The suruey of popery vvherein the reader may cleerely behold, not onely the originall and daily incrementes of papistrie, with an euident confutation of the same; but also a succinct and profitable enarration of the state of Gods Church from Adam vntill Christs ascension, contained in the first and second part thereof: and throughout the third part poperie is turned vp-side downe.

The answer.

I say first, that saint Austen confesseth flatly (as you haue [ 1] heard) that the blessed virgin was vndoubtedly conceiued in o∣riginal [ 2] sin. I say secondly, that originall sin is of infinite defor∣mitie (as is already proued;) and consequently, that the blessed virgin being polluted therewith, was neuer able to yeeld con∣digne compensation for the same, howe great soeuer her holi∣nesse was afterward: the reason is afore yeelded, for that the infinit malice of sin, surmounteth the value of the finite actions of all creatures. And if she were not able to satisfie for her own sinnes, much lesse had shee any surplussage of satisfaction left, which may serue to binde vp the popes pardons, for the sins of others. I say thirdly, that albeit S. Austen would not for the [ 3] honor of our Sauior, as he saith, call the blessed virgin into que¦stion touching sin; yet doth he not affirm her to haue bin void of

all actual sinne, but seemeth rather to hold the contrary. For he addeth these words, Vnde enim scimus, quod ei plus gratiae colla tum fuerit ad vincendum omni ex parte peccatum,* 1.1 quae concipere ac parere meruit, quem constat nullum habuisse peccatum. For how know we that she had more grace giuen her to ouercome all sinne, who did conceiue and beare him, that certainely was free from al sin? In which words S. Austen sheweth plainly, that he can not tell, whether the blessed virgin was voide of all actuall sinne or no: yet is he vnwilling to call her into question, for the honour of our Lord Iesus, whose mother she was ac∣cording to the flesh. Yea, Saint Austen in his questions vp∣on the new testament, (if it be his worke,) confesseth freely, that she sinned for want of faith. These are his expresse words; Hoc vtique significauit,* 1.2 quia etiam Maria per quam gestum est mysterium incarnationis saluatoris, in morte domini dubitaret, ita tamen vt in resurrectione firmaretur. This verily is signifi∣ed, that Marie by whome was accomplished the misterie of the incarnation of our Sauiour, doubted in the death of our Lord, yet so as she was confirmed in his resurrection. Thus hee writeth, and yet knoweth euerie child, that to doubt in matters of faith is no little sinne.

S. Basil dissenteth nothing from Saint Augustine,* 1.3 when hee telleth vs, that the blessed virgin standing by the crosse, wauered and was doubtfull in her minde, while shee behelde on one side, what miserie hee suffered, on the other side, what wonders he had done.

Saint Chrysostome affirmeth so expressely that the blessed virgin sinned,* 1.4 that their angelicall doctour Aquinas is enfor∣ced to vse this sillie shift, for a colorable answere to his words; to wit, that hee was excessiue in his words. But who wil not rather thinke, that hee was presumptuous in his answere. These are S. Chrysostomes expresse words, Quae estmater mea, & fratres mei aiebat;* 1.5 siquidem nō adhuc debitam de ipso opini∣onem habebant, sed more matrum Maria iure omnia filio se prae∣cepturam censebat, cum tanquam dominum colere & reuereri licebat; ideo in hunc modum respondit: who is my mother, & my brethren said Christ, for they had not yet a right opiniō of him; but Mary after the maner of mothers, thought she might com∣mand

her sonne to do all things, albeit she might well haue honored him as her Lord; therfore did he answer in this maner. Againe he saith thus:* 1.6 Optabat enim vt tam hominum gratiam concilia∣ret, & ipsa clarior filij gratia efficeretur, & fortasse aliquo hu∣mano afficiebatur affectu For she wished, that now he would win the fauor of men, & that she might be more famous for his sake; and perhappes she was touched with some humane affec∣tion. Againe, in another place he saith thus: Ambitione qua∣dam ac ostentatione commoti, foris eum in praesentia omnium e∣uocarunt, vt viderentur facile ac magna cum potestate Christo imperare.* 1.7 Infra; vnde patet inani quadam gloria illos commo∣tos fuisse, nihil adhuc magni de ipso cogitantes, quod apertius Ioannes significauit, dicens; quia neque fratres eius credebant in eum. They being tickled with ambition and vaine glorie, called him out in the presence of all, that they might seeme to command Christ at their pleasure, and with authoritie. Wher∣vpon it is cleare that they were tickled with vaine glorie, ha∣uing no great opinion on him as yet, which Iohn signified e∣uidently, when he saide; For neither did his brethren beleeue in him.

Saint Hierome shall conclude this point, (which I haue handled more at large, because many stumble at it, and fewe seeme to vnderstand it well) these are his expresse words; Con∣clusit Deus omnes sub peccato, vt omnium misereatur, absque eo solo;* 1.8 qui peccatum non fecit, nec inuentus est dolus in ore eius. God hath shut vp all vnder sinne, that he may shew mercie vn∣to all, him onely excepting that sinned not, neither was there guile found in his mouth.

Notes

• * 1.1

  Aug. de Nat. & Grat. c. 36. tom▪ ••
• * 1.2

  Aug. in q. nou. test. q. 73. tom. 4.
• * 1.3

  Basil. apud Aqu. p. 3. q. 27. ar. 4. ad 2.
• * 1.4

  Aquin. 3. p. q. 27▪ ar. 4. ad 3.
• * 1.5

  Chrysost. hom••. 20. in Ioan. 10.
• * 1.6

  ••aulo superius
• * 1.7

  Chrys. hom. 45. in mat▪ to, 2.
• * 1.8

  Hier. ad Algas. q. 8. tom. 4. in fine