and of Spirituall Effusion Where among other Buds are Bodies among other Springs are Spirits among other Arisings are Rising Raising vp of Dead Bodies whereof hereafter among other things that shoot and spring forth and that without stinting are or is The Roote of Iesse the Tree and Water of Life But All one among another are as hereafter in the Subiect yee shall heare All Things But One Aboue All other Things is that Rising vp of that Iesus-Root of Iesse Againe Here is that that Doth Begin That that Takes Beginning and That that Is Beginning to Another How theÌ„ can he but be here That is the Beginning to All Other How can His Birth both Temporall and Eternal but Sprout out of this fruitfull Wombe of the Day yea and of the Morning the First and Chiefest part of the Day especially that First and Chiefest Eternal Birth of him who is the First and Chiefest and Aeternall Day When as here are so Many Generations Corruptions Generating the praise of his Incorruptible Generosity and Eternal Generation So much Light Night Issue as it were Male Female so much Ofspring of the Day and of the Darknesse by The spirit of God Moving vpon the face of the Water Gen. 1. 1. So many spirits Flowing from the Father of All spirits So many Beings Arising from the Fountaine of All Being So many things that of themselues Are not that they Are but in and through him who of himselfe Is that He Is and Ever Is and was and shall be that He Is when as nothing Is without Respect of the Diffusion of His Goodnesse without Reference to the Raising of His power and without Dependencie from Him who Dependeth of no other but Himselfe Because we may not place Him in any Other wee must needes put him still in the Predicament of Relation of his owne praises Now Right Worshipfull and all alike well Beloved in Christ Iesus let it not be tedious vnto you a little more to make you acquainted or else to renew your acquaintance with the variety of Interpretations which may not yeeld vs some good matter of Exhortation and Instruction As also that it may the better appeare that we range not beyond all authority in the things we speake vnto you as the manner of some is whose wit whilest you are glad to bee tickled with it outrunneth their discretion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as S. Paule speaketh yee suffer them sweetly it Delighteth you to heare them Yee ought also to heare willingly the Dayes Mercurian Report 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their goodly Godly Eloquence whence saith Avenarius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their words their words of Excellency their pleasing words at wil whence verbal Homer as is likely had his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some vnderstand these words Allegorically As if by One Dayes telling another were meant that Christ told his Apostles or as others haue Sapiens Sapienti Sancti Sanctis Electi Electis Christiani Christianis and vnder the Nights Certifying Iudaei Iudaeis That which together with Iudaei Christianis Christiani Iudaeis might also be placed vnder the Dayes Telling having all one subiect with the Nights Certifying Of this sort are Asterius among the Greeke Scholiasts Cassiodore Bonaventure and others It is true indeed that Christ spake vnto his Apostles the Glory of GOD. For t' was that which he sought not his owne glory And I would Beloved that the same minde were in you all which was in Christ Iesus I would wise men vnto wise men Saints vnto Saints the Elect vnto the Elect Christians vnto Christians yea Christians vnto Iews Iews vnto Christians each one vnto another did relate and recount so as this Text beareth the praise and honour of their GOD. I would not theÌ„ stand against th' Allegoricall sense of these words so much as now I doe And that is no more but by holding with them who haue stood for the Litteral I dcny not but that both the Golden Apple and the Sylvâ—r Net wherein it is that is as some haue beene conceited the mysticall and the litteral sense would doe well together to set forth The Dayes Report in his richest colours to speake improperly of Or and Argent For which purpose we also hereafter if GOD will shall choose out the purest of that Gold to overlay the Dayes Report with chiefest ORnament But because the silver hath here lesse alay in it and is more warrantable then the gold I therefore covet rather especially at this time to take part with them who are enquested for the Sylver Sense These are not all of one minde neither And yet not of so diverse but that all their vnderstandings may stand wel together and may concurre for the making vp of a fuller and more plentifull sense Or else each of them may well stande by it selfe each one making a milder and more easie meaning by it selfe Three yea foure or more litteral Expositions are past already Caietane expoundeth the whole verse thus In successu dierum noctium generatur in nobis ex coelestibus notitia tum quia vna dies aut vna nox non sufficit sed quod videtur vna nocte de astris principium est ad sciendum in alia nocte quod visum est in vna aestate principium est ad sciendum in alia quod visum est in vna aestate principium est ad sciendum in alia Et quod visum est in vna Eclipsi principium est ad sciendum in alia Et sic de similibus coeli motibus actionibus effectibus One Day is not sufficieÌ„t but there must be more One to tell another By What is done such a day or such a night or in such a time of the year in such a yeare We learn what may be done another the like Day or Night or in the same time of the yeare another yeare By what falleth out in one Eclips wee gather what may befall in another Eclipse And so is there bred in vs knowledge of the motions operations and effects of the heavenly bodies even by One Dayes telling another One Day telleth another So likewise Lyra vnderstandeth these words of the variations of the Daies caused by the motions of the heavens Variatio dierum saith he secundum longitudinem brevitatem caliditatem frigiditatem alias variationes quae per motum coeli causantur secundum certas periodos reiterantur ostendit potentiam sapientiam motoris primi scz DEI. The variation of the Dayes according to their length and shortnesse lengthning and shortning according to their heat and cold and other such like variations diversities caused by the motions of the heavens reiterated according to their certaine periods Sheweth their Power and Wisdome of the First Mover that is of GOD. And in like sort Munster to haue vnderstood the words of my Text
Glory knowne to the whole world by so so preserving vs that Day The like may be said of all the Beauty and Comely ornaments which God hath bestowed not on vs only but vpon all other nations To whoÌ„ he giveth godly Kings and Queenes for Nurses and such like as before out of Ezech. for all which more particularly I referre you to every Dayes Relation To which also and to the Bookes that thereof are written I must for brevitie sake remit you touching the manifold Discoveries of new Countries and People to the vnspeakeable Advancement of Gods Glory and that by One Dayes telling Another whence the Psalter of the Nebiense Bishop hath to the words of my Text and the verses next following especially the fourth verse Apponed a long Annotation of Columbus his voyage and Discovery of the New World or VVest Indies And where wee also may Obserue concerning many other Countries and People besides our owne among them all Virginia how One Day already Telleth and shall still Tell more and more GODS Glory God grant it may vnto another And so much of the Dayes Beautie and Perfection to shew how thereby they shew forth and that most excellently the Glory of GOD. For Omnis causa in sui perfectione effectus maximè honoratur Every Cause is most of all honoured or glorified by the Effects perfection Whence the workemans cunning is most seene and most commended in an absolute peece of worke according to that Ecclesiastic 9. 19. And all this is to learne vs a good lesson by the example of the Dayes and other of Gods creatures to doe but as they doe in setting forth GODS Glory That is to hold vs to our Owne Glory and by that which is our Beautie and Perfection to endeauour to demonstrate vnto all the world what a Beautifull Perfect Creatour We all haue Our best way of Glorifying GOD being even by that wherein our chiefest Perfection doth consist Hence are we by the Scripture so often put in mind of Perfection Mat. 5. 48. Ye shall therefore be Perfect c. Heb. 6. Let vs be led on forwards vnto PerfectioÌ„ Mat. 19. If thou wilt be Perfect c. Luk. 6. 40. Whosoever will bee a Perfect disciple c. Col. 1. 28. That wee may present every man Perfect c. Col. 3. 14. Loue which is the bond of Perfectnesse Col. 4. That yee may stand Perfect c. 2. Tim. 3. 17. That the man of God may be made Absolute being made Perfect And â—am 1. 4. That yee may be Perfect Now wherein this our Perfection consisteth as it is pointed out vnto vs by those places of holy Scripture which suggest vnto vs our Perfection so will it not be vnprofitable to vnfold Ipsius Hominis vera perfectio in subijciendo se Deo ineo venerando potissimum consistit The true Perfection of man himselfe resideth in mans submitting himselfe vnto God in due Obedience in worshipping of him In worshipping of him And indeed To worship GOD what else is it but To Turne vnto God To call vpon him To subiect our selues wholy vnto him To desire endeavour to become as like vnto him as is possible to be made Perfect by him Againe there being a twofold worship of God Externall and Internal and the Outward being ordained for the Inward as an handmaide to atteÌ„d it so the Internall being the chiefest It must needs be that our Chiefest perfectioÌ„ must be included within the Inward worship of GOD. Interiorem autem verum Dei cultum dicimus esse rectitudinem ac perfectionem vitae hominis interioris And the true inward worship of God wee call Vprightnesse and Perfection of life in the inward man So The holier a mans life is the Perfecter is he Sanctitas verò est interioris hominis perfectio qua etiam totus homo perficitur And Holinesse is the Perfection of the inward man whereby is made perfect the whole man And therefore by Holinesse and Perfectnes of life is God best Glorified and most syncerely worshipped The Reason here of is plaine as in the Perfection of other Creatures For this Inward and Chiefe Perfection standing in Holinesse and in all kinde of Vertue and Godlinesse sheweth that much more Holinesse all kinde of Goodnesse belongeth vnto GOD as a neere Attribute who hath attributed so much thereof vnto men as we see shining in their good life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 1. Pet. 2. 9. That yee may shew forth the Vertues of him that called you And therefore they come short of most rightly Glorifying GOD by their Chiefe Perfection yea and of the true and entire Worship of GOD who more regard the Externall Service of him then this his Internall Worship their owne Perfection who care more to come to Church to heare Sermons to receaue the Sacraments and such like then to keepe themselues holy and blamelesse in life and conversation vntill the Day of the comming of our Lord Iesus Preferring therein the mother of pearle before the margarite the huske before the Diamond their own Outward Perfection before their Inward GODS Externall Worship before his Internall their own slender Glory before GODS and their owne true and perfect Glory And as if GOD were a Body and not a Spirit so they worship him only or else chiefly with Bodily Service which profitteth little And not alike in Godlinesse which is profitable vnto all things and in Spirit and in Truth as hee requireth to be worshipped For so by our Internall acts of Puritie and Righteousnesse we are made more like vnto GOD and therefore more Perfect and therefore better setters forth of GODS Glory by our neerer resembling of him then per actus exteriores by meere and precisely Externall acts of Service which are but dissembling with GOD. Dicet aliquis saith Athanasius Est ergo Gloriae cupidus Deus Nequaquam Nam nullius indiga est rei Divinitas sed vult sanè à nobis Gloriam consequi hoc est à nostris rectis operibus c. Some man will say why is God then desirous of Glory as of a thing which he waÌ„teth No saith he The Diuinity lacketh nothing He hath Glory enough in himselfe as being the Cause and FouÌ„tain of all Glory as before ye heard But t' is his will to be Glorified by vs that is by our good Workes According to that Mat. 5. 16. and the like is againe 1. Pet. 2. 12. That they may see your good workes and Glorifie your Father which is in heaven And this too for our owne good not for Gods For as the Sun hath no need of vs but we of him so God hath no need of our Glorifiyng of him but we haue all neede of the Glory of God of which we all come so short Rom. 3. 23. as Elihu speaketh Iob. 35. 6 7 8. If thou sinnest what doest thou against him Yea when thy
and many of Her Bodies and her Children as frō Terrestrial to become Coelestiall Yea She could not here choose but be Delivered of Babes out of her wombe before her Ordinary Time Babes that Dyed not but being Dead did Liue againe by this Abortion or vntimely Birth Babes Borne with GODS Prayses in their mouthes and wearing the Liveries of His Glory on their backs Babes of Excellent Deliverie in the Praysing of a Now Raysed Raysing vp Deliverer For The Graues or Monuments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were opened and Many Bodies of Saints which slept Arose And came out of the Graues or Sepulchres after His Resurrection and went into the Holy City and Appeared vnto Many Here that as well The Wonders of the Deepe as the Height of the Third Heavens may conclamitate with S. Paule Rom. 11. 33. O the Depth c. and that we with all Saints may the better comprehend that Incomprehensible Depth and Height Ephes 3. 18. 19. The Earth also hath Her Quire of Base and Treble voices Consorting with others vnder Ground and Her Sepulchres Church for the Service of GODS Glory Here are Graue voices too here Words of Gravitie The Graues and Sepulchres the Moniments and Memorials of GODS Prayses open their Mouthes And what comes out of them Not Words of Men but Men of Words Men Words Men insteed of Words Words as Substātiall as Bodies as Weightie as Dead Bodies and as Liuely as Twise Living Bodies Now if Speech or Words of Creatures in their kind be so Substantiall so Weightie and so Liuely in so much that the Speech of Men-Creatures is not onely called their Glory aboue other Creatures as aboue ye heard but is also called by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their Reason their very Forme their Substantiall and Glorious difference from other Creatures What then may wee thinke of the Chiefest Speech or Word of the Creatour himselfe after whose Image Man was created How truely Substantiall Consubstantiall with God and of the very Nature of the Deitie How Weightie and Powerfull how Liuely must he needes be and Life it selfe And so from speaking of Speech and Speech Extraordinarie and Miracalous I descend to some wordes touching A Word here in my Text and draw neerer and neerer to the last spoken of Word giuing you still warning by the way of his approaching One Day telleth a Word vnto another But a VVord T' is but a Verball Praedication of GODS Glory Nay if you remember the Prosopopoeia in the Manner of their Speech t' is but as it were a Verball Predicatiō of GODS Glory So farre is the Day frō any Reall Glorifying of GOD. Yea and so far are we of from giuing any Glory vnto GOD saue in Words only Where we see the Goodnes of GOD towardes vs his creatures so farre excelling aboue all thanksgiuing and praise as Deeds are still better then Words nay as all his noble Acts surpasse our Quid retribuam Domino our wordy more then worthy Retributions Ipse quādo nos glorificat saith S. Austin facit nos gloriosiores facit nos honoratiores quando eum glorificamus nobis prodest non illi Quomodo enim eum glorificamus gloriosum dicendo non faciendo When God Glorifieth vs he maketh vs more Glorious he maketh vs more honourable But when we Glorifie him it maketh nothing for him but for our selues For how doe we Glorifie him Only by saying that he is Glorious by calling but not by making of him so O then Beloved if it bee but Wordes they cost vs nothing why spare we them in glorifying the Lord are no more sparefull of them in dishonouring of him in profaning yea and blaspheming of his Holy Name T' is but Words for Deeds But Words And were all our words so as they should bee rectified and directed to GODS Glory they would make but One Word in the whole volume thereof Yet see as if wee had still liued in Cimmerian darknesse where never any Day might haue informed vs we are so vnthankfull vnto GOD that scant scarce cā we afford him Words for Deeds Words of Glory for all the Glory given by his Word vnto his Creatures And here those Papists who wil not ioyne with vs in serving of God in praising and glorifying his holy Name not so much some of them as in saying Amen vnto our Graces as the Relation of Religion at large discourseth are very grosly reprehensible The Days however otherwise it differeth from the Night yet gladly ioyneth with it in the Relation of GODS Glory never ceasing so as it may to play the Daily Orator in this behalfe Then let the Papists liken themselues vnto the Day shall they because of the dissentings betweene them and vs therefore fall out with GOD too and barre him of his Glory What though wee were Hereticks nay though we were beasts ought they not therefore to accord with vs in the recording of GODS Glory For GOD sendeth vs many times vnto the Dumbe Creatures to ioyne with them herein yea and to be enioyned a Lesson by them herein For this is such a Generall dutie so generally by all things in their kind to be obserued that it ought not for any cause for any person time place or other respect whatsoever to be deserted They must maintaine the Predicating of GODS Glory de omni per se quatenus ipsum or else they will proue erroneous if not hereticall Demonstrators of Gods Glory To praise and Glorify GOD in Words for in Workes they say they goe before vs is the End too wherefore they were created t' is their Glory too their Beautie Perfection If they will forsake all these for our sakes they will doe somewhat for their owne One Day telleth a Word vnto another But One Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Omer a Word without a Plurall number But One Word in respect of All GODS Glory But One Word in respect of that Word which laste of all we shall speake of One Word is but little in respect of all the Knowledge in the World But much lesse is this Word of Gods Glory so as by the Dayes it is declared and this Motto much lesse then one atome to the whole motey world of Democritus if it be cōpared to the Infinite Worlds of Glory belonging to the Creatour of this World So that though many be the words which the Dayes vtter touching Gods Glory their words of this matter still ishuing and gushing forth like water out of a never dryed fountaine according to that which hath beene delivered in the expounding of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here in my Text yet are they all but One Word in respect of the whole Subiect of their Speech O then Beloued if wee should spend all our time in speaking of and to GODS Glory yet how little world Our words be in respect of that immense Matter of to the which we should still speake For Our Dayes are