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A01474
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A newe yeares gift for the suole [sic], or A christian meditation of Christs incarnation Preached in the Cathedrall Church at Norwich on Christmasse day last. 1614. By Samuel Garey, preacher of Gods word at Winfarthing.
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Garey, Samuel, 1582 or 3-1646.
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1615
(1615)
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STC 11599; ESTC S115876
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38,516
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56
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of himselfe Veni vidi vici that is I came I saw I ouercame So Christ came in humility he saw our miserie and for vs he gate the victory In his first comming hee presented himselfe to the world in penury pouerty humility Borne of a woman made vnder the Law subiect to the Law condemned by a Law against all Law We haue a Law and by our Law he ought to die câ—ie the h Ioh. 19.7 Iewes to Pilate But at his second comming he shall appeare in maiesty and great glorie not to be condemned but to condemne Venit Christus occultè iudicandus veniet manifestè iudicaturus saith i Aug. de ciuit Dei Quoties Diem illum considero toto corpore contremisco siue comedo siue bibo semper videtur illa tuba sonare in auribus Surgite mortui venite ad iudâ—cium Hieron Austen that is Christ at his first comming was priuily condemned but at his second comming he shall â—penly iudge and condemne and woe be vnto them â—en whom he hath not redeemed from the curse of the â—aw they shall neuer receiue the adoption of Sonnes At the day of the second comming of Christ when â—e shall come to iudge hee will not be perswaded by â—tty nor moued by intreaty nor corrupted by mony â—erefore as k Aug. lib. 3. de Symbolo Austen writes Hic dum tempus habet â—at anima pro se quia hic locus est misericordiae ibi erit loâ—s iustitiae that is While time serues let the soule looke 〈◊〉 her selfe for this is the place of mercy then is the time 〈◊〉 Iustice Christ at his first comming came ferendo bearing our â—rrowes at his second comming he will come feriendo â—eating and * Psa 2.9 breaking the wicked in peeces like a Potâ—rs vessell It is a piercing consideration of l Ansel de similitudinib muÌ„di Anselmus speaking â—f this day of Christs second comming A dextris erunt â—eccata à sinistris daemonia subtus infernus de super Iudex â—atus foris mundus ardens intus conscientia furens heu â—user peccator sic deprehensus quo fugies latere erit imâ—ssibile apparere intolerabile that is On the right hand 〈◊〉 and thy sinnes on the left the diuels beneath hell aâ—oue the angrie Iudge abroad the world burning withâ— thy conscience raging alas wofull sinner so taken whither shalt thou flie to hide thee it is vnpossible to â—ppeare it is intolerable Therefore if wee desire to haue him a gentle louing â—nd a mercifull Iudge vnto vs at his second comming â—et vs be well grounded in his first comming belieuing â—tedfastly his Incarnation admiring his humiliation apâ—â—ying his obedience righteousnesse merits passion with all the benefits and fruits thereto belonging vnto our soules by a faithful application put on al Christs meâ—its knowing that wee of our selues be vnprofitable serâ—ants and haue no merits saying with m Ber. Ser. 53 Bernard Sufficit ad meritum scire quòd non sufficiant merita that is To know the sufficiency of man merites is to know that they will not suffice For what haue wee that wee haue not * Omne bonum nostrum vel ipse vel ab ipso Aug. lib. 1 de doct Christ c. 31. receiued Deus autor est meriti qui voluntatem applicat operi opus applicat voluntati saith n Aug. lib. de lib. arb Boni si quid habeo à Deo sumpsi non à me praesumpsi Aug. Ep. 52. Austen that is God is the author of merit who applieth the will to the worke and the worke to the will Let vs beleeue that Christs inherent righteousnesse sufficeth to take away our inherent wickednesse That Christs obedience is made our obedience by imputation his merits our merits that he by his painefull passion hath for all our sinnes made a perfect satisfaction that all his sorrowes and sufferings were to worke our Redemption to redeeme vs that were vnder the Law and from the curse of the Law that by grace we might receiue the adoption of Sonnes So that by this you may vnderstand that wee receiue the adoption of Sonnes not for our good * Qui credit in Christum saluus sit sine opere sola side gratis accipiens remissionem peccatorum Ambros com in 1. Cor. 1.4 Anselm enarrat in eum loc works or by the workes of the Law but onely by grace and a liuely faith in Christ Iesus for to this end he was made of a woman and made vnder the Law to redeeme vs that were vnder the Law that we might receiue the adoption of Sonnes As o Rom. 4.25 Paul saith of Christ Who was deliuered to death for our sinnes and rose againe for our iustification and as the same p Rom. 3.24 Apostle saith And aâ—e iustified freely by his grace through the redemption which is in Christ Iesus and yet somewhat more fully the said q Gal. 2.16 Apostle Know that a man is not iustified by the workes of the Law but by the faith of Iesus Christ c. Because that by the workes of the Law no flesh is iustified the Apostle Paul aboundeth with pregnant proofes to manifest this conclusion That onely faith doth iustifie To cite a place or two in steade of many as namely to the r Ephesians Ephes 2.8.9 By grace ye are sâ—ued through faith and that not of your selues for it is the gift of God not of works lest any man should boast himselfe What place 〈◊〉 be more perspicuous against Iusticiaries and meritâ—ngers then that place and againe to the Å¿ Rom. 3.28 Romanes 〈◊〉 maketh his vndenyable conclusion saying Therfore 〈◊〉 conclude that a man is iustified by faith without the â—orks of the Law and so in many other * Rom. 1.17 Rom. 3.16 Rom. 5.1 Gal. 3.8.11 places And howsoeuer the abortiue châ—ldren of the false moâ—er which would diuide Iustification partly to faith â—d partly to workes looke asquint vpon this doctrine â—lding that faith alone doth not iustifie and as the â—hemists more boldly t Rhemists in 1. Pet. 4.7 c. that charitable workes of merâ— cause remission of sinnes in the sight of God and so â—eanes of Iustification Wherein I say as one before me obserues that albeit â—r faith is not solitaria going alone for it is alwayes 〈◊〉 companied with good * Opera fidei pedissequa Chri. de fide lege Perk. similitud refor cathol tit Iustificat Tutiores sumus si Deo totum damus Aug. workes the fruits of faith â—t in our Iustification it is sola alone euen as the eye â—hich in regard of being is neuer alone from the head â—t in respect of seeing it is alone for the eye onely sees â—o faith subsists not without otâ—er graces yet in regard â—f the act of Iustification it is alone without them all The u Bellar. de Iustificat lib 4. cap. 1. §. ac primuÌ„ coÌ„fessio c. Papists
themselues confesse that Luther Meâ—nction Chemnitius Caluin and other learned Proâ—stants teach that good workes be necessâ—ry to saluaâ—on in some sort and that it is no * Inseparabâ—lis est bona vita à fide c. Aug. de fide operib c. 23. true faith that is â—oid of them though the inward worke of Iustification 〈◊〉 ascribed in holy Scripture to faith onely and herein â—e hold no more then Saint Paul taught vs and the best â—athers approued and some of the Papists allowed I â—ill produce but a testimony or two in steade of the â—loud of witnesses we a e compassed about * Origen in Ep st ad Rom. lib. 3. cap. 3. Origen â—peaking of this point of Iustification saiâ—h Per fidem â—stificatus est latro sine operibus Legis that is By faith the â—heefe was iustified without the works of the Law and 〈◊〉 little after Igitur iustificatur homo per fidem cui ad iuâ—titiam nihil conferunt opera Legis that is Therfore a man is iustified by faith to whom the workes of the Law helpe nothing to his iustifying x Ambros de vocaâ—â—â—ne Gentiâ—â— Ambrose speakes likewise for vs saying Hoc constâ—tutum à Deo vt qui credit in Christum saluus sit sine opere sola fide that is This is so ordained of God that hee which beleeues in Christ shall be saued without works only by faith y Athanas ad Galatas c. 3. Athanasius speaks plainely In lege nemo iustificatur quia iustus ex fide viuit c. concluding Fidem solaÌ„ iustificandi inse habere virtutem that is By the Law none is iustified for the iust man liues by faith onely faith hath the vertue or power of iustifying Saint z Aug. ad Sixtum Presbiterii con Pelagianos Epist 105. Austen hath many places to confirme this point one for all Colligimus hominem non iustificari praeceptis bonae vitae sed per fidem Iesu Christi non lege operum sed lege fidei non litera sed spiritu non factorum meritis sed gratuita gratia that is We collect that a man is iustified not by the precepts of good life but by faith in Iesus Christ not by the Law of works but by the Law of faith not by the letter but by the spirit not by the merits of our works but by free grace If I should examine this point copiously I should as it were write Iliades after Homer Our Diuines haue so chased and traced the Papists in this passage that though they can gather vp their feet nimbly and cunningly yet they haue beene so hard followed that they haue made them ouertake and enter-fire in their pace The old Papists wil condemne their yonger brethren the new Iesuites for they liked this Truth which wee hold weâ—l enough for a Aquinas lect 4. in 3 Rom. lâ—ct 4. in 3 Gal. Aquinas hath left it written that works be not the cause why a man is iust before God but rather a manifestation of his iustice for no man is iustified by works but by the habite of infused faith So b Antididagm Colontens tit de Iustis hom p. 29. Gropper with the Diuines of Colen say By faith we are iustified as by the apprehensiue cause and c Art 1. contra Lutherum Roffensis as moderator of the question saith Fides absque partu operum hoc est cum nondum peperit opera iustificare potest â—at is Faith without the birth of works that is before 〈◊〉 hath brought forth any works can iustifie yea many â—f the Papists approued it for sound Diuinity till the late â—iuiâ—ll Councell of Trent reiected it So that the rayling â—hemists were too intemperat in their glosing Glosse â—pon the third of the Romanes the 22. verse calling it a â—ew no-Iustice a phantasticall apprehension shewing â—eir phantasticall examination of the verse and repreâ—ension of the Truth or as an d Wright Art 9. other of their disciples â—lles it a Solisidian portion or as an e Apolog. Ep. sect 8. other a desolatiâ—n of order a doctrine against the Commonwealth Surely for the reuerence of Romes elder Sonnes they â—ould forbeare to cast such stones lest vnawares they â—oe hit their step-mother As in many things so in this they offer vs wrong imaâ—ining that wee exclude good workes from iustifying â—ith we know that there can be * See D. Abbot against Bishop pag. 482. no reall separation of â—ith from good workes separation mentall in vnder â—anding is negatiue or priuatiue negatiue when in â—e vnderstanding there is an affirming of one and denyâ—g of another priuatiue when of things that cannot â—e separated really yet a man vnderstands the one and â—mitteth to vnderstand the other So in our Iustificatiâ—n wee doe not negatiuely separate other graces from â—ith as if faith existed alone without them but priuaâ—uely making them effects and consequents not conâ—utring causes of our Iustification Wee truely confesse â—hat a iustifying faith is operatiue as f Staplet de Iustificat lib. 9. cap 7. Stapleton himself afâ—â—mes we doe and as g Super Euang. in festo Ioan. Euangelist Luther vsed heerein a fit similiâ—ude Faith is like Saint Iohn in Christs bosome possessing â—ll the merits of Christ and good workes are like Saint Peter following his Master Faith is the h Hom. of good works part 1. nest of good workes and if our birds be neuer so faire they will be â—ost excâ—pt they bee brough forth in true Beliefe our good wo kes vnâ—esse they bee layed vpon the Altar of faith are not acceptable to God Infidels or heretikes saith k Aug. in Psal 8 Austen in doing glorious acts haue not where to lay their young for wanting faith they build vpon the land Whatsoeuer is not of faith is sinne as the l Rom. 14.23 Apostle Domus Dei credendo fundatur sperando erigitur diligendo perficitur saith * Nemo coÌ„putet bona opera sua aute fidem vbi sides non erat bonum opus non erat Aug. lib. 50. hom homil 17. Austen that is The foundation of Gods house in our soules is faith the walles hope the roofe loue and good life Wee detest and abiure that error of m Aug. haeres 48. Manicheus who thought God made the soule but not the body So the Papists would make the world beleeue that wee so build faith in the soule as if wee professed our selues Libertines in the body or were Nudifidians carnal Gospellers as they are Nullifidians and Merit-mungers No a good faith and a good life bee inseparable like Harpocrates twinnes liue and die together Faith goes before good life followes so n Aug. de fide operib c. 7. Quicquid operaÌ„ur homo ex se naledictae arborâ— malus est fructis Aug. super Ioan. Ser. 4. 48. Austen Nisi praecedat fides vita bona sequi non potest that is Vnlesse faith goes before good