Selected quad for the lemma: spirit_n
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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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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
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