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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 * Auruâ—â— 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 thâ—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 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 maâ—â— 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 receâ—â—e and enioy the fruition of the adoption of Sonnes The dew of heauen which fell vpon the â—eece of n Iudg. 6.38 Gedeon fall downe vpon these our labours â—â—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 barelâ— is that I could
and made themselues fooles If an Angell will not be worshipped much lesse the Virgin Mary which was begotten by Ioachim of Anna c. But among all the rest and nest of Papists Clarus Bonarscius otherwise Carolus Scribanius hath exceeded all his fellow Iesuites in impiety or blasphemy who in his third Booke See M. Crashawes confutation on the Book called The Iesuites Gospell and eight Chapter of Amphitheatrum honoris c. compares the milke of Mary wiâ—h the blood of Christ Lac matris miscere volo cum sanguine Christi Page 356. Non possum antidoto nobiliore frui Of milke and blood a mixture I will make The soueraignst cordiall sinfull soule can take A Booke worthy of fire and forgetfulnesse Nay the learned doe daily read among the Iesuites and Friers workes what Hyperbolies or rather impieties in this point they doe mainetaine A man may appeale from God to the Virgin Mary saith d Bernardin de Bust in Mariali part 3. Ser. 3. Bernardinus de Bustis God hath made the Virgin Mary partaker of his Diuine power and maiesty saith Horatius e Hor. Turs in histor Virg. Lauretana in praefat Vide Catalogum testium veritatis editionis 1608. Tursellinus They who haue read the Papists Mariale may there find what grosse and false Diuinity herein they hold for example Let the sinner fly to the Virgin Mary and he shall be saued and againe That the Virgin Mary was with the Lord in the worke of Redemption and bare all the wounds in her heart which Christ did beare in his body And to speak no more herein they that haue read the Papists * Extat Psalterium ad verbuÌ„ apud Chemnitium in examine Concilij Trident. in part 3. p. 149. Ladyes-Psalter may finde how in many of the Psalmes they haue turned Dominus to Domina our Lord to our Lady and this Booke stands not onely vncontrolled but euen defended and commended by the * Gregor de Val. in Vol. de rebus fidei controuersis Sect. 5. lib. de Idolatria 5. c. 10. Iesuites and those of the principall I will end this with the Poets verse Quid satis est si Roma parum What is enough if Rome be too little so this little is enough to giue you a taste of Romish impiety to shew â—ou how they robbe our Sauiour of his glory and ofâ—ce of sole Mediatorship and would diuide it to a creaâ—ure but riualem possum non ego ferre God is ielous of his glory and can brooke no riuall â—et me a little longer trespasse in this digression Borne â—f the Virgin Mary a perpetuall Virgin that is the geâ—erall opinion of f Perk. refor Catho tit tradition Beza confess c. 3. art 23. Diuines * D. Bose And herein I will borrow a line or two of our learned Doctor as I take he borrowed it before of St. g Virgo concipit virgo grauida virgo in partu virgo post partum praeclara illa Virginitas gloriosa foecunditas Aug. Ser. 6. in Nat. Dom. Sancta beata Maria Virgo ante partum Virgo post partum ego hoc miror quomodo de Virgine natus sit post NatiuitateÌ„ Virginis Mater virgo sit c. Chryso hom de Ioanne Baptista Inuenta est virgo illa pragnans ad quam vir non accesserat vterus quidem foetu tumuerat virginalis integritas manserat c. Chrysost hom de S. Susanna Austen A Virgin Before In After Christs birth A Virgin before his Birth against three sorts of men 1. Iewes 2. Gentiles 3. Corinthians Confirmed against them by the Scripture Mat. 1.20 â—uk 1.27 A Virgin in his birth against Iouinian and Durandus Whose errours herein are recited by Iraeneus and Saint Austen and by them both refuted Iraen lib. 1. cap. 24. Aug. de haeres cap. 82. con Iulian. lib. 1. cap. 2. Confirmed against them by the seuenth of Esay the â—4 A Virgin shall conceiue and beare a Sonne the which words as one before me well interpreted are to be construed in sensu composito non diuiso that is in a compounded sense not diuided that is to say that she was a Virgin concipieus pariens conceyuing and bringing forth A Virgin after his birth against Heluidians and Antidicomarianits whose errors are recorded by Saint Ierome and by him confuted lib. aduers Heluidium Aug. haeres 84. That Mary was a Virgin before and in Christs birth none but Athiests did euer deny it as also the perpetuity of Maries Virginity is generally receiued of the Protestant part and the Papists haue made it an Article of the Churches Faith the perpetuity of Maries Virginity the which point I may fitly conclude with the word of h Piscat analis in Mat. 1. versu vltimo Piscator Curiosum magis est quà m pium inquirere cùm de eare Scripturae nihil traedit that is It is a point more curious then godly to inquire after it since the Scripture speaks nothing of it and where the Scripture staies her penne there let man stay his tongue Thus you haue heard that our Sauiour was made of a woman borne of the Virgin Mary and tooke our humane naâ—ure vpon him howsoeuer Valentinus and his followers deny it so that I will end this point with Athanasius sayâ—ng in his Creede Christ is God of the substance of his Father begotten before all worlds and man of the substance of his Mother borne in the world Now in a word let vs declare as I promised the manner of Christs Natiuity how he was borne of a woman and that is plainely and briefely set forth by i Luke 2.7 Luke And shee brought her first-borne Sonne and wrapped him in swaddling clothes and layed him in a cratch because there was no roome for him in the Inne And this manner of Christs Natiuity doth amplifie the measure of Christs humility Thaâ— He who was the Lord of all The earth is the Lords and all that is therein sayth k Psal 42.1 Dauid Quae superbia sanari potest si humilitate Filij Dei non sanatur saith l Aug. Epist 58. Qui sine humilitate virtutes congregat quasi in ventum puluerem portat Gregor hom 6. Tantò pretiosior Deo quantò propter Deum humilior sibi Gregor lib. 18. moral Austen that is What pride can be healed which is not helped by the humility of the Sonne of God Learne of me for I am humble and meeke saith our Sauiour yea he shewed himselfe so humble and humbled that hee did vouch safe to be wrapped vp in swadling clothes to be layed in praesepi in a cratch or manger in such humility penury and pouerty that I may say of him as Virgil speaks of the Sonne of Pollio Nec Deus hunc mensa dea nec dignata cubili est Virg. eclog eui Polâ—o versu vltimo Pollio had neiâ—her boord nor bed To eat his meate or lay his