisfied, and your Worship shall be interessed in the claim of that comfort.  
As jacob, when he left his sons, 
Gene. 49.28.  blessed them with a several Blessing: So do I beseech God, the giver of all gifts, to bestow a spiritual Benediction upon this labour, and to give increase to that doctrine, which we here plant and water: and so in all submission, I commit this to your Patronage, and commend you to God's good protection.  
At your Service in the Lord, SAMVEL GAREY.   

TO THE CHRISTIAN, AND courteous READER, SAVING GRACE..  
THe importunity of many, who heard this Sermon delivered, and solicited me to have it published, were prevailing motives with me to take this opportunity in offering it to the world, thinking of Saint Augustine's speech, Qui rectum facere cùm possit, 
August. lib. 3. de libero arbitr.  non vult, amittat posse, cum velit, He that will not do good, when he may, let him want power when he would. So I hope, this shall do good to them that are good. Wherein I hunt not after vulgar commendation, which is like children's love, gotten, and forgotten in an hour: neither did I ever affect, that myself, or my labours should be pinned as a Cognisance to the Towne-coat, or to depend upon the common sleeve of popular judgement. And indeed I am somewhat of Socrates' mind in Plato, who evermore suspected that for bad, which the common people extolled for good: and as Pliny gave it a rule in School, that he declaymed worst, 
Prou 25.11.  who was applauded most. Yet Solomon thus far will give this a commendation, that they were words uttered in due season.  
I offer this to temperate men, studious, ingenuous, and zealous men: for, as for Critical, or hypocritical, I never loved to praise them, or please them. I say herein with Cicero, Perseum non curo legere, 
Cice. lib. 2. de Orat.  Laelium volo: Perseus is too learned, I wish honest, and not unlearned Laelius to be my Reader: for I contemn the iniudicious censure of mere Ignorants. 
Sen prou.  Grave judicium est eius, qui judicare non potest: the ignoranter man, the severer judge: to stand to such judges, were beforehand to condemn myself. 
jaert. in vita Anachars.  Anacharsis misliked it in Greece, and so do I here with us, Artifices certant, judicant qui non sunt artifices: Divines preach in the pulpit, Artisans prate, and judge of it in the Alehouse: But for the honest and well minded Reader, who is neither captious, or curious, 
Psal. 1.2.  But delights in the Law of the Lord, and meditates therein day and night: who labours to purchase knowledge by diligence, and by his devotion to redeem time, and not misspend it in idle pleasure, which one compares to Hawking, much cost, 
D. Boys.  and little sport, To him I say, as the Angel said to john, 
reve. 10.9.  Take this little Book, and eat it: Let thy saviour's Divine incarnation be thy devout meditation: and be not afraid, or offended with the Latin quotations, for I have made them for thy sake, like Country-stiles, step over them, thou losest not thy way by them, for their expositions follow them: and (si fortè mihi vitio detur) if I be blamed for inserting many marginal allegations, know that I did it for the more learneds sake, that they might gustare post fella favos, the better relish their palates with tasting the honey of others Hives. 
Pro M. Caelio.  Dandum est aliquid aetati, saith Tully of youth, so something must be given to this learned age, something to the solemnity of the place, and something to the expectation of the hearers. And indeed of this matter, all good pens have written, and tongues spoken, so that I have gleaned but an handful out of a plentiful harvest: Yet though this subject hath passed many worthy workman's hands, ye● (to my knowledge) I have followed the method of no particular author. Thus hast thou (ingenious Reader) the purpose of my publishing, and proceeding, and now ventrously I traffic with this poor talon in this banke-route world, and entrust thee with the benefit of my pains: let me not find thee a bad debtor, to repay me with envy, instead of usury. Non quid ipsi possunt, sed quid nos non possumus, dijudicant: An usual practice for loiterers to detract from others labours: for it is an easier task to correct, then to compose to censure, then to write: But wisdom is justified of her Children, Matth. 11.19.  Mart. Epigr. Carpere vel noli nostra, velede tua. 
Thine in the Lord, SAM. GAREY.   

A NEWYEARS GIFT FOR THE SOUL.  GALATHIANS 4.4.5. 
4. But when the fullness of Time was come, God sent his Son, made of a woman, and made under the Law,  
5. That he might redeem them, which were under the Law that we might receive the adoption of Sons.  
THese words do contain two general heads.  
1. Our saviour's Incarnation.  
2. Man's Redemption.  
The time of this Incarnation set down with a Quando, when, When the fullness of Time was come: And the sequel of the words deliver three points.  

1. Christ's Divinity:  
2. Christ's humanity:  
3. Christ's humility.   
1. Christ's Divinity, in these words, God sent his Son.  
2. Christ's humanity, in the next, Made of a woman.  
3. Christ's humility, in the next, Made under the Law.  
In Christ's Divinity, and humanity, I will consider Christ's two Natures, 

Divine &  
human,   confuting certain heresies from thence arising.  
In Christ's humility I will observe his perfect obedience to work our redemption, and reconciliation: And this 
a Polani part. Theol. lib. 1. pag. 62.  Obedience hath two parts. 

2. impletio legis.  
1. persolutio poena    
1. The fulfilling of the law, set down in our Text, made under the law, that is, as our Saviour himself expounds it, Matth. 5.17. I came not to destroy the Law, but to fulfil it.  
2. The payment of the punishment due for our sins, is elsewhere set down by the Apostle 
b Phil. 2.8.  Paul, He humbled himself, and became obedient unto the death, even the death of the Cross.  
The second verse declares the cause of Christ's Incarnation, and humiliation, which was to redeem them that were under the Law, and that 
c Piscator super Textum.  Bifariam, two manner of ways. 

1. a maledictione legis.  
2. à ceremonijs legis.    
1. From the curse of the law, as 
d Gal. 3.13  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 
e Rom. 10.4  Apostle, Christ is the end of the Law.  
The Sum, or Corollary of all this, is propounded in the last words, That we might receive the adoption of Sons.  
So that by this you may perceive, that all our speech will generally hang upon these four words, Quando, Quis, Quomodo, Quare.  
1. Quando, the time when, when the fullness of time was come.  
2. Quis, who? God sent his Son.  
3. Quomodo, how? Made of a woman, made under the Law.  
4. Quare, why, or wherefore? That He might redeem them which were under the Law, that we might receive the adoption of Sons.  
From these four heads, as from the 
f Gen. 2.10  four divided heads of Paradise, the weak streams of our meditations flow.  
And first of the first, Quando, when, when the fullness of time was come.  
The coming of Christ in the flesh, is called the fullness of time, for four respects.  
1. For the fullness of Grace received by his 
g john 1.16.  coming.  
2. Because Christ is the fulfilling of the 
h 2. Cor. 1.20  promises of God, as being in him, yea, and Amen.  
3. Because the 
i Rom. 10.4  Law, and the 
k Luke 1.70  Prophets are fulfilled in him.  
4. Because the times from Christ's coming are the 
l 1. Cor. 10.11  ends of the world, and it was fit he should come so late, for two reasons, as 
m Aquinas in locum.  Aquinas allegeth them.  
1. Because Christ is the Lord, and therefore meet there should be long preparation, and expectation of so puissant a person.  
2. Because Christ is the grand 
n Math. 9.12  Physician of the world, and therefore requisite, that all sinners, his patients, should thoroughly feel their sickness, before he came to visit, and redeem them; venit de coelo magnus medicus, quia per totum ubique iacebat agrotus, saith 
o Aug. super joan.  Austen, that is, The great Physician came down from heaven, because every where sick sinners did lie and languish.  
And of this fullness of Time (plenitudo, seu 
p Piscat. Scholia super locum.  complementum temporis) the fullness, and complement of all time, there were many prefiguring Typical representations, and prophetical predictions. All grounded upon Gods first promise, 
q Gen. 3.15.  Semen mulieris conteret caput senpentia: The seed of the woman shall break the Serpent's head.  
This was the Axis, the Supporter, and foundation of all of them. Yea, God reiterated, and renewed his first promise to some of the patriarchs.  
To 
r Gen. 12.3.  Abraham, In thee shall all the families of the earth be blessed: the same repromised to 
s Gen. 26.4.  Isaac, repeated to 
t Gen. 28.14.  jacob, re-established to 
u 2. Sam. 7.16.  David. And of this promised seed, who should break the Serpent's head, the most significative Type, was the Brazen Serpent, spoken of Numb. 21.8.9.  
Isaac, Samson, Solomon, jonas, Melchisedeck, and others, did bear a figure of Christ.  
2. Not only Types prefigured, but also many prophecies aimed at this fullness of Time.  
The Patriarch 
x Gen. 49.10.  jacob lying upon his deathbed, did prophesy of it unto the Tribes of Israel, The Sceptre shall not departed from judah, etc. until Shilo come.  

y Num. 24.17.  Balaam prophesied of this fullness of Time, saying, There shall come a star of jacob, and a Sceptre shall rise out of Israel.  
David prophesieth of the coming, and kingdom of the Messiah, yea his second Psalm specially runs upon that matter.  
Solomon in his Canticles shadoweth forth Christ's wished, and welcome coming to his Spouse the Church.  
The Prophet 
z Micah. 5.2.  Micah foretells the place of Christ's Nativity, Thou Bethleem Ephratah, art little to be among the thousands of judah, yet out of thee shall be come forth, that shall be the ruler in Israel.  
The Angel Gabriel foretold 
a Dan. 9.25.  Daniel the Prophet the fullness of this time, when the Messiah should be borne.  
How lively doth the Prophet 
* Esay 7.14.  Esay describe the fullness of this Time with a demonstrative Ecce, Behold, a virgin shall conceive, and bear a Son, and ye shall call his name Emanuel.  
hearken, how the Prophet jeremy 
b jerem. 23, 5.  proclaims a fresh again with another Ecce, Behold, the days come (saith the Lord) that I will raise unto David a righteous Branch, in his days judah shall be saved, and Israel shall dwell safely.  
The Prophet: 
b Zechar. 9.9.  Zechariah trebles again this Ecce, Behold, the King comes unto you, be is just, and saved himself, poor, and riding upon an Ass.  
The Prophet 
c Mala●. 3.1.  Malachy (the last Echo of all the Prophets till john Baptist, echoes an Ecce too, Behold, I will send my messenger before me, and the Lord whom ye seek, shall speedily come to his Temple.  
Thus all the Prophets in sense sounded forth the Poet's verse.  
Virg. Aggredere O magnos (aderit iam tempus) honores: chara deûm Soboles.— i.  
O Son of God, thy labours great achieve,  
The Time is come: us from our sins reprieve.  
Yea these holy men the Prophets, spoke of this fullness of Time, as they were moved by the holy 
d 2. Pet. 1.21.  Ghost, and as the Apostle 
e 1. Pet. 1.10  Peter speaks, of which salvation the Prophets have inquired, and searched, which prophesied of the grace which should come unto you.  
Nay, the Prophets not only looked, but longed for the fullness of this Time.  
How pathetical is 
f Esay 64 1.  Esay in his desirous expectation! Oh that thou wouldst break the heavens, and come down, and that the mountains might melt at thy presence! So that I may say, that Christ was not only, 
g Apoc. 13.8.  Agnus mactatus: a Lamb slain, but also, expectatus ab origine mundi: expected from the beginning of the world.  
All the Types, they were representative; all the prophecies significative; but at this Quando, this, fullness of Time, the Messiah is exhibitative: they did represent, now he presents himself.  
At which fullness of Time all the Types were ended, all the prophecies of his birth fulfilled, yea all the heathenish Oracles ceased.  
juvenal. — cessant oracula Delphis. i.  
The Oracles which at Delphos spoke,  
at his coming ceased, and broke.  
Christ's birth dissolved those delusive works of the devil: at his coming all mute, and marred.  
Excessere omnes Adytis, artsque relictis,  
Dij quibus imperium hoc steterat— i.  
All feigned gods the Altars leave,  
To which the Empire once did cleave.  
Away, ye false Oracles of feigned gods. Behold, the heavenly Oracle of Truth descends himself.  
Vanish, ye darker Types, the shadows of this sun, the Son of righteousness appears himself, and that in the sign Virgo.  
Indeed the incredulous jews, and as 
h Acts 7.51  Stephen brands with two stigmatical Epithets, Stiffnecked, and Uncircumcised; they still expect the fullness of this time, their Quando is not yet come.  
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's actual nativity was proclaimed by the tongue of an 
i Luke 2.10.11  Angel, that unto us is borne this day in the City of David a Saviour, which is Christ the Lord.  
Oh let us celebrate, not annually, but perpetually, the memory of Christ's 
* O Nativitas honorabilis mundo, amabilis hominibus, investigabilis Angelis, in his omnibus admirabilis, etc. Ber.  nativity. Nativitas Christi natalis Christiani, that is, the Birthday of Christ, is the birthday of every Christian, 
k Psal. 118 24  This is the day which the Lord hath made, yea wherein the Lord was made, let us be glad and rejoice in it: let us power out Isaiah 
l Esay 49.13 Coeli Regenato, Angelorie chori prodeunt, hymnli dicunt, etc. Greg. lib. 27. moral.  words, Rejoice, O heavens, and be joyful, O earth, burst forth into praises, O mountains; for God hath comforted his people; and will have mercy upon his afflicted.  
Christ, who was in the old Testament velatus, shadowed forth, is at this fullness of Time, revelatus, reveled, and exhibited. Before, praedictus, foretold; now, praedicatus, present, preached, and published: as 
m Peristep. him. 10.  Prudentius ●n his hymn.  
Mortal corpus sumpsit immortalitas,  
 dum caducum portat aeternus Deus,  
Transire nostrum possit ad coelestia, that is,  
Immortality takes mortality,  
That whilst Eternity bears our frailty,  
We might pass unto the Deity.  
As 
n 1. Tim. 3. the last.  Paul: God is manifested in the flesh.  
Let me in a word speak something with celerity, which doth concern the spiritual celebrity, and solemnity of ●he fullness of this Time.  
And I will begin with borrowing St. Bernard's words, 
o Ber. in Ser. de Aduent.  speaking of the same point, Dignun est (fratres) ut tota de●otione domini celebremus Aduentum, delectati tanta consolation, stupefacti tanta dignatione, inflammati tanta dilectione, etc. 〈◊〉. It is fit, Brethrens, that we should celebrate the Lords coming with great devotion, delighted with such heavenly consolation, admiring at such humiliation, ravished with divine love, and affection. Saint 
p Ambrose in Lucam.  Ambrose also speaks of the same matter after the same manner, Hoc tempus non sine causa Domini Aduentus vocatur: deo Sancti patres celebrare coeperunt Aduentum, ut unusquisque praeparet fidelis, ●t dignè valeat celebrare: i. 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.  
This is a time of spiritual festivity, not of profane ●anity, dicing, dancing, carding, or carousing; but of Christian exultation, and joyful 
q Christus sit mel in over, melos in aure, jubilaeus in cord.  jubilation, speaking to ourselves in Psalms, and in spiritual songs, singing and ●aking melody to the Lord in your hearts, Ephes. 5.19.  
A time of piety, a time of pity, and charity: the first requires your heart; the second your heart and hand. For the first, say with 
r Psal. 108.1  David, O God my heart is prepared, so is my tongue, I will sing, and give praise. And for the second, do with 
s job. 31.17.  job, I have not eaten my morsels alone, the fatherless have eaten thereof. A fit time to extend the fullness of mercy to others, since the fullness of mercy at this time was extended to us. 
* Solacharitas est, qua vincit omnia, & sine qua nihil valent omnia, & ubi fuerit, trabit ad se omnia. Aug. de doctri. Christiana  Feed Christ's poor members with the morsels of your bread, that Christ may say unto you at his second coming, I was hungry, and you gave me bread, Math. 25.35.  
But alack for pity, the proud back cruciates the poor belly; pride is the cut-throat of pity and charity. As our Saviour, Charity waxeth cold, but iniquity doth abound: 
* Non solùm avarus est, qui rapit aliena, sed ille avarus est, qui cupidè servat sua. Aug.  Charity is turned to bravery, and prodigality; large houses, but strait gates; and the Porter Covetousness keeps out Lazarus from any entrance. In the better Times, this was a time of charitable devotion, which is now turned to devoration.  
The rich feast, and the poor fast; they dine, these pine; they surfeit, these starve; yet both servants to one Master. Oh you, whom God hath blessed with a plentiful store, 
t Ecclesiast. 11.1  Cast your bread upon the waters, and after many days ye shall find it. Tanta est apud Deum hospitalitatis gratia, ut ne potus aquae frigidae a praemijs remunerationis immunis sit, s●ith 
u Ambros. de office  Ambrose. 1. God is so regardful of hospitality, and charity, that a cup of cold water lacks not a 
* Si vere tua sunt, expend ad l●cra, & pro terrenis coelestia commutato, Ber. Ser. 20.  reward. Do the works of mercy, for God loves a cheerful giver.  
There are many Christmasse-Non-residents, that run to the City, to live in obscurity; who should live in their Country, to keep hospitality: an Epidemial disease, as common as the toothache. 
* avarus nec patientibus compatitur, n●c miseris subvenit, sed offédit Deum, proximum, et seipsum. Deo detinet debita, proximo denegat necessaria, & sihi subtrahit opportuna. Inn. de vilitate cond. humanae.  against whom, or to whom the poor cries, as the Infants did to their mothers, in the destruction of jerusalem, Lament. 2.12. Where is bread, and drink? and finding none, give up the ghost in the mother's bosom. Oh you, whom God hath made well-stored Stewards (none are Treasurers) open your-gates, and let the King of glory his poorest members enter in: if you will not, remember 
* Ideo rogam Dives, non exauditur in tormentis, quia rogantem Lazarum non exaudivit in terris, Aug. hom. de Divite.  Dives, he as a Gentleman, as many are, without Arms, or Heraldy, and because he shut his gate, patuit atri ianua Ditis, ●e passed the broad-gates of hell: he would not give Lazarus, micam panis, a crumb of bread; he could not get afterwards, guttam aquae, a drop of water to cool his ●ongue. Show mercy, if ye expect mercy: be merciful, 〈◊〉 your heavenly Father is merciful. 
* Foeneratur Domino, qui largitur pauperi. Prou. 19.17.  He that gives to the ●ore, lends to the Lord, and his righteousness remains ●r ever.  
Prepare yourselves, 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. Behold, The immortal King of man's redemption comes unto you, 
Virg. I am nova progenies calo dimittur alto:  
A God-man is sent from God to man.   
Welcome him with all fidelity, humility, piety, with cordial sanctity and solemnity. If a mortal King should ●ome unto you, I know you would adorn yourselves, provide a solemn preparation to entertain him with ●ll duty and diligence. Lo, the greatest King of all, in comparison of whom, all earthly Kings are ●tomi, ●oates, and mites, in 
a Revel. 19 16.  cuius foemore scriptum, Rex re●um, etc. In whose thigh is written, King of Kings, and Lord of Lords. Behold, he comes unto you, to lodge in ●he houses of your hearts by faith. Behold, I stand at the ●oore, and knock; if any man hear my voice, and open the ●oore, I will come in unto him, and will sup with him, and ●e with me, Apoc. 3.20.  
Be thankful to our Lord for the fullness of this Time; ●e dutiful to serve him at all times. And to end this point with the Psalmists 
b Psal. 149.1.2 Licèt Deus cunctes dies creaverit, singulariter tamen hunc Diem fecisse dicitur, qui Domini nativitate sacratus est, in quo exultari convenit et latari, etc. Cass. in Ps. 11●.  song, Sing ye unto the Lord a new song, ●t his praise be heard in the Congregation of Saints: let Israel rejoice in him that made him, and let the children of Zion rejoice in their King. And thus much, or rather thus little of the first point, the Time, Quando, when the fullness of Time was come.  
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. First, the inseparable working of the Trinity in the work of man's redemption. Secondly, the confutation of the heresy of 
c Vide Vrsin. doct. Christ. 2. par. tit. de deitate Christi. Noetus, et Pra●cas hanc haeresin tenebant: vide Aug. haeres. 36.  Sabellius, who did maintain the Son to be, Eaudem personam cum patre, & Spiritu sancto, that is, the same person with the Father, and the holy Spirit, when we see here, that they be distinct, God sent his Son.  
3. The manifestation of the heresy of 
d Aug. haeres. 45. De hac haeresi vide Zanchium & Theophilact. in Philip. 2. v. 5.  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: The works of the Trinity be inseparable, and indivisible: for as the Trinity were Agents, in the creation of man, Faciamus hominem, Let us make man, Gen. 1.26. so Actors at the Redemption of man.  
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; the Father willed, the Son worked, and the holy Ghost blessed; the Father decreed, the Son personally performed, and the holy Ghost sanctified the work of redemption: in one word, God sent his Son.  

e Vide Musc. loc. come. tit. de Incar. verb.  Divines, to express this mystery, use this similitude, imagining three virgins weaving of a coat, and one to wear it: so the three persons of the holy Trinity wrought in the Incarnation of the Word, but the Son alone did put on the flesh: for it was convenient, that He that was Son in the Godhead, should be Son in manhood.  
Now, as the Creation of all is attributed to God the Father, in respect of the matter; to God the Son, in respect of the disposition of the form; and to God the holy Ghost, in regard of the preservation of both: So the Redemption is attributed to the Father. Pater per fili●● taenquam fons, as the learned 
f Vrsin. doct. Christ. 2. par. tit. redemp. p. 34. 5.  Vrsinus: the Father by ●●e Son, as the fountain: it is attributed and ascribed ●o the Son, who effected it, merito, & sua persona: by his merit's, person and passion. It is attributed to the holy Ghost, Tanquam immediatè effector regenerationis, as immediately the effector of regeneration: yea, as that wor●●y Vrsinus saith again, 
Eodem loco.  Efficacia est communis Tribus perso●is, modus autem est filio proprius, that is, the efficacy common to the Trinity, the manner is solely proper to the ●onne.  
2. You may perceive that fond, and forlorn heresy ●f 
* Vide Calu. harm. in joh. 1. c. 1. & Vrsin. doct. Christ 2. par. pag. 378.  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. 
g Aug. de Ciu. dei. lib. 11. ca 10 & Lomb. 1. sent. dist. 25.  The Son ●f himself, with himself, the same which himself, as ●he foresaid S. 
h August. ser. 4 de temp.  Austen speaks.  
We know and believe the Unity of the Godhead, yet a 
* In summa Trinitate tantum est una, quantum tres simul sunt, ita singula sunt in singulis, & singula in omnibus, & omnia in omnibus, & unum omnia? Aug. lib. 6. de Trinitat.  Trinity of persons, God in essence one; in persons three▪ and yet an Unity in Trinity, and a Trinity in Unity, all Coequal, Coessential, Coeternal: yet all distinct, the Father from the Son, the Son from the Father, and the holy Ghost from both.  
I might here meet with the heresies of Arrius, Paulus Samosatenus, Seruetius, and others, who maintain, that the Son is not equal to the Father: but the Apostle 
i. Phil. 2.6.  Paul hath condemned this error, saying, Christ being in the form of God, thought it no robbery to be equal with God: yea, it is an orthodox Axiom of truth and belief, that 
* Vrsin. doct. Christ. 2. par. pag. 381.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est patri equalis & consubstantialis: i. the Word is equal to the Father, and consubstantial: true it is, that alius pater, alius filius est: the Father is one, and the Son another: But how? Non alius Deus pater, nec alius Deus filius, nec alius Deus Spiritus sanctus; high enim Tres unum sunt, as writes 
k Vrsin. doct. Christ. pag. 382.  Vrsinus, that is. The Father is not another God, or the Son another God, or the holy Ghost another God, for these three be one.  
The Father is first, not in priority of Nature, Honour or Time, but 
l Perkins upon the Creed.  Order: or as the Schoolmen, Prioritate originis, in priority of beginning. Pater est principium non de principio, Filius principium a principio, saith 
m Th●m. 1. part. s●●. quaest. ●3 art. 4.  Thomas: that is, The Father is beginning, not of beginning; the Son beginning from beginning: In principio erat, hoc est, a principio erat, saith 
n Theophil. enarrat. in 1. joh. cap. 1.  Theophilact; that is, In the beginning was the Word, that is, from beginning. Or as Austen, Principium principio carens: that is, A beginning, wanting beginning: Or as 
o Caluin. har. in 1. joh. cap. 1.  Caluin, Principium omni tempore superius, a beginning before all time: indeed (as a 
p Aug. de Trin. lib. 4 cap. 20.  Father writes) Pater est totius Divinitatis, vel Deitatis principium, that is, The Father is the eternal beginning of the Deity: and as Athanasius in his Creed, The Father is of none, the Son is of the Father alone, and the holy Ghost of Both. Filius per aeternam generationem, spiritus per aeternam processionem, saith 
* Piscat. in joh. 1. cap. 1.  Piscator: i. The Son by an eternal generation, the holy Ghost by an eternal procession. I will conclude this mystery with 
q Ber. de consid. ad Eugen. lib. 5. Vbi quaritur unitas trinitatis, nec periculosius alicubi erratur, nec aliquid laboriosius quaeritur, nec fructuosius aliquid invenitur, etc. Aug. lib. 1. de Trinit.  Bernard's words, Scrutari temeritas, credere 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.  
3. Behold that exploded heresy of Photinus, who denied the divine Nature of Christ, acknowledging him perfect man, but not God, which divine nature is propounded, God sent his Son, that is, filium ex essentia Patris genitum, i. the Son begotten of the Essence of his Father: and it is a divine rule among 
* Vrsin. s 2. part. pag. 382.  Divines, that, Essentia divina nec dividi, nec multiplicari, nec alia creari potest: i. The divine Essence cannot be divided, multiplied, or another created; therefore perfect God in respect of his divine nature: 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: si Sermo Deus, ergo aeternus Deus (saith 
r Caluin. harm. in cum locum.  Caluin) If the word was God, therefore God from everlasting.  
Now you are to know, that the 
* Persona Christi una est, quia unus est Christus: Polan. part. lib. 1. pag. 57  person of Christ is one; for but one Christ: his natures two, as I mentioned in the beginning, 

Divine and  
human:    
Divine, expressed here, God sent his Son.  
human, which follows, Factus ex muliere: Made of 〈◊〉 woman.  
And there is not one point in all our faith, so involved with so many heresies, as is this point of our belief, of Christ's Divinity and Humanity.  
It 
* Vide Musc. loc. come. tit. de incarn. verb. de hac re.  was the policy, and marvelous sleight of Satan, to entrench the faith of the faithful, with bulwarks of heresies fronted on every side.  
The 
* Arrius filium creaturam, & facturam Patris esse tenet: Vide Theophil. enar. in Joh. 1. cap. 1. Vide eundem Theoph. eodem loco, de his haeres. dicentem.  Arrians deny Christ to be perfect God, of equal substance with the Father.  
The Marcionites deny Christ to have been borne in the flesh, or perfect man.  
The Manichees confess his divine nature, but not human.  
The Photinians attribute human nature but not divine.  
The Nestorians grant two natures to be in Christ, but so, that they make two persons, and so cut one Christ in two, one as the Son of God, one as the Son of man.  
The 
* Vide Bellar. de Christo. lib. 3. cap. 2.  Euticheans affirm one person to be in Christ, and but one nature, namely, the divine, saying, that the human nature was swallowed up by the conjunction of the Word: thus, 
Incidet in Scyllam, qui vult vitare Charibdin: that is,  
He shall fall upon the ●ocks,  
that would escape the sands.  Our belief, like 
s Matth. 14.  Peter's ship, is tossed with Satan's winds, and waves, — unda superaduenit undae: one wave of error follows another, like jobs 
* job 1.  messengers in the neck of another, that unless we be godly-wise to put a difference twixt person and nature; it will be perilous to scape the rocks, and easily catch in these Meanders and Labirinths of Satan.  
And herein to call to your remembrance one principle of your faith: you are to know, that there is one person of one self same Christ: Yet two Natures 
* In personali unione distinctae manent, & inconfusae naturae, sive proprietates, sive essentiam, sive operationes earum, spectes, Polan. part. l. 1. pag. 59  distinct; inconfusae, not confounded, and yet a personal union of both Natures, not one dissevered from another: That of God, which is of the Word, which took upon him flesh; and that of man, which is of the flesh, that was assumed, of which none is changed into the other, but each of them do keep their proper and natural condition, either in respect of the essence, proprieties, or operations of them.  
So that there is a threefold plenitude in our Redeemer Christ jesus: 1. Verus Deus, true God. 2. Verus homo, true man. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. God and man, by a personal union: the which three are equipollent to those three wonderful works of the omnipotent Majesty in the Assumption of the flesh: and as S. 
u Bern. ser. 10.  Bernard styles them, Mirabiliter singularia, & singulariter mirabilia, i. miraculously singular, and singularly miraculous. What be they?  
1. The Conjunction of both Natures. Deus & homo, i. God and man. Secondly, Mater & virgo, that is, Marry his mother, and yet a Virgin. Thirdly fides, & cor humanum, i. faith, and man's heart united by believing it. And surely, the first three are as equally wonderful: first, true God: secondly, true man: thirdly, God and man. As God, plenus gloria, full of glory: as man, plenus obedientia, full of obedience: as God and man plenus gratia, full of grace. I mean, gratia 
* See the Bish. of Ely his Sermon, preached on Easter day. 1614 p. 19  unionis: the grace of union: ●or other grace in Christ, I take, that Divines know ●one.  
Now concerning Christ's divine nature, propounded ●ere, God sent his Son, I shall not need to spend much ●ime: none but Atheists or heretics deny it. The Scripture: which is the mouth of God, and Oracle of truth, e●ery where testify the verity of Christ's Deity and Divinity.  
So 
* Col. 1.15.16.  Paul to the Colossians saith, That Christ is the ●mage of the invisible God, the first begotten of all creatures: For by him were all things made in heaven, or earth, visible ●nd invisible, Angels, etc.  
So 
x Mat. 16.16.  Peter, Thou art Christ, the Son of the living God.  
So 
y Psalm. 2.7.  David, Thou art my Son, this day have I begotten ●hee.  
So 
z john 20.28.  Thomas saith to Christ, My Lord, and my God.  
So 
* Rom. 9.5.  Paul calls Christ, God over all, blessed for ever.  
So our 
a john 5.23.  Saviour saith of himself, that all men should honour the Son, as they honour the Father.  
So 
b Col. 2.9. john 5.19. 1. john 1.2.20. john 16.15. john 5.26. Matth. 28.18. Phil. 2.6.  Paul saith of Christ, that in him dwelleth all the fullness of the Godhead bodily:  
Yea, innumerable testimonies of Scripture to aver the same.  
The Scripture ascribes the same divine proprieties to the Son, which be attributed to the Father: that he is, omnipotens, omnipraesens, omnisciens, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, omnipotent, omnipresent, all-knowing, the knower of the secrets of the heart, Rom. 2.16.  
Yea, to conclude this, with the words of the 
c Heb. 1.2.3.  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, and the engraved form of his person, and bearing up all things by his mighty word, etc.  

d Prudentius in Psychomachia.  Ille manet, quod semper erat, quod non erat, esse incipiens.—  
He that was ever an eternal God, in man's nature took a beginning.—  
By these testimonies are confuted divers heretics:  

Zanchius in Phil. 2.5.  1. Ebion, Cerinthus, Photinus, Paulus Samosatenus, holding that Christ had no being, before he took on him the shape of man.  
2. Sophronius, and 
* Caluin. harm. in joh. 1. c. 1.  servetus, imagining that the Word was not actually, and really subsisting from eternity, non fuisse rem verè subsistentem, sed decretum tantummodò in mente Dei de hoc homine creando, & sua deitate implendo: Not to be a substance truly subsisting, but only a decree of God of creating this man, and fulfilling him by his Deity.  
3. Carpocrates and Arrius, acknowledging that Christ had another nature besides his human, but not of the same substance with the Father.  
4. 
* Bellarm. praefat. lib. 1. de Christo.  Philoponus, Valentin, Gentilis, and other Tritheists impiously maintaining that the three persons are three Gods essentially differing in number, and nature; whereas the Catholic faith acknowledges with Athanasius in his Creed, that the Godhead of the Father, and of the Son, and of the holy Ghost is all one, etc.  
Thus Christ being true God, took on him the shape of 
* Homo factus, naturam suscipiendo nostram, non amittendo suam, Aug. epist. 120. cap. 36. Ruffinus in symbol.  man, not by confusion of Substance, but by personal Union.  
God sent his Son, not adopted Son, as all the elect are by grace; not Son by creation, as the Angels, and Adam was before his fall; but his natural Son, be gotten from eternity: called Gods only begotten Son: So God loved the world, that he gave his only 
* Vocatur unigenitus, qui ante humanam naturam existebat, etc. Vrsin. doct. Chri. pag. 373.  begotten Son, etc. joh. 3.16. Equal to the Father, as touching his Godhead: for whatsoever things the Father doth, the same things doth the Son also, joh. 5.19. For he is of the same nature, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the Greek Writers, of the same, not of the like nature; Gods natural Son, and so naturally God, of the same essence with his Father. Qui ●lius Dei naturalis est, habet eaudem integram, & imparti●elem Dei essentiam communicatam, saith 
* Vrsin. doct. Ch. 2. par. pag. 382.  Vrsinus, that is, ●ee that is the natural Son of God, hath the same total, and impartible essence of God communicated, etc.  
So that, damnable, and detestable is the heresy of Photinus, Ebion, Cerinthus, etc. infringing Christ's Godhead, whose divinity is here expressed, God sent his Son: here is the Quis.  
Next followeth, Quomodo: how or in what manner ●ee was sent? Factus ex muliere: Made of a woman: if made of a woman, than He was perfect man; which o●erthrowes the heresy of the Marcionites, yea, all such as deny Christ to be perfect man, or to be come in the flesh Saint 
g 2. joh. 7.  john brands them with a character of Anti●hrist, saying, Many deceivers are entered into the world, which confess not, that jesus Christ is come in the flesh: he ●hat is such an one, is a deceiver, and an Antichrist.  
Made of a woman; he doth not say, genitus ex muliers, that is, begotten of a woman: 
Erasm. annot. in Textum.  for though Christ had the materials of his body from Mary, yet the holy Ghost was agent in his wonderful conception.  
Ex muliere, non in muliere, of a woman, not in a woman, as Gorranus, and Aquinas upon this place, which confutes 
h Aug. haer. 11.  Valentinus heresy, who taught, that Christ had not his body from the Virgin Mary, but brought it down from heaven, & passed thorough the womb of the Virgin, as water thorough a conduit pipe: contrary to the text here, Made of a woman: and the Preposition 
i Aquinas in locum.  ex, notes the matter, as an house is made of stones and timber, etc. So 
k Luke 1.42.  Elizabeth speaks to Mary, Blessed is the fruit of thy womb. So 
l Rom. 9.5. Pecerit filium matter, a quo ipsa nutriretur, potiusqua nutriret, etc. Aug. ser 6. de nat. domi,  Paul speaking of the Israelites, saith, Of whom are the Fathers, and of whom Christ, concerning the flesh came, etc.  

Quid nobilius Dei Matre? quid castius? qu● corpus sine corporis contagione generavit? etc. Ambro. de virt. lib. 2.  Si quis sanctam Mariam Dei param non credit, extra divinitatem est. Si quis Christum per Virginem, tanquam per canalem fluxisse, non autem in ea, divino modo, quia absque viri opera, humano, quia iuxt a pariendi consuetudinem, formatum esse dixerit, aequè Atheus est, saith 
m Nazian. Orat. 51.  Nazianen: or as 
n Chrysost. hom. in Psal. 9  Chrysostome, Maria dei filium concepit, credens verbo: hoc verbum caro factum est, etc. that is, The Virgin Mary did conceive the Son of God, believing the Word, and this Word was made flesh, how? as 
o Aug. hom. 2. de Nativit. Christi.  Austen speaks of the same words, non deposita, sed seposita Maiestate.  
The same 
p Aug. Ser. 6. in Nat. Domi. unigenitus Dei existens ante secula, ex Maria utero natus est homo, Gregor. Carnem induit verbii Deus ex Sancta Virgin, etc. Epiph. contra Collyridianos, baer. 79.  Father of this point, as in all other, excellently, Peperit Virgo filium, qui Deo filios faceret, etc. Portanit in utero filium matter, et hunc fudit in forma servi in terris, quem habent Angeli imperatorem in coelis, that is, The Virgin brought forth a Son, who should make sons to GOD; the mother carries the Son in her womb, and is borne in the shape of a servant on earth, whom the Angels have as their Emperor, or ruler in heaven.  
So that Valentinus was vain, and much deceived, in dreaming that Christ had not his body from the Virgin Mary, when our Text saith, He was made of a woman.  
In which Quomodo, how? you may behold great; nay, unspeakable humiliation, that He, who is the Creator of heaven and earth, and to use Saint 
q Aug. Ser. 27. de temp.  Austin's words, Factor terrae, factus in terra, & exterra, that is, the Maker of the earth, made of earth: that He, who was the Father of Mary, should be the child of Mary. Sine 
r Aug. Ser. 16. de temp.  quo pater nunquam fuit, sine quo matter nunquam fuisset: that is, without whom the Father never was, without whom the mother never had been. This is such a wonder, that I may burst forth in 
s jer. 2.12.  jeremies' admiration, Obstupescite coeli, super hoc, that is, O ye heavens, be astonished at this.  
And this ineffable, and admirable humiliation of Christ (as Polanus 
t Polan. part. lib. 1. pag. 58.  parts it) is divided into two branches.  

1. The Incarnation: 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. 
Vide Pola. part. sup. dicto loco.   
2. The personal union of both natures.  
3. The nativity; I will but even mention them to ●our memories.   
1. Conceived of the holy Ghost. It is an Article of our ●ith: declared by the tongue of an 
u Luke 1.35. Fides matris, non libido cònceperat, Aug enchirid. cap. 34.  Angel, that is, The ●oly Ghost shall come upon thee, and the power of the most ●igh shall overshadow thee.  
For as works of power are ascribed to the Father, works of wisdom to the Son, and works of love to ●he holy Ghost: so this being a work of highest love, it 〈◊〉 specially ascribed to the holy 
* Maldonat. in 1. Matth.  Spirit.  
And this Article confutes three sorts of heretics: ●irst, the 
x Iraen. lib. 1. cap. 25.  Cerinthians: secondly, the 
y Clem. Rom. instit. lib. 6. c. 6.  Ebionites: thirdly, ●e 
z Iraen lib. 1. cap. 24. Fecit gravidam Virginem ipse, qui erat nasciturus ex Virgin, etc. Aug ser. 6. in Nat. Domi.  Carpocratian heretics, who all held, and maintained, that Christ was the natural Son of joseph, Verus, & merus homo, that is, a mere natural man, begotten of ●oseph, contrary to the express Text, joseph knew her not, ●ill she had brought forth her first borne Son, Mat. 1. the ●ast verse.  
2. The personal union of both Natures. I will conclude with two testimonies of divine Scripture: first, that ●f 
* john 1.14.  john; The Word was made flesh: And as 
a Musc. loc. come. tit. de verb. Incarn.  Musculus ●ightly comments upon those words: There was made in ●he womb of the Virgin 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 second place out of 
b 1. Tim. 3. the last.  Timothy, God is manifested in ●he flesh; the which words the learned 
c Piscat. super cum locum.  Piscator para●hrases thus, Filius natura sua divina invisibilis, effecit se ●isibilem, assumpta vera natura humana in unitatem sua ●ersonae, that is, the Son of God in his divine nature invisible, made him visible, in assuming our human nature into the union of his person. In a word, with 
d Aug. Epist. 3.  Augustine, Homo Deo accessit, non Deus à se recessit; Our Lord took upon him that which he was not, and left not to be that which he was.  
3. The Nativity, the manner of his Birth; I shall speak of that afterward, as God shall assist, and the time permi●. And in this Incarnation of Christ and the personal union of both Natures, we may behold his most incomparable, and incomprehensible compassion and affection to mankind, which I can better admire with silence, then express with utterance.  
Oh beloved, had I sides of brass, that could not be wea●y, or an Angel's tongue to speak with TWO, I should fal● short in sounding the bottom of this bottomless and boundless compassion.  
Non mihi si centum voces, linguae quoque centum sufficerent, etc.  
An hundred tongues and voicEs were not able,  
To show Christ● love herein proportionable.  
Our Lord, and Saviour did so sitire nostram salutem, so ardently thirst after our salvation, that he did vouchsafe to be borne of a woman. Lambit ubera, qui regit sidera, tacet qui verbum est, as 
e Aug. ser. 5. de temp.  Austen, that is, He sucks the breasts, that rules the Stars; he is an Infant, and cannot speak, and yet he is the Word: great humility, to assume our humanity; made of a woman, and made 
f john 1.14.  flesh, and found in shape as a man, Phi. 2.7. He did not take Angelical nature, and as the 
g Heb. 2.16.  Author to the Hebrews: He in no sort took the Angels, but he took the seed of Abraham:  nos aequaret Angelis, minoratus est ab Angelis, saith Anselmus: that is, That he might make us equal to the Angels, he made himself lower than the Angels. So that there is greater affinity twixt God and man, then twixt God and the Angels; for he assumed our nature, and was made of a woman. We do not read in any place of Scripture, that Christ did ever call the Angels fratres suos, that is, his brethren, as he ●lles men. 
h Psal. 22.22. Heb. 2.12. Magna dignitas est fideliu, quod nominantur filii Dei, & fratres filii Dei V●ig●●ti, etc. Piscat. Analis. in Haebreos. c. 2. v. 10.11. etc.  Narrabo nomen tuum fratribus meis, that is, will declare thy name unto my brethren. I may here ●y use the words of a Father. Maritari noluit verbum ●t altiùs nubere non potuit carogloriosiùs, that is, The immortal God would marry no higher than our nature, our stir could neu●r marry more gloriously.  
There is a threefold affinity; first, legal by adoption. ●cond●y, spiritual by regeneration. Thirdly, natural 〈◊〉 generation. We are Gods adopted Sons by jesus ●hrist, Ephes. 1 5. God's spiritual Son, by regenerati●. Except a man be borne again of water, and of the Spirit, cannot enter into the kingdom of God, john 3.5. Indeed ●e are not Gods natural Sons, and yet Christ took ●r nature upon him; for there is but one Son of God ●r nature, & that is Christ jesus, 
john 3.16. Math. 1.2.  called Gods only Begotten Son in respect of his Father and divine nature; first begotten in respect of his mother, and human nature. 〈◊〉 God the Father, called 
i Prudentius, Hym. de Eulalia Virgin. Du●andus rationab. divinorum, lib. 4. ca 48 § 2. Vide Ruffin. in Symbol.  Omnipater, that is, the All-fa●er of all men, and all things, by creation, generally:  
Of good men, by adoption, specially:  
Of Christ, by nature, singularly:  
We are only sons by favour, by adoption, by grace, ●at not by nature. Oh, 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; who was so great, did make himself 〈◊〉 little, to make us great, as 
k Tertull. lib. 2. con. Marc.  Tertullian, who be●me the Son of man; that we might be the 
l Cyp. ser. de cleem●syna. Vide, homo, quomodo all amavit te, qui fecit te, ut propter te, factus ipse, Hugo.  Sons of ●od: wh● being very God, became very man, that he ●ight reconcile God to man, and man to God; who be●g so great, that the heavens cannot contain him, ●ould make himself so little, as to be contained in the ●ombe of a Virg●n. Filius Dei, qui fecit nos, factus est in●r nos, as Austen: that is, the Son of God, that made us, to be made like us. A mercy, or rather a mystery so great, that I may say with 
m Esay 66.8. Psalm. 2●. 1.  Esay, Who hath heard such a things 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: 
Optimam dignitatis viam ostendit dominus, nempe humilitatem, Bas. in hex.  Nay (as Tertullian) nullificamen populi, that is, esteemed as the outcast of men, a worm, 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 
n Esay 9.6.  Esay foretell his nativity and name, styling him Wonderful: for he was wonderful in his Conception, wonderful in his Incarnation.  
The Scripture teacheth us, how man comes four ways into the world.  
1. By the help of man and woman, as all are usually borne, job. 14.1.  
2. Without any man and woman: so Adam was created, Gen. 1.26.  
3. Of a man without a woman: so Eve was created, Gen. 2.22.  
4. Of a woman without a man, so Christ was borne, Matth. 1.18.  
Wonderful Incarnation, that I may say with 
o Esay 53.8.  Esay, Who can declare his generation? Secundum conditionem naturae natus ex foemina, super conditionem naturae natus ex Virgin, saith 
p Thom. 3. part. q. 31. art. 5.  Thomas: that is, According to the condition of nature, borne of a woman, and above the condition of nature, borne of a Virgin: or as 
q Euseb. emiss. hom. 1. de natiu. Christi.  Eusebius Emissenus, Datus ex divinitate, natiu ex virgine, natus, & sic matre junior, datus, quo nec pater antiquior, qui erat, datus est, qui non erat, natus est: that is, Given of God, borne of a Virgin, borne, and so younger than his Mother; given, and so as ancient as his Father; he that ever was, was given, and he that was not, was borne. Wonderful Incarnation, that He, who was the 
* Non illius est silius fabri quem putatis, sed fabricatoris omnium, etc. Chrysost. sup. Mat. 14.  maker of the world, and Father of Marie, should be the son of Marry, at God and man should in one person meet; and that 〈◊〉 mother should be a pure Virgin, and that this Son ●ould be the Saviour of his mother. Ipsum sanguinem ●em pro matre obtulit, antea de sanguine matris accepit. ●th 
r Hom. 1. de Nativitate Christi.  Emissenus: that is, The same blood which he offered 〈◊〉 his mother, he before received from his mother: yea (as ●ombard) Verus homo de homine, propter hominem, secundū●minem, super hominem, that is, True man of mankind, 
s Lombard. 3. sent. dist. 8.  for ●●nkind, according to mankind, and above mankind. wondered Incarnation! that I may say of this mystery, as ●th S. 
t Hieron. Epist. ad Eustochium.  Jerome of another matter; Si cuncta corporis mem● verterentur in linguas, & omnes artus humana voce re●arent, nihil hercle hac materia dignum proferrem, that 〈◊〉, If all the members in our body were turned to ●ngues, they were not sufficient to express this mat●, and mystery. I will therefore say with 
u Maximus in Ser. de natali. Mihi impossibile est generationis scire secretum, mens deficit, vox silet, etc. Ambros. Vide Musc. loc. come. tit. de verb. Incar. in principio.  M●●●mus; ●aires, generatio Christinea potest enarrari, & ubi ●ingua ficit, fides proficit; that is, Brethren, the generation of ●rist cannot be declared, and where the tongue is defi●ent, faith is sufficient.  
Fond, and foolish be the questions of the Schoolmen this point, arguing, whether the Incarnation of the Lord, be a thing possible? what a Person, or a Supposi●●n doth add above nature? whether one person can be carnate without another? whether God had been inornate, if man had not sinned? An idle question, yet re●ued in this questioning Age, with many other of the ●e nature.  
Horat. Quas pudeat recitare, & nugis addere pondus. 
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 Austin's modesty, Demus Deum aliquid posse, quod nos ●eamur investigare non posse, that is, Let us grant, & con●sse, that God can do many things, which our shallow apprehension cannot comprehend. Licet scire quod natus sit Christus, non licet discutere quomodo natus sit, saith Ambrose: that is, It is needful for us to know, that Christ was borne, how, we must not too curiously search or examine.  
Sufficient for us to know, that He was made of a woman. Made of a woman: and this is more expressly, and particularly set down in our Belief, Borne of the Virgin Mary: which 
* Brevis regula fidet, quae mentem tastrua●, nec onerat memoriam, Aug. Ser. 115. de temp.  Belief is (is 
x Amb. Ser. 38. Maria, exaltata, amaritudinis Mare, Hieron.  Ambrose calls it) clavis Scripturae: that is, the key of the Scripture and confirmed herein by Canonical authority out of the Scripture, Mat. 1.18. Luke 2.7.  
Born of the Virgin Mary: Marry, which signifies exalted, highly exalted, to become the mother of Christ: or after the Syrian Etymology, signifying the Lady of the Sea: the sole Lady of the Sea of Bliss, that the Lord would make her the Lady of his Incarnation, and look upon the lowliness of his handmaid, 
Luke 1.42.  in the fruit of whose womb, all the families of the earth are blessed.  
Highly do the Fathers extol this Mary with commendatory Attributes, and Epithets, calling her 
y Aug. Ser. 15. de temp. & fulgent. Ser. de laud. Mariae. Quicunque Mariae optat praemium, imitetur exemplum, etc. Ambr. de Virgi.  fenestram coeli, that is, the window of heaven, through which it pleased the light of the world to appear, to illuminate us 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 Christ's, saith Hugo, that is, It was only 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. Eva inobediens meruit poenam, Maria obediendo consecuta est gratiam; illa gustando prohibitum, maledicta: haec credendo Angelo benedicta, saith 
z Aug. con. duat hares.  Austen, that is, Eve disobeying, deserved punishment; Mary obeying, obtained grace: the one by tasting the forbidden fruit, was cursed: this by believing the Angel, was Blessed.  

* Talis fuit Maria, ut etas unius vita ommium fit diciplina, Amb. de virt. lib. 1.  There is not any seasoned with true religion, that will touch the hem of the garment of her glory with the least reproach: for all generations shall call her Bles●d, Luke 1.46.  
A Prophetess on earth, and a Saint in heaven: always 〈◊〉 such high estimation among the faithful, that the ●hird general Council of Ephesus was assembled against Nestorius, to 
a Swarez. praef. disp. Tom. 2. in 3. Thom. Maria sit semper in honore, & ●onorata, sed Dominus solus adoret, etc. Epiphan. con. Collyridianos', haeres. 79.  maintain the dignity of the bles●●d Virgin Marie. Yet, on the other side, we must not with the Papists give her a too high Magnificat, from honouring he, as a Saint, to Deify her as a Mediatrix.  
But say with 
b Aug. lib. de Virginit. Vult dicere, matter mea, quam appellatu foelicem, inde foelix est, quia verbis Dei custodivit, non quia in illa verbum caro factum est, Aug. super Lucam. c. 11.  Austen, Foelicior partus spiritualis, quam ●arnalis. Beatior Maria concipiendo Christum fide, quam ●arne, etc. i. Her spiritual bearing Christ more happy, ●hen her corporal: and Mary more blessed, conceiving Christ in her heart by faith, then by bearing his body in ●er womb.  
The Papists, to advance the glory of the mother Ma●y, do diminish the glory of the Son Christ jesus: they ●ray to her, as to God, they trust in her, as in a Saviour; ●ro, Maria, iube filium, monstra te esse matrem sumat per te ●reces: i. Marry, we beseech thee, command thy Son, show thyself to be a mother, let him receive our pray●rs from thee: so 
* Vide Cassandr. consult. art. 21.  run their missals. Thus they ascribe, and arrogate too much unto her, and derogate too much from Christ; more than she would have herself: for she said, My Soul rejoiceth in God my Saviour, Luke 1.47.  
How fully do the Papists fulfil 
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, etc. Vide Epiphan. super dicto loco plenè de hac rescribentem.  Epiphanius saying? Non dominabitur nobis antiquus error, ut relinquamus viventem, & adoremus ea quae ab ipso facta sunt: coluerunt enim, & adorarunt creaturam, praeter Creatorem, & stulti facti sunt. Si Angelus adorari non vult, quantò minùs Maria, qua genita est ab Anna ex joachimo? 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: so the people aforetime worshipped, and adored the creature, beside the Creator, and made themselves fools. If an Angel will not be worshipped, much less the Virgin Mary, which was begotten by joachim, of Anna, etc.  
But among all the rest, and nest of Papists, Clarus Bonarscius, otherwise Carolus Scribanius, hath exceeded all his fellow jesuits in impiety, or blasphemy; who in his third Book, 
See M. crashaw's confutation on the Book, called The jesuits Gospel.  and eight Chapter, of Amphitheatrum honoris, etc. compares the milk of Mary wi●h the blood of Christ.  
Lac matris miscere volo cum sanguine Christi:  

Page 356.  Non possum antidoto nobiliore frui:  
Of milk and blood, a mixture I will make:  
The soveraignst cordial sinful soul can take.  
A Book worthy of fire, and forgetfulness.  
Nay the learned do daily read among the jesuits▪ and Friars works, what Hyperboles, or rather impieties in this point they do maintain. A man may appeal 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 Divine power, and majesty, saith Horatius 
e Hor. Turs. in histor. Virg. Lauretana in praefat. Vide Catalogum testium veritatis, editionis 1608.  Tursellinus.  
They who have read the Papists Mariale, may there find, what gross and false Divinity herein they hold, for example: Let the sinner fly to the Virgin Mary, and he shall be saved: and again, That the Virgin Mary was with the Lord in the work of Redemption, 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 
* Extat Psalterium ad verbum, apud Chemnitium, in examine Concilij Trident. in part. 3. p. 149.  Ladyes-Psalter, may find, how in many of the Psalms, they have turned Dominus to Domina, our Lord, to our Lady: and this Book stands not only uncontrolled, but even defended, and commended by the 
* Gregor. de Val. in Vol. de rebus fidei controversis. Sect. 5. lib. de Idolatria. 5. c. 10.  jesuits, and those of the principal: I will end this with the Poet's verse, Quid satis est, si Roma parum?—  
What is enough, if Rome be too little? so this little is enough, to give you a taste of Romish impiety, to show ●ou, how they rob our Saviour of his glory, and ofice of sole Mediatorship, and would divide it to a creature: but, rivalem possum non ego far:—  
God is jealous of his glory, and can brook no rival. ●et me a little longer trespass in this digression: Born ●f the Virgin Mary: a perpetual Virgin, that is the general opinion of 
f Perk. refor. Catho. tit tradition. Beza confess. c. 3. art. 23.  Divines. 
* 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 gravida, 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 Virgin natus sit, & post Nativitatem Virginis Mater virgo sit, etc. Chryso. hom. de joanne Baptista. inventa est virgo, illa pragnans, ad quam vir non accesserat: uterus quidem foetu tumuerat, & virginalis integritas manserat, etc. Chrysost. hom. de S. Susanna.  Austen.  
A Virgin 

Before  
In  
After   Christ's birth:  
A Virgin before his Birth, against three sorts of men; 

1. jews,  
2. Gentiles.  
3. Corinthians.    
Confirmed against them by the Scripture, Mat. 1.20. ●uk. 1.27.  
A Virgin in his birth, against 

jovinian, and  
Durandus,    
Whose errors herein are recited by Iraeneus, and Saint Austen, and by them both refuted, Iraen. lib. 1. cap. 24. Aug. de haeres. cap. 82. & con. julian. lib. 1. cap. 2.  
Confirmed against them by the seventh of Esay: the ●4. A Virgin shall conceive and bear a Son: the which words (as one before me well interpreted) are to be construed in sensu composito, non diviso, that is, in a compounded sense, & not divided: that is to say, that she was a Virgin, concipieus, & pariens: conceiving, and bringing forth.  
A Virgin after his birth, against 

helvidians, and  
Antidicomarianits,   whose errors are recorded by Saint Jerome, and by him confuted, lib. adverse. Heluidium: & Aug. haeres. 84.  
That Mary was a Virgin, before, and in Christ's birth, none but Atheists did ever deny it: 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 Church's Faith, the perpetuity of Mary's Virginity, the which point I may fitly conclude with the word: of 
h Piscat. analis. in Mat. 1. versu ultimo.  Piscator, Curiosum magis est quàm pium, inquirere, cùm de ear 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 stays her pen, there let man stay his tongue.  
Thus you have heard, that our Saviour was made of a woman, borne of the Virgin Mary. and took our human nature upon him, howsoever Valentinus, and his followers deny it: so that I will end this point with Athanasius saying in his Creed, 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 us declare (as I promised) the manner of Christ's Nativity, how he was borne of a woman? and that is plainly, and briefly set forth by 
i Luke 2.7.  Luke: And she brought her first-born Son; and wrapped him in swaddling clothes, and laid him in a cratch, because there was no room for him in the Inn. And this manner of Christ's Nativity, doth amplify the measure of Christ's humility; Tha● He, who was the Lord of all, The earth is the Lords, and all that is therein, saith 
k Psal. 42.1.  David; Quae superbia sanari potest, si humilitate filii Dei non sanatur? saith 
l Aug. Epist. 58. Qui sine humilitate virtutes congregat, quasi in ventum pulverem 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 Son of God? Learn of me: for I am humble, and meek, saith our Saviour; 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; in such humility, penury, and poverty, that I may say of him, as Virgil speaks of the Son of Pollio; 
Nec Deus hunc mensa, dea nec dignata cubili est:  Virg. eclog evi Pol●o: versu ultimo. 
Pollio had nei●her board nor bed,  
To eat his meat, or lay his head.   
Strange humility, 
Ber. Ser. 1. in Natal. Dom.  that he who thundered in the ●louds, should cry in the cradle, swaddled in rags, and ●yd in a manger: Vbi aula Regia? ubi Thronus? ubi curiae ●egalis frequentia? numquid aula est stabulum? Thronus ●raesepium? & totius curiae frequentia josep & Maria? ●s writes 
m Ber. in Ser. de Epiph.  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 joseph and Mary, the sole attendants? Is the King of israel thus welcomed into the world? Strange humility!  
Strange, that there should be no room for him in the ●nne, which is a receptacle for all sorts, and as Saint Ambrose, 
n Ambros. 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 quem creatur omnis potus, & qui spiritualiter panis est esurientium, fonsque sitientium, in terra fatigatus, qui seipsum nobis viam fecit in coelum, Aug. de Catechizand. rud.  Est publica humanitatis species, ut peregrinus ●ospitio non egeat, suscipitur officiose, & patet advententi ●anna, etc. that is, It is common courtesy, that a stranger ●hould not lack lodging in an Inn, but to be received officiously with an open gate. Our Saviour deprived of ●his comm n humanity, argues his greater humility.  
We see how the infants of mortal Kings, yea of meaner persons, find better entertainment in their ingress to the world: ●heir infancy welcomed with soft and tender ornaments, entertained with respective, and sedulous attendants, bo●ne not in Inns, but in houses seeled with vermilion, laid upon beds of Down, adorned pon●pously with purple, and purest why e, cherished even with Ambrosean succour, all variety, and delicacy to content their morning mourning infancy: And y●t behold, our Saviour laid in a cratch, wrapped up with poor clothes, and clouts: Num quid matter eius diademate coronata? aut in lecto eburneo recumbens? num puer bysso, & purpura involutus? utique non, sed angustum, & humile tugurium, vile, squallidumque praesepium, magis animalibus, quàm hominibus aptum: puer vilibus pannis involutus, matter vix tunicam habens unam, non ad ornatum corporis, sed ad tegumentum nuditatis, as writes Saint 
o Chrysost. super Mat. 2.  Chrysostome, that is, What? is the mother crowned with a diadem? o● lying in an ivory bed? or the child invested with silk, and purple? no surely, but a strait, and poor cottage, a vile and homely manger, fit for beast, than man: the child wrapped up in rags; the mother scarce having one coat, not for ornament of body, but to cover nakedness. Strange penury! Why would the immortal Creator abase himself in poverty, lower than many mortal creatures? Saint 
p Aug. Ser. 3. de Stephano.  Austen gives us the reason, Paup●●natus est in terris, ut nos divites nasceremur in coelis, that is, He was borne poor on earth, that we might be borne rich in heaven.  
Those divine and delicate bones, which should have been embosomed in the nursery of heaven, lie in a manger. Who can hear this, and be proud of his outward ornaments; and see his Saviour swaddled in such mean habiliments? Who can with 
q Dan. 4.27.  Nabuchadnezzar glory in his pomp, and strut himself in his Palace of Babel, and halfe-deifie himself with a vain conceit of his Towers, 
Superbia de Angelo diabolum fecit, & homini mortem intulit, omnium malorum matter, scelerum fons, vena nequitiae, etc. Cassio. super. Ps. 18.  and Turrets, of his spangled gay ornaments, of his obsequious attendants, of his courtlike train, and sumptuousness; and see his Saviour borne in a stable, swaddled in poor fragments, laid in a manger? This humility should deplume the feathers of man's Peacock-like pride; pull down his high, and aspiring spirit; teach him to see himself, to know himself, to humble himself, to contemn the vanities of this vain world, and look upon the picture of his saviours humility, to learn of him; for he was humble and meek.  
Would this nice, and over-dainty Age lay this lesson to their hearts, it might recover them from their falling sickness: for 
* Adrastia Nemesis. Superbia commune Nobilitatis malum, Sallust. in bello jug.  Pride must have a fall, Prou. 16.18. than they would not be so enamoured of themselves, of their ornaments: the Ostrich should not be rob of her tail, to fan the Lady's face. Heu, hominum unde ●e fastus, ista superbia? cui vita aut abest, aut spondet ab●ntiam: mors aut instat, aut minatur instantiam, saith one: that is, Alas, whence is this puff, 
r Alanus lib. de complanctu naturae.  and pride of ●an? to whom life is absent, or promiseth absence: ●eath is ever instant, or threatens his approach: but ●ey have learned the careless Epicures Enthyment: Let 〈◊〉 eat and drink: inferring the conclusion out of 
s Esay 22.12.  Esay, We must die to morrow. Thus they spend away their ●ayes in pride and pleasure, revel, and riot away their ●ules in sins, and thinks not of the end of all. The ●me will come, when they will cry out the words of Bernard, Quid profuit superbia? 
t Ber. lib. 2. de consid. Subitò, quid non suspicatur infortunium, accidit, calamitas irruit, mors intercipit, quam nullus evadit, Innoc. de vilit. conduit. hum.  quid divitiarum iactan●a? mundi potentia? vana voluptas? hen, de tanta laetitia, ●uanta tristitia! that is, What hath pride profited us? what ●he brags of wealth? worldly power? vain pleasure? ●las, from how great mirth, to greater misery!  
Oh learn in time, while time lasts, to humble yourselves, to follow the example of true humility, to divorce your minds from earthly vanity, and as 
u 1. Pet. 5.6.  Peter, ●umble yourselves under the mighty hand of God, that ●e may exalt you in due time: Look on our 
* Exempla bonae vita à Christo, & ab eius actibus assumere debemus, Ber. in Cant. Ser. 23. Quis talia fando explicet?— Virg.  saviours humility, penury, and poverty, the patternelesse pattern ●s humility, that he would vouchsafe to be borne of a ●oman, and in such humble manner, wrapped up in ●waddling clouts, and laid in a manger.  
But I stay too long, though I deliver but a drop of matter, in comparison of the abundant plenty which ●owes from this Sea of matter: but that which I omit, I ●oe commit to your meditations, and contemplations.  
The next point I come to touch, is the second part of his Quomodo. Made under the Law: wherein I will requited my former prolixity with proportionable brevity.  
Made under the Law. 
* Omnis huius nativitatis Schola, est humilitatis officina, Aug. Ser. 22. de temp.  And this still enlargeth Christ's humility; That he, who was the Maker of the Law, yea ●he Law itself, would be subject to the Law, and under the Law: and therefore according to the Law, he was circumcised the eight day, Luke 2.21. and by this circumcision made himself debitorem totius Legis, a debtor of the Law, and bound to keep the whole Law, as 
* Gal. 5.3.  Paul saith, Every one that is circumcised, is bound to keep the whole Law. That I may say with 
y Aug. lib. de spirit & litera.  Austen, Lex data est, ut gratia quaereretur, gratia data est, ut lex impleretur, that is, The Law was given, that grace might be sought for; grace was given, that the Law might be fulfilled. Christ fulfilled the Law, not by grace, but by his merits, and perfect obedience of the Law: we fulfil the Law, not by 
* Vis excidere gratia? tunc tacta tua merita, Aug. in Ps. 31.  merits, but by imputation of Christ's merits by grace extended to us.  
By the Law, we were all the sons of death, and servants of damnation, Bondmen, and captives to the Prince of darkness: Ligat Diabolus peccata connectens: soluit Christus delicta dimittens, saith 
x Cassio super Psal. 146.  one: that is, The devil bound us with the cartropes of iniquities, tying them together: 
* O bone jesus, mori nos debuimus, & tu soluis? nos peccavimus, & tu luis. Opus sine exemplo, gratia sine merito, charitas sine modo, Bernard.  Christ did unloose us, canceling our sins, satisfying his Father's justice by obedience in his life, by his passion in his death: and as Saint Paul, Rom. 8.3. That which was impossible to the Law, God sending his own Son in the similitude of sinful flesh, and for sin, condemned sin in the flesh, that the righteousness of the Law might be fulfilled in us.  
Christ, by his perfect 
* Sola obedientia ibi tenet palman, ubi sola in obedientia invenit poenam, Ambro.  obedience to the Law, took away our culpable guiltiness of the breach of the Law, 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 
z Heb. 7.27.  Author to the Hebrews, & 
a Heb. 9.12.  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, ut noluit advertere, noluit animaduertere, noluit punire, noluit agnoscere, maluit agnoscere, saith 
b Aug. in Psal. 31.  Austen, that is, God so ●ouered our sins, that he would not look on them, or ●rke them, or punish them, or acknowledge them, 
*  sic velentur peccata, ne in judicio revelentur, Heronym. in Psal. 31.  but ●ther pardon them. Yea, he that knew no sin, surffe●●d for our sins, did bear our sins, sorrows, and ●firmities, and by his stripes we are healed, Esay 53.5.  
In me, & pro me doluit, qui pro se nihil habuit, quod ●leret, saith 
c Ambros. de fide ad Gratian. lib. 2. c. 3.  Ambrose; that is, In me, and for me our ●●uiour sorrowed, who for himself had nothing to be sorrowful. Thus he carried our sorrows, yea our sins, ●ho did not sin, neither was there guile found in his ●outh, as 
d 2. Pet. 2.22.  Peter: that I may say with 
e Aug. lib. de Virginitat.  Austen, Inspice ●lnera pendentis, sanguinem mortentis, praecium redimentis, matrices resurgentis: haec quanta sint, cogitate, haec in sta●ra cordis vestri appendite, ut totus vobis figatur in cord, ●i totus pro nobis fixus fuit in cruse, that is, Behold Christ's wounds hanging, his blood dying, 
* Filius Dei ad crucem ducitur, expalmatur, spinis coronatur, ligatur, ligno suspenditur, diciplina caeditur, salus vulneratur, vita moritur: occidit ad tempus vitam mors, ut in perpetuum à vita occideretur mors, Aug. lib. de octo. virt. Charitatis.  his price redeeming, his scars, and bloody marks arising: Consi●r, how great these things be, weigh them in the balance of your hearts, that Christ may be fixed in your heart's, who was for you fastened on the cross.  
Thus Christ for us, was borne, Made of a woman, and ●ade under the Law, subject to the Law, who was the ●aker, and subject of the Law, fulfilling the Law per●ctly, and plenarily: and why all this?  
— Quorsum haec tam long a dolorum  
intendit series?—  
To what purpose tended all these labours, and sorrows? this incomparable, and incomprehensible humi●ity? this active and passive obedience? the sequel of my text expresseth the true Quare, why? To redeem ●hem which were under the Law, that we might receive the adoption of Sons.  
The general, and summary cause of Christ's Incarnation, Humiliation, legal subjection, passion, and all; was ●o redeem us from sin, Satan, and condemnation: the 
* Ille justus venit ad nos peccatores, ut ex peccatoribus faceret ●ustos, venit ad impios, ut faceret pios, venit ad superbos, ut faceret humiles, Ambros. super ●●cam.  coming of God to man, was, that man should return to God, put off the old man, and put on the new, that as all died in the first Adam, they might live in the second Adam: Christus venit, ut imaginem suam diaboli arte fucatam, in homine, & per lignum praevaricationis morte damnatam, per passionem crucis, & mortem, ad pristin 〈◊〉 revocaret pulchritudinem, saith 
f Origen. hom. 1. in Gen. 1.  Origen, that is, Christ came, that he might restore his own Image soiled by the subtlety of the devil, 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: yea (as 
g Aug super Joan. & in gloss. 1. Tim. 5.  Austen) Nulla alia causa adventus Domini, nisi peccatores salues facere, that is, There was no other cause of Christ's coming, but to finish the work of man's salvation. I will use the words of reverend 
i Bed● super Cant. lib. 1. Venit unus sine peccato, qui saluos omnes faceret sine peccato, Aug.  Beda, Venit ut errantes corrigat, infirmantes adiwet, dubitantes in fide confirmet, & certantes ab hostium insidijs defendat, & victores hostium perpetuae suae visionis corona muneret, that is, Christ came to correct the erring, to help the weak, to confirm the wavering, to defend the striving, from the crafts of the enemy, and to reward the overcomers of their deadly enemy, with the crown of the perpetual sight of God.  
I may say of Christ's first coming, as Caesar writ to the Senate of Rome of himself: Veni, vidi, vici, that is, I came, I saw, I overcame. So Christ came in humility: he saw our misery, and for us he gate the victory.  
In his first coming, he presented himself to the world in penury, poverty, humility, Borne of a woman, made under the Law, subject to the Law, condemned by a Law against all Law: We have a Law, and by our Law he ought to die, cry the 
h joh. 19.7.  jews to Pilate. But at his second coming he shall appear in majesty and great glory, not to be condemned, but to condemn: Venit Christus occultè iudicandus, veniet manifestè iudicaturus, saith 
i Aug. de civit. Dei. Quoties Diem illum considero, toto corpore contremisco, sive comedo, sive bibo, semper videtur illa tuba sonare in auribus, Surgite mortui, venite ad iud●cium, Hieron.  Austen, that is, Christ at his first coming was privily condemned, but at his second coming he shall openly judge, and condemn; and woe be unto them ●en, whom he hath not redeemed from the curse of the ●aw, they shall never receive the adoption of Sons.  
At the day of the second coming of Christ, when ●e shall come to judge, he will not be persuaded by itty, nor moved by entreaty, nor corrupted by money: herefore (as 
k Aug. lib. 3. de Symbolo.  Austen writes, Hic dum tempus habet, ●at anima pro se, quia hic locus est misericordiae, ibi erit lo●s justitiae, that is, While time serves, let the soul look 〈◊〉 herself, for this is the place of mercy, then is the time 〈◊〉 justice.  
Christ at his first coming came ferendo, bearing our arrows; at his second coming he will come feriendo, ●eating and 
* Psa. 2.9.  breaking the wicked in pieces like a Pot●rs vessel.  
It is a piercing consideration of 
l Ansel. de similitudinib. mund.  Anselmus speaking ●f this day of Christ's second coming, A dextris erunt ●eccata, à sinistris daemonia, subtus infernus, de super judex ●atus, foris mundus arden's, intus conscientia furens; heu ●user peccator, sic deprehensus, quo fugies? latere erit im●ssibile, apparere intolerabile, that is, On the right hand 〈◊〉 and thy sins, on the left the devils, beneath, hell, above, the angry judge, abroad, the world burning, with●, thy conscience raging: alas, woeful sinner, so taken, whither shalt thou fly? to hide thee, it is unpossible, to appear, it is intolerable.  
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 steadfastly his Incarnation, admiring his humiliation, applying his obedience, righteousness, merits, passion, with all the benefits, and fruits thereto belonging unto our souls by a faithful application, put on all Christ's merit's, knowing that we of ourselves be unprofitable servants, and have 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, merits, is to know that they will not suffice: For what have we that we have not 
* Omne bonum nostrum vel ipse, vel ab ipso, Aug. lib. 1 de doct. Christ. c. 31.  received? 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 apply the will to the work, and the work to the will. Let us believe, that Christ's inherent righteousness sufficeth to take away our inherent wickedness: That Christ's 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; that all his sorrows and sufferings were to work our Redemption; to redeem us, that were under the Law, and from the curse of the Law, that by grace we might receive the adoption of Sons.  
So that by this you may understand, that we receive the adoption of Sons, not for our good 
* Qui credit in Christum, saluus sit sine opere, sola side gratis accipiens remissionem peccatorum, Ambros. come. in 1. Cor. 1.4. & Anselm. enarrat: in eum loc.  works, or by the works of the Law; but only by grace, and a lively faith in Christ jesus: for to this end, he was made of a woman, and made under the Law, to redeem us that were under the Law, that we might receive the adoption of Sons.  
As 
o Rom. 4.25.  Paul saith of Christ, Who was delivered to death for our sins, and rose again for our justification: and as the same 
p Rom. 3.24.  Apostle saith, And a●e justified freely by his grace, through the redemption which is in Christ jesus: and yet somewhat more fully the said 
q Gal. 2.16.  Apostle, Know that a man is not justified by the works of the Law, but by the faith of jesus Christ, etc. Because that by the works of the Law, no flesh is justified: the Apostle Paul aboundeth with pregnant proofs to manifest this conclusion, That only faith doth justify.  
To cite a place, or two, in stead of many: as namely to the ʳ Ephesians, 
Ephes. 2.8.9.  By grace ye are saved through faith, and that not of yourselves: for it is the gift of God, not of works, lest any man should boast himself: What place 〈◊〉 be more perspicuous against justiciaries, and merit●ngers, than that place? and again to the 
s Rom. 3.28.  Romans, 〈◊〉 maketh his undeniable conclusion, saying: Therefore 〈◊〉 conclude, that a man is justified by faith, without the ●orks of the Law: and so in many other 
* Rom. 1.17. Rom. 3.16. Rom. 5.1. Gal. 3.8.11.  places.  
And howsoever the abortive children 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 doth not justify: and as the ●hemists more boldly, 
t Rhemists in 1. Pet. 4.7. etc.  that charitable works of mer●, cause remission of sins in the sight of God: and so ●eanes of justification.  
Wherein I say, as one before me observes, that albeit ●r faith is not solitaria, going alone, for it is always 〈◊〉 companied with good 
* Opera fidei pedissequa, Chri. de fide, & lege. Perk. similitude. refor. cathol. tit. justificat. Tutiores sumus, si Deo totum damus, Aug.  works, the fruits of faith: ●t in our justification, it is sola, alone: even as the eye, ●hich in regard of being, is never alone from the head, ●t in respect of seeing it is alone, for the eye only sees: ●o faith subsists not without ot●er graces, yet in regard ●f the act of justification, it is alone without them all.  
The 
u Bellar. de justificat. lib 4. cap. 1. §. ac primum confessio, etc.  Papists themselves confess, that Luther, Me●nction, Chemnitius, Caluin, and other learned Pro●stants teach, that good works be necessary to salua●on in some sort, and that it is no 
* Inseparab●lis est bona vita à fide, etc. Aug. de fide, & operib. c. 23.  true faith, that is ●oid of them, though the inward work of justification 〈◊〉 ascribed in holy Scripture to faith only: and herein ●e hold no more, than Saint Paul taught us, and the best ●athers approved, and some of the Papists allowed. I ●ill produce but a testimony or two, in stead of the ●loud of witnesses we a e compassed about. 
* Origen. in Epist. ad Rom. lib. 3. cap. 3.  Origen ●peaking of this point of justification, says, Per fidem ●stificatus est latro sine operibus Legis, that is, By faith the chief was justified without the works of the Law: and 〈◊〉 little after, Igitur iustificatur homo per fidem, cui ad iu●titiam nihil conferunt opera Legis, that is, Therefore a man is justified by faith, to whom the works of the Law help nothing to his justifying.  

x Ambros. de voca●●●ne Genti●●.  Ambrose speaks likewise for us, saying, Hoc const●tutum à Deo, ut qui credit in Christum, saluus sit, sine opere, sola fide, that is, This is so ordained of God, that he which believes in Christ, shall be saved without works, only by faith.  

y Athanas. ad Galatas c. 3.  Athanasius speaks plainly, In lege nemo iustificatur, quia justus ex fide vivit, etc. concluding, Fidem solam iustificandi inse habere virtutem, that is, By the Law none is justified, for the just man lives by faith: only faith hath the virtue, or power of justifying.  
Saint 
z Aug. ad Sixtum Presbiterii con. Pelagianos', Epist. 105.  Austen hath many places to confirm this point, one for all: Colligimus hominem non justificari praeceptis bonae vitae, sed per fidem jesu 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 justified, not by the precepts of good life; but by faith in jesus 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 Iliads after Homer. Our Divines have so chased, and traced the Papists in this passage, that though they can gather up their feet nimbly, and cunningly; yet they have been so hard followed, that they have made them overtake, and enter-fire in their pace.  
The old Papists will condemn their younger brethren the new jesuits: for they liked this Truth, which we hold, we●l enough: for 
a Aquinas lect. 4. in 3 Rom. & lict. 4. in 3 Gal.  Aquinas hath left it written, that works be not the cause, why a man is just before God, but rather a manifestation of his justice: for no man is justified by works, but by the habit of infused faith. So 
b Antididagm. Colontens. tit. de justis. hom p. 29.  Gropper with the Divines of Colen say, By faith we are justified, as by the apprehensive 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, ●at is, Faith without the birth of works, that is, before 〈◊〉 hath brought forth any works, can justify: yea, many ●f the Papists approved it for sound Divinity, till the late ●iui●ll Council of Trent rejected it. So that the railing ●hemists were too intemperate in their glozing Gloss ●pon the third of the Romans, the 22. verse, calling it a ●ew no-Iustice; a fantastical apprehension, showing ●eir fantastical examination of the verse, and reprehension of the Truth: or as an 
d Wright Art. 9  other of their disciples ●lles it, a Solisidian portion: or as an 
e Apolog. Ep. sect. 8.  other, a desolation of order, a doctrine against the Commonwealth.  
Surely, for the reverence of Rome's elder Sons, they ●ould forbear to cast such stones, lest unawares they ●oe hit their stepmother.  
As in many things, so in this they offer us wrong, imagining that we exclude good works from justifying ●ith; we know that there can be 
* See D. Abbot against Bishop. pag. 482.  no real separation of ●ith from good works: separation mental in under ●anding, is negative, or privative: 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, and ●mitteth to understand the other: So in our justification, we do not negatively separate other graces from ●ith, as if faith existed alone without them, but priua●uely making them effects, and consequents, not con●utring causes of our justification. We truly confess, ●hat a justifying faith is operative, as 
f Staplet. de justificat. lib. 9 cap 7.  Stapleton himself af●●mes we do: and as 
g Super evang. in festo joan. Evangelist.  Luther used herein a fit similitude: Faith is like Saint john in Christ's bosom, possessing ●ll the merits of Christ: and good works are like Saint Peter following his Master. Faith is the 
h Hom. of good works. part. 1.  nest of good works; and if our birds be never so fair, they will be ●ost, except they be borough forth in true Belief: our good works, vn●esse they be laid upon the Altar of faith, are not acceptable to God.  
Infidels or heretics (saith 
k Aug. in Psal. 8  Austen) in doing glorious acts, have not where to lay their young: for wanting faith, they build upon the land. Whatsoever is not of faith, is sin, as the 
l Rom. 14.23.  Apostle.  
Domus Dei credendo fundatur, sperando erigitur, diligendo perficitur, (saith 
* Nemo computet bona opera sua aute fidem: ubi sides non erat, bonum opus non erat, Aug. lib. 50. hom. homil. 17.  Austen) that is, The foundation of God's house in our souls is faith, the walls, hope, the roof, love and good life.  
We detest and abjure that error of 
m Aug. haeres. 48.  Manicheus, who thought God made the soul, but not the body: So the Papists would make the world believe, that we so build faith in the soul, as if we professed ourselves Libertines in the body, or were Nudifidians', & carnal Gospelers, as they are Nullifidians, and Merit-mungers. No, a good faith, and a good life be inseparable, like Harpocrates twins, live and die together. Faith goes before, good life follows: so 
n Aug. de fide, & operib. c. 7. Quicquid operāur homo ex se, naledictae arbor● malus est fructis, Aug. super joan. Ser. 4. & 48.  Austen, Nisi praecedat fides, vita bona sequi non potest, that is, Unless faith goes before, good life cannot follow: and as it is a true and old saying in divinity, Good works follow him that is justified, 
* Aug. lb. de fide & operibus.  Non praecedunt iustificandum, that is, They do not go before he is justified. We do not hold that an historical faith justifies; but a lively faith, which inwardly is seen to God, and outwardly showed in good works, and love to our neighbours. Good works, though they be not causa regnandi, that is, The cause to make us reign in God's kingdom, yet they be via regni, the way to the kingdom: for though God will not reward us propter opera, that is, for our works, yet he will 
o Reu. 22.12 Rom. 2.6.  reward us secundum opera, that is, according to our works.  
And thus I have a little exceeded my limits, (for I study not to be Controversall, but Doctrinal) in freeing our 
* Eccles. Angl. in Confess. art. 12. jewels Apology, 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, stops his ear against the voice of the charmer, charm he never so wisely, or truly.  
The sum of all, is this: That we were not able to redeem ourselves, nay, no Saints could ransom us, for 
p Mat. 25.9.  they can spare no oil for our lamps, no Angels redeem us; for God laid folly on his 
q job. 4.18.  Angels: only Christ jesus must be the 
r 2. Cor. 5.21  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, and to justify us by a lively faith in him, and his merits, that we might receive the adoption of Sons.  
Now therefore to draw to a conclusion:  
What shall we render unto the Lord for all his benefits bestowed upon us? which benefits we could not have received but by Christ's Incarnation.  
By it we have a Kingdom, in possessionem, Possess the 
s Matt. 25.34.  kingdom prepared for you from the beginning of the world. His body in refectionem, that is, for our spiritual repast, My 
u john 6.5.5.  flesh is meat indeed: his blood, in ablutionem, that is, for cleansing us, he 
* Reu. 1.5.  washeth us from our sins in his blood: his life, in redemptionem, for our redemption; I 
x joh. 10.11.  lay down my life for my sheep: his Divinity, 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, 
* joh. 17.3.  This is life eternal, that they may know thee to be the only very God, and whom thou hast sent, jesus Christ.  
Oh Beloved, had I the tongue of an Angel, or you the hearts of glorified Saints. I could not utter, nor you conceive the immeasurable measure of divine benefits we receive by the Incarnation of our Saviour: what shall we render for them? Let 
* Psal. 115.12.13.  us take the Cup of Salvation, and give thanks, and praise the name of the Lord. Let us imitate those 
a Math. 2.11.  Wisemen, Who having found the Babe, fell down, and worshipped him, and opened their Treasures, and presented gifts, 
* Auru●● soluitur, quasi Regi magno, Thus immolatur ut Deo, Myrrah praebetur, ut Redemptori, etc. Aug. in Ser. Epiphan.  Gold, Incense, and Myrrh.  
Iuuencus. Aurum, Thus, Myrrham, Regique, hominique Deoque dona ferunt— that is, 
Gold, Frankincense, and Myrrh, the Wisemen offer  
To him, as King, as man, as God th●y proffer.   
So let us fall down, and worship this blessed Babe of Bethleem, and let us offer gifts. First, A lively faith, 
b 1. Pet. 1.7.  which is more precious than gold. Secondly, hearty Prayers, and Praises, which are as Incense unto the Lord, like the 
c Reu. 5.8.  four and twenty Elders, fall down before the Lamb, having every one haps, and golden Vials, which are the prayers of the Saints. Thirdly, Let us offer Myrrh, bitter, and contrite repentance for ou● sins, considering that Christ, who is the fountain of all goodness, was for our sins and sakes accounted, (as 
d Luther. loc. come. 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 sins were imputed to him: Propter scelera nostra attritus est, saith 
f Esay 53.5.  Esay, that is, He was broken for our iniquities, and wounded for our transgressions.  
What shall I say more? but with 
g joh. 1.29.  john Baptist, Ecce Agnus Dei, that is, behold the Lamb of God which takes away the sins of the world. At this fullness of time, God sent this Lamb, (as a Lamb among Wolves) to redeem, and to reduce to his fold the scattered flock of Israel: Redemptor noster homo nascendo, Agnus moriendo, Leo resurgendo, Aquila ascendendo factus est, (saith 
h Greg. hom. 4.  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 judah in his resurrection, and mounted as a divine 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 joh. 14.2.  his Ascension, he hath prepared an heavenly possession.  
He was made of a woman, and made the Son of man, that we might be made the Sons of God, he was made under the law, and bond to the law, that we might be freed from the bendage of the law: He conquered the law by a double right, (as 
l Luther in textum.  Luther writes) First, as the Son of God, & Lord of the Law. Secondly, in our person, which is as much, as if we had overcome the law ourselves; for his victory is ours.  
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 crieth, Abba Father.  
Let this meditation be evermore a Cordial of comfort, the aqua vitae, water of life to revive our sinne-sicke souls, and perplexed consciences, against Sin, Satan, and the Law, which always accuse us, terrify us, and condemn us: let us tell them boldly, that they have no power over us: for God the Father sent his Son, ma●● of a woman, and made under the Law, to redeem us from the curse of the Law. Let us creep into that hole which bloody 
* Aug. Manuel. 〈◊〉  Longinus made with his spear in our saviours side, there let us hide ourselves against our foes: let us plunge our bleeding conscience, in his bloody wounds, dolorous death, victorious resurrection, and glorious ascension; and let us firmly, and faithfully believe, that our Saviour was borne, lived, died, rose again, and ascended, that we might rece●●e, and enjoy the fruition of the adoption of Sons.  
The dew of heaven, which fell upon the ●eece of 
n judg. 6.38.  Gedeon, fall down upon these our labours, ●●meditations, and water them with the dew of divine grace in all your hearts, to his eternal glory, and your endless comfort, and that for jesus Christ his sake, our only Lord, Saviour, and Redeemer: 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, and Dominion, Praise, and Thanksgiving world without end, Amen.  Tri-vni Deo laus, & gloria. 2. MACCA. 15.39. 
If I have done well, and as the story required, it is the thing that I desired: but if I have spoken slenderly, and barel● is that I could.