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 WYNâ—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 Câ—â—ISOST HOM. 5. 〈…〉 quomodo factum sit nescio qu◠〈…〉 ignorati That is 〈…〉 was made fleâ—◠〈◊〉 is was made I â—â—ew not what 〈…〉 LONDON Printed by WILLIAM SEAâ—â—â— 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-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 accordâ—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
Time with a demonstratiue Ecce Behold a virgine shall conceiue and beare a Son and yee shall call his name Emanuel Harken how the Prophet Ieremy b Ierem. 23 5. proclayms a fresh againe with another Ecce Behold the dayes come saith the Lord that I will raise vnto Dauid a righteous Branch in his dayes Iudah shall bee saued and Israel shall dwell safely The Prophet b Zechar. 9.9 Zechariah trebbles againe this Ecce Behold the King comes vnto you be is iust and saued himselfe poore and riding vpon an Asse The Prophet c Malaâ— 3.1 Malachy the last Eccho of all the Prophets till Iohn Baptist ecchoes an Ecce too Behold I will send my messenger before me and the Lord whom yee seeke shall speedily come to his Temple Thus all the Prophets in sense sounded forth the Poets verse Virg Aggredere O magnos aderit iam tempus honores chara deûm Soboles i. O Son of God thy labours great atchiue The Time is come vs from our sins repriue Yea these holy men the Prophets spake of this fulnesse of Time as they were moued by the holy d 2. Pet. 1.21 Ghost and as the Apostle e 1. Pet. 1.10 Peter speaks of which saluation the Prophets haue enquired and searched which prophesied of the grace which should come vnto you Nay the Prophets not onely looked but longed for the fulnesse of this Time How patheticall is f Esay 64 1. Esay in his desirous expectation Oh that thou wouldest breake the heauens and come downe and that the mountaines might melt at thy presence So that I may say that Christ was not onely g Apoc. 13.8 Agnus mactatus a Lamb slaine but also expectatus ab origine mundi expected from the beginning of the world All the Types they were representatiue al the prophesies significatiue but at this Quando this fulnesse of Time the Messias is exhibitatiue they did represent now hee presents himselfe At which fulnesse of Time all the Types were ended all the prophesies of his birth fulfilled yea all the heathenish Oracles ceased Iuvenal cessant oracula Delphis i. The Oracles which at Delphos spake at his comming ceased and brake Christs birth dissolued those delusiue workes of the diuell at his comming all mute and marred Excessere omnes Adytis artsque relictis Dij quibus imperiuÌ„ hoc steterat i. All fained gods the Altars leaue To which the Empire once did cleaue Away yee false Oracles of fained gods Behold the heauenly Oracle of Truth descends himselfe Vanish yee darker Types the shadowes of this sunne the Sonne of righteousnesse appeares himselfe and that in the signe Virgo Indeede the incredulous Iewes and as h Acts 7.51 Stephen brands with two stigmatical Epithites Stiffe-necked and Vncircumcised they still expect the fulnesse of this time their Quando is not yet come But we whom God hath enlightened with the word of Truth we knowe and belieue that the fulnesse of Time is come and at this time the newes of Christs actuall natiuity was proclaymed by the tongue of an i Luke 2.10.11 Angell that vnto vs is borne this day in the City of Dauid a Sauiour which is Christ the Lord. Oh let vs celebrate not annually but perpetually the memory of Christs * O Natiuitas honorabilis mundo amabilis hominibus inuestigabilis Angelis in his omnibus admirabilis c. Ber. natiuity Natiuitas Christi natalis Christiani that is the Birth-day of Christ is the birth-day of euery Christian k Psal 118 24 This is the day which the Lord hath made yea wherein the Lord was made let vs be glad and reioyce in it let vs powre out Esayes l Esay 49.13 Coeli Regenato Angelorie chori prodeunt hymnli dicunt c. Greg. lib. 27. moral words Reioyce O heauens and be ioyfull O earth burst forth into prayses O mountaines for God hath comforted his people and will haue mercy vpon his afflicted Christ who was in the olde Testament velatus shadowed forth is at this fulnesse of Time reuelatus reuelled and exhibited Before praedictus foretold now praedicatus present preacht and publisht as m Peristep hym 10. Prudentius â—n his hymne Mortale corpus sumpsit immortalitas Vt dum caducum portat aeternus Deus Transire nostrum possit ad coelestia that is Immortality takes mortality That whilest Eternity beares our frailty We might passe vnto the Deity As n 1. Tim. 3. the last Paul God is manifested in the flesh Let me in a word speak somthing with celerity which doth concerne the spirituall celebrity and solemnity of â—he fulnesse of this Time And I wil begin with borrowing St. Bernards words o Ber. in Ser. de Aduent speaking of the same point DignuÌ„ est fratres vt tota deâ—otione domini celebremus AduentuÌ„ delectati taÌ„ta coÌ„solatione stupefacti taÌ„ta dignatione inflaÌ„mati taÌ„ta dilectione c. 〈◊〉 It is fit BrethreÌ„ that we should celebrate the Lords coÌ„ming with great deuotioÌ„ delighted with such heauenly â—onsolation admiring at such humiliatioÌ„ rauished with diuine loue 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 AduentuÌ„ vt vnusquisque praeparet fidelis â—t dignè valeat celebrare i. This time not without cause is called The Lords coÌ„ming therfore the holy Faâ—hers celebrated this comming preparing themselues faithfully reforming themselues dutifully that they might worthily celebrate and solemnize it This is a time of spirituall festiuity not of prophane â—anity dicing dancing carding or carowsing but of Christian exultation and ioyfull q Christus sit mel in ore melos in aure Iubilaeus in corde Iubilation speaking to our selues in Psalmes and in spirituall songs singing and â—aking melody to the Lord in your hearts Ephes 5.19 A time of piety a time of pitty and charity the first â—equires your heart the second your heart and hand For the first say with r Psal 108.1 Dauid O God my heart is prepared so is my tongue I will sing and giue prayse And for the second doe with Å¿ Iob. 31.17 Iob I haue not eaten my morsels alone the fatherlesse haue eaten thereof A fit time to extend the fulnesse of mercy to others since the fulnesse of mercy at this time was extended to vs. * Solacharitas est qua vincit omnia sine qua nihil valent omnia vbi fuerit trabit ad se omnia Aug. de doctri Christiana Feede Christs poore members with the morsels of your bread that Christ may say vnto you at his second comming I was hungry and you gaue me bread Math. 25.35 But alacke for pity the proud back cruciates the poor belly pride is the cut-throate of pitty and charity As our Sauiour Charity waxeth cold but iniquity doth abound * Non solùm auarus est
the solemnitie of the place and something to the expectation of the hearers And indeed of this matter all good pennes haue written and tongues spoken so that I haue gleaned but an handfull out of a plentifull haruest Yet though this subiect hath passed many worthy workemens hands yeâ— to my knowledge I haue followed the methode of no particular authour Thus hast thou ingenious Reader the purpose of my publishing and proceeding and now ventrously I trafficke with this poore talent in this banke-route world and intrust thee with the benefite of my paines let me not finde thee a bad debter to repay me with enuie instead of vsurie Non quid ipsi possunt sed quid nos non possumus dijudicant An vsuall practise for loyterers to detract from others labours for it is an easier taske to correct then to compose to censure then to write But wisedome is iustified of her Children Matth. 11.19 Mart. Epigr. Carpere vel noli nostra velede tua Thine in the Lord SAM GAREY A NEW-YEERS GIFT FOR THE SOVLE GALATHIANS 4.4.5 4. But when the fulnesse of Time was come God sent his Sonne made of a woman and made vnder the Law 5. That he might redeeme them which were vnder the Law that we might receiue the adoption of Sonnes THese words doe containe two generall heads 1. Our Sauiors Incarnation 2. Mans Redemption The time of this Incarnation set downe with a Quando when When the fulnesse of Time was come And the sequell of the words deliuer three points 1. Christs Diuinity 2. Christs humanity 3. Christs humility 1. Christs Diuinity in these words God sent his Son 2. Christs humanity in the next Made of a woman 3. Christs humility in the next Made vnder the Law In Christs Diuinity and humanity I will consider Christs two Natures Diuine Humane confuting certaine heresies from thence arising In Christs humility I will obserue his perfect obedience to worke 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 downe in our Text made vnder the law that is as our Sauiour himselfe expounds it Matth. 5.17 I came not to destroy the Law but to fulfill it 2. The paiment of the punishment due for our sinnes is elsewhere set downe by the Apostle b Phil. 2.8 Paul Hee humbled himselfe and became obedient vnto the death euen the death of the Crosse The second verse declares the cause of Christs Incarnation and humiliation which was to redeeme them that were vnder the Law and that c Piscator super Textum Bifariam two manner of wayes 1. Ã maledictione legis 2. Ã ceremonijs legis 1. From the curse of the law as d Gal. 3.13 Paul Christ hath redeemed vs from the curse of the Law being made a curse for vs. 2. From the ceremonies of the Law as the e Rom. 10.4 Apostle Christ is the end of the Law The Summe or Corollary of all this is propounded in the last words That wee might receiue the adoption of Sonnes So that by this you may perceiue that all our speech will generally hang vpon these foure words Quando Quis Quomodo Quare 1. Quando the time when when the fulnesse of time was come 2. Quis who God sent his Sonne 3. Quomodo how Made of a woman made vnder the Law 4. Quare why or wherefore That He might redeeme them which were vnder the Law that we might receiue the adoption of Sonnes From these foure heads as from the f Gen. 2.10 foure diuided heads of Paradise the weake streames of our meditations flow And first of the first Quando when when the fulnesse of time was come The comming of Christ in the flesh is called the fulnesse of time for foure respects 1. For the fulnesse of Grace receiued by his g Iohn 1.16 comming 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 Christs comming 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 alleadgeth them 1. Because Christ is the Lord and therefore meete there should be long preparation and expectation of so puissant a person 2. Because Christ is the graund n Math. 9.12 Phisition of the world and therefore requisite that all sinners his patients should throughly feele their sickenesse before hee came to visite and redeeme them venit de coelo magnus medicus quia per totum vbique iacebat agrotus sayth o Aug. super Ioan. Austen that is The great Physicion came downe from heauen because euery where sicke sinners did lye and languish And of this fulnesse of Time plenitudo seu p Piscat Scholia super locum complementum temporis the fulnesse and complement of all time there were many prefiguring Typicall representations and propheticall predictions All grounded vpon Gods first promise q Gen. 3.15 Semen mulieris conteret caput senpentia The seed of the woman shal break the Serpents 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 Patriarkes To r Gen. 12.3 Abraham In thee shall all the families of the earth be blessed the same repromised to Å¿ Gen. 26.4 Isaacke repeated to t Gen. 28.14 Iacob reestablished to u 2. Sam. 7.16 Dauid And of this promised seed who should breake the Serpents head the most significatiue Type was the Brazen Serpent spoken of Numb 21.8.9 Isaack Sampson Salomon Ionas Melchisedeck and others did beare a figure of Christ 2. Not onely Types prefigured but also many prophesies aymed at this fulnesse of Time The Patriarke x Gen. 49.10 Iacob lying vpon his death-bed did prophesie of it vnto the Tribes of Israel The Scepter shall not depart from Iudah c. vntill Shilo come y Num. 24.17 Balaam prophesied of this fulnesse of Time saying There shall come a starre of Iacob and a Scepter shall rise out of Israel Dauid prophesieth of the comming and kingdome of the Messias yea his second Psalme specially runnes vpon that matter Salomon in his Canticles shadoweth forth Christs wished and welcome comming to his Spouse the Church The Prophet z Micah 5.2 Micah foretells the place of Christs Natiuity Thou Bethleem Ephratah art little to be among the thousands of Iudah yet out of thee shal be come forth that shall be the ruler in Israel The Angell Gabriel foretold a Dan. 9.25 Daniel the Prophet the fulnesse of this time when the Messias should be borne How liuely doth the Prophet * Esay 7.14 Esay describe the fulnes of this
qui rapit aliena sed ille auarus est qui cupidè seruat sua Aug. Charity is turned to brauerie and prodigality large houses but straite gates and the Porter Couetousnes keepes out Lazarus from any entrance In the better Times this was a time of charitable deuotion which is now turned to deuoration The rich feast and the poore fast they dine these pine they surfet these starue yet both seruants to one Master Oh you whome God hath blessed with a plentifull store t Ecclesiast 11.1 Cast your bread vpon the waters and after many dayes ye shall finde it Tanta est apud Deum hospitalitatis gratia vt ne potus aquae frigidae a praemijs remunerationis immunis sit sâ—ith u Ambros de offic Ambrose 1. God is so regardfull of hospitality and charity that a cup of cold water lacks not a * Si vere tua sunt expende ad lâ—cra pro terrenis coelestia commutato Ber. Ser. 20. reward Doe the works of mercy for God loues a cheerefull giuer There are many Christmasse-Non-residents that run to the Citty to liue in obscurity who should liue in their Country to keepe hospitality an Epidemiall disease as common as the tooth-ake * Auarus nec patientibus coÌ„patitur nâ—c miseris subuenit sed offédit DeuÌ„ proximum et seipsum Deo detinet debita proximo denegat necessaria sihi subtrahit opportuna Inn. de vilitate cond humanae against whom or to whom the poore cryes as the Infants did to their mothers in the destruction of Ierusalem Lament 2.12 Where is bread and drinke and finding none giue vp the ghost in the mothers bosome 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 Diues non exauditur in tormentis quia rogantem Lazarum non exaudiuit in terris Aug. hom de Diuite Diues he as a Gentleman as many are without Armes or Heralâ—y and because he shut his gate patuit atri ianua Ditis â—e passed the broad-gates of hell hee would not giue Lazarus micam panis a crum of bread he could not get â—fterward guttam aquae a drop of water to coole his â—ongue Shew mercy if yee expect mercy be mercifull 〈◊〉 your heauenly Father is mercifull * Foeneratur Domino qui largitur pauperi Prou. 19.17 He that giues to the â—ore lends to the Lord and his righteousnesse remaines â—r euer Prepare your selues and soules with pietie charity â—delity humility to welcome this fulnesse of Time put 〈◊〉 your wedding garments fidem perfectam charitatem â—rmatam a liuely faith a louely charity Behold The â—mmortall King of mans redemption comes vnto you Virg. I am noua progenies calo dimittur alto A God-man is sent from God to man Welcome him with all fidelity humility piety with â—ordiall sanctity and solemnitie If a mortall King should â—ome vnto you I knowe you would adorne your selues â—rouide a solemne preparation to entertaine him with â—ll duty and diligence Lo the greatest King of all in â—omparison of whome all earthly Kings are â—tomi â—oates and mites in a Reuel 19 16. cuius foemore scriptum Rex reâ—um c. In whose thigh is written King of Kings and Lord of Lords Behold he comes vnto you to lodge in â—he houses of your hearts by faith Behold I stand at the â—oore and knocke if any man heare my voice and open the â—oore I will come in vnto him and will sup with him and â—e with me Apoc. 3.20 Be thankfull to our Lord for the fulnesse of this Time â—e dutiful to serue him at al times And to end this point with the Psalmists b Psal 149.1.2 Licèt Deus cunctes dies creauerit singulariter tamen hunc Diem fecisse dicitur qui Domini natiuitate sacratus est in quo exultari conuenit et latari c Cass in Ps 11â— song Sing ye vnto the Lord a new song â—t his praise be heard in the Congregation of Saints let Israel reioyce in him that made him and let the children of Sion reioyce in their King And thus much or rather thus little of the first point the Time Quando when the fulnesse of Time was come The next part I am to touch is Quis who God sâ—â—â— his Sonne the Cardâ— and Basis of this Time and tâ—â—â— God sent his Sonne wherein I will obserue three things First the inseparable working of the Trinity in the work of mans redemption Secondly the confutation of the heresie of c Vide Vrsin doct Christ 2. par tit de deitate Christi Noetus et Praâ—cas hanc haeresin tenebant vide Aug. haeres 36. Sabellius who did maintaine the Son to be Eaudem personam cum patre Spiritu sancto that is the same person with the Father and the holy Spirit when wee see here that they be distinct God sent his Sonne 3. The manifestation of the heresie of d Aug. haeres 45. De hac haeresi vide Zanchium Theophilact in Philip. 2. v. 5. Photinus who denied the diuine nature of Christ affirmed here God sâ—â—â— his Sonne that is his naturall Son begotten from eternity For the first The workes of the Trinity be inseparable and indiuisible for as the Trinity were Agents in the creation of man Faciamus hominem Let vs make man Gen. 1.26 so Actors at the Redemption of man In this high and heauenly worke there concurred the wisdome of the Almighty Father the willingnesse of the All-mercifull Sonne the power of the All-sanctifying Spirit the Father willed the Sonne worked and the holy Ghost blessed the Father decreed the Sonne personally performed and the holy Ghost sanctifyed the worke of redemption in one word God sent his Sonne e Vide Musc loc com tit de Incar verb. Diuines to expresse this mystery vse this similitude imagining three virgins weauing of a coate and one to weare it so the three persons of the holy Trinity wrought in the Incarnation of the Word but the Sonne alone did put on the flesh for it was conuenient that He that was Sonne in the God-head should be Sonne in manhood Now as the Creation of all is attributed to God the Father in respect of the matter to God the Sonne in respect of the disposition of the forme and to God the holy Ghost in regard of the preseruation of both So the Redemption is attributed to the Father Pater per filiâ—â— taenquam fons as the learned f Vrsin doct Christ 2. par tit redemp p. 34. 5. Vrsinus the Father by â—â—e Sonne as the fountaine it is attributed and ascribed â—o the Sonne who effected it merito sua persona by his â—erits person and passion It is attributed to the holy Ghost Tanquam immediatè effector regenerationis as imâ—ediatly the effector of regeneration yea as that worâ—â—y Vrsinus saith again
is tossed with Satans winds and waues vnda superaduenit vndae one waue of error followes another like Iobs * Iob 1. messengers in the necke of another that vnlesse we be godly-wise to put a difference twixt person and nature it wil be perillous 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 selfe same Christ Yet two Natures * In personali vnione distinctae manent incoÌ„fusae naturae siue proprietates siue essentiam siue operationes earum spectes Polan part l. 1. pag. 59. distinct inconfusae not confounded and yet a personall vnion of both Natures not one disseuered from another That of God which is of the Word which tooke vpon 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 doe keepe their proper and naturall condition either in respect of the essence proprieties or operations of them So that there is a threefold plenitude in our Redeemer Christ Iesus 1. Verus Deus true God 2. Verus homo true man 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. God and man by a personall vnion the which three are equipollent to those three wonderfull workes of the omnipotent Maiesty in the Assumption of the flesh and as S. u Bern. ser 10. Bernard stiles them Mirabiliter singularia singulariter mirabilia i. miraculously singular and singularly miraculous What bee they 1. The Coniunction of both Natures Deus homo i. God and man Secondly Mater virgo that is Marie his mother and yet a Virgin Thirdly fides cor humanum i. faith and mans heart vnited by beleeuing it And surely the first three are as equally wonderfull first true God secondly true man thirdly God and man As God plenus gloria full of glory as man plenus obedientia full of obedience as God and man plenus gratia full of grace I meane gratia * See the Bish of Ely his Sermon preached on Easter day 1614. p. 19. vnionis the grace of vnion â—or other grace in Christ I take that Diuines know â—one Now concerning Christs diuine nature propounded â—ere God sent his Sonne I shall not need to spend much â—ime none but Atheists or hereticks deny it The Scripâ—ure which is the mouth of God and Oracle of truth eâ—ery where testifie the verity of Christs Deity and Diâ—inity So * Col. 1.15.16 Paul to the Colossians saith That Christ is the â—mage of the inuisible God the first begotten of all creatures For by him were all things made in heauen or earth visible â—nd inuisible Angels c. So x Mat. 16.16 Peter Thou art Christ the Sonne of the liuing God So y Psalm 2.7 Dauid Thou art my Sonne this day haue I begotten â—hee So z Iohn 20.28 Thomas saith to Christ My Lord and my God So * Rom. 9.5 Paul calles Christ God ouer all blessed for euer So our a Iohn 5.23 Sauiour saith of himselfe that all men should honour the Sonne as they honour the Father So b Col. 2.9 Iohn 5.19 1. Iohn 1.2.20 Iohn 16.15 Iohn 5.26 Matth. 28.18 Phil. 2.6 Paul saith of Christ that in him dwelleth all the fulnesse of the God-head bodily Yea innumerable testimonies of Scripture to auerre the same The Scripture ascribes the same diuine proprieties to the Sonne 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 Hebrewes speaking of Christ That he is the heyre of all things by whom God made the world the brightnesse of the glory and the ingraued forme of his person and bearing vp all things by his mighty word c. d Prudentius in Psychomachia Ille manet quod semper erat quod non erat esse incipiens He that was euer an eternall God in mans nature tooke a beginning By these testimonies are confuted diuers hereticks Zanchius in Phil. 2.5 1. Ebion Cerinthus Photinus Paulus Samosatenus holding that Christ had no being before hee tooke on him the shape of man 2. Sophronius and * Caluin harm in Ioh. 1. c. 1. Seruetus 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 humane 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 Catholicke faith acknowledges with Athanasius in his Creed that the God-head of the Father and of the Sonne and of the holy Ghost is all one c. Thus Christ being true God tooke 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 personall Vnion God sent his Sonne not adopted Sonne as all the elect are by grace not Sonne by creation as the Angels and Adam was before his fall but his naturall Sonne be gotten from eternity called Gods onely begotten Sonne So God loued the world that he gaue his only * Vocatur vnigenitus qui ante humanam naturam existebat c. Vrsin doct Chri. pag. 373. begotten Son c. Ioh. 3.16 Equall to the Father as touching his Godhead for whatsoeuer things the Father doth the same things doth the Sonne also Ioh. 5.19 For he is of the same nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Greeke Writers of the same not of the like nature Gods naturall Sonne and so â—aturally God of the same essence with his Father Qui â—lius Dei naturalis est habet eaudem integram impartiâ—elem Dei essentiam communicatam saith * Vrsin doct Ch. 2. par pag. 382. Vrsinus that is â—ee that is the naturall Sonne of God hath the same â—otall and impartible essence of God communicaâ—ed c. So that damnable and detestable is the heresie of Photinus Ebion Cerinthus c. infringing Christs Godhead whose diuinity is here expressed God sent his Sonne here is the Quis. Next followeth Quomodo how or in what manner â—ee was sent Factus ex muliere Made of a woman if made of a woman then Hee was perfect man which oâ—erthrowes the heresie of
the Marcionites yea all such as deny Christ to bee perfect man or to be come in the flesh Saint g 2. Ioh. 7. Iohn brands them with a character of Antiâ—hrist saying Many deceiuers are entred into the world which confesse not that Iesus Christ is come in the flesh hee â—hat is such an one is a deceiuer 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 wonderfull conception Ex muliere non in muliere of a woman not in a woman as Gorranus and Aquinas vpon this place which confutes h Aug. haer 11. Valentinus heresie who taught that Christ had not his body from the Virgin Mary but brought it down from heauen passed thorow the wombe of the Virgin as water thorow 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 c. So k Luke 1.42 Elizabeth speaks to Mary Blessed is the fruit of thy wombe So l Rom. 9.5 Pecerit filium mater a quo ipsa nutriretur potiusqua nutriret c. 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 c. Quid nobilius Dei Matre quid castius quâ— corpus sine corporis contagione generauit c. Ambro. de virt lib. 2. Si quis sanctam Mariam Dei param non credit extra diuinitatem est Si quis Christum per Virginem tanquam per canalem fluxisse non autem in ea diuino 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 c. that is The Virgin Mary did conceiue the Son of God beleeuing the Word and this Word was made flesh how as o Aug. hom 2. de Natiuit Christi Austen speakes of the same words non deposita sed seposita Maiestate The same p Aug. Ser. 6. in Nat. Domi. Vnigenitus Dei existens ante secula ex Maria vtero natus est homo Gregor Carnem induit verbii Deus ex Sancta Virgine c. Epiph. contra Collyridianos baer 79. Father of this point as in all other excellently Peperit Virgo filium qui Deo filios faceret c. Portanit in vtero filium mater et hunc fudit in forma serui in terris quem habent Angeli imperatorem in coelis that is The Virgin brought foorth a Sonne who should make sonnes to GOD the mother carries the Sonne in her wombe and is borne in the shape of a seruant on earth whom the Angels haue as their Emperour or ruler in heauen So that Valentinus was vaine and much deceiued in dreaming that Christ had not his body from the Virgin Mary when our Text saith He was made of a woman In which Quomodo how you may behold great nay vnspeakeable humiliation that He who is the Creatour of heauen and earth and to vse Saint q Aug. Ser. 27. de temp Austens words Factor terrae factus in terra exterra that is the Maker of the earth made of earth that Hee 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 mater nunquam fuisset that is without whom the Father neuer was without whom the mother neuer had beene This is such a wonder that I may burst forth in Å¿ Ier. 2.12 Ieremies admiration Obstupescite coeli super hoc that is O yee heauens be astonied at this And this ineffable and admirable humiliation of Christ as Polanus t Polan part lib. 1. pag. 58. parts it is diuided into two branches 1. The Incarnation Made of a woman 2. The perfection of his obedience Made vnder the â—aw And the Incarnation of Christ hath three parts 1. His conception Conceiued of the holy Ghost Vide Pola part sup dicto loco 2. The personall vnion of both natures 3. The natiuity I will but euen mention them to â—our memories 1. Conceiued of the holy Ghost It is an Article of our â—ith declared by the tongue of an u Luke 1.35 Fides matris non libido cònceperat Aug enchirid cap. 34. Angell that is The â—oly Ghost shal come vpon thee and the power of the most â—igh shall ouershadow thee For as workes of power are ascribed to the Father workes of wisdome to the Sonne and workes of loue to â—he holy Ghost so this being a worke of highest loue it 〈◊〉 specially ascribed to the holy * Maldonat in 1. Matth. Spirit And this Article confutes three sorts of hereticks â—irst the x Iraen lib. 1. cap. 25. Cerinthians secondly the y Clem. Rom. instit lib. 6. c. 6. Ebionites thirdly â—e z Iraen lib. 1. cap. 24. Fecit grauidam Virginem ipse qui erat nasciturus ex Virgine c. Aug ser 6. in Nat. Domi. Carpocratian hereticks who all held and maintaiâ—ed that Christ was the naturall Sonne of Ioseph Verus merus homo that is a meere naturall man begotten of â—oseph contrary to the expresse Text Ioseph knew her not â—ill she had brought forth her first borne Sonne Mat. 1. the â—ast verse 2. The personall vnion of both Natures I will conâ—lude with two testimonies of diuine Scripture first that â—f * Iohn 1.14 Iohn The Word was made flesh And as a Musc loc com tit de verb. Incarn Musculus â—ightly comments vpon those words There was made in â—he wombe of the Virgin a coniunction of the Word and the â—lesh that is to say of the nature of God and man there is â—he personall Vnion The second place out of b 1. Tim. 3. the last Timothy God is manifested in â—he flesh the which words the learned c Piscat super cum locum Piscator paraâ—hrases thus Filius natura sua diuina inuisibilis effecit se â—isibilem assumpta vera natura humana in vnitatem sua â—ersonae that is the Son of God in his diuine nature inuisible made him visible in assuming our humane nature into the vnion of his person In a word with d Aug. Epist 3. Augustine Homo Deo accessit non Deus à se recessit Our Lord tooke vpon him that which he was not and left not to bee that which he was 3. The Natiuity the manner of his Birth I shall speak of that afterward as God shall assist and the time permiâ— And in this Incarnation of Christ and