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
Gods Glory and vpon the preserving of vnity of words That we rather bestow it in pronouncing the contrary and in Disvniting of Things and persons Our Tongues our Wits our Spirits our Liues which we ought rather to spend in Keeping the vnity of the Spirit in the bond of peace Eph. 4 3. are wasted to the dishonour of GOD in making worse then Superstitious Diuisions and separations of Things that God hath ioined togither yea and of Religion it selfe vnder a pretence only of Religion and of Gods Glory This and the like Expence or Mispending rather though it be of Life and Breath it selfe vpon Gods Glory and Mans Good is but Equivocall and Counterfeit T' is Antichristian Scattering Luk. 11. 23. T' is no true tingling of our Hearts through the heate of Loue and therefore but a Tinkling Cymball In suÌ„me t' is but Hay and Stubble such as is made manifest by the Dayes Declaration and Revealed by Fire but shall not abide the Touch of This Dayes Declaration if ye put theÌ„ together compare them for likenesse much lesse of the Last Dayes Declaration and Fiery Tryal when all Declaring Dayes shall Concurre and concurring shal conspire to giue in most Evident proofes against vs How blame-worthy we are speÌ„ding so much Breath indeede and so many Dayes as we doe to spend it and them as we doe to spend so little and of It and Them to spend so little in the Honour of God whose is the Day and the Night Psal 74. 17. and whole is the Spirit the Breath Iob. 34. 14. and in the Releeuing of our poore distressed Brethren a high point of Gods Honour too A high point is this of Gods Honour To haue Respect vnto Low Things A thing resembling Gods Goodnesse a Pleasing Sacrifice vnto him and to the Dayly Offering whereof All Dayes Nights together with their Rulers doe invite vs. The one like vnto the King of Heavens Amongrs Disperse abroad and giue Euery Day Night the Light of his BeneficeÌ„ce The other like thaÌ„kfull and kinde Almes folkes shew vnto vs Men what Every Day and Night is given them The one and the other shew and giue to vnderstand That what they giue and what is given them is given vnto vs That what every Day and Night is giueÌ„ All is ours That we should imitate their giving or rather the perfection of his giuing who is the Father of Lights from whom every good and perfect gift Descendeth who giueth vs Abundantly All things to Enioy who giveth vs Every Day our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where is such Dayly Bread as al the Schollers in the world cannot expresse All that is given vs with That Bread Bread with such an Epithete as sheweth Gods Glory by the weaknesse of mans capacity with such an Adiection as noteth the weakenes of mans Existence that he can no more continue One Day without Gods sustenance then the Adiectiue can stand without the Substantiue with such an Adiunct as iointly intimateth vnto vs the Knowledge Wisdome Power Goodnes of God Who knowing whereof we be made and having a perfect Insight into our substance yet being vnperfect and our Bones and Members being not hid from him by whom Day by Day they were Fashioned when as yet there was none of them is Able and Vouchsafeth Day by Day to giue vs Our Bread so Agreeable and Conducing to Our Nature to the Susteining of Our Substance Lastly Bread with such an Addition vnto Gods glory and our good as that it containeth All that God giveth vnto vs making for the one or for the other and far beyond all that we caÌ„ desire or deserue Among the rest that Bread from Heaven Ioh. 6. Bread Supernaturall Light-Bread Bread of Life of life too Supernaturall Everlasting That Bread that comprehendeth all the rest that we can and can not comprehend Which our Heavenly Father giving vs and having giuen for vs all how shall he not with him also freely giue vs All things Then God giuing vs such Bread and that Continually and we Dayly praying vnto God to giue it to the poore as well as to our selues shall we vnthankfully crossing the fulfilling of our owne desires be sparefull and Niggardish of our Bread in communicating it vnto our Brethren Our Brethren yea or if that be not enough in lending it backe againe vnto our Father Who if he giue vs All things spirituall and Temporall is he not worthy of the lone of Some Temporall He that giveth to vs all Bread and light and life to eate it in and hath promised to giue vs Bread and light and life Eternall And now it may bee we will brag of giuing Bread vnto the poore and that perhaps Every Day But then Beloved let vs remember the Addition that is annexed to Our Bread that God doth giue vs as it were prescribing a ConditioÌ„ of liberality to our giuing Without which it is not our Bread that is such as is in our Dayly prayer which wee giue It is our Courâ—est sorte of Bread when as Ours is the finest The Poorest when as Ours is the richest and when as the poorest haue most neede of the richest t' is Bread with Tearmes of Diminution yea and sometimes of reproch and derogation when as Ours is with most liberall Addition with Supererogation without Casting any maÌ„ in the Teeth This Learne if not by One Dayes Adding abundantly to another yet by Our Dayly Breads AdditioÌ„ The Poore shall never cease their Righteousnes that relieue them shall never cease and therefore our Liberalitie towards them should never cease so long as any Day or Night lasteth One Day vnto another Telleth both the one and the other Yea as thoâ—gh it were an especiall part of the Dayes Office so to doe so each Day in and by his light doth still more and more present and tender to the view of our tender Compassion the lamentable spectacles of our Poore Afflicted Brethren that they may be succoured by vs as wee are or would be relieued by the Day or any thing hee bringeth vs and that To Day that Hee the present Day may be graced by GODS being glorified by our works of Charitie and Plentifull Sowing to the Spirit In His little Day-Time That so we may walke henceforth as Children of the Day and of the Light following that which they as our Fathers Tell Vs and consulting Tell one another for our Good That in any case we be no longer like vnto those Proci or Wooers in Homer of whom even the very swine-heard Eumaeus that base peasant could see to Tell and Complaine vnto Vlysses That they wastfully and Immoderatly Spent all things both by Day and Night and yet did not any Day or Night offer of their Spendings any Sacrifice vnto GOD 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for also many Daies and Nights which come from GOD. Let vs take heed Beloued least in like sort Despising the Glory 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
our selues most sure hath suffered some doubt good Philosophers maintaining other creatures besides man to be reasonable and S. Basil defending against Eunomius the nature of the Earth to be vnknowne what then may we thinke of the true difference of so pure a creature as the Light or the Day And this againe argueth how much more his own nature and perfection is beyond our reach who hath made the Day and the Light such as surmounteth the height of humane wit and vnderstanding Nor is it the Light visible onely which the Day according to his beautie and perfection vttereth Dicitur namque tempus facere id quod fit in tempore saith Dionysius Carthusianus on my Text. The Time or the Day is said to doe that which is done in Time or in the Day Hereof are exāples in Scripture herehence is that Inscription of the Booke of Chronicles Latined Verba Dierum And Cùm Doctorum officio tam probè fungantur dies ac noctes as Calvin saith on my Text The Days and Nights being vnto vs such good Teachers and Instructers Therefore t' is the Light of knowledge also which the Day vttereth knowledge of GOD by all his workes All his workes whether of Creation Conseruation Iudgement Grace or whatsoever they be even as many as he would haue knowne vnto man For hee worketh great things which we knowe not Iob. 37. 5. And Psal 77. 19. his footsteps are not knowne And Ecclesiast 16. 21. The most part of his workes are hid And yet how infinite are those workes of GOD which are made knowne vnto man that by meanes of the Dayes revealing and relating the same one vnto another That which GOD hath also ordained the Dayes for to be mens instructers and informers by their comparing the events of one Day with the accidents of another according to that Psalm 89. 12. Teach vs so to number our Dayes that wee way apply our hearts vnto wisdome And Psalm 78. 5. I haue considered the Dayes of old and the yeares that are past And Hag. 2. 16 19. Consider in your minds from this Day afore c. And Deut. 4. at the 32. verse 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 ende of heauen vnto the other if there came to passe such a great thing as this or whether any such like thing hath beene heard These and all other the Dayes beautifull vertues perfections of which there are more in my former discourses to bee seene how still they are preserued how at this Day and from time to time continually they are retained and maintained by them is by the Prophet David witnessed where he saith They continue this Day according to thine ordinance for all things serue thee And Psal 104. 19. He appointed the Moone for certaine seasons and the Sunne knoweth his going downe Numquid vlla in ipso est Sole praevaricatio c. saith S. Ambrose vpon the 18. Psalme Sol diem illuminat tempora statuta custodiens c. manet ipsa immutabilis demutatio conversio vertere ordinem suum nescit vna omnium obedientia c. Is there any prevarication in the Sun it never fayleth to enlighten the Day keeping his appointed times and both Sun and Day and all are in their enter changeablenesse vnchangeable They keepe their turnes without turning out of order and hold on their conversions without being inverted or perverted They all per forme one vniforme obedience And S. Chrysostome on the first chap to the Romanes saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Haue yee not seene the goodly orders of the Day and of the Night how they abide the same continually And Ecclesiastic 16. 27. They The Day and the Night cease not from their offices Which had it not heretofore sufficiently been proued or were it any waies to be doubted of yet Dayly Experience Quae nunc pro Domino which now speaketh in the Dayes owne case maketh it a case more then evident For behold one perfection of the Day insteed of all even that last before mentioned of incessantly enlightning mans heart and vnderstanding with the knowledge of GOD by all his workes Which because they are infinite wee must insist in some particulars in which God as in his meanes is especially seene of vs to wit in those great workes of deliuerances and defences which he provideth for whole Nations and people against publike and private practises as a great Statesman of our times though Temporall yet Spiritually hath written Pertinent herevnto are all the wondrous works of GOD which he wrought for and amongst his people of Israell In respect whereof not only were those things spoken His name is Great in Israel Hee hath done Great Things for vs He hath not dealt so with any Nation and the like but vndoubtedly these wordes also of my Text haue by the Prophet David beene deliuered Nor so onely but they haue beene penned also by the Toung of that Ready Writer in regard of All Gods powerfull Workes All his Mercies and Iudgements shewed towards or among Iewes or Gentiles even All People and Nations of the world whether in their Exaltation or Depression according to that which heretofore in the first Exposition of my Text hath beene declared Here whole People and Nations yea All People and Nations ioyning with the Iewes in that same Infancie related dilated Ezech. 16. thereout to make perfect the praise of Gods Glory who giueth to Every Nation and to All People Their Multiplying Increasing Waxing Great Rich Clothing Excellent Ornaments The word of Life v. 6 The Overspreading of his Loue v. 8. To be His and His Annointed to Prosper into a Kingdome To be Renowmed for Beautie Beautie made Perfect through His Comelines which He putteth vpon them v. 14. See then Beloved whether the Dayes beautie and perfection in revealing and relating vnto vs such Beauty Comelinesse of such works of GOD be e're a whit abated or diminished nay whether it bee not rather more and more exquisitely polished and refined And for this purpose I will resume that Deut. 4. 32. Inquire now of the Dayes that are past which before thee c. Inquire Beloued were there ever greater deliverances of any Nation and people then haue beene of ours in these late Dayes every Day as it were striving with other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a happy strife for England which of them should be the conveyer vnto vs of the gladdest tidings of our greatest deliverance By the late Queenes Dayes of famous memory how diversly were the Dayes diapred with Gods admirable Workes in protecting this our country people Her selfe and the whole Realme by her safety before shee began to reigne strangly preserved and shee reserved by God to be our Queene and to bring the people of this land out of darke ignoraunce superstition into his marveilous
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
VERBA DIERVM OR THE DAYES REPORT OF GODS GLORY As it hath beene delivered some yeeres since at Foure Sermons or Lectures vpon one Text in the Famous Vniversity of OXFORD And since that time somewhat Augmented And is now commended vnto All Times to be Augmented and Amended By EDWARD EVANS Priest and Minister of The Lord Our God PSAL 8. ver 2. Out of the Mouth of Babes and Sucklings c. HAS 2. 24. The Earth shall be or is filled with the Knowledge of the Glory of God as the Waters cover the Sea BERNARD Siquis torpet de Dei Laude certissimum vabetin se experimentum quòd non habeat in se Spiritum Sanctum AT OXFORD Printed by Ioseph Barnes 1615. TO THE HONOVR AND GLORY OF THE HOLIEST OF ALL THE ALMIGHTIE AND MOST HIGH KING OF KINGS AND LORD OF LORDS SVPREAME HEAD OVER ALL EMPEROVR OF HEAVEN LIGHTS FATHER DAYES PROGENITOR AND THE INVISIBLE FOVNTAINE OF ALL GLORY In Endevoured Return◠of Thankfulnes For All His Glory Conferred Revealed Exhibited Declared Proffered Promised Expected by to or vpon Any of his reatures Particularly for the Knowledge of Salvation by through the Day-Springs Visitation from on High The Divine VVords Mediation conveighed from Divine to Humane Enunciation and by the Instruments of All kinde of VVords and of any Speech or Language derived vnto people of All Tongues and Languages Especially to the Gentiles and to the Poore People of the Yles and of the North among the rest to vs Britaines English-Saxons Scots and Irish HIS MOST VNWORTHY AND VNPROFITABLE SERVANT POORE WORME OF HIS CREATION SLAVE OF HIS REDEMPTION BABE OF HIS INSTRVCTION EARTH OF HIS EXALTATION AND DVST AND ASHES OF HIS GLORI FICATION BY HIS ASSISTANCE MOST HVMBLY CRAVING MERCIFVLL ACCESSE AND ACCEPTATION DOETH DEDICATE AND CONSECRATE THIS DAYES REPORT AND DECLARATION Faults of Omission and Commission Pag. 31. lin 1. For tations which may not c Read tations which are brought vpon these few words Because I see none of them which may not c. p. 32. l. vlt. p. 33. l. 1. blot out these wordes Et quod visum est in vna aestate principiū est ad sciendum in alia p. 33. l. 25. For their read the. p. 71. l. 15. 20 for That which we falsly call c read That which foolish Io in Plato soone confuted by wise Socrates would haue to be the Subiect of his Rapsodian Art that which we falsly call c. p. 82. l. 9. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in some copies read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 84. l 6. for Nomanclator read Nomenclator p. 87. l. 26. for who as read who as p. 89. l. 1. for thee read the. p. 92. l. 26. for persectiō read perfection p. 126. l. 1. for And read As. p. 129. l. 24. for Christ Crucified read Christ was Crucified p. 135. l. 9. blot out such ib. l. 10. for Light-Angels read Light Angels p. 162. l. 3. for acquinted read acquainted p. 169. l. 23. for then read even p. 30. l. 11. for Night Issue read Night-Issue THE DAYES REPORT OF GODS GLORY PSALM 19. VERSH 2. One Day Telleth another c. IT is GOD saith the Prophet David that teacheth mā knowledge knowledge of GOD and of himselfe This lesson of Knowledge did man then first begin to take whē he was first taken out of the dust of the earth and began to be a Living Soule Siquidem à primordio reram conditor earum cum ipsis pariter compertus est ipsis ad hoc prolatis vt Deus cognosceretur saith Tertullian For that which was forbidden man in the beginning was not knowledge simply but Knowledge of Good and Evill that which was a privation rather of his knowledge in causing a deprivation of his happie estate This lesson of Knowledge begun to bee taught man in the beginning and yet not as yet ended when the end of all things is at hand hath beene by GOD divers sundry waies delivered vnto man as he that knoweth all things and knoweth all things best knewe it to be most convenient for that Scholler whom hee had made by his word and his commandment yet hath much adoe to make him a Scholler for all his worde and all his commandements First GOD dealt with man as with a child of small capacitie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as S. Chrysostome speaketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 First GOD spake vnto vs by the world by The Booke of the world or The Booke of Nature by all the workes which he had made This maner of GODS teaching of vs and speaking vnto vs the Prophet David here declareth in the six first verses of this Psalme So then these words of my Text are some part of The Booke of the World where Nights are as it were the Blacke Inkie Lines of learning Dayes the White Lightsome Spaces betweene the Lines where GOD hath Imprinted a very legible Delineation of his Glory And whereby GOD teacheth mā knowledge evē now too after that Knowledge Cognitio Sancta the Knowledge the Holy Knowledge of the Lord is encreased according to the prophecy of Daniel Dan. 12. 4. and that Act. 2. the seaventeenth and the eighteenth verses alleaged out of the Prophet Ioel. Yea even very now doth GOD teach man knowledge by the Booke of the World when as the Booke of his Word lyeth before vs. This booke directing vs vnto that booke and that booke leading vs vnto to this and all to make Good Schollers of vs if such rare and excellent Bookes may beget any learning in vs. It is written then in the booke of GOD wrought by GOD in the booke of the world One Day Telleth another So that whether we wil learne it by wrote or else by the Booke the booke of GOD or the booke of the world we haue our choice Thinke not then my deere Brethren either this or the knowledge of GOD to bee any hard lesson for you to learne and take it not for any Eleophuge or Bricke wall For as yee haue heard it is written not onely in the Bible but in the booke of the world too where are no Turkish Characters no Hebrew points no Greeke manuscript Abbreviations to trouble you much lesse any multitude of Lines or Angles to disharten you Only One Day Telleth another Of which that we may the better bee informed our liues thereby if it please GOD to dispense vnto vs so large a measure of his grace amended and reformed May it please you to obserue with me but two or three things First what is The meaning of these words One Day Telleth another where yee shal perceaue what is meant by The Daies and what by their Telling one another Or if yee list to divide this First Generall Part into two The First shall be of the Meaning of the words The Second of The Maner of the Daies Telling one another The Maner of their Speech
David in the Church according as they are divided by some into 20. by others into 30. Daies of reading them One Day of praying in the Church One Day of Gods service in the Church recounteth vnto another day of like sort or otherwise the Glory of GOD. The service and worship of GOD being by this meanes continued still in the Church his name continually magnified and the glory of his name spread farre and neere by the report of what is done every day in the Church So not to speake of Hiram king of Tyrus and others so came vnto the Queene of Sheba the fame of Solomon concerning the name of the Lord as t' is expressed 1. King 10. 1. And herevpon shee came and blessed the Lord GOD of Solomon as t' is said in the ninth verse So I pray GOD may the fame of King IAMES concerning the name of the Lord be conveyed to the Turks Infidels and to the vtmost parts of the world that so if GOD will they may be wonne to blesse the Lord God of our godly King and Soveraigne So King David made such great and royall provision for the service of GOD 1. Chr. 25. And in the two fortieth Psalme and else where so often hee expresseth his fervent desire to haue the worship and service of GOD daily obserued in the Church Nay so king Solomon built a house for the Name of the Lord GOD of Israel 1. King 8. 20. Which too to build as t' is in the 18. ver was in the heart of king Dauid And he did dwell that he was so minded So minded That so from day to day as it were by One Daies Report vnto anrther the worship and Glory of GOD might be as farre as farre may be dilated extended even vnto the ends of the world This what say I this the daily service of GOD in Churches the rites and ceremonies the riches and solemnities the royaltie and magnificence therein vsed to haue been alwaies very singular meanes of the advancement of the Glory of the most glorious and the holy worship of the holiest Yea truely Beloued and that in Christianitie and when it fared but hard with Christians nor had they such peace plentie so many well munited kingdomes of their owne as now they haue I report me but to the smallest insight in history Let Titus be excepted for being so much moved as Iosephus reporteth with the Temple at Ierusalem And let be vnreckoned in like case Cosröe Aar and Daber kings of Persia And let those who therewithall least of all were moved moue forwarde this cause most of all For Hequin of the Persians the like when they saw that Christianity encreased as they thought too fast then began they to look more narrowly to the Temples of the Christians then to inhibite them the vse of their accustomed solemnities yea and to constraine them vpon those daies in which the worship and service of GOD should haue beene celebrated with most magnisicence to keepe them within the doores of their houses vpon paine and perill of their liues Lastly when all this would not serue then downe tumbled they the Temples theÌ„ selues the Temple of the Resurrection and the like According to the old policie of Nabuchodonosor Antiochus Epiphanes and others So laboured they as mnch as in them lay to barre the Dayes telling one another by this meanes the Glory of GOD. So endeavoured they to make the Day more silent then the Night the night because they loued darknesse more then light Oh then Beloued if not the desire of the hallowing of GODS name which ought to be the first in our desires may moue you to provide diligently yea and as much as in you lieth magnificently too for the daily service of GOD and your every daies frequeÌ„ting of it yet let the Day your daily Orator if you will your Orator too either perswade you therevnto or else beg so much at your hands that you would be so good as to countenance his Report with your presence enrich it with your presents vnto GOD beautifie it with your holinesse and make it happie by your serving of GOD. For if Protarchê° as Aristotle relateth said that the Altar-stones were happie may I not much more account that Day happy wherein GOD himselfe is honoured And if the fervent desire of the creature waiteth when the sonnes of GOD shall be revealed Rom. 8. 19. hath it not a fervent desire also of his owne felicitie And when is the Daies best happinesse but when the true Diespiter the true GOD whose is the Day and the Night shall be most highly honoured Let then your zeale and assiduitie in the worship and service of GOD make that One Day may make vnto another the more ample and honourable Report of GODS glory For which purpose I exhort every one of you as S. Paule doth the Ephesians and the Colossians that you would speake vnto one another that you would teach one another that you would exhort and admonish one another that you would stirre vp put one another in mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Psalmes and Hymns and spirituall songs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 singing with and without Instruments And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 singing with a comely and graceful kind of thanksgiving 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in your hearts in your strongest affections vnto the Lord. And let me say vnto every soule as Prudentius prudently saith to his owne soule in the Preface of his booke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saltem Voce Deum concelebret si meritis nequit Hymnis continuet dies Nec nox vlla vacet quin Dominum canat At least wise let vs bestowe our voices sounds and voices vpon the Lord and vpon the celebration of his praises if wee will afford him nothing else Let vs like Rectors of the quire of the Dayes continue on their Telling one another their chaunting and recounting the Glory of GOD by our Psalmes our Hymnes and spirituall songs And that so much the rather because as Theodoret noteth on the words of my Text according as he is translated wee men are here taught illi Deo hymnorum catilenam afferre to bring and offer vnto God songs and hymnes of praises thankfulnesse We I say are here taught it even by this one Days Telling another One Day telleth another The Third Meaning is such as that according to the Infinite variety of GODS works and of the Glorie which he conferreth on them it maketh The Dayes so to Multiply their words That therby The Report of Gods Glory Infinitely passeth through the Treasures of the Deepe doth Infinitly Grow and Spring and Creepe and Goe and Swim and Fly and Fly Vnder and Aboue the Heauens doth Infinitly Moue and Liue Liue for Euer And this Meaning is that every of the Six daies wherein GOD made the world The Seaventh day also wherein he rested do One declare vnto
also of the orderly succession of the Day and of the night haue S. Chrysostome and Theodoret expounded the words of my Text as in the second Generall part shall farther be declared Others take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the genitiue case as if wee sound it thus One Day telleth or vttereth the word or the speech of another Day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with like meaning vnto that of Kimhies and that One Day deriueth his knowledge vnto another Day one Day maketh report of another Daies adventures and looke what is done to day we shall heare of it another Day A third sort and they the most and the most approved vnderstand here the Datiue Case or which is all one in meaning the Accusatiue with the Preposition Ad. Dies dieâ— or Dies ad Diem One Day telleth another or telleth to or vnto another Of this last sort some are of opinion that some thing ought here to be supplyed as if by the Day telling another were strictly to be vnderstood The Day succeeding the other Verum rectius sine subintellectione hic versus accipitur saith Iansenius in his Annotations And indeed there is so much the lesse need of subaudition because there is a word here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying a word expressed And however This Day declaring the Glory of his Maker shal so soone as soone at night leaue of any more to be yet shall not GODS Glory therewith all leaue off any more to bee declared by it For this day speaketh a Word to the succeeding day The Day telleth out to the Day a Word as one English manuscript Translation very well hath and in a sort deriveth transfuseth transmiseth yea dying bequeatheth as a legacy to his successour the ever succeeding predication of GODS praises No otherwise then as by our late Queene of famous memory though shee be dead yet GOD is ever magnified because of her Successour hauing as great a care of the setting forth of GODS Glory as ever she had One Day Telleth another And were it not more out of order then t' is out of due time I would here take occasion to exhort every one of you by the Dayes even This Dayes example to endeavour to leaue behind you when you bee dead gon some monument of your owne though it be but a good name and that is better then a good ointment Ecclesiastes 7. 3. and to bee chosen aboue great riches Prov. 22. 1. I say some monument or other of GODS Glory Even as yon see this Day our late Soveraigne though shee haue left no monument behinde her as some suppose yet hath she left a name and a famous memoriall behind her so that her praise shall bee spokeÌ„ of by One Dayes telling another Yea and for a monument she hath left vs a great emolument I mentioÌ„ not the Statute of Provision but the free and golden current of the Gospell and that great monument of GODS Glory her most honourable successour This might teach vs to provide at least in our last wils for that which our former wills so much neglect and for which it was that GOD gaue vs any will at all even the setting forth of the honour and Glory of his heavenly Maiestie Considering that besides the godly examples of holy men of old the Day also as yong as it is taketh all his care for bequeathing of this one and only thing to his successour and for admonishing his heire apparant of this thing even when he is neerest to the Night of his death For Dies moritur in noctem tenebris vsquequaque sepelitur as TertulliaÌ„ speaketh The night is the dayes death and darknes is the graue to bury him in Yet so for all that One Day Telleth another One Day The word in the Original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whence or else from the Chalde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Arabian Iaumi which yee will is in all likelyhood made the Latine word Iam now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Aristotle in his fourth Booke of Physicks context 122 That shall come now which shall come to Day And that is said to haue come now which is said to haue come to day As if by One Daies telling another were meant too that Now telleth Now that is One While telleth another one time certifieth another yea not so much as the least Moment of time but it yeeldeth for the glory of GOD some matter of great moment And if Aristotle thought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worthy his haÌ„dling in his naturall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ought all these to be overpassed by vs in a Christian audience when as not one of them but is contained within the Daies Report not one of them but sheweth the Glory of GOD either Now or else But Now or else But lately or else Suddainely by things Arist vbi supra in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suddainely Extant or else a great while since or else a great while hence or else some time or other And all this by the wonderfull workes of the Almighty which he worketh in all the differences of Time One Day telleth another For our English Telleth the originall hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Chalde Paraphrase expoundeth by a word of theirs signifying to shew or to declare One Day sheweth or declareth vnto another Agreeably to that in the first verse of this Psalme The heavens Declare the glory of GOD and the Firmament Sheweth his handy work And to the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the souâ—th verse of this Psalme Like also vnto that which before you heard out of S. Austin Dies diei Annunciat verbum The Chalde Translation besides that which thereof afterwards shall bee said expoundeth it by the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One Day Apponeth or Addeth vnto another Of which Non video saith Bucer quid sibi voluerit quod Diei Appositionem tribuit nisi forsan intellexerit DieÌ„ nova Dei semper opera exhâ—bendo animis nostris materiam offerre de Deo tam magnifieis eius operibus diligentius cogitandi I see not saith he what hee meaneth by one dayes Apponing or Adding vnto another vnlesse happily that every day bringeth forth some newe worke or other of the Almighties giueth vs still farther matter and occasion of more diligently perpending considering the power wisdome and goodnesse of GOD in all his workes But for the Hebrew and Arabian words It is first to be noted that according to them both wee may here read One Day shall tell another For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here the Future Tense of the third Coniugation Which Coniugation Augmenteth or Increaseth the words Signification by importing a Double Action by Adding or Apponing to the verbs Former Action which it had in the first Coniugation the Impost of the Efficient or Impulsiue cause According
to which The Meaning of these wordes of my Text shall bee as though wee did read them One Day shall Let or Suffer to tell another One Day shall Bid or Command to tell another One Day shall Make or Cause to tell another One Day shall Vrge Perswade Provoke or Driue on to tell another or Shall Driue on another to tel Shal put him to it or push him on velut vnda impellitur vndâ as one waue is driven forward with another In a word One Day besides his owne Telling shall Adde or Appone the Telling or Impulsiue Cause of Telling of Another or vnto Another Which Adding or Apponing of the Impulsiue Cause here imployed I take to appone my coniecture in a case so doubtfull to be the Cause of the word of Adding or Apponing vsed in the Chalde Translation as even now ye heard Bucers CoÌ„iecture for the Meaning being herevnto also consonant and agreeing The Arabian word Twise Read in this verse is likewise in the Future Tense Although with the Arabians the Future and the Present Tense be contained both in one being otherwise distinguished As also the Hebrew Future Tense is sometimes taken for or to comprehend in it the Present Tense or Time when as there is signified a Continuall Act. It is also put for the Preter perfect Tense and somewhiles too for the Optatiue or Potentiall Moode Yea the Hebrew Future Tense as one saith putteth on the significations of All other Tenses of what Moode LaÌ„guage soever they be Shewing it selfe herein a right Proteus that is Heavenly Descended no Changling for his ChaÌ„geablenes as though it had this Motto Tempora mutaÌ„tur nos mutamur in Illa Tenses or Times are Changed and I the Future am changed into the habite of the Rest So that it being Formed too from the Imperatiue Mood is as it were a rich PaludameÌ„t or Coat Armour in which The Dayes are clad and invested the Embassadours or Heraults at Armes to Proclaime through out Al Times The Report of the Glory of that great Commaunding Lord and Emperour of the Heavens out of whose Imperatiue All Times together with All their Maners and Differences are Formed and Created For so agreeably herevnto One Day out of vpon or according vnto Gods Commandement Telleth another One Day May and God Graunt that it may Tell another yea One Day Doth and that Continually Tell another Againe One Day not onely Doth but Shall Tell another of GODS Glory Shall Doth Doth in that it Shall and Shall in that it Doth Doeth and Shall and therefore Hath told too For what is it that Hath beene That that Shall be and what is it that hath beene done That which Shall be done and there is no New thing vnder the Sunne Is there any thing whereof one may say Beholde this it is New It Hath beene already in the old time before vs. Eccles 1. ver 9. 10. And aske we but of the Heathen men concerning what One Day telleth another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iom le Iom Iaumi le laumin They will say Nullum est Iam dictum quod non fit dictum prius Seneca in his twelfth Epistle expounding that same Vnus Dies par omni est One Day is as good as every Day or One Day is equall vnto every Day maketh one meaning of it to be Parem esse vnum diem omnibus similitudine Nihil enim habet longissimi temperis spatium quod noÌ„ in vno die invenias lucem noctem alternas mundi vices There is nothing saith he in the longest space of time which you may not finde couched within the compasse of one Day hee vnderstands the Day Naturall light and night the enterchangeable courses and alternities of worldly things As if the present Day the present Time did serue for nothing else but to combine the former Glory of his Maker with that that is to come and so to make his praise to be continuall Secondly we may attend the proper and fruitfull signification of the Hebrew Arabick by their Roots The Roote of the Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scaturivit exvndavit to issue or flow forth Whence is made the word here vsed signifying to speake fluently or currently An ordinary Metaphore as yee know with Cicero Quintilian and others the best for Elocution One Day speaketh Fluently vnto another Sine haesitatione as Moller here speaketh without any stop or stay without any stuttering or stammering with great celerity volubility of speech Even like vnto the Sunne in the 5. and 6. verses of this Psalme which commeth forth as a bridegrome out of his chamber and Reioyceth as a Gyant to Runne his course Here they that doe the worke of the Lord negligently they that doe it at halues may learne to doe it more thoroughly more readily with greater alacrity and with greater industry For alas may it not be applyed even to many a ones Preaching now a daies which the heathen Orator hath of his own profession Atqui vide in artificio per quà m tenui levi quantò plus adhibeatur diligentiae quà m in haâ—re quam constaâ—esse maximam See how many times there is much more diligence vsed in some young schollers declamation then is in a whole and entire Sermon so graund a proclamation as it should be of GODS praises Yea many times there is much more exactnesse curiosity vsed in some vile and base artifice then is in this which yet for sooth we hold to bee the greatest exercise of all One Day telleth another And this Telling is a Preaching as directly out of the Apostle I could proue vnto you And this Preaching is according to the lawes of perfect Oratory O how my thinkes the very law of nature or rather the GOD of nature hath instructed the Daies both naturall Artificiall to Preach the Glory of GOD according to the lawes naturall shall I say or artificiall of perfect Oratory For as if they were ita ornati vt non nati sed à Deo ipso fictifactique esse videantur So so One Day telleth another Many in this place haue much affected to render the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by some worde signifying Eructation or Belching or that which is more homely Hence the vulgar Latin hath Eructat verbum the newer Spanish Translation Reguelda palabra the French also Desgorge propos All these thinking that the metaphore had bin here taken from a full stomacke ex plenitudine ventris as Caietane here speaketh which indeede is taken from the gushing or flowing out of water out of his source or fountaine And therefore t' is but needfull which to this effect the French Annotation here hath vpon the word desgorge So hath the prophet David elsewhere vsed the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Psal 119. the thirde verse of the last letter My lips shall speake of thy praise
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
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
them together may ought profite vs in knowledge we haue not wanted ether of the Heavens or of the Day or of the Night sufficient information 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such is their sound that it may be heard of all men nor only such is the heavens sound but such is the sound of the Day of the Night also For they doc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ring lowd in their eares that see them stunne and astonish their beholders whilest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Their sight or sightlinesse sendeth forth a voice more shrill then any trumpet as S. Chrysostome speaketh yea so farforth as that the very invisible things of God are made manifest vnto meÌ„ by this their speech their voice their words As shall farther be declared when we shall come to speak of the Matter of their speech Now I would to God we that haue voices did as much as these doe that haue no voices our words were as these their words which yet are no words I would their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did not put our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 downe For so neerely in the Greeke doth their sound imitate our voice so far indeeed doth their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exceede and surmount ours a thing I say not in reason but in reasoning absurd that both Kindes should not equally participate their Genus The Dayes though they haue not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voice properly as we haue yet haue they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Discords Shrilnesse Harmony Clemens Alexandrinus hath suted them all three in one sentence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The disagreeing or iarring Elements hath God by the stroke or touch of his hand reduced into an orderly lowdnesse or shrill tuneablenes that so by an harmonicall concent in sundry tunes the whole world might make him melodie First the Daies are indeed Different in their sounds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Hesiod One Day is as a mother another as a stepmother vnto man For when man would needes know evill as well as good no marveile if he reapt fruit accordingly To know the evill Day what it meant as well as the good Day the Day of death as well as the Day of life the Day of damnation if he take not heed as well as the Day of salvation What then Beloved but that therefore yee walke circumspectly not as fooles but as wise redeeming the time because the dayes are evill Ephes 5. 15 16. And that good Dayes follow good deedes evill Dayes evill deeds is not to be doubted For If any man long after life to see good dayes let him refraine his tongue froÌ„ evill and his lips that they speake no guile Let him eschew evill and doe good Let him seeke peace and follow after it c as both the Prophet David and th' Apostle haue spoken One Day telleth another Non habet officium Lucifer omnis ideÌ„ saith the Poët Every Day hath not the same office serues not altogether for the same purpose And as Solomon saith Prov. 27. 1. Thou knowest not what a Day may bring forth The yeere is like vnto a pleasant fielde or garden in which are set the Dayes like vnto diverse pleasant plants or fine flowres each one having his severall sweet smell and savour Aliter olet flos vuae aliter flos oliuae aliter flos rosae aliter flos lilij aliter flos violae aliter redolet spica c as elegantly saith S. Gregory in his fifth homily vpon Ezechiel The rose hath his proper sweet smell by it selfe the lily by it selfe the violet by it selfe the pinke by it selfe the gyllyflower by it selfe the carnation by it selfe and so of the rest So every Day hath his severall temper and temperature whether it be of First or Second Actiue or Passiue certaine of most rare qualities most certainely of most rare accidents whereby it smelleth sweetly vnto GODS Glory One Day inciteth and inviteth vs by wholesome raine another by faire and dry weather one by frost another by snow one by hot another by cold weather one by calme and milde weather another by stormes of haile by lightning and by thunder as in effect Munster hath very well noted on my Text But because this hath heretofore beene touched by me in the first generall part I will beare of if so you will beare with me another way The Church of Christ is also likened vnto such a garden or field as last I spake of For so S. Gregory vnderstaÌ„deth that Gen. 27. 27. Which is there spoken by Isaac vnto Iaâ—ob in blessing of him Beholde the smell of my sonne is as the smel of a field which the Lord hath blessed And Cant. 4. 12. The Church is called a garden incloased The variety of sweete and good smels in so goodly a garden what are they Bonus odor Christi est praedieatio veritatis The sweet savour of Christ is the preaching of the truth saith S. Austin And Thankes be vnto God say we with S. Paule which alwaies maketh vs to triumph in Christ and maketh manifest the savour of his knowledge by vs in every place For we are vnto God the sweete savour of Christ c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O saith Austin by occasion of those words Felices qui bono odore vivunt Quid auteÌ„ infelicius illis qui bono odore moriuntur Happy are they which liue by such a sweet smell But what more vnhappy then those whom such a sweet smell killeth Yes they are more vnhappy which die with Variety of good smels Who when Christ is preached by so many of vs after so many diverse manners of preaching as partly the Dayes Emphony shall declare yet it is vnto them The savour of death vnto death and not the savour of life vnto life And that for want of the Grace of Gods Holy Spirit to Blow vpon them Cant. 4. 16. that so that other sweet and good smell and sauour of Christ those Fragrant and Odoriferous Spices to wit The practise of vertue and the True Worship of God may Flow out Aromata nempe Adoramenta delectabilia sunt c saith one True Adoration is Aromaticall Delight there is no smell to the spirituall smelling more delectable in this life then of Vertues Flowers But to recover me to the Dayes Diaphony againe it is but Discors Concordia They all agree in the shewing forth of his Glory and giving vs good instructions Such like discords hath he knowne whoever tentavit pollice chordas Et sensit varios quamvis diuersa sonarent Concordare modos Such like discords hath the Apostle S. Paul exhorted vs vnto wheÌ„ he would haue one to draw one way another another way for the more glorious building vp of the Church of Christ But how is that some to hold of Paul some of Apollos or that there should be strife envying wrath contentions backbitings whisperings swellings
discord or tumultuousnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Cor. 12. 20. No no Beloued but every man to follow diligently his owne vocatioÌ„ to doe his owne businesse with singlenesse of heart and synceritie according to the diversities of gifts which we haue according to the grace that is giuen vs. As there at large by the similitude of diverse members in one body and diuersities of offices of the members the Apostle hath declared A second kind of diphonie required in vs is That wee should not be vnequally yoked as the Apostle speaketh 2. Cor. 6 14. Haue no fellowship with the vnfruit full workes of darknesse but euen reproue them rather Ephes 5. 11. The Day Beloued hath no commerce or coÌ„fereÌ„ce with the Night but with the Day For One Day telleth another So if wee that are children of the Day 1. Thess 5. 5. haue any communion or communication with or about night-matters a great chance but the Day shall declare it 1. Cor. 3. 13. for One Day telleth an other A third kind of Diphony there is that which S. Bernard hath vt dissentias tecum vt tibimet adverseris vt gravi vigili lucta tu ipse contra teipsum infatigabilitèr praelieris postremo vt valefacias inveteratae coÌ„suetudini innataeque affectioni For a man to dissent from himselfe to oppose himselfe against himselfe to striue and struggle earnestly and vigilantly with himselfe to bee infatigable in so encountering with himselfe Finally to â—asseere his inveterated evill customes and his inbred affections This contrarying and contradicting of one selfe is in some sort to be seene in that which One Day telleth another For Contradictories though not at the same time yet the same Day and in divers respects they may be true And many times the very same Day reporteth things that are cleane contrary Witnesse sorrow heavines at the death of our late Queene ioy and heavenlinesse at the raigne of our gratious Soveraigne And all this in one Day or else heauinesse continuing for a night ioy came in the morning One day so much differing from it selfe to teach vs one day to become new men One Day Telleth another Secondly the daies are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shrill and sounding as already yee haue heard But here we may heare the dutie both of Priest and People The first I beseech by the things which now they see and quae sunt oculis subiecta fidelibus by the example of the Day which now they caÌ„not choose but eie vnlesse they shut their eyes of purpose that they would bee still more and more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Too raw too young yet to speake to shew a mans selfe in such an asseÌ„bly If the Day should so say of it selfe wee had missed of his light in this Assembly And if it should stay vntill it came to ripenesse of yeares yea or of dayes it would never come vnto vs we should never see it for lo to morrow it is gone His voice doth not serue him to preach So it seemes And yet it is as good as the Dayes voice if there bee any comparison betwixt them For the Day as yee haue heard hath indeed no voice at all and yet in the preaching and predicating of GODS praises it hath a shriller voice then any trumpet as hath beene told you out of S. Chrysostome Behold I cannot speake for I am a child would not serue the Prophet Ieremiahs turne Nor here will it serue the Dayes turne or excuse it for not telling forth GODS Glory because it hath no voice to tell it withall One Day Telleth another The People also are here taught to preach GODS Glory the congregation to talke of his praise For who made the Day a Deacon or a Priest or else who ever gaue him Letters of Orders yet is he still a preaching vnto vs the Glory of GOD that placed him in such an order Ought not we much rather to bee alwaies telling of his praise who hath made vs of an higher Order then the Day and of an higher calling to call vpon him And this is the rather spokeÌ„ because of some who because they are not in Orders care not how disorderly they liue and because they are not Priests care not how prophanely because they are of the Laitie care not how lewdly they cary themselues in wordes and workes and conversation Forgetting all the while their Spirituall Priesthood Rev. 1. 6. Rom. 12. 1. their Holy Priesthood 1. Pet. 2. 5. As if that required neither holynesse of them nor fruits of the spirit Iustus quisque etiam viueÌ„do loquitur Every good man speaketh preacheth by his Good Life saith S. Gregory And that this is the best kind of speaking and of preaching and that which giveth all laudable act and perfection therevnto either in Priest or People S. Austin De Doctrina Christiana lib. 4 cap. 28 29 hath at large declared Where amongst other things Si auteÌ„ ne hoc quidem potest saith he ita conversetur vt non solùm praemium sibi comparet sed etiam praebeat alijs exemplum sit ei quasi copiae diceÌ„di forma viuendi If it be so with a man that he cannot be a preacher for that he wants both wisdome and eloquence of speech for so S. Austin determineth of it Then let him yea he must bee a preacher in conversation and holinesse of life Let his holy and orderly living serue him insteed of holy Orders his formal cariage and demeanure serue him insteed of a concionatory speech most eloquently performed And this kind of speaking of preaching GODS Glory wherevnto all both Priest and People are liable commeth neerest of all to the Dayes telling one another in this place which is by the due observing of the ordinance of the Dayes and Nights and Heavens Ordinary One Day telleth another The third and last is the Dayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Daies Harmonie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. As excellently saith S. Chrysostome by occasion of the words of my Text. For like as sisters dividing their fathers inheritance betwixt them doe it with great good loue and liking on each part they take their owne lot contentedly neither of them intruding vpon the others right So the Day and the Night haue the yeare parted evenly betwixt them with as great aequality and aequabilitie Which may wel teach vs to agree better then we doe We goe to law we wrangle we brabble wee cavill and fall out about small matters whilst the Day with the Night one day with another never yet was at strife and variance never iarred about matters of as great moment as concerneth their whole estate and as necessary as Light and Darknesse Day and Night One Day telleth another Here too in S. Chrysostomes vnderstanding is a lesson for the covetous carle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heare yee this yee covetous and greedy of other mens
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
betwixt Gods Glory others to be as great as is betwixt an everlasting foūtaine and one drop issuing thereout yea and as is betwixt the nature of God himselfe and the natures of other things Now then the Glory of God being in it selfe such as cannot perfectly either be described or descryed by any man living such as none but the three persons of holy Trinity know what it is He dwelling in the Light that none can attaine vnto 1. Tim. 6. 16. And it being in it selfe so true which Zophar speaketh Iob. 11. 7. Canst thou by searching finde out God Canst thou finde out th' Almighty to his perfectiō And that too of Elihu Iob. 37. 23. The Almighty we cannot finde him out We may not think that the Glory of GOD is Totally or Integrally declared by the Heavens and the Firmament or that One Day telleth All This Glory vnto another For that were rather to deifie the Dayes the Heavens the Firmament Then the Deity to be by them declared to be glorious Therefore as Moses was permitted to see but parts and that the backe parts too of Gods Glory so there is no creature no not all the creatures in the world that can declare more then part or parts of Gods Glory This here the Prophet David intimateth vnto vs. Who when he had said vers 1. The Heauens declare the Glory of God for as much as he meant not the whole complete Glory of God and for farther explication hee afterwards insisteth on some particulars therof saying The Firmament sheweth his Handy worke One Day telleth a word vnto another And One Night Knowledge vnto another c. So the holy Spirit of God abundantly in the Scriptures speaking of Gods Glory for our better apprehēsion thereof and to apply himselfe to our capacities vseth to descend frō the Glory of God in Generall or the naming thereof to the setting forth describing of it by some Particulars such as are accoūted among men through the shallow reach of our vnderstanding and iudgement equivalent Synonymaes with Glory So the Glory of God is in the Scriptures explicated and varied by the names of Maiesty Kingdome Excellencie a Glorious Name Righteousnesse Mercy Truth Greatnesse Power Praise Beauty Light such like Yea and sometimes too by Gay Apparell and Excellent Attire For in such things also are mē wont to place Glory Hence saith the Scripture He hath put on Glorious Apparell And He is become exceeding Glorious hee is cloathed with Maiesty and Glory And He decked himselfe with Maiesty and Excellencie and arayeth himselfe with Beauty and Glory And Sing forth the Glory of his Name make his Praise Glorious And I will meditate of the Beauty of thy Glorious Maiesty And Praise and Glory are before him Power and Beauty are in his place And as before yee heard They shew the Glory of thy Kingdome and talke of thy Power And as before also was alleaged The heavens haue declared his Righteousnesse And Behold the Lord our God hath shewed vs his Glory his Greatnesse And The Greatnesse of thy Mercy reacheth vnto the heavens and thy Truth vnto the Clowds So is it still but by some excellent Particulars of Gods Glory that he giveth vs some taste of that whole whose Halfe is more then the whole worldes Glory yea whose least title is more then all the highest Titles in the world can stile sufficiently Were it possible for vs at once to comprehend what ever thereof ever any Day or Night hath vttered yet still might we say vnto GOD like to that that the Queene of Saba said vnto Solomon 1. King 10. The one halfe was not told vs. For thou hast more Glory more Wisdome and Prosperitie then we haue heard by Report Yea and yet so as hath beene said to wit partly particularly is the Glory of GOD as many waies signified vnto Man as any thing or creature is by the bountifulnesse of GOD any waies dignified Tanta haec formarum varietas atque numerositas specierum in rebus conditis quid nisi quidam sunt radij Deitatis monstrantes quidem quia verè sit à quo sunt non tamē Quid sit prorsus diffinientes Itaque de ipso vides sed non ipsum saith S. Bernard in his 31 Sermon vpon the Canticles This so great varietie of Formes and such a number of Species or speciall kindes of things created what else are they but certaine rayes of the Deitie shewing that he truely is that truely it is he from whom they are yet not defining altogether What he is so that of him we see much yet he himselfe is not seene of vs. For the Glory of GOD being of the same nature with Goodnes it selfe hath so diffused it selfe as that it hath made all things not onely glittering but Glorious Hence hee hath made euery thing beautifull in his time Ecclesiast 3. 11. yea and according to the Riches of his Glory as the Apostle speaketh There is not any thing but hath some Glory or other even That wherein his highest perfectiō doth consist So 1. Cor. 15. There is a Glory of the Sunne a Glory of the Moone and a Glory of the Starres So there is a Glory not only of the heavenly but even of the earthly Bodies According to the severall and different degrees of the divine similitude and perfection which GOD vouchsafeth to cōmunicate to all his creatures For although the Glory of GOD be in it selfe such as hath been said or rather such as cannot be said what it is yet so exceeding boūtifullly hath God dealt with vs as that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hee hath not left vs altogether ignorant of his glory But that by the Glory that we see caused by him in all things else as it were by his backe parts or footsteps we may so far iudge of his invisible and inestimable great Glory as is fit and expedient for vs to be informed therein and as is agreeable to our capacities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Damascen GOD hath manifested vnto vs the knowledge of himselfe as farre forth as we were able to comprehend him And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That which was expedient and profitable for vs to knowe hee hath revealed but hath concealed that which we were not able to endure So whilst wee cannot looke directly into the bright body of the Sun for the dazeling lustre thereof yet illustratos claritate illius montes videamus as S. Gregory speaketh and S. Bernard hath the like We may with ease see how the Sunne shineth vpon the hils whilst we cannot see GODS glory and liue such is the insuperable and insufferable force thereof yet may we behold things inferiour vnto him so are all things be beamed with the brightnesse of his glory Not but that hee could haue made Them too too hard for vs to looke vpon a tast whereof wee
impressum conspiciatur There is no one thing but is somewhat like vnto God for that every Effect must needs be somewhat like his Cause Hence it is that there is nothing in the world in which appeareth not some print of Gods beautifull footing and some impression of his goodnesse And another saith Dei Essentia omnium aliorum ab ipso similitudinem continet And Propria vniuscuiusque natura consistit prout aliquo modo diuinae perfectionis est particeps The Essence of God conteineth the Similitude of al things els And The proper nature of every thing consisteth in some way participating the divine perfection And againe Nihil est in vllo effectu quin excellentiùs in prima causa inveniatur There is nothing in any Effect which is not to be found after a more excellent manner in the first Cause of all that is in Godâ— who as the Schoolemen well mainetaine Rerum omnium perfectiones supereminentèr in se complectitur In a sort more then eminent compriseth the perfections of all sortes of things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cropping the top of every vertues flower to apply that of Pindarus more rightly vnto the worlds Creatour in as much as he is a higher king then Hiero. And herevpon haue the Schoolemen built their two fold Diuinity or Theology Affirmatiue Negatiue By the former whereof they attribute the perfection of every thing vnto God Againe by the latter which is the Negatiue they in some sort thwart and crosse the Affirmatiue shewing some obliquity therein But so as Anaximander Milesius shewing the obliquity of the Zodiack is therefore said Rerumfores aperuisse For certainly this Negatiue Divinity which else is called Divine Ignorance openeth yet wider vnto vs the knowledge of Gods glory by his works All whose perfection though by Divine Assertion it belongeth vnto God yet is he by the Negatiue Diuinity none of all their perfections no not the perfectest of them all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Damascen God is not any thing at all not because he is not at all but because he is aboue all even such a Transcendent whose being is aboue all being according to that which formerly hath beene declared Hence too the Negatiue Theologie is by them and by the Fathers reckoned the truest and the surest Excellent and Superexcellent Negations taken from things visible and within our reach most fitly truely and illustriously bowing and rebounding to the praise of GODS perfection and raysing in our viewe the sparkles and the spangles of his Glory The Glory of the Creatour being declared by his surmouÌ„ting his Creatures in the fairest of their Glory and at the highest pitch of their perfection they with their then going downe lifting vp the ballance of GODS praise for perfect Beautie and Glory To instance in the Day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Clemens Alexandrinus by occasion of the words of my Text The Lord himselfe is many times called Day And in another place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he giueth a reasoÌ„ why the Word or Sonne of God is called Day saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hee is the Word that giueth light vnto things hidden and in obscuritie by whome every creature was brought vnto light and being and so is he called Day And t' is a good rule of Dionysius de Divin Nom. cap. 10. yeelding also another reason hereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God is so to be called Time and Day and Aeternitie and such like as is agreeable and befitting vnto God as not being mutable or moueable with any motion and in his continuall working abiding alwaies in himselfe the selfe-same and as being the Cause and Author of Dayes of Time and of Aeternitie For which cause saith Dionysius immediatly before as also for that he is indeed the Time and Eternitie of all things in regard of the puritie of their perfection and because of his being before all Dayes all Time and all Eternitie God is in the seaveÌ„th of Daniel called the Ancient of Dayes The Ancient of Dayes a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Aeternitie of God And therefore the Dayes made choice of to Adorne and set forth the Eternitie of God And herein appeareth greatly the Glory of GOD The Day it selfe being so full of Beautie and Perfection Which as heretofore it hath beene shewed so hath it alwaies been acknowledged by man This was not very obscurely intimated by Iob who Iob. 42. 14. called the first of those three faire daughters of his Iemimah that is Day it may be too quarum quae longè pulcherrima Neither was it vnacknowledged by the Heathen that which was collected by them as otherwise so also by that goodly order heretofore specified of the Day and Night continually succeeding one the other Hence for their Beautie and Comelinesse haue they also likened theÌ„ rather vnto women then to men As appeareth by the propounding expounding too of that Riddle in the life of Aesop where t' is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Day and Night two women enterchangeably succeeding one another And yet for all this That the Day is so Faire Beautifull in the eies of the whole world hee that made the whole world must needs be fairer And that so infinitly beyond comparison as that the Day it selfe is no Day but Night in this respect yea and that GOD himselfe is no Day but infinitely aboue all Dayes perfections and therefore a more excellent kinde of Day As also what ever else it bee that the Day or any other of GODS creatures declareth to be in God it declareth it to be in him after a more excellent maner Psal 89. 30. His seed also will I make to endure for euer and his throne as the Dayes of heaven Where the Dayes resemblance of Eternity argueth the true Eternity of God yet so as that he is not so but more then so Eternall Non eius aeternitatis est hic Mâ—ndus cuius aeternitatis est Deus Mundum quippe fecit Deus sic cum ipsa creatura quam Deus fecit tempora esse coeperunt Et ideo dicuntur tempora aeterna non tamen sic sunt aeterna tempora quomodo aeterna est Deus quia Deus est ante tempora quia fabricator est temporuÌ„ saith S. Austin in his first booke against the Manichees the second Chapt. And hee seemeth to haue taken it out of Dionysius in the place cited where the same in Greeke is to be found the English of both is this This world is not of the same Eternity with God For God made the World Time took his beginning with that which God created in the beginning And therefore though time may in some sort be saide to be Eternal yet is it not so Eternall as is God for that God is before all Time in as much as he is the maker thereof And vpon
and evermore bee ascribed all Perfection Happinesse and Glory THE DAYES REPORT OF GODS GLORY PSALM 19. VERSE 2. One Day Telleth another or One Day telleth a word vnto another c. HAving in the Subiect of the Days Speech already spoken of the Glory of GOD in Generall how it is reported by them we are now by the same guidance of our GOD as before to descend with the Prophet David to some excellent Particulars of GODS Glory vttered by the same Reporters Like vnto those who hauing left the main Ocean are now entered into an arme or creeke of the Sea neerer home or like those who for a while haue beene lifted vp to see the flame of a great fire but afterwards let downe againe can still behold the Sparkles and no more Before One Day told The Glory of God vnto another Now One Day telleth a Word vnto another Illud incertum esse apparet de quo verbo qua Scientia loquatur hic versus saith Wolfgangus Musculus on this place It is vncertaine what Word is here meant that one Day telleth another as also what Knowledge one Night is in this verse said to teach another And he proposeth two Acceptions Either that there should be vnderstood The Word of God by which the Heavens were made and The Knowledge of God whereby they were most cunningly made or else The Word of the Heavens of the Dayes and of the Nights predicating GODS Glory And he saith that this latter seemeth vnto him to be simplicior the simpler or the plainer yet so vt dictione Scientiae quam indicari dicit non eam qua nos Deum cognoscimus sed qua Deus coelos summa sapientia condidit ac disposuit intelligamus That by the Word Knowledge which one Night is said to teach another we vnderstand not that Knowledge by which we knowe God but that Knowledge by which God after his most excellent wisdome made and disposed of the Heavens But who seeth not Beloved that this most excellent knowledge of GOD leadeth vs to that other which is our knowledg of God as also that the knowledge whereby we knowe GOD againe conducteth vs to that knowledge whereby GOD made the world Like as whē in a Regresse Demonstratiue we first demonstrate the Cause by the Effect then againe the Effect by the Cause So that it commeth all to one whether of those two knowledges wee there vnderstand Againe to propose two meanings of Worde and Knowledge here and for the word Word to embrace the latter but for the worde Knowledge to entertaine the former as here Musculus doth what else is it but indeed to embrace entertaine both both yea Beloued and so we may must too accept of a Word here in my Text in both these senses vnlesse we will be very extravagant from a whole streame of Interpreters of best note And t' is the rule of S. Austin conf l. 12. c. 31. Cū alius dixerit hoc sensit quod ego et ali Imo illud quod ego Relligiosius me arbitror dicere cur nō vtrumque potiùs si vtrumque verum est◠si quid tertium si quid quartū c. When one saith Such a thing is vnderstood by such a place of Scripture another saith another thing is thereby vnderstood I hold it the more religious course for me to say and why not rather both if both be true yea if a third or if a fourth meaning And Vnus Deus sacras liter as vera diversa visuris multorum sensibus temperavit God hath so tempered the Scriptures as that hee hath made them fit for diverse vnderstandings so long as they are true And in his first booke de Genes ad liter the 18 th Chapter Si qua scripta divina legerimus quae possint salva fide qua imbuimur alijs atque alijs parere sententijs in nulla earum nos praecipiti affirmatione it a proijciamus c If we light vpon any place of Scripture which may aagreeably to the analogie of faith yeeld vs more interpretations then one Let vs not be headlong in affirming but one with excluding of the rest Yea or with praeiudicing of the rest as himselfe saith afterwardes of himselfe in the 20 th Chap. Nō aliquid vnum temerè affirmans cū praeiudicio alterius expositionis fortasse melioris c. Not Peremptorily or rashly affirming but one meaning with preiudice of another exposition which happily may be the better Because of all which Beloved I intend God willing to prosecute the Word that here One Day is said to tell another not only in those two senses last aboue mentioned but in some seeming other agreeable to wholsome doctrine consonant to the circumstances of my Text and not at all dissenting from or preiudicing the most commonly receaued interpretations rather keeping my selfe to the libertie of the word then any way either to imprison it or the riches of the Observations that arise from it as one of late as out of S. Austin hath in like case well pronounced One Day telleth a word vnto another 1. Aword 2. But a word and 3. But One word 1. First A word And here first in A word wee haue whereby to rectifie the words Mottes or Mottos Apophthegmes Aenigmaes Symbols Posies Emblemes Titles and Inscriptions of these dayes These Dayes No. But rather The Men of these dayes by the Example of These and All Dayes else and of The Heavens and The Firmament Whos 's Mottos pleasant and Amiable Mottos and whose Firme Imbossings Glorious Imbrodery are still The Glory of God according to that which already yee haue heard and shall hereafter heare so long as The Dayes Report lasteth For so One Day telleth a word vnto another Where first vnto Gods Glory I cannot but cōmend the moderne Mottos Posies and Inscriptions of Christiā Princes whether in their Coynes or otherwise In which The Glory of God is ether Expressed or evidently Imployed Such as wherein God and his Grace is mentioned is put to be their Helper is implored for Tuition is magnified for Vnity is vnited to Right and Equity is honoured by Dishonour to Euill Thinking by Things Admirable being the Lords Doing by the shield of Faith protecting by Iesus passing through the Midst of his Enimies by Victory and Saluation ascribed to The Crosse of Christ Iesus and the like In all which compared with the Profanenesse and Idolatry of Pagans and the Abolishing thereof as of Darknesse at the Sun-rising yee may discerne The Lyon of the Tribe of Iuda as it were by his Paw The propagation of his kingdome by those Signes and Symbols those Stamps and Impressions of Gods Glory left on the Earth whilest his Hand is in the Necke and Collar of his Enimies and whilest he stampeth and Trāpleth vpō Infidelity dashing it in pieces like a Potters Yee may see his Inheriting the Heathen by making Kings and Iudges
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
and All Things to His Glory So is his power made perfect through weaknes 2. Cor. 12. 9. So hath he chosen the Foolish things of the world to Confound the Wise and the Weake to confound the Mighty c. 1. Cor. 1. 27. That no Flesh should Glory in His presence It is there also worth the observation how that those words Out of the Mouth of Infants c are inserted in the Second verse of the 8. Psalme betweene the first and third verses in which the Prophet magnifieth Gods Glory in consideration of the Heauens such like workes of his and his Ordeining As also the words of my Text are in the second verse of this Psalme interposed betweene the first verse and the rest in which the Heauens too and such like Creatures are brought in for the Declaration of Gods Glory As though the Heavens too and the Dayes of Heauen the Sunne the Moone the Starres the Firmament and the rest were to be reckoned among those Babes and Infants out of whose Mouthes together with others hee hath Appointed the predication and perfect Composition of his prayses And as though that second verse of the 8. Psalme might serue to Parallell my Text in the Dayes Parliament of Gods Prayses And here we may not omit to bring in the Sunne and the Moone the Dayes the Nights as it were Kings with their Nobility in their Extraordinary Attire and Parliamentall Robes most wonderfully and Miraculously Testifying the Glory of their Creatour our Redeemer Among other things so Strangly Enacted by them we haue in most infallible Recorde That Worke that Strange worke of the Lords That Act of his that Strange Act of His Isai 28. 21. Whereby the Sunne at His Bidding stood still in Gibeon and the Moone in the Valley of Aialon The Sunne that otherwise in This Psalme fo Swiftly with such Alacrity Runneth his Course yet There by the same Commanunding power had no power to proceede was put to a Demurre Abode in the midst of the Heaven and Hasted not to goe downe for a Whole Day And there was no Day like that Day before it nor after it Iosh 10. 12 13. When One Day was as Long as Two Ecclesiasticus 46. 4. One Day went beyond it selfe in Lauding the Lord and lost his owne proper Name in Magnifying the Name of the Creatour For how should it haue any longer the Name of Day that was so much Longer then a Day was nether Artificial nor Naturall Yet is it stiled Such a Day as the like was never before it nor after it A Day of more then Ordinary Continuance in his Luminous Voluminous Expositiō of his Makers Glory by observing his Ordinance And therfore Dignified with the Name of None-Such and to be of an Higher Order then the rest Here men may learne to preferre the Glory of Gods Name before their owne To approue themselues the Ministers and Servants of Reporting Gods Honour by their Honour and Dishonour by Evill Report and good Report That the losse of Name or Reputation for God and Godlynesse for the Glorious Gospels sake in the Service of ether shall be with manifold advātage restored them in this Life and that that is to come Lastly that the best way to get Extraordinary Precedencie and Reputation and an Excellent Name aboue others is by Exceeding others in Paines and Industry by Extraordinary Points and Exploits of Gods Service by Keeping his Commaundements whether in things Ordinary or Extraordinary with Ordinary and Extraordinary Endeavour All this we are better taught then by all this even by The Day and Sunne Christ Iesus who as he was imployed in the Most Extraordinary Works of GODS Glory and therein demeaned himselfe with Most Extraordinary Obedience and losse of Worldly Reputatirn not Seeking his Own Glory so is he also Most Highly Exalted hath obtained Most Extraordinaoy Appellations a Most Excellent Name and A Name aboue Every Name vnto The Glory of God the Father Another strāge Work of Gods Enacted by the Sun by the Day was The Suns not Stāding Still as before but Going Tē Degrees Backward in the time of King Hezekiah A wōderful Retrogradatiō of the Sū that was so Sensible in a Sū Diall A strange Reiournemēt of the Suns Dayes Iourney of the Iournal or Day-Booke and of the Dayes Parliamēt of Gods Glory On which both the Sū his People are still ready to Dance their Attendance whether it be by Tracing Ordinarily Forward or Extraordinarily Backward or else by Stāds Pauses Supernaturall Yea and the Sun-Day the best of all others is the best of all others for this Dauncing Hee that went more then Ten or Ten Thousand Degrees Backward by his Humiliation is our best leader and teacher in Going Forwarde in Standing Still and Going Backward and in Going Forward by Standing Still Going Backward When as yet we Men and women the Glory of GOD Inviting and Commanding vs will not Daunce will neither Goe Ordinarily Forward in our Callings with Perseverāce nor crossing our Corrupt Nature Stand Still with Extraordinary Patience nor Goe Extraordinarily Backward with Humilitie A third thing Enacted was The Darknes which when Christ Crucified was over all the Earth from the Sixt Houre vnto the Ninth Houre When as The Sun was Darkned Luk. 23. 45. Darkned with a Super naturall Eclipse both in respect of the Cause thereof and of the Time that it Lasted The Cause whether it were The Moone Miraculausly Capering to and fro from the point of Opposition to Closing in Coniunction with the Sun or whether the Moone then Interposed betweene Mens Sight and the Sunne was the Iniquitie Infidelitie Crueltie and Ignorance of the Iewes which was then and afterwards at the Full And was then hath beene ever since too neere allied to the Taile Head of the Old Dragon As also the Indignity and Compassion that the Sunne the Moone and the Day were then moued withall not induring as it were to hold the candle or to giue Light at the offering of such hainous Iniury to their Creatour no nor to shew thēselues in their Ordinary Glad and Light Garments but being themselues also clad in Sad Mourning Weedes of Darknesse where they saw such Deeds of Darknesse and The Lord of their Light to be so full of Dolours Solisque Labores And their Sun to be so pained in his being pawned punished for vs The Day as it were Disdaining and Disclaiming those Houres to be any of his wherein The Lord of Glory should be Crucified being contented for Christs sake to loose by an Eclipse Three Howres of that little Time of his life that consisteth but of Twelue The Cause of that Contentednesse of The Day was another if not the only Cause of that Eclipse namely That men might thereby the better Scan The Glory and The Power of Christs Deitie That as the Sunne was then so Extraordinarily and
Supernaturally Obscured so he was an Extraordinary and Supernaturall Sun The Sunne of Righteousnesse that Suffered That as whē the Sunne is Eclipsed The Taile or Head of the Dragon is very Neerely Touched so the Eclipsing of This Sun and Sonne of God by his Humiliation and Sufferings should thereby proue to bee His Godheads Breaking of the Serpents Head That the Ordinary Sun Gaue Place and hid his head as it were from God Almightie when That Sun was once Exalted no higher thē The Crosse That well may the Ordinarie Sunne Shew his Greatest Countenance in his Lowest Estate yet he cannot shew so great Power in his Highest as Christ shewed in his Lowest That His Setting may haue that which of Two others is versified of it selfe alone best verified Mira cano Sol occubuit Nox nulla sequuta est A wonder t' is to Tell Sun set no Night befell Yea and this Sunnes Setting was such as brought More Day and Greater Light vnto the whole World then ever the Sun of the World did to One Halfe of the World at the Highest point of his Liberall Distribution of Light vnto the Day That His Descending was to such a Place where the Serpent Pythō might haue lyen safe enough for ever any other Phoebus being able to come neere to hurt him Lastly That as the Brightnesse Glory of the Temporall Sun doth after a sort Demonstrate the Supernaturall Splendor and Glory of that Eternall according to what heretofore hath bin spoken so the World being thus Depriued of the Sun and Day-Light by a Supernaturall Eclipse argueth The Departure of the Eternall Sun out of the World by a Strange way a Way whereof his Godhead was vncapeable and yet a Way Supernaturally munited with such Coūtermands of Nature as were competible and possible to none but the Divine Nature This Dionysius Areopagita being a Philosopher was able to collect out of that Eclipse Who as History relates being in Athens and seeing there that strange Eclipse brake out into these words Either the God of Nature doth now suffer or else the World shall be Dissolued The Athenians too themselues as t' is reported by the strangenesse of that Eclipse coniectured somwhat more then ordinary concerning The Godhead and The worshipping of him though Ignorantly and therevpon erected an Altar with that Inscriptiō To the vnknowne God Act. 17. 23. Out of all which there arise vnto vs these ēsuing Lights of Instruction Articles of Admonition drawn out of the Parliamentall Act of the Darknesse of One Day That not the very Bonds of Nature or of Naturall Affection should tie vs so fast should bee so deere or goe so neere vnto vs as The Glory of GOD in our Obeying his Commandements his Countermands And that we should be like our Father Abraham who vpon the Appearing of the Command of The God of Glory Got him out of his Countrey from his Kinred from his Fathers house vnto another countrey and from place to place not Knowing whether he went Heb. 11. 8. vntill he came where he had not a foot of inheritance Yea and causing Naturall Affection to stoope to the Affecting Effecting of GODS Glorious Commād he Offered his Sonne his only Sonne Isaac And yet woe is vs that are so farre off from Forsaking Father Mother and the rest that Naturally we are addicted vnto for the procuring of GODS Glory that wee will not at his commandement Offer vnto him that which costeth vs little or nothing and is not Repugnant but Agreeable to any but our Corrupt Nature That we are very blameable that will not loose or rather finde for Hee that so looseth his life shall finde it some few Dayes or Howers of our Life that consisteth of so many yeeres in the Maintaining of Gods Glory That we take heed of Iewish Infidelitie Crueltie Iniquitie Ignorance and more then Iewish Crucifying Againe vnto our selues The Lord of Glory and making a mocke of him For feare least if our Deeds draw neere againe to the Taile or Head of the Old Dragon in being like vnto Darknesse and Symbolizing with the Divle or his Members God strike vs with more then Aegyptian Darknesse and the Light that now GOD bee Glorified we haue be taken from vs our Sun Moone be Eclipsed our Day bee turned into Night and the Length of our Dayes both here and in the Land of Promise be elipped off more then Three Houres or Three Dayes That wee should gladly Suffer together with Christ that being conformable to his passions Wee may also Reigne together with him That we ought To Conforme our selues vnto the time of Christs passion not to passe it in mirth and iollitie but in weeping for our selues in chastising of our selues by true Poenitencie without Sparing of our selues our Sinfull selues who by our Doings haue put Christ to his Sufferings The most seasonable and reasonable celebration whereof is not in Feasting but in Fasting Praying Praysing Preaching and the like neither in standing farre off in worldly Opposition but in Drawing neere with Soul and Body vnto the Righteous Sun who is neerer to vs then the Heavens even so Neere as in our Hearts and in our Mouthes Rom. 10. and as that In Him we Liue and Moue and haue our Being Act. 17. Likewise To be Serviceable and Applyable vnto the other Dayes of the Lord the Dayes with Especiall Happines Destinated Appointed for the Service of the Lord The Declaration of his Glory for some Extraordinary Benefits bestowed on his Creatures Thē to Reioice with them that Reioice not to be like to those who according to the Arabiā proverb Loose a Margarite vpon the Festivall Day yea thē loose the vnion of the Spirit so t' is to be feared the most precious pearle of the Kingdome Heaven Whilest they can not brooke the Church or some that are in it or the way vnto it vpon the Holy Dayes when especially we ought to goe though it were a farther a harder way from the vtmost partes of Iury to Ierusalem from the blindest corner of Dissension to the sight of peace from our owne Houses to GODS House and the place where His Honour Dwelleth Then and There Spiritually-Supernaturally to Leape For Heaven To it From that which is most Opposite vnto it To resigne our Worldly Businesses and Delights which by the Interposition of Earthly Cogitations doe disioyne separate vs even vpon the Sunday from our Lightest Sū and Brightest Day as it were by the whole length of the Diameter of Heavenly and Eternall Things That it behoveth vs to hasten away from those points of Opposition wherein we Christians ether Prince or People stand while Christ is Crucified to Spirituall vnity and Coniunction the better to reclaime or represse the common professed Enimies of Christ and to debarre them of their meanes of wronging Gods Glory That we beware of Giving our holy Light vnto Dogs and casting the Pearles of the
kingdome of heaven before Swine That we open not the Doore to let filthy Sodomites come in but like Angels of Light strike such such Light-Angels with Blindnesse take away the Light of their Eies from thē that they may not finde the Doore nor the Way into the House Seeing their comming is fot no other but villanously to Abuse to deale vnnaturally with the House the Lord of the House and those within it that are the Lords Seeing also that their saying Haile Maister yea and Kissing of Christ too is but to Betray him to catch him strike him and misvse him And their Rabshaketh-like speaking the language of the people of God is but to Raile and to Dishonour him That we Loue not that which God hateth whether it be the world or the things that are in the world cherish not his Enimies in his presence nor be Favourites Abettours of Notorious Offenders and Excommunicated persons No nor Grace them with the Light so much as of our Company or Countenance But David like to be Companiōs of those that Feare the Lord to let the Righteous resort vnto our Company to let no vngodly person Dwell or Tary in our Houses no not so much as him that telleth Lyes to hate them that hate the Lord and to bee Grieved with those that rise vp against him yea to hate them right sore as though they were our Enimies Lastly That We must be zealous for our Heavenly Fathers Glory Shewing that we are not Implicitè only or in grosse but indeed and Expresly in loue with GOD by having the pulse of our Conscience Extraordinarilie Moved with Ioy whē we see God Glorified or els with Disdaine Sorrow and Impatience when we see His Name and Truth Blasphemed Then it is our part to do as Craesus his sonne is said to haue done who having beene alwaies dumbe yet spake suddainely when hee saw his Father set vpon Or rather to imitate the Son of God himselfe who otherwise being dumb and not opening his mouth yet spake and spake as no man ever spake in the behalfe of his Fathers Glory yea and was in an Extraordinary fashion Eaten vp with the zeale of his Fathers House How then is it that wee are so Senselesse in the wrongs that to GOD are offered why rather whē we perceaue God to be so highly Dishonoured and Blasphemed among other things by Hereticall Disparagement to his Sonnes Deitie and more then Iewish Crucifying of him why I say doe we not Start and Startle and Leape though it be from one end of the Heaven to the other to Ioyne with others in the hindering of the Wrongs offered to the Sonne of GOD In so doing doe yee Glory still more and more my Deerely Beloued And you especially the Highest among Christians that are out of this Auditorie and yet in The Parts of the Dayes Speech are though not the Principall Verbs yet the Principall Praepositions doe you I humbly Exhort you put your Royall Assents to the Dayes Acts of Parliamēt of Prayses of the Highest King Most Praise-worthy That not only Iom le Iom One Day vnto Another but one Le Roy le veult vnto Annother may Royally Recount and Ecchoize His Glory Whilest like Zealous Ruling Lights of as High Parentage of as Ancient Creation as the Heavens like Ben-Iamins Great Kings Little Sonnes of Gods Right Hand of Iealousie like Zealous and Obedient Dayes or Iamins that are still a Telling and Enacting like Zealous Iohns and Iameses that are still a Thundring out of Working of Loving you make your selues still more and more the Fervent Interiections of the Dishonour of I AM. The Maintaining of whose Honour is the Charge that is imposed on you Decline it not you most Princely Praepositions but Incline your soules and hearts vnto it That When Christ your Life shall appeare you may haue the Glory of Not being Declined by him A fourth thing Enacted by the Heavens and their Lights the Dayes and the Nights is The Darkning of the Sun The Moone not giving her Light The Starres falling from Heaven and The Powers of Heauen being shaken Mat. 24. 29. Which Shall be but little before Christs comming and the end of the World Whereof that such things must needes bee Prognosticating Signes The later part of the aforesai◠saying of Dionysius doth well testifie Here are Signes Extraordinarie of Declining Dayes Darke Blindnesse in the Lightest Falling Sicknes in the Firmest and Shaking Palseies in the Powers of most Stedfastnes All here not The Dayes only but the Lights of Heauen and the Powers of Heaven shall make apparant shew of their Decay By Diverse Defects Strange Appearances vnvsuall Changes and Manifold Infirmities Not by Eclipses onely but by Ellipses too as though The Sunne it selfe were subiect also to Convulsions Convulsions And what not Where as shall bee so many Thousand Dayes and yeares to cause Contraction in such an Olde Decrepite Age which is it selfe a Sicknes of this world causing the Fairest Creatures to Decay Decaying to keepe at length as it were within doores to hide their heads and not to shew themselues abroad as they were wont yea and to bee so tedious to themselues the rather because of Men that will not mend Themselues as that The very Creature Groneth too Travaileth in paine hath an Earnest desire of Amendment by the Worlds Dissolution and so Expecteth waiting when the Sonnes of God shall be Revealed And How long doth it Expect and Wait So long as that it may well teach men Long Suffering and Patience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the beginning of the world or from Mans Fall vnto this present This present yea as long as any time shall bee even vnto the Last Moment Moment of most Moment when All these Things shall be dissolved 2. Pet. 3. 11. But now you Heavens and you Lights of Heaven you Light and Darknesse you Telling Dayes and Certifying Nights What is become of all your Stedfastnes and Constancie which wee haue heretofore so much commended Shall it be reported of you that you failed in your Last Reports of all And will you be so Deficient in the Last Act of all of All your Parliament O no. But then much more by your Defects Changes and Infirmities will Gods Power be made Perfect Which only is Everlasting who is able to Diminish not only Mans but Your abilitie to abate Your strength and to shorten Your Time for all your Everlasting Permanencie And for all your Stedfastnesse yet by your Mutabilitie to declare that he only is Immutable By your Vnfaithfulnesse compared vnto Him yea and by your Impuritie in His Sight to make it good that he only is Good and Faithfull and Pure Even as the Wisdome also of his Angels is in respect of him but a foile of Folly to Magnifie His Wisdome So then you Dayes and likewise you the rest will not Then in
your Old Dayes Dayes of your Greatest Infirmities after so many Successions and when your Succeeding Impotencie shall exceed your Power that was his Predecessour I say you will not thē giue over Telling one another his Power that exceeds all others You will then Tell by your Waxing Old as doth a Garment how True hee is that gaue his Word you should doe so You will Pronounce His being still the Same by your being when you shall bee so Old so Diverse His Extolling by your Falling downe His Enduring by your Perishing The Dilatation the Explication and Vnfolding of his Praise by your being Folded vp Heb. 1. 12 Rowled together What shall I say that you Will say I know not how much you doe Now Tell. How then can I foretell how much you will Thē Tell vnto Gods Glory Only this I know That you will Then Tell and More then you doe Now A Word vnto One another A Word of God that Endureth for Ever And the Elder you wax the more Talkitiue you will bee the more you decrease the more will your Glorifying Speech increase As reason is your Knowledge and Experience of Gods Glory ever more and more Increasing And here the Oldest Men of all may go to Schoole to the Oldest Times and Dayes and other of Gods Creatures much elder then themselues to Learne of them how to behaue themselues towards God in their Olde Age and when that their strength faileth them Not then to neglect and resigne to younger men the Service of Gods Glory Not then to doe that which they say Old mē may doe by Authority But what they ought to doe by the Authority of the Booke of Gods Glory Which requireth of them to cast away profane and olde Wiues Fables and to Tell as the Dayes doe true Tales of God Almighty such as may be vnto others insteede of Commentaries and Expositions of Gods Great Goodnesse Lingua cùm verum loqui caeperit id est Virtutem Maiestatemque Dei singularis interpretari tum demum officio naturae suae fungitur saith Lactantius Whē our Tongue vndertaketh to tell Truth that is to be an Interpreter of the Power and Maiesty of so Singular a God Then neuer but then doth it discharge his Naturall Functiō You therefore that be Old haue had for a long time Experience of Gods Power and Goodnesse and haue heard longer then others what One Day hath said thereof vnto another Be you Examples of Truth vnto others of setting forth Gods prayses and of Interpreting his Glory that so much the more the weaker that you grow That Gods Power may haue his Perfect Praise by making you so Strong in Praising him by your Goodnes when you are weake and haue one legge already in the graue yea and in your Sicknesse and your Death Then thinke too of your Crowne your Reward how neere you are vnto it how neere vnto the goale of Glory to the end of your race and that therefore yee ought not by any meanes to slacke your pace but to hasten it making it appeare vnto Gods Glory that it hath beene no forced Motion in you vnto Godlynesse Gloryfying Gods Name but a Naturall Swifter in the End then it was in the Beginning A fifth and necessarily the laste thing Enacted is the Laste Day and End of the world when the Power of God that Made the world shall bee Demonstrated as it were à Posteriore by the Dissolution and Destruction of the world by the laste Day the End of Time Determination of all Termes and Termers When the Hoste of Heaven shall be Dissolved Isai 34 When Gods Alpha shall returne to his Omega Dayes Temporall shall Cōmend his Praise to Day Eternall When his most wonderfull Power and Glory shall be seene in and by the Sonne of God himselfe Destroying the vngodly and preserving His that is the Godly in the middest of that Vniversall Conflagration and receiving them to Glory prefigured happily by the preservation of Shadrach Meshach and Abednego in the middest of the Extraordinarily Hcated Burning Fiery Furnace and afterwards promoting them whilest their Enemies were consumed by One like vnto the Sonne of God Dan. 3. When the Heaven the Vesture of Gods Glory shall be Folded vp Changed for a New When the Heavenly Scrole or Book out of which Gods glory is now taught vs shall be rouled together Isai 34. and the whole Army of the Leaues therof shall be looser then Sibyllas Leaues or the Leaues of This Booke yea shall fall downe as the Leaues of a Trce as a Falling Figge from the Figge tree Isai 34. Lastlie when This Booke of the world shall be Cancelled Burnt and Men shall go no more to Schoole to It the Law or else the Gospell to learne such Knowledge of Gods Glory as now they haue but shal Themselues not their Bookes be Translated those that haue beene Good Scholers Here from Discoursing and Discursiue Knowledge of Gods Glory to Angel-like Intuitiue Knowledge and Ever Blessed Beholding of Him and of his Glory to whom we are so much Beholding especially for That Knowledge and Beholding of Him and of his glory That is Blessed for Ever Amen And now Beloved in GODS best Beloved if we shal but draw the curtaine The very speach of more Inferiour and Base Speachlesse Creatures will come into the Reckoning of Recounting Gods Glory As when God opened the mouth of Balaams Asse Num. 22. and made a Dumbe Vnreasonable Creature to speake Reason to Reproue therby the Madnesse of the Prophet 2. Pet. 2. 16. yea and of Vs all who either speake not at all or else speake so out of Reason as though we had changed Differences with an Asse who speake so much and many yeeres together and yet speake so little according to Gods word and of his praise When as the Asse spake nether often nor yet much and yet all he spake was according to That Word to That praise wherof Man cannot Speake too much nor yet too often And if we would speake of Other Kind of Speach we might finde Another Asse assumed to the Totall Summing vp of Gods prayses even that Christopher or Christ-Bearing Asse that was Prophecied of that Christ should ride vpon him was farther Dignified with His Riding on him And so leaving these let vs proceede to things more Senselesse For according to the saying of our Saviour If these should hold their peace the Stones would Cry Would Cry and from their Low Estate Crie out Lowd in the Commendation of the Power of God that made them and in the Proclaiming of His Christ vnto the World He that is Able of Stones to raise vp Children vnto Abraham no marveile though he be able to raise vp Praise vnto Himselfe out of Such Childrens Mouthes I will not here speake of Stones Applauding Venerable Bede in his Preaching or such like But wil speake of Speech more warrantable
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. What will the Heathen say at that Day can they say O God we knewe thee not wee heard not of thee No did saith he never heard yee the Heavens speaking vnto you by their sightlinesse and the excellently composed harmonie of all things souÌ„ding shriller then any trumpet never saw you the manner of the Day and of the Night how still they continue on their course c. Athanasius also vpon the Title of this Psalme saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What saith he to the Heathen c. to the Heathen For because t' is the Worde of God too which One Day reporteth vnto another and yet for all that they haue not beleeued The Dayes Report therefore are they altogether without excuse for not Beleeuing when they heard the word of God O but if wee had heard That Word of God which you haue heard the Revealed Written word of God then we might haue beleeued O no it is not likely GOD at all times and in all ages providing for all men the fittest meanes in respect of themselues of their times to bring them vnto GOD because he would haue all men saued Therefore as t' was said of the Iewes Luk. 16. 31. If they heare not Moses and the Prophets neither will they be perswaded though one rise from the dâ—ad a gaine So may we say of the HeatheÌ„ If they would not heare the workes of God if not the Report that the Dayes and other of Gods Creatures gaue forth touching Gods Glory neither would they haue beene perswaded if they should haue had heard Moses and the Prophets That which was made manifest in many of theÌ„ who questionlesse had beene made acquinted with the Books of Moses and yet continued still in their Infidelitie Then how much more inexcusable are the Atheists and Infidels of these later times who haue heard The Report that one Day maketh to another of The will of God Revealed not only by his Workes but per doctrinaÌ„ per inspirationem by Doctrine and hy Inspiration too For the whole Scripture is giuen by Inspiration of God and is profitable to Teach c. 2. Tim. 3. 16. Which whole Scripture they haue had long ere this by One Dayes Report vnto another promulgated and proclaimed vnto them And so haue they had Another word to teach theÌ„ too another Word of God another Word which One Day telleth to another Nor only haue they had the Doctrine of Moses and the Prophets to instruct them but of the Apostles too nor of those only but of him that taught them too even of Christ himselfe and therefore as yet of Another word of God too another Word which One Day telleth to another Another Yea and anothergates Word of God is this of which wee are now to speake in the next place being now as it were carried backe againe into the maine Sea of GODS Glory The Dayes here in my Text seeming to smile out a certaine willingnesse to haue the whole course of their Discourse there determined like as when Oceano properant se tingere Soles One Day Telleth a word vnto another A Word By Telling of whose Glory the Dayes haue gain'd the greatest Glory of their whole Report Report now iumping ioyning hands with that Report of the Prophet Isaiah where he saith Lord who hath beleeued our Report c. which Report to report vnto you of whose Glory it was I leaue to S. Iohn chap. 12. v. 41. A Word of which as in his Common place and as his Expanse and Pertingencie together with GODS Glory is extended over all and beyond all Encomiasticall Explication much already hath beene spoken And yet as in his Proper place of Circumscribing Glory I haue more to say of Him which I haue thought vpon Ecclesiasticus 39. 12. A Word more Significant then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Daâ—ar is in Hebrew A Word that signisieth a Thing whereby all Words doe Signifie A Thing before All things in whoÌ„ All things consist Col. 1. 17. A word Strong of Almighty Operation Cause of All things and by whom All Words and Workes Arose and were Raised vp from Nothing A Word that is The Day Spring from an High that hath visited vs. Luk 2. v. 78. out of whose Strength comes forth Sweetnesse A Word that is a Branch or Sprout Zach. 3. 8. 6. 12 overspreading the whole world aimed at by the Branches of Signification of the Dayes Telling and that as the Prophet saith shall Grow vp out of his place and shall cause Others to growe and Arise vp by Him and with him A Word that is the Standing Standert Roote of Iesse that being Lifted vp draweth all men vnto him into his Glorious Rest Vs especially The Gentiles that Trust Seeke vnto his Ensigne whom also he hath receaued to The Glory of GOD as the Apostle speaketh Rom. 15. where he withall maketh Christs Arising a Refuge to the Gentiles A Light vnto Them and a Ruler over Them to be an Especiall point of GODS Glory That the Gentiles might Glorifie GOD for his Mercy c. And therefore I might by no meanes omit to touch this point in this Relation of GODS Glory no nor to touch the mindes of vs Gentiles with This Points Admonition how that vpon iuse cause it is especially required of vs Gentiles to Glorifie the Lord. And therefore let vs all herevnto for ever by your Amendment in Obeying his Commandements say Amen A Word That is Alpha and Omega The Beginning and the End of all the Alphabet of all the words works that wee or any other can Speake or Doe vnto GODS Glory A Word So Beginning That So was In the Beginning and Before The Beginning of All Worlds That In him By him and Through him is not only the Source the Beginning but the very Being of Dayes and Nights and the rest of GODS Creatures And So that never will any Day or Night nor should any of his Of spring make an End of Talking and of making Shew Declaration of His Beginning His Beginning that causeth the Creatures Perfectst Being His Beginning and making of an End To whom and For whom are All Things and their Ends. Whose Making of an Ende shall giue Beginning to their Greatest Glory and Happinesse which is an Everlasting view of The Greatest shew of GODS Glory when in the End of the Alphabet God shall be All in All 1. Cor. 15. 28. Most Admired for his Great Goodnes Ω how Great and Ω how Good Most Richly and Gloriously Beseene and Seene of All. One Day telleth a word vnto another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Word is the Lord saith Clemens Alexandrinus So Iustin Martyr vnderstandeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Doctrine and the Appearing or Comming of Christ to be here vttered revealed and reported S. Austin also on the Title of this Psalme
Time of our Redemption By and through a Word vnspeakeable O how we Loose the Day and truely doe the Truants play When nothing we assay as Treasure Trovants of That Day Which to Kings Treasuredue of Heavēs Prayses may accrue Whilst Day is still in view whē Word did Happy Dayes renue Such Word of Such a King Word King Word God Such Being King End and Beginning of Words Works Worlds and Ev'ry thing O might Liues Thankefull Ryme in Deede to vs Redeeme the Time Lost by Vnthankefull crime In Words For Words Redeeming Time O word of our Redemptiō ô Omer our true Rome and Strength of our Redemption ô our Redeeming Homer too And therefore our true Divine Homer too most worthy of so high an Aspiration most worthy of the Attribution of Divine Titles and of the Immortal and Heavenly Nature Which if by a profuse Hyperbole to make the best of it they haue beene ascribed that by some Christians too to Homer of the Infidels to the Almost Adoring of him Thē much easier I hope it will be to perswade all men to ascribe and that without any Hyperbole to this Christ-Homer of vs Christians True Divinity the Divine and Heavenly Nature perfect Deity and Equality with God and so to proceede from Almost to Altogether worshipping of Him This also is enforced by vertue of his being as every Day exceedingly vnto Gods glory Reporteth of him the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word of God the word of his Mind the word of his Counsell the word of his Wisdome and Intelligence For saith the Apostle What man knoweth the things of a Man saue the spirit of man which is in him Even so the things of God knovveth no Man but he that is of the same Nature with God No not Those Deepe things of God which are Revealed vnto vs are Searched or Reuealed but by the Spirit of God much less are All things yea Those Deepe Things of God which are Concealed frō vs and Vnsearchable and the Inward Essentiall Things of God much lesse I say are they Searched but by GOD who knoweth thē without Searching Who knoweth the Mind of God but Himselfe Who hath beene his Counseller or Man of his Counsell but Himselfe Who of His Knovvledge and Wisedome but Himselfe In a word who is in the Bosome of the Father as S. Iohn speaketh but such a one His Sonne as is of the Same Nature with Himselfe Moreover Saint Iohn saith plainely and without Trope or Figure that That word was God God And what more can be said to shew the excellencie of this word Word And what lesse then is a word to bee a God And therefore he must needs be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word or that word a word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in an eminent sort Whose Glorious Eminencie as it is at once deciphered by S. Iohn Ioh. 1. 14. When he saith we saw the Glory thereof as the Glory of the only begotten Sonne of the Father so also shal it be shewed in all that followeth Whilest we shal farther declare how by this word or Sonne of God we are brought to the rightest knowledge of God and that in him is Gods Glory most resplendent Isai 9. 6. He is called Counseller As who only is pri vie to Gods Counsell and can best Counsell vs in things concerning GOD. He is as yee haue heard our right Hermes and our Homer too To whom both Princes and Peoples Muses should bee addicted and affixed Whose Healing Leaues and words of wisedome ought still to lie in and vnderneath our heads On whom our best way and Method is ever to relie and set vp our Rest for Knowledge and for Learning On whose Supportation if we recline our dull and heavy heads as S. Iohn did when he lay and leaned on his Breast we shall both take Sweete and Safe and Satisfying Rest and also take Best Counsell of our Pillow For that is our true Sibylla too out of whose Words and Works we are best instructed in the whole Will of God In as much as GOD himselfe is best able to Declare his owne minde vnto vs. The Poet Claudian de laude Christi speaking of the comming of Christ maketh this to be the End thereof Vt possis monstrare Deum ne lubricus error Et decepta diu varij solertia Mundi Pectora tam multis sinerent mortalia seclis Autorem nescire suum That men might rightly know God their maker Which knowledge of GOD by Christ Iesus we that are indeede Christians know to be as much worth as Felicity it selfe according to that Ioh. 17. 3. This is life eternall to know thee the only true God and him whom thou hast sent Iesus Christ To know thee by Iesus Christ In whom whatsoever the Father hath he would haue heaped and hoarded vp that so he might both communicate himselfe wholy vnto vs and might glorifie his name Hence saith Christ I and my Father are one And He that seeth me seeth my Father And No man commeth to the Father but by me And No man knoweth the Father but the Sonne and he to whome the Sonne will reveale him And I am the Way And I am the Doore And I am the Light And Ioh. 1. 9. He was the true Light which lighteth every man that commeth into the World For t' is by him that the lustre of his Fathers Glory best of all bebeameth the whole world Hence the Apostle 2. Cor. 4. 6. placeth and reposeth the Light or Illumination of the knowledge of the Glory of God in the face of Iesus Christ when he saith God hath shined in our hearts to giue the Light of the Knowledge of the Glory of God in the Face of Iesus Christ In the Face of Iesus Christ For he is the liuely Image of his Father The Image of the invisible God Col. 1. 15. and 2. Cor. 4. 4. The Brightnesse of his Fathers Glory and the very Image of his Substance Heb. 1. 3. And as t' is in the 7 th of Wisdome verse 25 26. He is a pure influence that floweth from the Glory of the Almightie the Brightnesse of the everlasting Light The vndefiled Mirrour of the Maiestie of God and the Image of his Goodnesse We spake before of other Images and Resemblances of Gods Glory All which come infinitely farre short of this Image For Man himselfe herevnto compared is not so much the Image of God simply as hee is said to be made rather after the Image of God Indeede 1. Cor. 11. 7. Man is there called The Image and Glory of God But elsewhere he is said to be made after the Image of God Why The Image And yet why After the Image The Image because he is indeede like vnto GOD. Againe After the Image because of the vnlikenesse or vnperfectnesse of this likenesse in that he doth
libris gentium inveniri testimonia veritatis that there were such testimonies of the Truth found in the books of the GeÌ„tiles And again alittle after In literis GentiuÌ„ superstitiosae idololatriae plenissimis aliquid quod ad ChristuÌ„ pertinet invenitur There is something found coÌ„cerning Christ theÌ„ in the most superstitious Idolatrous books of the Gentils Norknew the GeÌ„tiles something only concerning Christ For they had knowledge also of this Word even as he was the Word as appeareth by that of Serapis vnto Thulis king of Aegypt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Lactantius in his 4 th booke of Divine Institutions the 9. Chapter saith That the Philosophers were not ignorant of this VVord and alleageth there to that purpose Zenon predicating this word Hermes often describing virtutem maiestatemque verbi the vertue and maiestie of this word Besides Eusebius and Cyrill write and the like is also shewed by S. Chrysostome S. Basill That Amelius a Platonist and Heraclitus approved it to bee well said of that Barbarian so called they S. Iohn because he was a Iew In the beginning was the Word and the word was with God and that word was God S. Austin also affirmeth that he had read this beginning of S. Iohns Gospell in the bookes of some of the Platonists And in his teÌ„th booke de civitate dei cap. 29. he saith That a certaine Platonist as Simplictanus a reverend old man and which was afterwards Bishop of Myllane was wont to tell him said That that beginning of S. Iohns Gospell was worthy to be writteÌ„ in Golden Letters and to be set vp and published in everie Church and Congregation and that in the most eminent and conspicuous places Out of all which wee gather still more and more how inexcusable the Infidels and vnbeleevers are for not Beleeving this word of God yea and for not Beleeving in him of whom by every Dayes Report they had heard so much And so much of the first thing here observed touching this most honorable most pretious VVord of God 2 The other and last thing is That the Dayes by recouÌ„ting this word doe most of all recount Gods Glory The Reason hereof is plaine For God speaking diverse and sundry waies vnto vs that we may see him and there being Three miroirs in which God sheweth him selfe and his Glory vnto vs to be knowne to wit his word by his works his word by the Scriptures his word Christ Iesus by this last word only is God best known shineth perfectly vnto vs In as much as t' is by him too that God is by those other two waies or anie way whatsoever revealed vnto vs. And in as much as he is the Best word of all as S. Iohn laboureth to proue both in his Gospell and in his Epistles in both which he calleth him The word of life atque in vita concludit omnia Dei beneficta vnder Life he compriseth all Gods Benefites saith one there Among the which the chiefest redouÌ„ding most to GODS Glory is our RedemptioÌ„ both promised performed So here we haue a word out of whose IncarnatioÌ„ asof the most rare excellent most Divine woÌ„derful Babe Suckling the Praise of God is best perfited Out of whose Nativity but much more out of the effusion of his Bloud as of the Best wine Reserved to the last and the infusion thereof into our wounds out of the aspersion and inspersion thereof and out of the vertue of his most Glorious Resurrection doe the Sparkles of Gods Glory arise and mount vp into the Highest Hereof and how Sweete how Gracefull and how Glorious the Speech is the Hearing the Report hereof hath in this poore speech of mine already beene reported to your hearing In Respect of all which yea All Gods Benefites towards vs Christ is most worthily called Omer a word A word in Deed or a Doing word A word of Greatest Power to Doe Such things A word of most Faithfulnesse to Doe what was said in Things of so hard Beliefe and for Those who were so Vnfaithfull in their Deedes and Sayings A word of Greatest Comfort a true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Homer vnto vs according to all Greekish Derivations A word a pledge of Gods Good will towardes vs. A word our true Hermes and Interpreter by whoÌ„ GOD and Man came to parle to together A word by whose wordes we must be Guided and all our wordes workes must be Directed Yea and to say it againe A word of most True DirectioÌ„ which we must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Follow as the Guide of our feete into the way of peace A word whereby GOD did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Follow after man that had Forsaken him Seeke him that was Lost vntill hee Found him Made him and after he was Marred did Remake him And therefore too A word for vs to put our Trust Confidence in aboue all Things Works in the world According as David often saith In thy word not In my VVorkes is my Trust A word to whom hauing hidden in him all the Treasures of VVisdome and Knowledge Col. 2. 3. doe most truely and principally belong those exceeding high Elogies or Reports of Commendation which very many haue giuen vnto Homer Among the rest That of King Alexander calling him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Kingly Poët That of Aristotle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He only of all Poëts or Word-Works contrivers is so wise and wittie to Know what is Fit for him to Doe and to obserue a Decorum in every thing And that of Velleius Magnitudine Operum fulgore CarminuÌ„ Solus appellari Poët a mer uit He only for the Greatnesse of his Works and Resplendent Glory of his Words hath deserued the name of a Poët or a Word-Work Maker In the Words of the Lord are his Workes Ecclus 42. 15. By the Word of the Lord were the Heauens Made c Hee spake the word and it was Done Hee spake the Word and they were Made he Commanded and they were Created Yea He Spake the Word too Men they were Remade he said Amen and Men they were Recreated Amended Who ever Spake as This Word Speaketh Who ever Writ or Wrought as This Word Worketh Yea writeth too in the Tables of our Hearts and writeth â—ookes too of GODS Glory of larger volume then the Heavens and of more contenting Contents then the Creation One Day Telleth another This Word to be Their Maker And more then that This VVord to be Mans Maker and Remaker Word worth His word for worke of Day of worlds RedeÌ„ptioÌ„ Worthy Worlds All-Dayes words and workes of Redamation More worthy word of words and workes of Commendation Then All-Dayes Glory-words and workâ—s can make Râ—lation And no marveile For here we haue a Day Telling and Told of of Ioy vnspeakeable The Day or