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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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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 Å¿ 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 * Auruââ 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 thây 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 ouâ 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 maââ 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 ãâã 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 receââe and enioy the fruition of the adoption of Sonnes The dew of heauen which fell vpon the âeece of n Iudg. 6.38 Gedeon fall downe vpon these our labours ââmeditations 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 barelâ is that I could
head Strange humility Ber. Ser. 1. in Natal Dom. that hee who thundred in the âlouds should cry in the cradle swaddled in ragges and âyd in a manger Vbi aula Regia vbi Thronus vbi curiae âegalis frequentia numquid aula est stabulum Thronus âraesepium totius curiae frequentia Iosep Maria âs writes m Ber. in Ser. de Epiph. Bernard that is Where is the Kingly Court where is the Throne where is the regall frequency what is the stable the Court the manger the Throne ând Ioseph and Mary the sole attendants Is the King of âsrael thus welcomed into the world Strange humility Strange that there should be no roome for him in the ânne which is a receptacle for all sorts and as Saint Ambrose n Ambros lib. de offic Christus omnibus omnia factus est pauper pauperiâuâ âilicâââ sââââtibus diuâââââiâââ c. Amaâ super laâc lib. 4. Esurââat Christus qui omnes pâââât 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 vt peregrinus âospitio non egeat suscipitur officiose patet aduententi âanna c. that is It is common courtesie that a stranger âhould not lacke lodging in an Inne but to be receiued âfficiously with an open gate Our Sauiour depriued of âhis comm n humanity argues his greater humility We see how the infants of mortall Kings yea of meaner persons find better entertainement in their ingresse to the world âheir infancy welcomed with soft and tender ornaments entertained with respectiue and sedulous attendants boâne not in Innes but in houses seeled with Vermillion layed vpon beddes of Downe adorned ponâpously with purple and purest whi e cherished euen with Ambrosean succour all variety and delicacy to content their morning mourning infancy And yât behold our Sauiour layed in a cratch wrapt vp with poore clothes and clouts Num quid mater eius diademate coronata aut in lecto eburneo recumbens num puer bysso purpura inuolutus vtique non sed angustum humile tugurium vile squallidumque praesepium magis animalibus quà m hominibus aptum puer vilibus pannis inuolutus mater vix tunicam habens vnam 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 diademe oâ lying in an Iuory bedde or the child inuested with silk and purple no surely but a straite and poore cottage a vile and homely manger fitter for beast then man the child wrapped vp in ragges the mother scarce hauing one coat not for ornament of body but to couer nakednes Strange penury Why would the immortall Creator abase himselfe in pouerty lower then many mortall creatures Saint p Aug. Ser. 3. de Stephano Austen giues vs the reason Paupâânatus est in terris vt nos diuites nasceremur in coelis that is He was borne poore on earth that we might bee borne rich in heauen Those diuine and delicate bones which should haue beene embosomed in the nursery of heauen lye in a manger Who can heare this and be proud of his outward ornaments and see his Sauiour swadled in such meane habilliments Who can with q Dan. 4.27 Nebuchadnezzar glory in his pompe and strout himselfe in his Palace of Babel and halfe-deifie himselfe with a vaine conceit of his Towers Superbia de Angelo diabolum fecit homini mortem intulit omnium malorum mater scelerum fons vena nequitiae c. Cassio super Ps 18. and Turrets of his spangled gay ornaments of his obsequious attendants of his court-like traine and sumptuousnesse and see his Sauiour borne in a stable swaddled in poore fragments layde in a manger This humility should deplume the feathers of mans Peacock-like pride pull downe his high and aspiring spirit teach him to see himselfe to know himselfe to humble himselfe to contemne the vanities of this vaine vvorld and looke vpon the picture of his Sauiours humility to learne of him for he was humble and meeke Would this nice and ouer-dainty Age lay this lesson to their hearts it might recouer them from their falling sickenesse for * Adrastia Nemesis Superbia coÌmune Nobilitatis malum Salust in bello Iug. Pride must haue a fall Prou. 16.18 then they would not be so enamored of themselues of their ornaments the Ostridge should not be robbed of her taile to fanne the Ladies face Heu hominum vnde âe fastus ista superbia cui vita aut abest aut spondet abântiam mors aut instat aut minatur instantiam saith one that is Alas whence is this puffe r Alanus lib. de complanctu naturae and pride of âan to whom life is absent or promiseth absence âeath is euer instant or threatens his approach but âey haue learned the carelesse Epicures Enthymente Let ãâã eate and drink inferring the conclusion out of Å¿ Esay 22.12 Esay We must dye to morrow Thus they spend away their âayes in pride and pleasure reuell and riot away their âules in sinnes and thinkes not of the end of all The âme will come when they will cry out the wordes of Bernard Quid profuit superbia t Ber. lib. 2. de consid Subitò quid non suspicatur infortunium accidit calamitas irruit mors intercipit quam nullus euadit Innoc. de vilit condit hum quid diuitiarum iactanâa mundi potentia vana voluptas hen de tanta laetitia âuanta tristitia that is What hath pride profited vs what âhe bragges of wealth worldly power vaine pleasure âlas from how great mirth to greater misery Oh learne in time while time lasts to humble your ââlues to follow the example of true humility to diâorce your mindes from earthly vanity and as u 1. Pet. 5.6 Peter âumble your selues vnder the mighty hand of God that âe may exalt you in due time Looke on our * Exempla bonae vita à Christo ab eius actibus assumere debemus Ber. in Cant. Ser. 23. Quis talia fando explicet Virg Sauiours âumility penury and pouerty the patternelesse patterne âs humility that hee would vouchsafe to be borne of a âoman and in such humble manner wrapped vp in âwaddling clouts and layed in a manger But I stay too long though I deliuer but a drop of matter in comparison of the abundant plenty which âowes from this Sea of matter but that which I omit I âoe commit to your meditations and contemplations The next point I come to touch is the second part of his Quomodo Made vnder the Law wherein I will reâuite my former prolixity with proportionable breuity Made vnder the Law * Omnis huius natiuitatis Schola est humilitatis officina Aug. Ser. 22.