saith De Iesu Christo haec dicuntur These things are spoken of Iesus Christ. And on my Text by the word Word he vnderstandeth Plenitudinem â—ncommutabilis Sapientiae Det quod verbum in principio Deus a pud Deum est The Fulnesse of the vnchangeable Wisdome of God which word was in the Beginning GOD with GOD. In like sense Arnobius and many others haue taken the Word which here One Day is said to tell another Especially those who haue interpreted these words Allegorically whereof ye heard in my first Sermon To this Exposition are fitting among other things the Springs of the Arabian Root There also bespoken for this Service Neither is the Word Omer therevnto vnsutable being as hath beene said onely of the Singular Number Even as Christ also himselfe is One and Singular One Seed Gal. 3. 16. One Mediatour and One Saviour One as hee is GOD One as hee is Man and One as he is both GOD and Man One as GOD One as The Onely Begotten Sonne of GOD And therefore One too in the Assumed Humanitie by vnitie of Person So still One and But One word as before ye heard but such a One as is better then all others being well Learned will make you the greatest Scholers in the world Yee need not nay yee must not goe so farre as to the Plurall Number to Learne more then One such word to become as Singular Scholers as S. Paule was who Esteemed not to Knowe Any thing saue Iesus Christ and him Crucified Si Christum Discis satis est sicaetera Nescis Si Christum Nescis nthil est sicaetera Discis Learne Christ and thou art Blest no matter for therest Saue Christ Learne All the rest to Saue thou waÌ„tst the Best And no marvaile for this Word is Proper onely vnto him who Knoweth All things to know the Proprieties of this Word is a true Impropriation of the Benefit of All Knowledge Yea the very Etymologie of this Word is True Reason Word-Truth and Word of Truth enough to make True Schollership And if the Words of Men doe so further vs in the way of Learning and Knowledge how then shall not this most Curious and Exact word this Lordly Word this Word of the Lord and Proper word of God being once learned prosper with vs to the Command of commendation for our Learning If Men Scholers words such Skilfull prayses haue What must Lord Master Makers word that All Skill gaue If Made words of Made Men such skil make-praises haue What word that skild Skild MeÌ„ to Make Kild to Saue In this and every respect Apolinarius doth well reÌ„der this Word here in my Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Honoured or a pretious word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chosen or Choice and Pretious S. Peter calleth him and hee is called by Hermes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Holy word Of this indeed most Choice most Holy most Honourable and most Pretious Word of GOD Two things 1 The One How this word is by One Day told vnto another 2 The other That the Dayes by recounting this word doe most of all recount Gods Glory 1 Touching the first t' is an excellent place of Athanasius against the Gentiles where he saith Iuvat creaturam ipsam contra illos citare testem clamantem quodammodo autorem opificemque summ Deum Patrem Domini nostri Iesu Christi apertè praedicantem And a little after Nempe enim haec ipsa constantia praedicat insinuatque Patrem verbi suum esse opificem ac Deum dum absque vlla coÌ„tradictione ipsius paret imperio sicut divina quoque Lex admonet dicens Coeli enarrant Gloriam Dei c It liketh me well saith he to produce as witnesse against the Heathen the Heavens and the Firmament the Day the Night yea and the whole state of things created as it were or well neere openly proclaiming and pronouncing God the Father of our Lord Iesus Christ to be their maker and creatour For this their stablenesse continuance alwaies after one sort signifieth and denounceth the Father of the word to be their maker and their God whilest they still obey his saying of the word without any word of contradicting or gainsaying That which also Gods word telleth vs where t' is said The Heavens declare the Glory of God and the Firmament sheweth his handy Worke One Day telleth a word vnto another c. Diverse and sundry waies is this Word by One Day told vnto another as by the ResemblaÌ„ce that every Day hath of the Creatour and therefore of this Word also This being that word of the Lord by which the Heavens and the Dayes were made Psal 33. 6. and Ioh. 1. 3. this Word being that Wisedome of the Lord by which he hath laid the foundation of the earth and that Vnderstanding through which he hath established the HeaveÌ„s Prov. â— 19. Of the Resemblance of the Creatours Glory enstamped in the Dayes already hath beene spoken To which we may adde that of Theophilus Antiochenus lib. 2. Who saith that those three first Dayes which were before the creation of the two great Lights 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Are types and models of a Trinity of God and of his Word of his Wisedome So that this Word was that Day first declared in which Gods Wisedome first declared it selfe vnto the world by making the first Day the works thereof by such a word of Wisedome and in such wisedome of his word And in like sort was this word declared by the rest of the Dayes of the Creation declared was it in their Creation Also afterwardes this Word was that Day excellently published pronounced in which he first was promised for the Redemption of the world Then againe froÌ„ time to time from Day to Day continually how often by types figures by shadowes and resemblances by visions and by prophecies was this Word still forshewed yea and shewed forth vnto the world So that it was no marveile if by the Dayes so so reporting this Word vnto the world the very heathen men themselues had such knowledge of this heavenly word as they had For Fuerunt Prophetae non ipsius in quibus etiam aliqua inveniuntur quae de Christo audita ceeinerunt sicut etiam de Sibylla dicitur c. saith S. Austin in his begunne Exposition on the Epistle to the Romanes There were certaine Prophets and yet none of Gods Prophets nether in whom are some things found concerning Christ which after they had heard they also sang of reported among whom was Sibylla Which saith S. Austin I should not easily haue beleeved but for that of a certaine famous Poët among the Latins meaning Virgil Vltima Cumaet venit taÌ„ carminis aetas c. And S. Austin hath afterwardes in the same place how that th' Apostle knew ea in
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
will appeare in the second Generall part One Day telleth another The Litterall sense that Iâ—nscnius bringeth of these words besides the affinitie it hath with some alreadie mentioned inclineth much to that of Dionysius Carthusianus who entertaineth in these wordes that which well he may a Metonymie whereby The Day is said to doe that which is done in the day to Tell that which is told in the day Hence Brentius here translateth Singulis diebus annunciat verbum The knowledge of God encreaseth dayly And according to that last exposition which the Ordinary glosse here bringeth is both by Day Night continued vnto all posteritie The workes of GOD or men by the workes of God doe from Day to Day shew the Glory of his kingdome and talke of his Power So too One Day telleth another Rabbi Schlomohs exposition is like to some before going that every Day and every Night with their coÌ„tinuall course and order doe ioyne together in the celebration of the Power and wisedome of GOD. One Day Telleth another Abraham Ezra taketh the meaning of the words to be the same which before yee heard out of Bucer vpon the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That every day bringeth forth some new worke or other of the Almighties Because every day and so every Night too vttereth discloseth some new matter in which the power wisdome and goodnesse of GOD is in a new maner and after a peculiar sort made manifest Quidam ad eas laudes quas à patribus acceperunt addunt aliquam suam saith Cicero So doth the Day Beloued even every Day besides that which it receiueth of the precedent dayes as of his Auncestors or Predecessors Add still some new matter of his owne whereby GODS name is magnified As if vix ea nostra voco were his motto Who saith that that which was done yesterday is done To Day No more is that our doing much lesse our deseruing which others haue performed Let every man proue his own worke saith the Apostle and then shall he haue reioycing in himselfe and not in another Even as every Day hath something of his owne something done To Day whereby hee gladly sheweth forth GODS Glory as all his Predecessors did One Day tellerh another Of like meaning are these words in the iudgement of some who iudge not amisse neither with that of the heathen mens but whose it is is not yet well determined Discipulus est prioris posterior dies The later Day is the former Dayes scholler or Disciple Hence Bucer here translateth Dies diem docet One Day Teacheth another Omnis res anterior posteriori norman praeministravit saith TertulliaÌ„ Every fore-going thing prescribeth is as t' were a patterne or a samplar vnto that which followeth Inquire of the former age saith Iob. Iob. 8. 8. And I haue considered the dayes of old saith David the yeares that are past Psal 77. 5. Inquire now of the Dayes that are past saith Moses Deu. 4. 32. which were before thee since the Day that GOD created man vpoÌ„ the earth c. And Deut. 32. 7. Remember the dayes of old saith Moses too consider the yeares of so many generations For One Day telleth another To the full meaning and vnderstanding of which words it is as true and all as pertinent too that Prior dies posterioris est discipulus The former day is also the later dayes scholler or disciple One Day telleth another The former day telleth the later and the later the former The first the Chalde Translation seemeth to mee to haue aimed at by their word of Diminution The second also by their word of Addition And this later agreeably vnto that which before yee heard out of Bucer That the Later Day telleth the former Day this the heathen men saw also as well as they did the other Hence is that of Aeschylus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Time as it groweth older and older so it will informe thee better it will teach thee more and more And hence is that of Demea in Terence Nunquam ita quisquam benè subductâratione ad vitam fuit quin res aetas vsus semper aliquid apportet noui aliquid moneat vt illa quaete scire credas nescias quae tibi putâris prima in experiundo repudies This especially if with the Apostle we preferre it to a higher sense may well serue to allay the puffe of knowledge in vs. 1. Cor. 8. 2. If any man thinketh that he knoweth any thing hee knoweth nothing yet as he ought to doe For One Day telleth another Finally if yee will haue the full and whole meaning of these words together according to their farthest bout and circumference respecting especially The Matter of the Dayes Report I must needes hold with them for this one place of holy Scripture who avouched that every passage thereof was Seaventie manner of wayes to be interpreted For I say not that this place of holy Scripture may beare Interpretation seaventy manner of wayes But seauenty times seaventy For Every Day Every way considered telleth every Day every way considered the Ever Ever-Ever lasting Glory of the Lord. So hath One Day told another ever since the beginning So doth so shall so may One Day tell another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as S. Peter speaketh for Euer and a Day a Day of Evermore And I would it could be more then for Evermore Amen To God the Father the Sonne and the Holy Ghost three persons one God immortal invisible and only wise even to God who is that he is Be rendred and ascribed all praise honour glory power maiestie kingdome and dominion both now and throughout all Eternity Amen THE DAYES REPORT OF GODS GLORY PSALM 19. VERSE 2. One Day Telleth another c. IN these wordes that which partly appeareth by that which heretofore hath beene saide on them and that which is agreed vpon by all the best Expositors there is contained a Prosopopoeia Elegans Prosopopoeia an elegant Prosopopoeia as Iunius Tremellius and others haue tearmed it Hoc Eructat verbum saith Theodoret on my Text Indicat scientiam Enarrant gloriam Dei non animata esse quae videntur docet verùm est quaedam Prosopopoeia homines docens ab his quae videntur ad opificem qui minimè cernitur pervenire illi hymnorum cantilenam afferre That is This same One Day telleth another and One Night certifieth another and The heauens declare the Glory of God argueth not the Heavens the Dayes or the Nights to be liuing * creatures indued with voice Speech and Language But t' is a kinde of Prosopopoeia whereby men are taught by the visible things of this world to be brought to the invisible Creatour of them and so to bring and sing vnto him praise Glory Thankesgiuing Coelt singult dies eo Deum et eius opera praedicant quòd nobis praedicandi materiam exhibent saith Bucer the
heavens and the Dayes are therefore said to declare Gods Glory to praise his workes and to publish the same one vnto another because they yeeld vs matter of so doing Singulis diebus adeâ—que singults momentis Deus manifesta sui testimonie edit corum consideratione in cognitione Deide die in diem proficimus saith Gualter Every day yea and every moment God sheweth forth manifest tokens and testimonies of himselfe by consideration whereof we are from Day to Day more and more furthered in the knowledge of God Nec intelligas saith Caietan coelos narrare annunciare loquendo sed materiam narrationis annunciationis praebendo We may not thinke that the heavens do declare or that the dayes tell one another by speaking but by ministring matter for speech and declaration And as Dionysius Carthusianus speaketh Dicuntur coeli enarrare Gloriam Dei siâ—ut dicuntur benedicere Deo eumque laudare videlicet quoniaÌ„ praebent intuentibus occasionem atque materiam contemplande Creatoris potentiam sapientiam perfectionem The heavens and so likewise the Day the Night are said to declare the Glory of God in that sense that they are said to blesse the Lord and to praise his name to wit because they furnish their spectatours with matter and occasion of contemplating the power wisdome and perfection of their Creatour According to that of Isay Isa 40. 26. Lift vp your eies on high and behold who hath created these things Finally this One Dayes telling to another is like vnto that in the 12 of Iob. v. 7 8. Aske now the beasts and they shall teach thee and the fowles of the heaven and they shall tell thee or speake to the earth it shall shew thee or the fishes of the sea and they shall declare vnto thee Thee and vnto Thee So it is indeed vnto Men for Mans sake for his Learning ad hominus vtilitatem for Mans Profit as Theodoret here speaketh that one day telleth another Illi audiunt tanquam verbum eructuatum saith S. Austin illi tanquam scientiam annunciatam Quodenim ructuatur praesentibus ructuatur They that is men doe heare as it were a word and as it were knowledge vttered vnto them for looke what is vttered is vttered vnto them in their owne persons One day inciteth vs by one thing another by another as anone yee shall heare out of Munster The noise that they make is like the voice of a cryer vnto Vs like an Oyes wherby Our hearing is required Their sounding and resounding their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a catechising vnto vs. In the 145. Psalme wheÌ„ the Prophet David had said All thy workes praise thee O Lord c. They shew the mightinesse of thy kingdome talke of thy power he addeth immediatly the end thereof That thy power thy glory and mightinesse of thy kingdome might be knowne vnto men v. 10 11 12. And how ever it be of that that is done sure we are that what is written is written for our learning Rom 15 4. Let vs therefore obserue for our instruction that which was last spoken of the Dayes Speaking The Maner of it how that it is but by a Prosopopoeia And it may well teach vs our dutie Vs Men Women who only were made to be the speech-sounding letters in the whole Alphabet of the Creation For alas the Day indeed soundeth GODS prayses But how doth it sound them Truely wee must lend a figure to that sounding speech and speaking sound or else it will bee neither sound nor speech Only we wee men and women can truely and properly speake GODS praises if we will We only haue speech and language and haue it only to that purpose Our Tongue and Speech are our only apparant Glory aboue other creatures whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cauod in Hebrew signifieth both Glory Toung As P. Martyr well noteth in his common place of the Resurrection sect 28. Psal 16. 9. Gen. 49. 6. my Glory that is my Tongue Or is it so rather because our tongue should alwaies be sounding forth the Glory of GOD of GOD who is our Glory Ier. 2. 11. And Let him that glorieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glory in the Lord. 1. Cor. 1. 31. And yet see whether the Day be not more forward in sounding forth speaking the praises of our GOD yea eveÌ„ vnto vs our selues rhen are we which should be the only speakers in this lower house of the Parliament of GODS praises For heare what the Prophet David saith in the next verse vnto my Text according vnto most Translations There is neither speech nor language but their voices are heard among them And in the next to that Their sound is gone out into all lands and their words into the ends of the world And as Iunius and Tremellius haue very well translated the former verse Non est sermo neque verba eis sine his intelligitur vox eorum They haue neither speech nor words and yet is their voice very intelligible According to that of S. Chrysostome vpon that The heavens declare the glory of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Tell me how doe they declare the Glory of GOD They haue no voice they are not possest of any mouth tongue they haue none at all How then doe they declare the Glory of GOD By their sight saith he And afterwardes he declareth how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to wit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By our seeing of them we fall to thinking to considering of them to vnderstanding this and that out of them And that wheÌ„ we behold such beautifull creatures as are the heavens the Dayes of heauen wheÌ„ we see in the one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such Beautie such Greatnesse such Height such Site and position such Frame and Fashion so sufficient so long time to endure In the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 other things as great as those such Coâ—sonancie and Modulation such Order and Moderation so Exact and Curious We should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adore and worship him who hath made them such faire and beautifull bodies passing not only our perfect vnderstanding but even our conceits capacitie For if we only looke and gaze on them though to the ende of the Horizon if wee onely note every Horoscope and not apply such admirable sights to their right ende vse his Glory who hath exhibited them vnto vs what great matter quid tanto hiatu dignum haue wee done Even as little children who when they should learne their lessons doe nothing but looke vpon the painted babery of their bookes being loth to bee guâ—ltie of more learning then is the gilt of the cover or the leaues and skilling no more of the Text then the Text hand letters come vnto Lastly getting no more fruit of all their schooling then is vpon the fig tree in the end of their Accidence If either Sight or Hearing or both of
money imitate the Day and Nights equalitie equabilitie The Day pilleth not or polleth it taketh nothing from his fellow but giveth him rather that which he hath to giue For One Day telleth another It fareth with the Dayes in the yeere as they say it doth with fruitfull trees and plants in some places of Barbary where they plant vnder the Date tree the Oliue tree vnder the Oliue the figge tree vnder that the Pomegranate vnder it the Vine vnder the Vine they sow Wheat and vnder Wheat pulse all prospering one vnder the others shadow yeelding their fruit the same yeere So all the Dayes of the yeere are as it were planted one vnder the other one aboue the other some are higher some lower and placed are they Secundum sub supra making vp as it were a whole Predicament of GODS praises The predicating whereof is the fruit they all beare they all beare the same yeere whilest the one still prospereth cōmeth vp vnder the Night and shadow of the other This may shew vnto vs our duty condition For we are all placed in this world yea evē in this Realme in like sort as the Dayes one vnder another one in higher another in lower place alvnder one Summum Genus as it were one most noble Soveraigne He is vnto vs as the Sunne to the Dayes that be vnder him for Gen. 1. 16. 18. and Psal 136. 8. The Greater Light was made to rule the Day or to speake too little of him he is as the date tree to those that be vnder him He hath even the oliue tree vnder him the figge tree and the vine These three trees Iudg. 9. wil teach vs that are Subiects our duties evē as the daies of the yeare doe teach vs too These seek not Superiority one over the other but look in what place GOD hath set them be it better or worse higher or lower formost or hindermost That they keepe therein keepe the ordinances which GOD hath appointed them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as saith S. Chrysostome vpon the words of my Text. They the Dayes keepe themselues within their owne bounds and limits and the one seeketh not to extrude the other Nay he saith farther 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heare yee this yee high-minded and that are puffed vp and who are loth to giue place and yeld superiority vnto others or who having once gotten into office are loth to leaue the same againe for others The Day giveth place vnto the Night encrocheth not vpon that that ought not to bee his But thou still having and taking the fruition of honour preferment canst not abide thy brother to haue take part with thee The dayes they intend to let their light shine to shine vpon the earth Gen. 17. to giue light vpon the earth v. 15. I would ye did intend nothing else but to let your light so shine before mē that they seeing your good works might glorifie your Father which is in heaven And I would yee did not rather striue for Superioritie for higher places and one to goe before another Hence are men now-adaies so prone to conspiracy treason and rebellion because they are so vnlike the Dayes of the yeare whilst they cannot stay til it commeth to their turnes to be exalted Yee may see by the example of the Oliue the Fig-tree and the Vine Iudg. 9. That they that beare good fruit indeed wil not haue a kingdome that appertaineth not to them no though it be offered them but rather giue themselues to follow diligently that vocation wherevnto they are called so seeking to glorifie GOD yea and to cheare him too by the fruit of good living like vnto the fatnesse of the Oliue the sweet and good fruit of the Fig-tree and the wine of the vine But t' is the Bramble or the Bryar which beareth such bad fruit who would advance himselfe aboue the trees would haue all put their trust vnder his shadow As if his shadow were a fit sufficient shelter for the highest Cedars of Lebanon Wherefore Beloued be yee not like vnto the scratching bramble but to the good trees that had rather liue vnder the shadow of another and so bring forth fruite not once a yeere only but like vnto the Tree of Life in the Reuelation every Moneth of the yeare yea Every Day of the yeare while it is called To Day Because so doth every severall Day of the yeare One Day Telleth another Here also if we consider the Dayes and the Nights too in Relation to their Rulers and Governours we shal farther see how they Relate Gods Glory whilest they afford excellent instructions both for the Rulers Guides of GODS people and also for the People themselues that are Guided and Governed For the first they ought to be like vnto the Rulers of the Day and of the Night They are The Lights in the Firmament of the Heaven The Sunne The Moone the Starres Their Office two fold To Rule To Giue Light So by them The Heavens Declare the Glory of God the Firmament sheweth his Handy worke So also by Kings Rulers whilest they are full of the Light of Knowledge and not only Rule but Giue Light too vpon the Earth Their High Seas and Seates of Honour their Thrones Chaires of Estate Declare the Glory of God and their Commonwealths strong Firmament sheweth his Handy worke Whilest I say there is no Day or Night no Subiect so Darke and Ignorant but hath a wise and Learned Ruler and a Iudge a Guide a Leader well Iustructed Such a one as in his place and calling being himselfe Lightsome is very industrious in Giuing Light vnto his Day-and-Night Subiects and Inferiours Such a one as is first principally Christ himselfe who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The End and perfection of all Kingly Glory and Dominion who should be First in their Intention that beare rule yea and in their Attention too as a perfect patterne and a most true Rule of well Ruling Whose Dominion is from one end of the world vnto the other Whose Throne is Everlasting Whose Scepter is a Scepter of Righteousnesse Who is that Sunne of Righteousnes to whom in a Mysticall Sense the 5. and 6. verses of this Psalme are most sutable and in Whom as hereafter shall be shewed the Glory of God is most resplendent But vnder him and though in our Horizon Next Immediatly yet a great way after him Such a one as is our King not to flatter him but that GOD may be more and more Glorified by Him and he incited to Run on in being Next and Annexed to him in Giuing Light to whom in Ruling he is Next who is like vnto The Sunne in the 5 th and 6 th verses of this Psalme which commeth forth as a Bridegroome out of his chamber Braue and Chast and vndefiled And Reioyceth in the Lord hartily and in the Statuts of the
Lord v. 8. As a Giant or strong man whom nothing may put backe or divert from his setled godly resolutions To Runne his Course or Race In the way of Gods Commandements from one End of Them vnto the other and therefore is Temperate in All things 1. Cor. 9. 25. and that for the Ioy that is set before him Heb. 12. 2. To obtaine a Crowne Incorruptible 1. Cor. 9. 25. and that same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most Braue and Royall Reward of his well doing For so In keeping of theÌ„ there is Great Reward v. 11. And therefore too he may well be seene to Runne as Swiftly as he runnes Gladly and Willingly even to Runne All the world over in One Day having a Care of All his Subiects and through his zealous Heat coupled with The Light of Knowledge finding out all that is amisse and repugnant to Gods Glory and reforming it And this not One Day only but with continuall perseverance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here the worthiest Title of a King vnto the Ende vntill he come to him that is The beginning and the End and to the hight of Gods Glory through him And so From Day to Day from One Day to another froÌ„ Day Temporall to Day Eternall One Day Telleth another Now likewise for the People They may here learne and be admonished not to attempt speake or imagin any Evill against their Rulers and Superiors no more then doe the Dayes and the Nights who to their Rulers oppose no vnrulines neither withstand they their Lights least they should stand in their own Light and so be nothing else but Darknesse As it fareth with theÌ„ who by Disobedience to their Guids and Governours by plotting mischiefe against theÌ„ seeke to extinguish their owne Light as though being wearie of ther Old Eyes they would pluck them out so either see with the holes or exchaÌ„ge them for New And being herein so vnlike to Children of the Day as that they are not to be reckoned Children of the Night whilst they enter meddle with such hideous and prodigeous Workes of Darknes as are not to bee found in the Blackest and the Darkest Night Againe the People are here taught concerning their Kings and Princes Rulers and Leaders Guides and Governours That though they be never so Good never so well Allied never so Wise Learned yea though they were Gods Signet vpon his Right hand Ier. 22. 24. yet they should not be Proud of theÌ„ Glory in them Presume on them or put Trust or Confidence in theÌ„ much lesse Adore them giue away Gods Glory vnto them All which not we only of this Land but commonly All People of the world are and haue beene faultie in Al which were more tolerable in the Dayes Nights then in any of vs all For as much as their Seducements should be through greater Enticements Their Rulers are in Higher place more Glorious more Full of Light then ours and if Solomon in all his royaltie were not like vnto one of the Lilies of the Field much lesse vnto all the lights of Heaven Theirs are situated in a Firmament ours in Infirmitie Theirs haue a kinde of Everlasting permanencie ours as soone as God taketh away their Breath they die and are turned againe to their Earth and to their Dust Their Rulers are of greater Might then ours Witnesse their Motions Influences and Operations their Oppositions and Coniunctions their severall Aspects the like whereby they are of so great force both by Sea and Land and in the Aire being Causers also of Generation and Corruption shewing thereby the Glory of the First Mover and Creator and his Superexcellent Omnipotencie And yet for all this The Dayes and Nights are not Proud of them Rely not on them put no Affiance in them or their Alliance desert not their Allegiance Dutie and Obedience to their Creatour to the Command of his Supremacie because of them they Glory not in them but in him that made them made them Day and Night Light and Darknesse before such Rulers were set over them They worship not the Creatures but the Creator finally they Report and Declare his glory and not theirs but so as theirs also redoundeth to his glory who is Blessed for ever Consider next Beloved how that wee haue a longer time of continuance then hath the Day therefore haue more Time to learne And yet wee see we haue so played the Truants that we are come to Day to be taught our dutie towards GOD yea our Prince too of an Infant that is but a Day old For Angustisâ—imum habet Dies gyrum saith Seneca The Day hath but a narrow compasse The Moneth is of a far greater bout then he The Yeere like vnto one of the greater Circles is of a greater circuit then they both The Day in Longevity like vnto the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if this bee not rather like vnto the Day The Day but a Day old yet it addeth some knowledge vnto the Dayes of old Ostendent terris Hunc tantùm Fata neque vltrà Esse sinent It doth but peepe into the world and but shew it selfe as it were vpon the stage and yet maketh it a Great shew of Gods Glory Peepes vs Such Lecture of the Day Both as he comes and flyes away Bides but to bid the world Adieu And doe Dayes Duty to his Dieu So that it may say with the Prophet David I haue more vnderstaÌ„ding then my Teachers Psal 119. Mem. v. 3. And in the next verse I am wiser then the Aged Dayes should speak saith he and Multitude of Yeeres should teach Wisdome But what So much Wisdome in so Few yeeres Few yeeres Few Dayes Few Dayes yea and Few of Dayes As few and of as few as One. And yet that One not so long as One Day Naturall And that One can be no more then Once once expired can not be reiourned once past his terme can haue no returne For what Veréne potest esse Dies saepiùs qui semel fuit Certè non potest saith the heathen Orator And yet for all that so liberall is it of his little life and short Time to spend it to GODS Glory and to mans behoofe That according to the Italian Proverbe Come la candela fair ' ben ' a gliâ—altri male a mistesso Like the Candle it burneth out it selfe to giue Others Light Like the Candle of lesse Continuance then those to whom it giveth Light Yea so as it were Superstitiously liberall is the Day of his Little and short Breath in this point of Service That Gods Glory being as it were an Aliph of vnion wherby All the Dayes words are loyned together in One the Day conâ—umeth it selfe in that One-Continuall-All-Day-Long-Pronunciation never Once taketh breath till it hath yeelded vp the Ghost We are so farre off from bestowing our Breath vpon the Continual pronunciation of
GOD who is our Glory as t' is in the Psalme We wander in vanitie follow after Lyes Take we heed of Consuming on our lâ—sts of making provision for the Flesh to fulfill the Lusts thereof of any longer wooing of the world Flattering of the Flesh Making Suit to Hell and Courting of the Diuel Such Wooing will proue to bee our Woeing not by taking away of any O but by adding a thousand Woes vn to vs all Such Sowing to the Flesh and Sow-wallowing in the Mire will proue to be our Reaping of Corruption vnrecoverable pollution Such Suit wil proue The Deeps Swallowing of vs vp Such Courting our Carting vnto Hell In a word Such Glory will be to our shame Such Minding Earthly Things will bring Damnation in the End the rather because wee so little regard Every Dayes Continuall Suite vnto vs and Telling one another if not to the contrary yet that it should be to the CoÌ„trary One Day Telleth another S. Chrysostome with whom Theodoret agreeth also vnderstandeth these wordes mainely and especially of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Dayes and Nights Houres of them both The Greek words are more emphatical then that so many English may maâ—ch them For if I say Order it is too little if Comelinesse or Comely Order if Goodly Moderation or Right Temperature all is too little For iudge yee what the rest may be when as the least of them all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is according vnto Plato more then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is too much for any English word to answere This their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it may be gathered out of that which out of S. Chrysostome and otherwise hath already beene alleaged so it is farther expressed by S. Chrysostome when he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. who is so vnblessed and retchlesse which seeing so great and so exact an Eucrasie in the Houres and such a stable and stedfast order of the Day and of the Night c. And a little before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What should one speake of the goodly Eutaxie of the Houres how like maidens dancing in a round very handsomely curiously they succeed one another and by little and little and without any stirre in the world the inmost convey theÌ„selues vttermost the formost hindermost and middlemost doe all shift places one with another and yet for all this doe never stand still but doe still stand in their iust distances Et positae spatijs aequalibus horae Here that may be assumed How beautifull are the feet of theÌ„ which bring glad tidings c. How beautifull 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how hower-like And then are they faire and beautifull indeed The same in effect hath Theodoret vpon my Text in these words according to the Latin Translation Cùm nox atque dies ad hominum vtilitatem crescant atque decrescant cumque à se invicem tempus mutuentur rursus debitum sibi vltrò â—itròque reddant providentiam quae ipsis inest ostendunt The Day and Night so as wee see growing longer and shorter increasing and decreasing borrowing time one of another and againe duly repaying one another what they borrowed and all this too for mans behoofe doe thereby shew the providence of God which is in them This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this indissoluble order This vnceasable interchangeable vnchangeable succession of the Day and of the Night GOD hath sufficiently declared vnto vs Gen. 8. 22. saying Hereafter seed time harvest and cold and heat and Summer and Winter and Day and Night shall not cease so long as the Earth remaineth And by his Prophet Ieremy c. 33. v. 20. calling it there his Covenant of the Day and of the Night that cannot be broken If you can breake my covenant of the Day and my covenant of the Night that there should not bee Day and Night in their season Then may my covenant bee broken with David my servant c. And in the 25 th verse If my covenant be not with Day and Night and if I haue not appointed the Order of heaven and earth c. And Pâ— 8â— v. 29 30. My covenant shall stand fast with him His seed also will I make to endure for ever and his throne as the Dayes of heaven As the Dayes of heaven And. v. 35. His seat is like as the Sunne before me And. v. 6. Hee shall stand fast for evermore as the Moone and as the faithfull witnesse in heaven The faithfull witnesse This faithfull witnesse witnesseth vnto vs our vnfaithfull witnessing of GODS Glory This never broken covenant of the Day and of the Night teacheth vs to keepe the covenants of the Lord inviolable One Day Telleth another Lastly if the Dayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seeme not faire and beautifull enough of themselues looke we then on the Nights vicinity and vicissitude For as by the neere adioining Darker Lights or Windowes which are in the Body of the Church the great Chancell-window-Light is more conspicuous as the Light Learning of the Priest matched with the Ignorance of the people is in shew more eminent and as the Raven approaching neere with his blacke opposition maketh the plumage of the Caystrian Swanne to looke more white So L' architecte du monde ordonna qu à leur tour Le iour suiuist la nuict la nuict suiuist le iour as that Divine French Poët hath sweetly vttered God the great Architect of the World hath appointed the Day and the Night still to follow in their turnes one immediatly after the other to adde so much the greater grace and lustre to the cleere brightnesse of the Day by being so neerely followed by the darke shadow of the Night So Beloved if we looke vpon the foule inconveniences of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confuse disorder and vnruly vntemperatnes we shall finde the Dayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be more faire and necessary markes of our imitation especially if S. Paule stand by and giue aime with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let all things be done honestly with comelynesse with decency and in order 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taÌ„ haec quà m alia saith S. Ambrose as well those things there expressed as others things whatsoever And reliqua quae apud cosdem nulla vel ratione vel ordine geruntur castigat saith Athanasius according to the Latin Translation Th' Apostle there blameth not only the things there mentioned but any thing whatsoeuer should be done by theÌ„ against either reason or good order Then we must take heed how we walke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inordinately as the same Apostle speaketh 2. Thes 3. 6. that by the example of the Day which in so good order telleth another One Day telleth another Now to
or piteremate And a thousand such like phluaries foolish vnlearned questions which engender strife envie raylings backbitings evill surmisings vaine disputations and which are vnprofitable and vaine as S. Paul speaketh nothing concerning any man much lesse a Christian mans life as ill befiâ—ting his Discourse Vnlesse they thinke that GOD hath placed them here in this world for an end so vaine and frivolous and not rather with the Prophet David As long as they liue to praise the Lord as long as they haue any being to sing prayses vnto our God yea and alwaies to bee talking of his worship his Glory his Praise and wonderous Workes Psalm 145. 5. This Glory of GOD to bee the Subiect of One Dayes Speech vnto another This Praise of his to be the price they all intend and contend for in all their conference was every where pointed at in my former Sermons One Day telleth another That which One Generation is said to tell another yea and which all the workes of GOD are said to shew and to talke of in the 145. Psal Where v. 4. One Generation shall praise thy workes vnto another and declare thy power And v. 10 11 12. All thy workes prayse Thee O Lord c. They shew the Glory of thy Kingdome and talke of thy power And looke what the Heavens are here said to declare in the first verse of this Psalme The Heavens declare the Glory of God and Psal 97. 6. The Heavens haue declared his Righteousnes what the Firmament is here said to shew v. 1. The Firmament sheweth his Handy Worke Of that also is it here to be vnderstood that One Day Telleth another So that what for the infinitenesse of GODS Glory for who can expresse the noble acts of the Lord or shew forth all his praise Ps 106. 2. And The Lord is great and caÌ„ not worthily be praysed Ps 96. 4. And The glorious Name of God excelleth aboue all thanksgiuing and praise Nehe. 9. 5. And what for the manifold Workes of God O Lord how manifold are thy Works Ps 104. 24. eveÌ„ as manifold as All Things are I find my selfe in a narrow streight whilst I haue vndertaken vnto you more then I can performe For so it is that in lesse theÌ„ an houre I must tell you if I should tell you all what every Day telleth vnto every Day every Houre vnto every Houre yea every 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every Moment of time vnto every Moment According to that which hath beene deliuered in the explicated Meaning of the words of my Text. And that were more then to tell you the many diverse coÌ„binations of each letter of all the Alphabets in the world with each other letter although wee should take the same letter as often in the same word as it is possible For more infinite are the Things theÌ„selues the letters of the Alphabet of GODS Glory among which All Dayes and Nights too like so many Sunne and Moone-Letters must haue place theÌ„ are all the Letters of all the Words of all the Languages in the world There is neither speech nor laÌ„guage where their voice is not heard Nay there is not any letter of any language in the world but maketh one of the wordes of Gods Glory and many words may be made of it to that purpose And well wee may recount vnto you some one word or some of the words which One Day telleth another but all the words we cannot because we know not all the letters of this Alphabet So that when I labour to tell you every thing that One Day telleth another it fareth with me as sometimes it did when I thought to haue numbred a great flocke of fould residing vpon a great River whilest I began to tell a great troope that were risen there rose vp still more and more even in the telling of them mingling themselues so thicke together and flying so fast one after another that what with their fast flying some one way some another every way a great cry my memory and sight were so distracted that my whole designe was broken of For so so many are the Dayes so fast following one vpon the other so diversly shewing forth Gods Glory so full fraught with the messages thereof so abounding still more and more with matter of Gods Glory even Dum loquimur whilest we speake vnto you and whilest they speake one vnto another that it will be more then we shall be able to do in so short a time to point at some two or three of those excellent Reports whose wel appointed infinitenesse hath disappointed my farther yea well neere infinite intendment First therefore of the Glory of God in Generall and then of some excellent Particulars therof both being the matter of the Dayes Report and the Subiect one way or other of their Speech The Glory of God is that most absolute paragon of perfection whereby he is truely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Damascen speaketh superperfect aboue and before all perfection That Divine Excellency whereby he is superexcellent eminent aboue al things yea aboue Excellencie it selfe or any name that is named not in this World only but also in that that is to come Eph. 1. 21. That infinite Sea of Essence as S. Basill and Damascen call it Which also Damascen elswhere tearmeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Being beyond all Being a more then Divine Divinity Againe t' is cleped by him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Power aboue all power as also speaketh the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 farre aboue all power and Might In a word His Omnipotent Infinite and Eternall Being And this is proved by the enterchangeable putting of God himselfe and of his Glory for the same As Psal 108. 5. Set vp thy Selfe or be Thou exalted O God aboue the Heavens and thy Glory aboue all the Earth But most evidently by the answere God gaue to Moses Exod. 33. Where when Moses desired to see Gods Glory no saith God Thou canst not see my face for there shall no maÌ„ see Me and liue Where we are advertised that as to see Gods Glory is to see God himselfe so his Glory can be no moreknowne then can himselfe in his owne nature This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this naturall Glory of God as others of the Fathers and the Schoolemen so also Damascen well saw and saw also that the Naturality thereof maketh a maine difference betwixt the Glory of God and of other things of the Creatour the creature where he saith Móyos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He only is truely Glorious as not having his Glory froÌ„ any other as with vs they say Honor est in honorante Epictetus in the first chapter of his Enchiridion reckoneth Glory to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in respect of vs but Himselfe being the cause and fountaine of all Glory and Goodnesse This maketh the difference
light Afterwards reigning how often and admirably was she the whole Realme delivered from the raging of their enimies No sooner a Rebellion then easily repressed No traiterous designe but opportunely discovered ether by the parties own confessioÌ„ or otherwise after a straÌ„ge sort No conspiracie by divlish association and witchery so strongly compacted which by the divine prudence and providence was not by and by confronted and confounded No invasion so mightily addressed which by the powerfull goodnes of the Almighty was not soone countermaunded and the authors thereof mightily distressed danted endangered by weake meanes No Plague so contagious and general which by the mercifulnesse of God hath not quickly wonderfully ceased No dearth so direfull which ere long by the mercifull hand of God hath not beene eased No rumour of warre which was not still from time to time and in short time stilled and appeased Last of all The Day of her death which aforetime had beene deemed dreadfull to the whole land was by the extraordinary worke of Gods wisdome so converted into a ioyfull catastrophe as that that very Day yeelded vs vnspeakeable matter of magnifying the great Goodnesse loving kindnes of our God Who against that Day had provided vs of a religious a gracious and a learned king one as not without rovall issue to take away that former feare so not then to learne or vnaccustomed to sway a scepter Him I say had God provided vs yea preserved also aforehand for vs that for the farther good and preservation of this kingdome he with his rightfull title shoulde succeede the last Queene therein and that so peaceably as that not so much as one sword should bee drawne no nor one Word vttered or muttered against him And as he succeeded thus peacebly so he should be even a Salomon for peace making vs at peace withall the world and at peace too within our selues by the happy vnion of both these kingdomes God by meanes of him making Great Brittaine as a â—itie that is at vnity in it selfe and making peace within her Walles and plentiousnesse within her palaces But since the time of his Maiesties reigne a time as yet of small spaciousnes God adde thereto the length of many Dayes and yeeres how mightily God hath preserved him and in him this whole Iland is fresh enough in your memories You cannot yet forget vnlesse vee too much forget God the deliverance froÌ„ the treason of Watson the rest The deliverance of vs all from that great Plague and ceasing it wherewith in the beginning of his Maiesties reigne God for a short time chastised vs. Or if ye might forget these so quickly yet shall not that late most hideous horrible intended Massacre by gunpowder the 5. Day of November last shall not that I say continue for ever in our memories as if it had beene there Written and engraveÌ„ with a pen of yron and with the point of a diamond for ever That so that 5. Day of November may still remeÌ„ber vs of the Mercy and Iudgement of the Lord in that Massacre Mercy in that it was but inteÌ„ded IudgemeÌ„t in that it might was neere to haue beene perfourmed Which what do we say that it was inteÌ„ded In which the match and powder were almost already tended which should haue blowne vp at once and in one instant the Kings Maiesty the Queene Prince and States of Parliament where this Iland should haue seene the whole body of her inhabitants cut off at one blow vnius populum pereuntem tempore mortis yea where there should haue beene for them all even in the deliberation of common affaires Communis rogus ossibus astra Misturus One common fiery blast that should haue blowne vp their bones into the firmament An attempt beyond that of Salmoneus Dum flammas Iovis sonitus imitatur Olympi For here the vniversall Estate of three kingdomes which so many yeeres together had stood quiet pleasant happy and yet had never before reioyced in a condition so happy plausible and well governed as was that whereon it was at that day with great surety reapposed had in a moment of time not beene disturbed only but vtterly dissipated and consumed In imitation for the Divle doth counterfaitly imitate and emulate the things of God in imitatioÌ„ I say of that last Day end of Time when in the twinkling of an eie Vna Dies dabit exitio multosque per annos Sustentata ruet moles machina Mundi Then Inquire now of the Dayes that are past which were before thee since the Day that God created man vpon the earth and aske from the one end of heaven vnto the other if there came to passe such a great thing as this or whether any such like thing hath beene heard And if I may be so bold to apply that which followeth too Did ever people heare the voice of God speaking out of the midst of a fire as we haue heard and lived And that in the 36. verse Out of heaven he made vs heare his voice to instruct vs vpon earth he shewed vs his great fire and we heard his voice out of the midst of the fire The fire yea Beloved such a fire that should haue beene as never the Israelites heard of Their Dayes can tell ours of such a fire as was never heard of before and ours againe can requite theirs with the Report of such a fire of gunnepowder as heretofore hath not beene heard of They lived so ever praised be God doe we too our King Queene Prince States State all are as yet in perfect estate God shewed theÌ„ his great fire vpoÌ„ earth And so in the vaute he shewed vs the wood and gunpowder ready for the fire which he had well neere kindled in his wrath The voice of God spake vnto them out of the midst of the fire And so it did and doth vnto vs all by the Dayes Report the Report we haue heard of our deliverance liverance the 5. Day of November out of the midst of so furious a fire Yea the voice of GOD speaketh vnto vs to this whole Land this whole vnited Iland as vnto them in the same Chapter Take heed to thy selfe keepe thy soule diligently that thou forget not the thinges which thine eies haue seene and that they depart not out of thine heart all the dayes of thy life but teach them thy sons and thy sons sonnes Forget not the Day the 5. Day of November wherein thou wert so strangely delivered and learne therby to feare me all the Dayes that thou shalt liue vpon the earth Teach thy children saying as t' is in the Psalme This is the Day which the Lord hath made or as others read This is the Day in the which Lord hath made hath made a mighty deliverance for vs his people of this Land and hath made his
of the Earth to be so Wise and Learned so to Serue the Lord so to Reioice in Him so to Kisse the Sonne and to put their Trust in Him as that their very Mottos Emblemes Inscriptions Dedications and Consecrations signifie the same Pilate himselfe by the Diuine power providence maugre the Enimies of Christ prescribing to them herein when he wrote that Title or Inscription and put it on the Crosse of Christ The Interpretation whereof Eructuateth the great power of Christ and how Invincible He the Intitled is against whose very Title nothing could prevaile But especially He himselfe That Intitled King that Crowned and Flowrishing King of Kings Lord of Lords hath taught them so to doe in that which hee said touching the Coyne of the Tribute and the Image and Superscription thereof Render therfore vnto Caesar the things which are Caesars and vnto God the things that are Gods The things that are Gods What are they Christ elsewhere taught thē saying Thine is the Kingdome and the Power and the Glory for Ever So that therefore even out of the Image and Inscription there is a Tribute due vnto God too a Tribute of Thankes and of Praysing his Glorious Name a Tribute of Attributing and Ascribing the Glory of the Image and Inscription and All that is Caesars vnto GOD. This The Dayes also doe not omit to tell vs which what Name Title or Inscription soever they beare whether of the Sunne or of the Moone or any other yet their word or Motto sheweth That the Glory thereof all the Glory of the Sunne the Moone the Starres the Heavens and the Dayes of Heaven and of all things else is and ought to be attributed and appropred to the All Gloriom Creatour For so One Day telleth a Word vnto another Where next I cannot choose but reprehend the Vaine and Prophane yea and Diabolicall Mottos Titles Devises Emblems Impresas Epitaphes Epigrams Anagrams Pageants Playes Enterludes Inscriptions Dedications such like applauded embraced by Christs Souldiers yet are they Antichristian Badges Whereof some are Wanton and Lascivious some Prowde and Vaine-glorious some Prodigall and Luxurious some False and Iniurious Iniurious are they all to Gods Glory by being Extravagant from His words words-direction ether by Corrupting of Good Māners or by something which doth Coincidere meete together with it in the Divle and fall together into Hell as by propagating of Profanenesse by Affecting to Magnifie Mens Names insteede of GODS by Engendring of Strife and Scandals by Intituling themselues or others to that which is not theirs yea and to that which is not theirs yea and to that Papall Glory of God which is not theirs and vnto which all that is theirs should be assigned and resigned One Day telleth a word vnto another Where in the next place obserue with me how for word some Translate Speach voice or Language According to those words of the third verse Here also the Great Glory of God is seene by that great Glory of Man aboue other Creatures wherwith GOD hath doubed and enobled him the better to enable him to set forth the Glory of God that so exalted him This hath beene before entreated of And appeareth to be so much the more Excellent a Gift because it is so long a comming For it is not given Ordinarily in an Instant but in Succession of Time in the processe of many Dayes and Nights We are Infants a great while and with much adoe learne to Speake our own mother Tongue but with much more adoe the languages of others We must bee long experienced and practised therein before we can be perfect For so One Day Telleth Speach vnto another This should teach vs to make high reckoning therof and when we haue this gift to imploy it diligently to that purpose wherefore we had it seeing that it was so long before we had it before that we coulde Glorifie God by it seeing also that the Time will not be long before our Speech will failc vs. For this too Experience learneth vs This One Day telleth another The Speach and word of God to be Aeternall but the Speach and words of Man to be every Day neerer and neerer to Expiration One Day telleth a word or Speach vnto another Behold another Actuary or rather a whole Chorus or Company of Tongue-Actors singing melodiously vnto Gods Glory Namely the great Increase of Languages that Continuance of Dayes and Times hath vttered in so much that already they amount in reckoning to many Hundred There are saith the Apostle so many kindes of voyces in the world and none of them is without signification Surely no. Nor without Signification of the Glory of God In the shewing forth whereof see here how the world hath from time to time profited by Languages The time was when The whole Earth was of one Language and of one Speach And Then did One Day tell another the Glory of God by that One Speach or Language Vnder which GOD wrought so many wonderfull works and whereby He the author of that vnion did then the better enable the Nations to vnitie of Mindes in the true worship of him and to the attaining to the Knowledge of the Truth with more facility But when they abused that Vnion and that easie way of getting vnderstanding by vnderstanding all that was spoken in the world to Proud Presumptuous Association and Confederacie Thē also GOD declared his Power in Confounding their Language and making such a Division among them as was never heard of in the world and which their vnheard of Malice and Presūption brought vpō them That one of them vnderstood not the other So to giue them to vnderstand their dutie by Diuision and Want of vnderstanding which before they would not learne by Vnion of Speech and vnderstanding Yet even then too the Powerfull Wisdome and Goodnesse of GOD proceeded on still to the farther manifestation of it selfe by that Confusion and Diuision of Speech even at that Day out of that Babeling Infancy of the world Ordaining his Praise His Praise In producing afterwards Distinct Knowledge out of that Confusion as it were Light out of Darknesse making it appeare every Day more and more vnto the world by the ensuing Multiplicitie of Languages which in Times ensuing were also vnderstood How Well he could Teach that had so well Divided How out of the Mouthes of Such Infants as Men then were and ever would bee but that God Teacheth them hee could so well Divide vnto the World Disperse His Praise of Knowledge He still preserued Knowledge that was Good in the midst of that Division yea and increased it thereby making afterwards Diverse Languages and the Guift of Tongues a meanes of dividing greater Knowledge and more ample Declaration of his Glory to the world To which rightly appertaineth the straunge and admirable preservatiō of so much of the Hebrew
Tongue the Speech as is most approued that first was in the world and in the which Gods Word was written in the midst not only of that Babels Confusion nor only of the Aegyptiacall Affliction of the Hebrewes but also of that after Confusion Mixture of the Language of the Hebrews in their Idolatrous Familiaritie Commerce with the Assyrians and in their Babylonish and Chaldeish Captiuities It appearing thereby and One Day telling another That not only The Word of the Lord endureth foreuer but also that Speech and Language in which The Worde of the Lord Spake or was Deliuered is so farre forth kept inviolable to the End of the world One Day telleth a Word or Speech vnto another Hereout issueth now farther into our discourse and consideration Extraordinarie Miraculous Speech whereby GOD for the farther Ordination of his praise hath afforded vnto men most wonderfull Instructions That so they with whom the Word of GOD spoken by the Ordinarie Admirable Speech and Language of Men of the World will not prevaile yet by the vttering of it by Extraordinarie and Miraculous Speech aboue the Speech of Men or the Personous Personated Speech of the World may bee enforced to the Ever Hallowing of his Name Hence was the Guift of Speaking Diverse Languages so miraculoussy bestowed on the Apostles Act. 2. for the Promulgation of the Glorious Gospell of Iesus Christ and of the wonderfull Workes of GOD. To which as to a most strangely vouchsafed meanes we that are partakers of the Gospell and of the Spirit of Grace owe no lesse then that Participation and therefore owe the giuing of Great Glory vnto God in that behalfe In respect whereof One Day doth so tell the Glory of GOD vnto another That diverse induced also by that Rom. 10. 18. Where the 4th verse of this Psalme is alleaged haue by the Dayes here in my Text vnderstood Christ and his Apostles Christ Telling his Apostles as formerly ye heard or else Christs Twelue Apostles who like vnto the Twelue Houres of the Day by that Light that he the Brightest Sunne infused into them especially by the Effusion of His Holy Spirit and conferring the Guift of Diverse Languages vpon them Preached The Knowledge of Saluation to people of All Tongues and Languages And here wee may note their vnthankfulnesse and rash iudgement who contrary to the Rule of the Apostle 1. Cor. 14. 39. dislike and forbid Speaking with Tongues so farre forth as that one Word or Sentence in the Church in another Tongue then theirs although with Interpretation annexed doth offend them They being of like Superstition for their owne Tongue as others are and haue beene for the Hebrew Greeke and Latine And they who before could not be suffered to haue any Service in their owne Tongue now not willingly suffering any one Word in Sermon or Bible to be out of their owne Tongue When as the retaining of some Words in another Language especially by common vse and Explication vnderstood maketh much for A dification and for the Glorious Building of Gods Praise For to omit many other reasons those Wordes yea or Sentences are they not like vnto the Reserved Manna a Signe and Memoriall vnto vs that Beleeue of Gods Good Will towards vs in that he hath made choice of vs also to call vs to the knowledge of the Truth by meanes of Diuerse Tongues Vnderstood and Interpreted in that from former Darknesse he hath brought vs to such plentie of Light in him and hath by the Report of his Glory so richly and Superabundantly furnished vs with Knowledge in our own Tongue That we haue now somewhat to spare from our owne necessarie vses to lay vp in his Glorious Golden pot in Signe of Thankfulnesse Like as doth our Mother Vniversitie whose Latin seemeth now to bee turned into Gold Gold of GODs Glory whilst in the time of the Spirituall Vintage of Good-Wine it doth of late make Latine Hymnes of GODs Glory to be the Prefixes of the Latine Sermons of His Glory Wherein among other commēdable ensignements appeareth a Signe of Thankfulnes vnto GOD. Without which it is to be feared least GOD returne vs among others That Signe of his displeasure To speake vnto vs with men of other Tongues and with other Lips and that the rather because of our Iudaizing that is our Obstinacie our Vnbeleefe and Disobedience in regard of The Report of GODs Glory which Every Day bringeth vnto vs both in our Owne other Languages In so much that still it may bee said of all in generall They haue not all Obeyed the Gospell and Lord who hath beleeued our Report Yea When the Sonne of Man commeth shall he finde Faith on Earth notwithstanding so many wayes of speaking and so many kindes of Tongues and Languages by the Hearing and vnderstanding of which in all their variety variety Extraordinary and Miraculous GOD hath laboured to make Men to Beleeue For hence it is too that GOD hath divers times spoken vnto Men by Angels Angels And would no other serue the turne Would not all the Speach and Languages spoken by all the People of the Earth and manie of them Priests and Prophets too suffice Is man so bad a Scholler so dull of Hearing and of vnderstanding Then hath he so much the more to answere for if nether the Speach of Angels may make the word of God to fructifie within him For the word of God Spokē by Angels was stedfast and every Transgression and Disobedience received a iust recompence of reward And If so saith the Apostle How shall we escape if we Neglect so great Salvatiō which at the first begā to be Spoken by the Lord c And chap. 1. ver 2. God hath in these last Dayes Spokē vnto vs by his Sonne c his Sonne Heire whose speach of all others we should Reverence Here is the Speach of one that is Greater then the Angels And will you heare the Speach of those that are Lesser thē the Angels All shewing forth the powerfulnesse of his Speach that is the Greatest and conferring a still Apposite Apposition to his Glory One Day telleth another For that God hath sometimes made the Dumbe to speake and taught an Infant in an Instant to Speake wisely And whē not to speak of All the Dumb that Christ endowed with Speach he made the Children to Cry in the Temple Hosanna to the Sonne of David Mat. 21. 15. To which Christ him selfe vers 16. applyeth that of the 8. Psalme Out of the Mouth of Infants or Babes and Sucklings hast thou Prepared Ordeined Fitted Fitly composed and according to the Hebrew Founded thy praise A weake Foūdation to build vpon especially Such a worke of Such a Founder The Foundation being sometimes no better then a Babell or Confusion But so did he sometimes out of a lesse matter by as much as Nothing is lesse then Any Thing make All Things
When Christ was Crucified the Vaile of the Temple was Rent in twaine from the top to the bottome the Rocks also did Rent Here are Rents of Gods Power here Revenewes of His Glory proceeding out of Rēted Mouths or as it were out of Cloven Tongues Tongues and Mouths of Things Rented that were most vnlikely ever to Rent of themselues the one for Finenesse and Softnesse the other because of Strength and Hardnesse So the one sending forth out of His Rent as it were a Fine Soft voice of Gods Glory the other a Strōg and Hard voice both of them Heard farre and neere by One Dayes spreading the Report thereof vnto another both of them fit matter for the Building of GODS Glory even in the Strongest Wall-worke thereof His Strength of Our Redemption Of which neither of them both is without signification The Renting of the Vaile to allow some space for the casting vp of the Audit of so Long and Large a Rent-Roule is it not the voice as it were of a Cryer Preparing the way of the Lord into Heaven proclaiming the lifting vp of the Everlasting Doores and Gates that the King of Glory may come in pronoūcing the Opening of the way into the Holyest of all Yea the opening of it vnto vs too Our entring into that within the vaile whither Iesus the Forerunner is for vs entred in And that by the Bloud of Iesus we may bee bold to enter into the Holy place by the New and Living way which hee hath prepared for vs through the Vaile that is His Flesh The Vaile that for vs is most availeable The Vaile whereby the Vaile that lay over our hearts is takē away so that we may now see the Light of Gods Glory shining in our Hearts The Vaile so Rent from the Top to the Bottome that we need not feare the comming of it together againe or that it shall haue need of any more Rēting The Vaile that is His Flesh His Flesh who had sometimes Stretched out the Heavens is now so Expāded and Retched for vs that were so wretched on the Crosse that all his Bones are to be told t' was strange that None of them was broken For else what whole part was there in his Flesh from the Crowne of his Head to the Sole of his Foot The Top wherof had Thornes for to Teare it and Blowes of a Reede to Breake it His Face had Filthy Spittle Boxes and Buffets to Disfigure it His Body Bonds to Bruise it in girthing it to the Piller worse then is the Pillerie yea and it had Lashes to make Gashes in it His Hands and Feet had Nayles to Bruise them and to Pearce them His Inward parts Gall and Vineger Despitefull words Griefe and Anguish yea and Death it selfe to Dissolue this Rocke to Rent the Body of this Vaile asunder from the Soule The Renting whereof is our Anagrammatized Entring into Heaven As is also the Renting of this Rocke in the Clefts whereof is our Refuge The Blew of this Glorious Vaile of Gods Glory was besides the seeming Colour of the Heavens which he passing through hath opened vnto vs His Hard Tying Scourging Beating and Buffetting His Paines and Colour of His Death The Purple and the Crimson were His Robe Royall Bloud that Speaketh better things thē the bloud of Abel O Blessed Better Things O Blessed Better Colours of this Speech of this His Bloud Whose very Rhetoricke is true Divinitie Goe Aristotle goe with all thy Rhetoricke and take Victorius and Maioragius to helpe thee yet for the victory thou availest nothing in comparison thy Colours are all Vile and vaile bonnet vnto the Colours of This Vaile For so my thinks t' is sweet to licke but the Letter of This Vaile This Vaile which Speaketh Things as Sweete as Heaven O let vs heare for here Iuvat vsque morari t' is good and sweet Abiding some more of the Nazaren Flowers Flourishes and Figures of This Vailes Elocution His Woven Seamelesse Coate yea His Righteousnes that had the True Contexture of All Faithfull Vertues without Sowtering was the Fine Linnen of This Vaile His Being praysed by his Brethren His Fathers Children Bowing Downe before him Gen. 49. 8. Every knee Bowing at the Name of Iesus both of things in Heaven things in Earth c. and therefore The Angels also Glorifying him and God in him The Angels Ministring vnto him All the Angels of God worshipping him Heb. 1. 6. Angels Authorities and Powers being made Subiect vnto him 1. Pet. 3. 22. The Cherubims yeelding vp and resigning vnto him their Flaming Sword of Lordly Maioraltie which turned every way and with which they kept the Way of the Tree of Life His being our Propitiatory vnto and into whose Graciousnesse both Testaments The Law and The Gospell our Faire Faced Bookes doe cast their Lookes His being Immanuel His Lordship ioyned to his Babeship His Omnisciencie to his Childhood His Saviourship to his Babeship And his Childhood His Sonneship to his Childhood yea and his High Titles Isai 9. 6 7. Heb. 1. to his Sonneship And his Childhood His Glorious Godhead inseparably vnited to his Manhood His Manhood by and with his Godhead Glorified His Childefied Babefied Brethren and Regenerate Children His Faithfull Souldiers being made partakers of the Spoile of his Vestiments his Assumed Humanitie Revelation of his Mysteries Aeternall Loue toward them Vnderstanding of the Old New Testament The Good things of this Life the Life to come The Guifts that in by his Ascending he gaue vnto Men In a word The Clothing of His Righteousnesse and Everlasting Glory All these are they not the Golden Glorious Cherubims Heb. 9. 5. Wrought like Children or with Mens Faces and Apparelled with whose Ascending parallelled Wings and Lookes the Swift Fame of Gods Glory is best Seene to be lifted vp to Heavē where the Head of that Fame resideth and out of whose Mouthes and Faces God hath ordained a perfect Body of his Praise by so Perfectly and Superexcellently Fitting of One Bodie Heb. 10. 5. So that it was no marveile though Miraculous that the Earth too our Olde Mother were great with child with GODS Praises like vnto Elizabeth Luk. 1 had a Babe too within her that leaped in her wombe for ioy and wonderment at the sound of the voice of the Lord of Glory being Crucified and Risen and so sent forth a voice of Exultation from the Lowest for the Exaltation of the Highest Here She for all her Heavinesse and Immobility could not but be moued to make her Submissiue and Subterrene Obeisance at the Name of Iesus and to Omnipotencie Stand still Shee could not but daūce she must as it were a Quavering Pavin send forth a Quaking Shaking voice of GODS Praises for so high an Exaltation of any yea
were not so yet the Cause of retaining it being so ordained is not none at all We know not all the Divels craft his purpose may be againe to induce and then to maintaine old heresies As at this day we see Arrianisme about to creepe into the Christiā world againe and now and then to peepe vp his head And t' is not good for vs to bee vnprovided of our former furniture and because we haue no warre to fling away our weapons Againe another reason of not relinquishing or disvsing this most excellent Epiphoneme is that which now we haue in hand even the oftner repetition and more frequent commemoration of the Glory of God the Father the Sonne and the Holy Gbost A reason sufficient if it had beene even of the first ordeining of it And so drawing neerer to my Text to you too Beloued Beloued I beseech you that you would bee very frequent in giuing Glory vnto God by your words and communication and to bee so farre from thinking it tedious and tiresome vnto you to bee alwaies cōversant in this one Subiect as that you would esteeme it the chiefe Glory of your Speech to haue it seasoned with the often mention of Gods Glory thinking your lippes so much the happier the oftner his Praise the praise of his Glory passeth through them Haec placuit semel haec decies repetita placebit For how else may you be thought loath to bee alwaies conversant in setting forth Gods Glory by your good Conversation to which also wee are all bounden and of which wee spake before to whom it shall be so tedious to be tyed but in words only to so Glorious a Subiect About which we should bee alwaies turning and returning tanquam rota versa reversa sempèr circa idem centrum like a wheele about the same point or centre continually yea and which ought to bee vnto vs as a charmed circle where all our spirits for ever should be enchanted So should wee bee reputed worthy instruments of Gods Glory plectratum semper instrumentum c and like an instrument alwaies ready strung obediently to sound forth and to resound what song our master requireth the song of his own Praise and Glory though he demand it never so often One Day telleth a word vnto another The word of God and so the Glory of GOD too The Word of GOD is either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mentall or Enuntiatiue This word of God is The revealed will of God That the Inmost word the Minde or Essentiall will of God This Verbum Christi That verbum Christus as S. Austin speaketh Either of these words is by One Day told vnto another 1 For the first it is manifest first out of that Ps 119. Lamed v. 1. O Lord thy Word endureth for ever in heaven Then Revelatio fit non solùm per doctrinam sedetiam per opera The wil of God is revealed not only by Doctrine but by the workes of God too According to that in the 19 th and 20 th Verses of the first to the Romanes And that in the 17 th and 18 th Verses of the tenth to the Romanes where the Apostle saith Hearing is by the Word of God But I demand haue they not heard No doubt their sound went out through all the Earth their words into the endes of the World alleaging the 4 th Verse of this Psalme Where wee may note how the Apostle proueth The Hearing of the Word of God by The Hearing of their words as if their Words were the Word of God Their words that is The Dayes Words too among the rest which necessarily and most naturally must be meant by that place in this Psalme How they had any Word of God which they might be said to heare who happily were not within hearing of the Prophets or Apostles S. Chrysostome teacheth vs as in the already alleaged places out of him in my second Sermō so also at large on the first chapter to the Romanes where hee saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c Did God send downe a voice from heaven vnto them No. saith he But that which might prevaile more with them then such a voice that did he hee set forth his Creatures and displaied them openly to the view of all that they by their sight vnderstanding the sightlinesse of things visible might so mount vp to the invisible God And againe in that which next shall bee alleaged out of S. Chrysostome As also Athanasius in the Fragments of him saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And afterwards 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Haue those workes creatures of God which are mute dumb yet no voice or speech at all Yes saith he their admirable feature is a kind of talking of theirs and their beautie and Eutaxie or goodly Order is as it were a sound or voice of theirs Hence arise two Observations One touching our selues the other concerning the Heathen For our selues by this Word of God reported by the Dayes wee may note how negligent wee are or else how ignorant of the Whole Word the whole Revealed word of God The things revealed belonging to vs and to our children for ever Deut. 29. 29. for as if there were no Word of God but only writtē in paper so passe we over lightly what ever of Gods word is written imprinted stamped and engraven in his workes Whereas this also ought highly to be esteemed and regarded by vs. Especially whereas the Booke of the Scripture is the renewing repairing and restoring of the Booke of the World like vnto the renewing of the two Tables of the Testimony Exod. 34 after that the first were broken And t' is no good part in a Scholer as soone as he hath a new Booke straight waies to fling away the Old especially hee hauing not yet throughly learned the old For GOD hath indeed set the World in their hart yet cannot man findout the works that GOD hath wrought frō the beginning even to the end Which one of late though no Divine yet divinely hath interpreted of the Supreame and Summary law of Nature And when wee haue done all that we can to finde out Gods Glory by his Workes we may still say with Iob Lo these are part of his waies but how little a portion heare we of him And as t' is in Ecclesiasticus cap. 43. v. 30 31 32 There are hid yet greater things then these be and we haue seene but a few of his workes The other Observation concerneth the Heathen How inexcusable this Word of God reported by the Dayes maketh them An Observation drawne by S. Chrysostome out of my Text and the Texts about it as appeareth by his exposition on the twentith verse of the first to the Romanes where hauing alleaged the first part of the first verse of this Psalme he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
saith Excedit illa Divina Maiestas substâ—tiam omnem vitamque transcendit Nulla hanc exprimâ—t lux omnisque sermo omnis menâ— â—tque ratio absque vlla comparatione illius similâ—tudine inserior est cap. primo de div nomâ— although he affirme Deum omnia esâ—e quae sunt rerumque omnium zominibus posse nuncupari quòd nibil sit in rerum natura subsistens quod non habeat aâ— quod summae divinitatis vestigium vnde illius nomen Dâ—o possit vitè piè accommodari yet he saith also Deum nibil esse eorum quae sunt quòd supra omnia est omnia eâ—uperat proinde nomen omne recusat quia transcendit vniversâ— quae nominari possant d By Dâ—mascen vbi supra and his Commentators by Dionysius de caeles hiâ—r cap. 2. in lib. de Myst Theolog. p. 336 by Carolus Bovillus de Nihilo cap. 11. iuxta fineâ—â— and by others Nazianzen Cyprian c. e Deus per Abnegationem multisormiter in Scripturis discribitur nominatur Barth de Rerum proprictat l. 1. c 5. * Of Mouing or Motion in God see Damasc de Orth. fid lib. 1. c. 10 21 4. And his Commentator And Th. Aquin. Sum. part 1. quaest 9. artic 1. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est Varennio secum ipse solus sed Posselius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Vlpia in 2. Olyn vertit in eodem statu permanere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Iustin Martyr pro Christian a polog 2. redditur In statu conditione sua vid. Wis 7. 27. b Vide Iunium c Figura haec sieri debet out ornandae rei causa quae pulchra est out vitande quae turpis est d Serm. 2. e Ita vule Edit ita Lebcus in Onomastico in verbo Diem f Serm. 2. f Serm. 2. * Where hee saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Coaeterna perionius reÌ„dreth eiusdem eternitatis a little after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. * And as Seneca hath of 〈◊〉 Aeternus epist 102. iuxta finem Aequalitèr spleÌ„det omen Coeli latus Dies Nox aeris infimi vices suat a 2. Pet. 3. 8. vid. Eccl. 18 10. b Sap 7. 29. 30 c Gen. 1. 5. a Eph 6 12. b Luk. 22. 53. Col. 1. 13. c Ioh. 1 9. d Wisd 7. 26. Isai 60 19 20. e Ioh. 8. 12. f 1 Ioh. 1. 5. g 2. Cor. 6. 14. h 2 Cor. 4. 6. i Ioh. 1. 5. * Seneca vbi suprà k 1. Thess 5. 5. l Iob 37. 12. a Lib. 4. cap. 1. b Psal 104 23 c Ioh. 11. 9. d Mat. 6. 34. e Vbi infra vid. etiam The odoret de Diis Angel circa initium * Sol aut oriens diem promit ad laborem aut occidens noctem superinducit ad requicm Lactant de Ira Dei cap. 13. f Gen 15. g Oâ—thod fid lib. 2 cap 7. h Carm. in Genesim looke backe vpoÌ„ the reason given by Clem. Alex. why Christ is called Day * Eaurentius Valla Franciscus Vallesius c. a Lib. 1. p. 237. b As proverb 27. 1. thou knowest not what a Day may bring forth a Psal 119. 91. Lamed 3. * Et vide Bern. in serm de St. Andrea fol. 134 vbi ita ait Dele igitur quia creatorem offendisti cuius legem coelestia terrestria praeter te indefessa statione conservant c. x In my secoÌ„d Sermon b The Earle of Salisbury in his Answer to certaine scandalous papers pag. 3. * Vid. Cant. 2. 4 a 1. Pet. 2 9. * Witnes the Spaniards great ArmaÌ„da in the yeere 1588. The 24 Day of March The 5. Day of August b Psal 122. 3. a Psal 122. 7. The 5. Day of November 1605. b Ier. 17. 1. Iob. 19. 24. * Lucan lib. 2. * Lucan lib. 7. * Virg. Aencid lib. 6. Civitas autem cùm tollitur deletur extinguitur simile est quodammodo vt magnis parva conferamus ac si omnis hic mundus intereat ac concidat Aâ—g li. 22 c. 6. Civit. ex Ciâ—erone de Repub. lib. 3. c Tertull. lib de Baptismo lib. de coron milit lib. de praescript adve haeret c d Lucretius e Deut. 4 32. f Vers 33. g Deut. 32. 22. b Vers 9. 10 Psal 118. 24. * Where is to bee seene that Columbus ofteÌ„ gaue forth that God had chosen him to fulfill that Prophecie * Where is to bee seene that Columbus ofteÌ„ gaue forth that God had chosen him to fulfill that Prophecie d Savonarol triumph crut l. 2. c. 2. a Savonarol vbi supra cap. 1. b Ibid. * Satis Deum coluit quisquis imitatus est saith Sencca opist 95. a 1. Tim. 4 8. b Ioh. 4. 24. c Sup. Eph 1. 6. d Act. 17. 25. * See the next SermoÌ„ there where Austin is alleaged on Ps 39. * Cui nec iustitia creaturae cuius quam est necessaria Aug cp 106. * Et homil 2. in Ioan. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Super illud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. b Iam. 1. c Fol. 28. â— d Vbi supra e Cap. 12. v. 13. * Vid. Sap. 8. 3. a Super Cantic serm 31. * Immortalitie maketh vs neere vnto God Wis 6. 19 * Al magna * Al maxima x Epist 1. b Carmin in Genes c Arriar Epict. lib. 1. cap. 17. * Vid. Sap 8. 27. * Enâ—e lib. 1. in initio * Iamblichus Part. 4. * Vide Ecclus. 42. 22. a Ibid. August * Vide etiam Fulgent ad Monim lib. 2 pag. 113 114 117 118. b M. Hutton in his Answer to the ReasoÌ„s for refusall of Subscription pag 86. see Bernard suâ—er Cani serm 51. Non sane à prudente de diversitate sensuum indicabor c. * See the Italian Motto a Rev. 5. 5. Gen. 49. 8 9. b Gen. 49 8. c Vid. Isai 63 2 3. d Psal 2. * Quod scripsit Pilatus de Inscriptione praescripsiâ— e Haec siquidem Eructuat Interpretatiâ— c Sim de Cassâ—in Evâ—ng lib. 13. f Mat. 22. g Mat. 6. 13. pervse also 1. Cor. 29. v. 11 12 13. where are specified b Biches Honour Strength Greatnesse Power Glory Victorie Maiestie Kingdome Supremacie All in Heaven All in Earth See the Remaines of a Greater work a Eph. 5. v 4 5. 19. 20. Eph 4. 29. inde 1. Cor. 15. 33. Col 3. â— 9. 46 c. * Isai 9. 6. Wonderfull Father c. Christs Titles Gods Glory by Speech LaÌ„guage By Increase of Speech Languages a 1. Cor. 14. 10 b Gen 11. 1. By Vnitie thereof By Confusion thereof By Distinction and Distinct Multiplicity thereof out of that Confusion * According to one signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is also put By preservation therof in the midst of that Confusion * Lingua Hebraea in Divisione Gentium per loquelam so