Selected quad for the lemma: glory_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
glory_n	father_n	holy_a	praise_v	2,824	5	9.0295	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01474	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.	Garey, Samuel, 1582 or 3-1646.	1615 (1615)	STC 11599; ESTC S115876	38,516	56

life cannot follow and as it is a true and old saying in diuinity Good workes follow him that is iustified * Aug. lb. de fide operibus Non praecedunt iustificandum that is They doe not goe before hee is iustified We doe not hold that an historicall faith iustifies but a liuely faith which inwardly is seene to God and outwardly shewed in good workes and loue to our neighbours Good workes though they be not causa regnandi that is The cause to make vs raigne in Gods kingdome yet they be via regni the way to the kingdome for though God will not reward vs propter opera that is for our works yet he will o Reu. 22.12 Rom. 2.6 reward vs secundum opera that is according to our workes And thus I haue a little exceeded my limits for I study not to be Controuersall but Doctrinall in freeing our * Eccles Angl. in Confess art 12. Iewels Apologie part 2. ca. 20. Zanch. Comment in 1. Thess 4. Luth. Com. Epist ad Gal. c. 5. v. 6. Church-doctrine from the calumniations of the enemies of the grace of God who like the Adder stoppes his eare against the voice of the charmer charme hee neuer so wisely or truely The summe of all is this That wee were not able to redeeme our selues nay no Saints could ransome vs for p Mat. 25.9 they can spare no oyle for our lampes no Angels redeeme vs for God layed folly on his q Iob. 4.18 Angels onely Christ Iesus must bee the r 2. Cor. 5.21 propitiation for sinne that knew no sinne who was made of a woman and made vnder the Law to redeeme vs from the curse of the Law and to iustifie vs by a liuely faith in him and his merits that we might receiue the adoption of Sonnes Now therefore to drawe to a conclusion What shall we render vnto the Lord for all his benefits bestowed vpon vs which benefits wee could not haue receiued but by Christs Incarnation By it we haue a Kingdome in possessionem Possesse the ſ Matt. 25.34 kingdome prepared for you from the beginning of the world His body in refectionem that is for our spirituall repast My u Iohn 6.5.5 flesh is meat indeede his blood in ablutionem that is for clensing vs he * Reu. 1.5 washeth vs from our sinnes in his blood his life in redemptionem for our redemption I x Ioh. 10.11 lay downe my life for my sheepe his Diuinity in visionem to behold it We y 1. Cor. 13.12 shall see him face to face his eternity in fruitionem that is in fruition * Ioh. 17.3 This is life eternall that they may know thee to be the onely very God and whom thou hast sent Iesus Christ Oh Beloued had I the tongue of an Angell or you the hearts of glorified Saints I could not vtter nor you conceiue the immeasurable measure of diuine benefits we receiue by the Incarnation of our Sauiour what shal we render for them Let * Psal 115.12.13 vs take the Cup of Saluation and giue thankes and prayse the name of the Lord. Let vs imitate those a Math. 2.11 Wisemen Who hauing found the Babe fell downe and worshipped him and opened their Treasures and presented gifts * Auru●● soluitur quasi Regi magno Thus immolatur vt Deo Myrrha praebetur vt Redemptori c. Aug. in Ser. Epiphan Gold Incense and Myrrh Iuuencus Aurum Thus Myrrham Regique hominique Deoque dona ferunt that is Gold Frankincense and Mirrhe the Wisemen offer To him as King as man as God th●y proffer So let vs fall downe and worship this blessed Babe of Bethleem and let vs offer gifts First A liuely faith b 1. Pet. 1.7 which is more precious then gold Secondly heartie Prayers and Prayses which are as Incense vnto the Lord like the c Reu. 5.8 foure and twentie Elders fall downe before the Lambe hauing euery one Harpes and golden Vials which are the prayers of the Saints Thirdly Let vs offer Myrrhe b tter and contrite repentance for ou● sinnes considering that Christ who is the fountaine of al goodnesse was for our sinnes and sakes accounted as d Luther loc com tit de Christi passione Luther writes Omnium possimus reputatiuè coram hominibus imputatiuè coram Deo that is as the worst of all by estimation before men by imputation before God by estimation before men So the e Mark 3.22 Scribes blasphemed him He hath Beelzebub by Imputation before God for all our sinnes were imputed to him Propter scelera nostra attritus est sayth f Esay 53.5 Esay that is He was broken for our iniquities and wounded for our transgressions What shal I say more but with g Ioh. 1.29 Iohn Baptist Ecce Agnus Dei that is behold the Lambe of God which takes away the sinnes of the world At this fulnesse of time God sent this Lambe as a Lambe among Wolues to redeeme and to reduce to his fold the scattered flock of Israel Redemptor noster homo nascendo Agnus moriendo Leo resurgendo Aquila ascendendo factus est sayth h Greg. hom 4. Gregorie that is Our Redeemer made man by his Incarnation suffered as a Lambe in his passion shewed himselfe a Lion of the Tribe of Iudah in his resurrection and mounted as a diuine Eagle in his Ascension and now i Heb. 1.3 sitteth at the right hand of his Father By his Incarnation we are regenerated by his Passion redeemed by his Resurrection restored from death to life by k Ioh. 14.2 his Ascension he hath prepared an heauenly possession He was made of a woman and made the Sonne of man that we might be made the Sonnes of God he was made vnder the law and bond to the law that we might be freed from the bendage of the law Hee conquered the law by a double right as l Luther in textum Luther writes First as the Sonne of God Lord of the Law Secondly in our person which is as much as if we had ouercome the law our selues for his victorie is ours All this for our sakes that we might receiue the adoption of Sonnes and hath sent the Spirit of his Sonne into our hearts which cryeth Abba Father Let this meditation be euermore a Cordial of comfort the aqua vitae water of life to reuiue our sinne-sicke soules and perplexed consciences against Sinne Sathan and the Law which alwayes accuse vs terrifie vs and condemne vs let vs tell them boldly that they haue no power ouer vs for God the Father sent his Sonne ma●● of a woman and made vnder the Law to redeeme vs from the curse of the Law Let vs creepe into that hole which bloody * Aug. Manuel 〈◊〉 Longinus made with his speare in our Sauiours side there let vs hide our selues against our foes let vs plunge our bleeding conscience in his bloody wounds dolorous death victorious resurrection and glorious ascension and let vs firmely and faithfully beleeue that our Sauiour was borne liued died rose againe and ascended that wee might rece●●e and enioy the fruition of the adoption of Sonnes The dew of heauen which fell vpon the ●eece of n Iudg. 6.38 Gedeon fall downe vpon these our labours ●●meditations and water them with the dew of diuine grace in all your hearts to his eternall glory and your endlesse comfort and that for Iesus Christ his sake our onely Lord Sauiour and Redeemer to whom with the Father and the holy Ghost three persons in Trinitie one eternall God in vnitie be ascribed euerlasting glory might and Maiestie Dignitie and Dominion Prayse and Thanksgiuing world without end Amen Tri-vni Deo laus gloria 2. MACCA 15.39 If I haue done well and as the story required it is the thing that I desired but if I haue spoken slenderly and barel● is that I could

A NEWE YEARES GIFT FOR THE SVOLE OR A Christian Meditation of Christs INCARNATION Preached in the Cathedrall Church at NORWICH on Christmasse day last 1614. By SAMVEL GAREY Preacher of GODS word at WYN●ARTHING LVKE 10.11 I hold I bring you tidings of great ioy that shall be to all people that vnto you is borne that dyy in the Citie of DAVID a Sauiour 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 WORSHIPFVLL SIR THOMAS HOLLAND Knight and his vertuous LADIE all temporall and spirituall happinesse RIGHT WORSHIPFVLL I Haue presumed to seale this Sermon with the Signet of your names that your worthinesse might giue lustre to this worthles labor and I was induced by many Allectiues to gratifie you with this small remembrance First your religious respect and affection you beare and embosome to our tribe of Leui. Secondly your Cordiall loue and continuall deuotion you manifest vnto the Gospel Thirdly you are the viue Image of your departed father a foster-Foster-father of the Clergie who now resteth with the Father of glorie from whom I receiued the first fruits of my poore liuing and therefore as a due debt I tender vnto you the first fruits of my small learning Accept it as a gratefull Testimony of a thankefull minde Qui si non potui maxima parua dedi not the greatnesse of the gift but the gratefulnesse of the Giuer is to bee respected Cassio and as one well speakes Inuitat ad magna qui grate accipit modica So your gentle acceptance shall encourage me to some greater businesse and as the Apostle speakes of Almes 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 accord●ng to that he hath not And as we reade when the Tabernacle was to be built by Moses Exod. 25.2 Euery one brought some thing some more some lesse some better some worse and all necessary So for the building of Gods Church euery one should bring such as they haue Lul 21.2 3. some Talents and some with the Widow mites to cast into the Treasurie and although in these flourishing dayes of learning there is a Satiety of worthy writers yet they cannot breede a surfet for we cannot say of spirituall oblation as the wise men said to Moses in the bountifull times of popular oblation Exod. 36.5 The people bring too much and more then enough for the vse of the worke c. No all our h nds hearts and tongues were giuen vs to this end Aliis micans meipsum consumo to spend them as selfe-consuming lampes to giue light to others and therefore not to shew my selfe defectiue in this publike seruice which was so begged by many to bee published and considering what Saint Augustine writes 〈◊〉 confess 〈◊〉 25. Non licet habere cognitionem priuatam ne priuemur eâ Wee must not make our knowledge priuate lest we be depriued of it I haue aduentured to present this Trauell to the generall eye of men hoping that the graine being good it doth better in the market then in the garner If any one Soule shall receiue good by it I shall be fully satisfied and your Worship shall be interessed in the claime of that comfort As Iacob when he left his sonnes Gene. 49.28 blessed them with a seuerall Blessing So doe I beseech God the giuer of all gifts to bestow a spirituall Benediction vpon this labour and to giue 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 Gods good protection At your Seruice in the Lord SAMVEL GAREY TO THE CHRISTIAN AND COVRTEOVS READER SAVING GRACE THe importunitie of many who heard this Sermon deliuered and sollicited me to haue it published were preuailing motiues with me to take this opportunitie in offering it to the world thinking of Saint Augustines speech Qui rectum facere cùm possit August lib. 3. de libero arbitr non vult amittat posse cum velit Hee that will not doe good when hee may let him want power when he would So I hope this shall doe good to them that are good Wherein I hunt not after vulgar commendation which is like childrens loue gotten and forgotten in an howre neither did I euer affect that my selfe or my labours should bee pinned as a Cognisance to the Towne-coat or to depend vpon the common sleeue of popular iudgement And indeed I am somwhat of Socrates mind in Plato who euermore suspected that for bad which the common people extolled for good and as Plinie gaue it a rule in Schoole that hee declaymed worst Prou 25.11 who was applauded most Yet Salomon thus farre will giue this a commendation that they were words vttered in due season I offer this to temperate men studious ingenuous and zealous men for as for Criticall or hypocriticall I neuer loued to prayse 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 vnlearned Laelius to bee my Reader for I contemne the iniudicious censure of meere Ignorants Sen prou Graue iudicium est eius qui iudicare non potest the ignoranter man the seuerer Iudge to stand to such Iudges were before-hand to condemne my selfe Iaert in vita Anachars Anacharsis misliked it in Greece and so doe I here with vs Artifices certant iudicant qui non sunt artifices Diuines preach in the pulpit Artizans prate and iudge of it in the Ale-house 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 deuotion to redeeme 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 Angell said to Iohn Reue. 10.9 Take this little Booke and eate it Let thy Sauiors Diuine incarnation be thy deuout meditation and be not afraid or offended with the Latine quotations for I haue made them for thy sake like Country-stiles steppe ouer them thou losest not thy way by them for their expositions follow them and si fortè mihi vitio detur if I bee blamed for inserting many marginall allegations know that I did it for the more learneds sake that they might gustare post fella fauos the better rellish their palates with tasting the hony of others Hiues Pro M. Caelio Dandum est aliquid aetati saith Tullie of youth so something must be giuen to this learned age something to