Verba dierum, 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 University 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. Evans, Edward, b. 1573. This text is an enriched version of the TCP digital transcription A00448 of text S114610 in the English Short Title Catalog (STC 10583). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 385 KB of XML-encoded text transcribed from 94 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2018 A00448 STC 10583 ESTC S114610 99849835 99849835 15007 2248550866

This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission.

Early English books online. (EEBO-TCP ; phase 1, no. A00448) Transcribed from: (Early English Books Online ; image set 15007) Images scanned from microfilm: (Early English books, 1475-1640 ; 788:05) Verba dierum, 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 University 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. Evans, Edward, b. 1573. [4], 181, [1] p. Printed by Ioseph Barnes, At Oxford : 1615. Running title reads: The dayes report of Gods glory. Errata on pi2v begin: 'Pag. 31.'; I4r last line ends: 'then Res'; S4r catchword: 'newes'. Some print show-through. Reproduction of the original in the British Library. eng Bible. -- O.T. -- Psalms XIX -- Commentaries -- Early works to 1800. Sermons, English -- 17th century. eebo Verba dierum, 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 f Evans, Edward, 1615 188 67305 1466 0 0 0 0 0 217.81 F The rate of 217.81 defects per 10,000 words puts this text in the F category of texts with 100 or more defects per 10,000 words. 2006-11 Assigned for keying and markup 2006-11 Keyed and coded from ProQuest page images 2008-10 Sampled and proofread 2008-10 Text and markup reviewed and edited 2009-02 Batch review (QC) and XML conversion

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 Words Mediation , conveighed from Divine to Humane Enunciation , and by the Instruments of All kinde of Words , 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 , principium 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 , perfection : 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 a a Psal 94. 10. ) that teacheth man knowledge , knowledge of GOD , and of himselfe .

This lesson of Knowledge did man then first begin to take , when 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 b b Advers. Marcion . lib. 1. & Chrysest. ( on Rom 1 ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And Athanasius also ( on Rom 1 ) veri●as ipsa siue Dei cognitio ●uêre homi●ibus ab initi●●indita . . 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 c c Ad pop Antioch homil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . First GOD spake vnto vs by the world , by The Booke of the world d d Which Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ad pop. Antioch. 1 ) calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. The Greatest Booke or Bible : of as Great a Volu ne as the whole world Clem Alex. calleth the creation , or creature of the world a kinde of GODS Scripture See Gualther in his preface to this Psalme , there terming it , Librum Naturae . Note the second word in the Psalm . Whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Booke See also Bartas his Elegancy in the First Day of the First Weeke , vetse . 151. Tripartit . Hist. lib 8 &c. , 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 man knowledge : even now too , after that Knowledge ( Cognitio Sancta e e Iun & Trem. ib. , 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 * * A● . rote . 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 * * So is the sift proposition of Euclids first Booke of Elements called ▪ because of the hardnesse thereof to yong beginners . , 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 .

The Third , how ever the last Generall part shal be , The Matter , The Subiect , or , The Substance of their Speech .

The word of Exhortation shall not lie in an heape together : but , like vnto salt , shall here and there bee sprinkled , as need shall seeme most to require ; that so the whole may the better be seasoned .

The Last Generall part , because this time will not bee sufficient to treate of , and yet it behoueth you to haue some precognition thereof : It shall suffice ( besides that which hath beene said of The Knowledge of GOD ) to tell you that it is , The Glory of GOD ; That which The Heavens are said to declare in the first verse of this Psalme : And The Handy worke of GOD ; That which The Firmament is there said to Shew . The Heavens declare the glory of God , and the Firmament sheweth his handy worke .

And so much the lesse need shall there be of saying any more vnto you hereof at this time , because wee shall often make mention of it , by occasion of that , which ( if GOD will ) now , and hereafter ere long bee ; shall be said of the other two parts . Such being The Glory of GOD , as that it cannot but shew it selfe in all things , and is indeed the maine intendment of this whole designe .

Part. 1. Now then first , as concerning the first Generall part , The Meaning of these words , One Day Telleth another .

Where first , I thinke it convenient to deliver vnto you three or foure Literall Expositions of these words .

The first whereof ( vnlesse you thinke it to appertaine to an Allegoricall , or else a Mixt Sense ) is collected out of the 9 , 10 , and 11. Chapters of the Epistle to the Romanes , conferred especially with the foure first verses of this Psalme . The last whereof is expreslie cited in the 18. verse of the tenth Chapter : the second ( where the words of my Text ) is ( according to this Exposition ) implyed in the 21. verse , in those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c: according to Isaiah , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All Day long , or , Every Day , From Day to Day , During a long Day , or Time , or , a Day of Many Daies and Nights : a a Lyra , ibid. Ab Antiquo vsque ad praesens , From a Long Time agoe vnto This present . And so , in especiall Application thereof vnto The Iewes , The Meaning of my Text may be : One Day ] of GODS calling the Israelites , of Stretching out his hands vnto them , of Sending Prophets Early and Late without ceasing vnto them , of working wonders among them , of preseruing them , of heaping his Benefits vpon them , & the like , Telleth ] The Glory of GOD , vnto Another Day ] of like sort : & that Continually , vntill the comming of the Messias , the End of the Law , the End of their Desires , the Consolation , the Hope , and Hoped for Redeemer of Israel , and their Chiefe Felicity .

But in a more vniversall sitting of it both to Iewes and Gentiles ( whose happy vnion in the Divine Election and vocation , and in the Riches of GODS Glory the Apostle there diverse times very Notably vrgeth . ) The Meaning may receiue this Augmentation : Namely , One Day ] of Salvation , whether of Iewes or Gentiles , iointly or severally : One Accepted Time , One Day ] of Hearing GODS voice : One Day ] whether of the wilde , or Naturall Branches : One Day ] of their partaking of the Roote , and Fatnesse of the Oliue tree : One Day ] of their Election , Vocation , Engraffing , Admittance into the number of GODS people , His Beloved , Children of the Living GOD , vessels of Honour and of Glory . Againe , One Day ] of Casting away the one or the other , through their Vnbeliefe and Disobedience : One Day ] of their Reiection , their being Blinded & Enslumbered , that they should not See nor Heare vnto This Day ( Rom. 11. 8. ) One Day ] of Bowing downe their Backs Alway , of their Fall , & of their Losse . Yet againe : One Day ] of their Recovery , if they abide not still in vnbeliefe . One Day ] of their Reelection , or Recollection , Recalling , Reconciling , Reengraffing , Readmitting , Revniting , and Replenishing : vntill in processe Ioh. 10. 16. of many Dayes , there come to bee One Sheepfold● , and one Shepheard . Finally : One Day ] of any of GODS Mercies , or Iudgements , towards Iewes or Gentiles , towards Iewes and Gentiles , towards All people of the world : One Day ] of The Goodnesse & Severity of GOD ( Rom. 11. 22. ) Whether iointly or severally , toward this or that people , in all and every respect , considered : vntill we come to , O the Depth of the Riches of the wisedome and Knowledge of God , &c: Telleth ] to make That Depth the Greater , Psal. 42. 9. and as it were One Deepe calling another ; vnto Another Day ] of like condition , The Glory of GOD : concluding as S. Paul doth the 11. Chapter to the Romanes , & as we do this Exposition , To whom be Glory for Ever . Amen .

The Second Exposition is gathered out of the Title , or Inscription of this Psalme . The Third out of the first and second Chapters of Genesis compared with the sixe first verses of this Psalme . The Fourth is Saint Austins .

For the Second ; I am not ignorant , that ( what with the diverse significations of the prefixes in Hebrew , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and of the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and what with something in this Psalme contained seeming to sound to th' advancement of each Sense ) this Psalme hath his Title much like vnto the Text that I haue read vnto you ; that is , much diversified with variety of Senses , and of Interpretations . But the best of all ( for the Title ) I take to bee that of Iunius and Tremellius ; ( which they haue from Abraham Ezra , & David Kimbi , the two a a See Bucers Preface vpon the Psalmes best of al the Rabbins ) and it is , Magistro Symphoniae Psalmus Davidis , The Psalme of David to the master of the singing , or , the master of the quire . That which Avenarius a a In Lexic . in verbo , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also , but with more explication , hath delivered : Continuanti in Canticis Psalmus Davidis , the Psalme of David to him that continueth on the singing in the church , that is , Hic Psalmus ( saith he ) exhibitus est praefecto cantorum , qui continuabat & vrgebat , vt is assidue suo tempore & ordine decantaretur , This Psalme was exhibited , or , tendred to the master of the singers , who did vrge the continuall singing of it from day to day in his due time & order . And this too is most agreeable to the Greek , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if it be rightly vnderstood .

This I needed not perchance to haue spoken vnto you ; but that , as our Saviour by the image and superscription of the money shewed to whom the tribute belonged , and as the Rubricke doth something availe to the better vnderstanding of the Blacke ( as they call it : ) so the Title & Inscription of this Psalme may some thing helpe vs to a good sense and meaning of these words , which out of the Psalme I haue read vnto you . For according to the Title in that best interpretation , one meaning of these words may be . That One Day in the Church , One Day of singing in the Church , One Day of reading in the Church , yea and of reading too these Psalmes of David in the Church , according as they are divided by some * * Itain Psalter . Arabic . into 20. by others * * Ita Ecclesia nostra instituit legendos , iuxta numerum dierum mensis . 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 b b 1 King . 57. , 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 a a De bello Iudaico lib. 7. c 4. 9. 10. reporteth , with the Temple at Ierusalem . And let be vnreckoned in like case Cosröe , b b Vide Gulielmum Tyrium , Bell. Sacrili . 1. Aar , and Daber , kings of Persia . And let those who therewithall least of all were moved , moue forwarde this cause most of all . For b b Vide Gulielmum Tyrium , Bell. Sacrili . 1. 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 b b Vide Gulielmum Tyrium , Bell. Sacrili . 1. 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 b b Vide Gulielmum Tyrium , Belli Sacri li 1. 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 them . selues , the Temple of the Resurrection b b Vide Gulielmum Tyrium , Belli Sacri li 1. , and the like ; According to the old policie of Nabuchodonosor ; Antiochus Epiphanes c c Mac●abeor . lib. 1. & 2. , 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 frequenting 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 d d Phys. lib. 2. c. 6 context . 59. it with your holinesse , and make it happie by your serving of GOD . For if Protarchus ( 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 Ephes. 5. Col 3. 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 another the Glory of GOD . Those , by all the Workes which in any of them were created ; This , by GODS Resting in it and Sanctifying of it . So haue S. Ambrose , Chrysostome , and Basill , ( in their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ) And so hath that divine Poet , Seigneur du Bartas , with a gift of excellencie , handled each one of those Daies ; that well they haue made it to appeare that each of them may lend to other , each and all of them may lend to vs ( though they lend vs too ) infinit and vnspeakable , though ever spoken , matter of GODS Glory . And in this respect Bodin speaketh very well ▪ ( towards th' end of the first Chapter of his first booke De Republica ) Deus Opt. Max. cum omnia sapientèr , tum illud potissimùm , quòd rebus agendis ac negotijs contrahendis sex omnino dies definiit ; diem verò septimum * * See the Lord de la Nowe , Discourse . 25 contemplationi & quieti sanctissimae consecra●it , quem vnum a a Gen. ●●p. 2 Deut Exod. cap. ▪ 20. ex omnibus beauit , & cuisoli benedixit ; vt diem huncfestū hilaritèr ac iucundè transigamus , & in pulcherrima Dei praepotentis opera , iudicia , iussa intuentes , in eius laudibus acquiescamus . Where , besides the blessednes by GOD himselfe bestowed on that Day , which is bestowed on his service , ( that which before we spake of , and is expresly proved out of the beginning of the second of Genesis ) This is also a thing of very singular note , That not only the six daies of Gods working ( I say not The Workes only that GOD made in the six daies , but the six daies of GODS Working ▪ ) haue taught man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too ; ( as Aristotle hath distinguished them in his sixth booke of Ethicks , and the fourth Chapter . ) But the Seauenth Day hath learned him * * Vid. de la Nowe vb , suprd Contemplation also ; And this to be the Endc of all trades and occupations , of all arts and sciences , of all affaires & negotiations , both civill and domesticall ; Even vpon the Sabbath Day , to keepe it holy , to enioy our rest with reioycing in the Lord , & in pulcherrima Dei praepotentis opera , iudicia , iussa intuentes , in eius laudibus acquiescere : and by contemplating the beautifull Workes of GOD ; his iudgements , and his commandements , to rest and reappose our selues wholy on the magnifying of GODS name ; casting away from vs euery thing that presseth downe ( as the Apostle b b Heb. 12. 1. speaketh ) & the sin that hangeth so fast on vs . That so at the least once in the week , we may be found resting and residing in our proper Element without any worldly gravitation .

This the Heathen men had some glimmering of : And therefore , how ever they derided

Iuv. Sattyr . 14. — metuentem Sabbata patrem : yet they themselues , though all in darknes ( as they were busied themselues about such things as the Sabbath Day had taught them . Hence were they so prolixe in their Contemplation , & Contemplatiue felicity . Hence had they their Dayes of vacation from civill affaires , even th' administration Ovid. de Fastis lib 1. of iustice it selfe .

Ille nefastus erit , per quem tria verba silentur :

Fastus erit per quem lege licebit agi . And all this learned they by the sound of the Sabbath Day . The sound of the Sabbath Day , which had gone out into all lands , according to that which is in the next verse saue one vnto my Text.

S. Chrysostome in the tenth Homilie of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , speaking of GODS Resting the Sabbath Day , and Hallowing it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith he , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 .

If then , Beloved , it were one of the first Items that ever GOD gaue vs , if the law of Nature hath taught it vs , if the Day it selfe , even this Day , so long agoe , and now so long time together , hath told it vs , if it be the Expetible End of all our actions , the soveraigne Felicity of this life , To dedicate some Whole Day in the week to the worship and service of GOD , and to the workes that are spirituall ; Ought we not , ought we not so to doe ? Though it had never beene expresly written in the ten commandements . For , One Day telleth another .

The Fourth Exposition is S. Austins , in his eighteenth Sermon De Natali Domini ; That the Dayes which we in Christianity keepe holy and festivall ; or otherwise duely and reverently obserue , in memorie of any especiall thing concerning Christ , doe one certifie another . So the Day of Christs Birth , the Day of the Purification , the Day of th' Annunciation of the blessed Virgin , the Day of Christs Resurrection , the Day of his Ascension , the Day of his Sending the Holy Ghost ; the Dayes which now we obserue in token that Christ fasted so many Dayes and Nights for vs , Et Christi merito quaeque notata Dies , doe one relate and recount vnto Ovid. de . Fast . another , the Glory of GOD & his vnspeakeable goodnesse towards vs ; in calling to our memories , & witnessing to the world the gladsome tidings of the Gospel . Dies Nativitatis diei passionis , & dies Passionis diei Resurrectionis , &c: annunciat Verbum . Illic natum , hic passum : In illa Angelorum gaudium , in ista totius mundi luctum ; sed tamen omnium in Resurrectione triumphum , &c: as S. Austen a a vbi supra . speaketh . One Day telleth , &c.

In the next place , it shall not be amisse , if we first of all examine the very wordes themselues , what they may signifie in the Original , conferred too with other languages .

They are in the Hebrew , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Where all the difference is about the signification of the prefixe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being a note either of the Genitiue or Datiue case , and sometimes too by the preposition De , or , Ad to be expounded : Hence some haue vnderstood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place , as if it were to be interpreted by the preposition De. So Kimhi hath taken it : as if we should read it thus , One Day telleth of another . And then the meaning is , That One Day sheweth another day in like sort to follow after him , and that there shall be the same reason of the subsequent , as was of the precedent day ; The Sun still continuing on his goodly order and vicissitude of rising and setting .

So hath One Day told another the Glory of GOD , and hath made him knowne , not in Israël only , but vnto all people . Hence Cicero b b De Nat. Deorum lib. 2. could say : Diet noctisque vicissitudo conservat animantes , tribuens aliud agendi tempus , aliud quiescendi . Sic vndique omni ratione concluditur , mente consilioque divino omnia in hoc mundo ad salutem omnium conservationemque admirabilitèr administrari . See how the heathen man here speaketh ; Sic vndique omni ratione concluditur : It is concluded every way , by every reason , The Glory of God in his providence : every thing is a meanes , a Medius Terminus , to proue & to Demonstrate it withall . Whether it be the vicissitude of the Day and of the Night , or , the continuall a a Suitte continuelle . French Annot. here . suite , and following of one Day vpon another ; One Day Telleth another .

So 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 die● , 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 * * Like to Pag ▪ nines Eloquitur , hereafter ensuing , and Mollers Eloquitur & Testatur . out to the Day a Word , as one English manuscript Translation b b In New Colledge Library . 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 spoken of , by One Dayes telling another . Yea and , for a monument , she hath left vs a great emolument : I mention 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 Tertullian a a Lib. de Resurrectione carnis 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 , quafi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , This Time , This Day , &c. Fr. Holyoke , annexed to Riders Dictionary , in the third Edition . Iam , now x x Ita etiam Italicè , Hor significat & horam & Iam. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 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 handling in his naturall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a a Arist. Phys. lib. 4. c. 13. : 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 b b Ita 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 d d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 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 sou●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 , Diem nova Dei semper opera exh●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 * * Where the former of that Double Action passeth vpon him that Telleth , and the Later vpon the thing Told , as Cevallerius obserueth . Action ; by Adding , or Apponing to the verbs Former Action ( which it had in the first * * Where the former of that Double Action passeth vpon him that Telleth , and the Later vpon the thing Told , as Cevallerius obserueth . Coniugation ) the Impost of the Efficient , or Impulsiue cause f f Or , Designa● , aliquem quidem agere , s●d aliero Sa●sore & Autore : as Calignius speaketh . . 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 Coniecture for the Meaning being herevnto also consonant and agreeing .

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Arabian word , Twise * * In the Imprinted copy of Nebiensis . 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 * * Bertram . saith ) putteth on the significations of All other Tenses , of what Moode & Language soever they be : Shewing it selfe herein a right Proteus , that is , Heavenly Descended , & no Changling for his Changeablenes : as though it had this Motto ; Tempora mutantur , & 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 a a As is also the Aramick . Mood , is as it were a rich Paludamēt , 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 * * Which I take to be the cause , why diverse here , in their Translating , do as yet retaine , with vs , the present Tense . See hereafter the observation of Iunius and Trem. & Moller , &c. and that * * Which I take to be the cause , why diverse here , in their Translating , do as yet retaine , with vs , the present Tense . See hereafter the observation of Iunius and Trem. & Moller , &c. 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 , * * Arab. & vide Cald. supra . Iaumi * * Or , Li. le laumin . They will say , Nullum est Iam dictum , quod non fit dictum a a Terent. in Prolog . Eunuc . prius . Seneca in his twelfth Epistle , expounding that same * * Of Heracletus . , 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 non 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 .

Ier. 48. 10. 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 b b Cic. de Orat. lib. 1. Orator hath of his own profession ? Atqui vide in artificio per quàm tenui ; & levi , quantò plus adhibeatur diligentiae , quàm in ha●re , quam consta●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 b b Rom 10 Apostle I could proue vnto * * Et vide in se quentibus multa huc spectantia . 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 ; c c Ita ferè Cic de Orat. lib. 1. 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 , or ( according to the Originall ) shall power forth plentifully thy praise . So here also , by One Dayes telling another , is meant , That One Day powreth forth Abundantly vnto another . Their Good meaning , who Translate by Eructation , being here also to be found : namely , That Every Day is Superabundantly Full of GODS praise , a Full of words , or Matter a a Iob. 32. 18. , and according to that Fulnesse , doth plentifully vtter and vent out his Laudatorie Speech ; And their Translating being so much the more laudable , and concording with this other , if by Eructation there be vnderstood , Fountaine , or , River-Eructation .

This is very well observed here by Bucer vpon the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eructare vertere solent ( saith hee ) & id nonnunquam significat : sed ad Sermonem significandum inde Translatum est , quod propriè Scaturire significat , Sermo enim ex ore , vt Rivus è Fonte ebullit .

Hence Munster commeth neere vnto the Originall , when he Translateth here Influit . And so doth Pagnine putting here , Eloquitur , insteed of Eructat . Like vnto our English and Scottish , One Day Telleth another : or , ( as others Translate ) One Day Vttereth &c. Which conspiteth also with the Italian , Raconta la parola , and with the Spanish , b b In the signification of Speaking : as our English word ( Tale ) signifieth with those of Saxonie and Belgica : yea and with vs too , when , interrupting one in his Speech , we say : Sauing your Tale , Fabla dicho , in the Ferrariam Edition ; yea and with the Greeke too . For so also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes signifieth , especially if it haue such a worde as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ioyned with it : as here , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Iunius and Tremellius obserue here a farther note ( though not farther then afore * * Where , among other things , of Continuation of Doing , gathered out of the Future tense , in which the Present Tense is Involved . hath beene intimated : ) that which the French Annotations also haue , and is agreeable to that which is in the 5th and 6th verses of this Psalme . Eructat ( say they ) . i. indesinentèr profundit , vt Fons perennis aquas profundit largitèr . Largiter , & Indesinentèr . Both these are here also observed by Moller . Eructat ( saith he ) id est , Copiose & Assiduè Eloquitur & Testatur , &c. Where by the way wee may lay hold on the word Testatur , to enrich & countenance the Days Telling , with his Testifying , like vnto the Nights Certifying . One Day Telleth , Certifieth , and Testifieth vnto another ] Abundantly and Indesinently .

To these two may bee added a Third Observation . For Water doth also Bubble , or make some purling Noise even at the spring head . And so doe the Dayes in their parling one with another : as hereafter ( GOD willing ) shall more at large bee declared , when wee shall come to speake of The Manner of their Speech . This is that which the Greeke too , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , leadeth vs vnto , rather then to Translate it by Eructuation . For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as hath beene said ) doth not alwaies signifie Eructuare , or , Eructare ; but sometimes too , Fremere , Strepere , to keepe a Noise , or a Rustling . So that of Homer , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is interpreted by , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And this signification is very agreeable to that which followeth in the two next verses vnto my Text : There is neither Speech nor Language , but their voices are Heard among them . Their sound is gone out into all Lands &c. Their Sound , their Voices ▪ or , the sound of Gods voices speaking by them . According to that of Leo : a a Leo Serm. 8. de Ieiun . X. mensis . cap 2. Ipsius voces in Die , ipsius audiuntur in Nocte , &c: Gods voices are heard speaking vnto vs by the Day , and by the Night .

So then , One Day Noyseth , and Soundeth vnto another , and that Indesinently , and that too Plentifully , His Glory , who is plentifull in his Goodnesse towardes all his creatures .

Ought then our mouth either to bee Silent in Gods praises , or else Sparefull , or else ever weary of so wel doing ? for , One Day Telleth another .

The Roote of the Hebrew hath also certaine Cosens , or Allies , which will helpe vs to some Intelligence , touching the Ample Meaning of The Report , that by The Dayes is made in this place . Two of them , & they the Neerest ( for I will not trouble you with any more of the Kindred ) are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( To Draw , or cause to come out , to get and come to the knowledge of a thing by some other : ) & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( to Foretell , to Prophecie , or Preach . ) According to the first , The Meaning may be also : One Day shal provoke , ( as before you heard ) One Day shall Draw , or get Knowledge out of another : One Day shall pike , search , Sift , or fish out something , out of another , or , more then another : One still to and of another enterchangeably Giuing and Taking , Adding and Receiuing more and more Revealed Knowledge and Information . According to the later , This also may bee Meant : One Day will Foretell , Preach , or Prophecie vnto another ; One Day will Evangelize , will vtter the Gospell , or Parables of God , vnto another : According vnto that , * * Mat. 13 35 Psal. 78. 2. & 49. 5. I will open my Mouth , in Parables , I will vtter the things which haue beene kept secret , &c. Agreeably also to that preaching of the Gospell , mentioned , Rom. 10. v. 14 , 15.

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Roote , or Theme , of the Arabian , is parted into two Boughes , or Branches of Signification . Which ( for Vpon the pointing or vowclling whereof , I dare not as yet adventure , vnlesse I should doe it vpon coniecture : as much else is in the Arabian ; The rather , because of the paucitie of pointed or vowelled Books : & for want of a compleat punctuated Arabian Dictionary : with which that Divine-Linguist , and most skilfull in the Arabicke , M William Bedwell , is richly furnished . It is to bee wished , that the charges of the Imprinting of that , or the like , and other good Arabian Bookes , and of forming Types and Characters for that purpose , might by some Heroically minded be supported . It would be an excellent meanes of the Advancement of the Common weale of Learning and Christianitie It would the rather cause the Kings of Arabia to bring Gifts ( Psal. 72. 10. ) not only Philosophicall , Physicall , and Rhetoricall ( with which among others , E. vax , that learned King of Arabia was enriched ) but of Divinitie and Christianitie too , and of the Gold of Arabia , to wit , continual ) praying vnto Christ , and dayly praising of him ( Psal , 72. 15 ) In a word , It would be a Mite , wel befitting the Might of a King , to cast into the Earthly Treasurie of The Daies Report of the Glory of The Almightie . want of Garments , The Gold of Arabia , or Richer Matter , to spread in the way , ) we of the poorer sort of Christs servants will vse as the people did the Branches , ( Mat. 21. 8. ) which they cut downe from the trees , and strawed in the way of our Saviour . Thereby the better to decke and adorne , though with such slight stuffe , The Dayes Report of Gods Glory , and to Cry out to Him in the End , Hosanna in the Highest .

One of those Branches of Signification , is like vnto that of the Hebrew Roote it selfe afore spoken of ; namely , To Issue , or Flow out , as out of a Fountaine , to Spring , to Arise , to Sprout , and ( that which perchance is from the Arabick ) to Bud forth . Also , to Shew , or to Declare .

The other is : to Begin , to Arise , to take Arising , or Beginning ; also , to Be the Beginning , or Arising .

Now according herevnto ; One Day Doth , or Shall Flow out , Spring , or Arise , Bud forth , Shew and Declare To and Of Another .

Againe : One Day Doth Begin , taketh Beginning , is a Beginning , Of and To Another .

Here are Buds and Blossomes of Gods Glory . Here are Sweet Sources and Arisings , Springs and Flowings , Shews and Declarations of Gods Glory : proceeding from The Roote of the Tongue of the Dayes Telling ; Telling & Teaching vs , That our Tongues should be a Fountaine of Sweet , and not of Bitter Things . For you would also thinke , that The Day had a Licorish Tongue , or at leastwise a Mellifluous , if yee knew how many Sweet Things it Telleth of . His Eructation being not only of the Sweets of Creation , but of Most prudent and provident Conservation , Preservation , Gubernation ; yea and of the Choicest of all others : Election , Vocation , Redemption , Sanctification , Iustification , Glorification . So many Sweet Verbals Derived from One Primitiue Word of God , by the Deepe Chanell of the Dayes Verbosity .

Where among other things Flowing out , the Dayes Tongue beiug Well Liquored , are whole Seas and Rivers of Corporall , and of Spirituall * * Vid. Act. 2. & Ioel. 2. 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 then 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 * * Vid Psal. 110 3. 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. b b 2. Cor. 11. 19 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 c c Sc. ab eius Radice , per in ver sioncm . ( saith Avenarius ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had his name : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , their words , their words of Excellency , their pleasing words at wil , whence verbal d d Sc. reducend . ad Orig. Hebr. potius quam inde quod C●cus suerit , vt quidam putavêre . puto inde , quia ingenii , verborum , & rci poeticae Choragus : Pre quo , & sine quo , ceteri poeie , imo & philosophi , ●ordent & coecutiuat . Quem . inquit Velleius , 〈◊〉 siquis coecum genitum 〈…〉 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 then 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 Sylv●r Net wherein it is , that is , ( as some haue beene conceited ) a a Inter quos Rabbi Moses ille Aegyptius vi de Pet. Galatin . de arcanis lib. 1. cap. 6. 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 * * Or , ornament of ornaments . vt Ezech. 16. 7. iuxta ▪ Heb. 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 sufficient , 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 I●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 b b Viz. Quòd haec doctrina diebus & nectibus continuatur vsque ad poster●s . ) 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 continuall 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 a a De Offic. lib. 1 . 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 b b Gal. 6. 4 , 5. ) 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 Tertullian c c Adversin Marcionem . l. a. . 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 vpon 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 d d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 955 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 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 e e Adelph . Act. 5 Scen. 4. : 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 f f The Rabbins . See Bucers preface to the Psalms 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 a a 2 Pet. 3. 18. Ecclus 42. 21. He is from Everlasting to Everlasting . & , 39. 20 , H●● seeth from Everlasting to Everlasting . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , For Ever and Ever . H●● . 1 , 8 Exod 15 18. For Ever and Evertor , For Ever and yet longer , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . speaketh , for Euer and a Day , a Day of Evermore , And I would it could be a a 2 Pet. 3. 18. Ecclus 42. 21. He is from Everlasting to Everlasting . & , 39. 20 , H●● seeth from Everlasting to Everlasting . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , For Ever and Ever . H●● . 1 , 8 Exod 15 18. For Ever and Evertor , For Ever and yet longer , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 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 Part. 2. 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 * * As some haue thought Hun● mundum animal esse . Cic in Timpo . & vid. Comentater . in Damascen . lib. 2. orth. sidei , cap. 6. in fine . 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 a a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Damascen . Orthod. fid. lib. 2. cap. 6. in fine . 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 * a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c: & paulò pòst : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( to wit , by reading that same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c: interrogatiuely : of which he had there spoken before ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Athanasius in Fragment . Commentar ▪ in Psal. ex Niceta . diebus ade●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 , si●ut dicuntur benedicere Deo , eumque laudare , videlicet quoniam 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 , when 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 * * Quia licet humana dignitas ab anima rationali pendeat , ca tamen cum sit invisibilis , nulla quâpiam aliâ re magis cognoscitur , qu●m ●ratio●e . P. Martyr ibid. Vid Postel . De O●ig●nibus ▪ fac. 1 See also the Last Sermon : where , of one Dayes telling a word ] or , Speech ] 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 even vnto vs our selues , then 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 , when we behold such beautifull creatures as are the heavens , & the Dayes of heauen : when 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 Co●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 gu●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 * * Rom. 1. 20. are made manifest vnto men 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * * Which signi●ieth indiffer●●tly either Sounding , or Speaking . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 2 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 * * See that which hereafter in this Sermon is in the Margent noted out of Austin , de civit . Dei , lib. 11. cap. 18. 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 Omnis Dits , omnis Hora , qu●m ni●il simus ostendi● , & aliqu● argumeto rec●nti ●dmon●● fragi●itat●● oblitos , Senec , epist. 101. i● initio . 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 from 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 a a Psal 34. 12 , 13 , 14 , 15. & 1. Pet 3. 10. 11 , 12 , 13. spoken .

One Day telleth another . Non habet officium Lucifer omnis idem , saith the Poët * * Ovid. de Fastis , immediatly before that heretofore cited , Ille Nefastus erit , &c. : 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 * * Vid Ecclus. 39 , 13 , 14. hath his proper sweet smell by it selfe : the lily * * Vid Ecclus. 39 , 13 , 14. 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 * * Vid. Eccl●● ▪ 42. v. 24 & . 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 vnderstandeth that , Gen. 27. 27. Which is there spoken by Isaac vnto Ia●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. x x 2. Cor. 2. 14. 15. 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 autem 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 * * Sim. de cassin 4 or Evang. l. 13. Sect. sed Christus . 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 Ovid. Met ▪ lib. 10 . 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 , when 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 vocation , 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 conference 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 a a Super Cantic . serm. 85. hath ▪ vt dissentias tecum , vt tibimet adverseris , vt gravi & vigili lucta tu ipse contra teipsum infatigabilitèr praelieris : postremo , vt valefacias inveteratae consuetudini , 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 ●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 cannot 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 assembly . 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 Ierem. 1. 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 spoken , 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 Om●es iusti Sacerdo●alem habent ordinem . Iren●us . lib. 4. cap. 20. Greg. Mag. 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 viuendo 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 autem ne hoc quidem potest , saith he , ita conversetur , vt non solùm praemium sibi comparet , sed etiam praebeat alijs exemplum , & sit ei quasi copiae dicendi 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 b b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ad popul. Antioch . by occasion of the words of my Text. For like * * See that next in the Margent cited out of Theodoret , de provident Serm. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Act. ●8 . 25. 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 & commeth 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 even 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 , even 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. Mat 5. 16. I ▪ would ye did intend nothing else , but to let your light so shine before men , 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 Gen. 3. & vid. Ier. 31. 35. 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 * * Vid. ▪ Ps. 2. 10. 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 5th and 6th verses of this Psalme ) which commeth forth as a Bridegroome out of his chamber ] Braue , and Chast , and vndefiled . And Reioyceth ] in the Psal 19. v. 5 , 6 Lord * * Psal. 104. 34 & 105. 3. & Phil. 4. 4. hartily , and in the Statuts * * Psal. 119. v. 14. V. 6. of the Lord , v. 8. As a Giant or strong man ] whom nothing may put backe , or divert from his setled godly resolutions . To Runne his Course , or , Race ] In the way * * Psal. 119. v. 1 , 2 , 3 , 4 , 27 , 32 , 33 , 35. Gen. 18. 19. of Gods Commandements : from one End of Them , vnto the other : and therefore is Temperate in All things ( 1. Cor. 9. 25. ) and that for the Ioy that is set before him ( Heb. 12. 2. ) To obtaine a Crowne Incorruptible ( 1. Cor. 9. 25. ) and that same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a a 1. Cor. 9. 24 ▪ & Phil. 3 14. V. 6. , Vid Ps. 119. v. 6 most Braue and Royall Reward of his well doing . For so In keeping of them there is Great Reward , v. 11. And therefore too he may well be seene to Runne ] as Swiftly , as he runnes Gladly and Willingly : even to Runne ] All the world over in One Day : having a Care of All his Subiects and through his zealous Heat , coupled with The Light of Knowledge , finding out all that is amisse and repugnant to Gods Glory , and reforming it . And this not One Day only , but with continuall perseverance , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( Here the worthiest Title of a King ) vnto the Ende b b Psal. 119. sect. 5. v. 1. , vntill he come to him that is The beginning and the End , and to the hight of Gods Glory through him ; And so : From Day to Day , from One Day to another , from Day Temporall to Day Eternall . One Day Telleth another . ]

Now likewise for the People : They may here learne and be admonished , not to attempt , speake , or imagin any Evill against their Rulers and Superiors : no more then doe the Dayes and the Nights ; who to their Rulers oppose no vnrulines , neither withstand they their Lights , least they should stand in their own Light , and so be nothing else but Darknesse . As it fareth with them who by Disobedience to their Guids and Governours , & by plotting mischiefe against them , seeke to extinguish their owne Light : as though being wearie of ther Old Eyes , they would pluck them out , & so either see with the holes , or exchange them for New . And being herein so vnlike to Children of the Day , as that they are not to be reckoned Children of the Night : whilst they enter meddle with such hideous and prodigeous Workes of Darknes , as are not to bee found in the Blackest and the Darkest Night .

Againe , the People are here taught , concerning their Kings and Princes , Rulers and Leaders , Guides and Governours : That though they be never so Good , never so well Allied , never so Wise & Learned , yea though they were Gods Signet vpon his Right hand ( Ier. 22. 24. ) yet they should not be Proud of them , Glory in them , Presume on them , or put a a Vid. Psalm. 146. 2. & indo . & , 118 8 , 9. & 104 , 29. Trust or Confidence in them ; much lesse Adore them , & giue away Gods Glory vnto them .

All which not we only of this Land , but commonly All People of the world are , and haue beene , faultie in . Al which were more tolerable in the Dayes & Nights , then in any of vs all . For as much as their Seducements should be through greater Enticements * * Vid Iob. 31 26 ▪ 27. Deut. 4 ▪ 19. . Their Rulers are in Higher place , more Glorious , more Full of Light , then ours : and if Solomon in all his royaltie were not like vnto one of the Lilies of the Field ; much lesse vnto all the lights of Heaven . Theirs are situated in a Firmament , ours in Infirmitie . Theirs haue a kinde of Everlasting * * Psal ▪ 89. 35 , 36. see more hereafter in this Sermon . permanencie : ours , as soone as God taketh away their Breath they die , and are turned againe to their Earth , and to their Dust . Their Rulers are of greater Might then ours . Witnesse , their Motions , Influences , and Operations ; their Oppositions , and Coniunctions , their severall Aspects , & the like : whereby they are of so great force , both by Sea and Land , and in the Aire : being Causers also of Generation , and Corruption : shewing thereby the Glory of the First Mover and Creator , and his Superexcellent Omnipotencie . And yet for all this , The Dayes and Nights are not Proud of them , Rely not on them , put no Affiance in them or their Alliance , desert not their Allegiance , Dutie , and Obedience to their Creatour , & to the Command of his Supremacie , because of them : they Glory not in them , but in him that made them , & made them ( Day and Night , Light and Darknesse ) before such Rulers were set over them . They worship not the Creatures , but the Creator : finally they Report and Declare his glory , and not theirs : but so as theirs also redoundeth to his glory , who is Blessed for ever .

Consider next , Beloved , how that wee haue a longer time of continuance then hath the Day , & therefore haue more Time to learne . And yet wee see we haue so played the Truants , that we are come to Day to be taught our dutie towards GOD , yea & our Prince too , of an Infant , that is but a Day old . For Angustis●imum habet Dies gyrum , saith Seneca b b Epist. 12. . The Day hath but a narrow compasse . The Moneth is of a far greater bout then he . The Yeere , like vnto one of the greater Circles , is of a greater circuit then they both . The Day in Longevity like vnto the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c c Arist. lib. 5. Animal . , if this bee not rather like vnto the Day . The Day but a Day old : & yet it addeth some knowledge vnto the Dayes of old .

Ostendent terris Hunc tantùm Fata , neque vltrà

Esse sinent . It doth but peepe into the world , and but shew it selfe as it were vpon the stage : and yet maketh it a Great shew of Gods Glory ,

Peepes vs Such Lecture of the Day , Both as he comes , and flyes away : Bides , but to bid the world Adieu ,

And doe Dayes Duty to his * * Or , God . Dieu . So that it may say with the Prophet David , I haue more understanding then my Teachers , Psal. 119. Mem. v. 3. And in the next verse , I am wiser then the Aged . Dayes should speak ( saith a a Iob. 32 7. he , ) and Multitude of Yeeres should teach Wisdome . But , what ? So much Wisdome in so Few yeeres ? Few yeeres ? Few Dayes . Few Dayes ? yea and Few of b b Iob ▪ 32 6. iuxta Heb. Dayes . As few , and of as few , as One. And yet that One not so long as One Day Naturall . And that One can be no more then Once : once expired , can not be reiourned : once past his terme , can haue no returne . For what ? Veréne potest esse Dies saepiùs qui semel fuit ? Certè non potest , saith the heathen c c Cic. de Finib . lib. 2. iuxta finem Orator . And yet for all that , so liberall is it of his little life , and short Time , to spend it to GODS Glory , and to mans behoofe , That ( according to the Italian Proverbe ) Come la candela , fair ' ben' a gli●altri & male a mistesso , Like the Candle , it burneth out it selfe , to giue Others Light . Like the Candle , of lesse Continuance then those to whom it giveth Light .

Yea & so as it were d d Quidam ex Arabam Gram maticis dictiones , quotquot vi Aliph vni●nis invic●m cohaerent & coalescunt , vno spiritu omnes , etiamsi animam e●flare oporteret , nimis superstitiose conten ▪ dunt . Superstitiously liberall is the Day of his Little and short Breath in this point of Service ; That , Gods Glory being as it were an d d Quidam ex Arabam Gram maticis dictiones , quotquot vi Aliph vni●nis invic●m cohaerent & coalescunt , vno spiritu omnes , ●tiamsi animam e●flare oporteret , nimis superstitiose conten ▪ dunt . Aliph of vnion , wherby All the Dayes words are loyned together in One , the Day con●umeth it selfe in that One-Continuall-All-Day-Long-Pronunciation , & never Once taketh breath , till it hath yeelded vp the Ghost .

We are so farre off from bestowing our Breath vpon the Continual pronunciation of 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 summe , t' is but Hay and Stubble * * 1. Cor. 3. , 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 them 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 , spending 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. d d Et vid. Iob. 12. 10. Zech. 12. 1. Gen. 2. 7 & , Psal. 146. 1 , 3. & , 150. v. 6. ) 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 Beneficence . The other , like thankfull 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 giuen , All is a a 1. Cor. 3. 21 , 22 ours : That we should imitate their giving , or rather the perfection of his giuing , who is the b b Iam. 1. 17. Father of Lights , from whom every good and perfect gift Descendeth : who c c 1. Tim 6. 17. 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 d d Psal. 139. 14 , 15 , 16. 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 can 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 Condition 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 Cour●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 man in the Teeth . This Learne , if not by One Dayes Adding abundantly to another , yet by Our Dayly Breads Addition .

The Poore shall never cease a a Mat. 26. 11. Deut. 15. 11. ; 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 tho●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 l●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 Contrary . 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 ma●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 e e De Legib. 2. ) 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 Quàm minimo sonitu . Cic. 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 : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * * Id quod ●edium est , tum primum sit , tum postremum ▪ postrema ver● & prima media ●iunt Cic in Tim●● . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 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 themselues 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 * * Ovid. Met. l. 2. fab. 1. . Here that may be assumed , a a Rom. 10. 15. How beautifull are the feet of them 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 ●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 * * Et sa●e diem & noctem ve●n tisorores quasdam videre est , que temporis spatia ad bominum vsus invicem mutuant●● fimul & benevolè reddunt ▪ &c. Theodoret. de provident . Ser. ● . 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 25th verse , If my covenant be not with Day and Night , and if I haue not appointed the Order of heaven and earth , &c. And P● . 8● . 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 * * Ordinem seculorum tanquam pulcherrimum carmen , etiam ex quibusdam quasi antithetis bouestaui● ( D. ꝰ ) & postea● Si●u● ergo ●sta x contrariis opposita sermonts pulchritudinem reddun● : it a qua dam non verbo rum , sed rerum eloquentia contrariorum oppositione seculi pulchritude compo nitur . Augustia de civit . Dei . lib 11. cap 18 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 * * Sallust . in the first Day of the first weeke , verse 497 , 498. Tenebrarum lucisque varietas , ipsam lucem nobis iucundiorem magisque gratam reddit . Theedoret de provident Serm. 1. 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 , 1. Cor. 14 40 with comelynesse , with decency , and in order . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] tam haec quàm 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 them 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 a a Cant. 4. 2. like a flocke in good order . good order telleth another . One Day telleth another .

Now to end in the same manner that I begun , with the Manner of the Dayes telling one another , & with their Harmony together : I beseech you let it not bee verified of the Day in respect of vs , which Clemens b b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . in initio . The Gre●kin alluding to the name of Eunomus , ●●ore eleging then the 〈◊〉 . Alexandrinus hath of the grashoppers in respect of Eunomus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . They sang vnto the All wise God a better song and made him better melody by * * Or , a ●e 〈◊〉 accorded long . wrought , then did Eunomus withall his skill and modulation . So let not the Dayes Harmony being but in such a Manner , being but by wrought , exceede ours , who learne by the Book too ; the word of God : yea and who haue the Law of God to teach vs too , The vndefiled Law of God , converting the soule : The Testimony ( yea & the Testament ) of the Lord , which is sure , & giueth wisdome vnto the simple : The Statutes of the Lord , which are right , and reioice the hart : The Commandement of the Lord which is pure , and giueth light vnto the eies : The Iudgements of the Lord , which are true and righteous altogether . More to be desired are they then gold , yea then much fine gold : sweeter also then hony & the hony combe . Moreover [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] etiam , over & aboue ( that he is taught by the Booke of Nature , or , the Booke of the World ) by them is thy servant taught : & in keeping of them there is great Reward .

Teach vs them , and teach vs by them , and by the other , O Lord God , which teachest man knowledge ; Teach vs , O Lord , how to keepe them : keepe thou that great Reward for vs , which by They keeping of them thou hast purchased for vs , O Lord , our Strength , & our Redeemer .

THE DAYES REPORT OF GODS GLORY . PSALM . 19. VERSH 2.

One Day Telleth another , or , One Day telleth a word vnto another , &c.

Part. 3 . AT the first handling of these words ( Right Worshipfull and all alike welbeloved in Christ Iesus ) I proposed to your godly considerations 3. generall parts . The first was , the Meaning of the words : The second , the Manner of the Dayes speech : The third , the Matter , or , the Subiect of their speech . About the two first were spent the two first Sermons . Now remaineth , that , by GODS gracious assistance and your great good patience , the rest be taken vp by the Matter , or the Subiect of their speech .

The Subiect then , if we take it more properly , is that which we falsely call the Subiect of Logick , even Res Omnes , All Things . Which Logitians , like Sophisters , mainetaine to bee the End of Logique . For then Res Omnes , All Things , beareth with them no other meaning then Res Aliquae , Some Things . For so they expound their Res Omnes , to be Rerum omnium conceptus qui primi conceptus , siue primae notiones appellari solent . And hee should be a mad fellow , that should take the conceipts or names of things to be All things , and so impiously collect , that more liuing things haue beene of mans making then of GODS : because in the second of Genesis man gaue the other living things their names , although GOD gaue them their formes , whence they had both to be , and to be named . And so it will proue in the end , that Res Omnes , All things , are not Logicks Subiect , no not any Thing at all is the Subiect thereof : vnlesse Logicke will bee content to take things in conceipt , or Names insteed of things : as wont it is to be fed with Demonstrations , when as some other carieth away the Effects .

They must then leaue Res Omnes , All things , to be the Subiect of One Dayes speech vnto another , the Subiect of his Glory , who made All things out of Nothing , and by working on so barren a Subiect , gaue each Day as plentiful a Subiect to declare on , as all Things are .

And yet if we take the Subiect more improperly , for the End ; t' is but one thing , that is here the Subiect : even The Glory of GOD , that endlesse Ende wherefore all things are , and doe continue . This therefore is no Adequate Subiect ; with which neither All things , nor All Reports can match in Exequation , much lesse can make any true Exaggeration thereof , but only by a true Antiphrasis . This Subiect also ( if we goe no farther than The Booke of the World , or , The Dayes Grammar , ) is the Only Part , or Parts of Speech , that the Day hath . As it were to teach vs , That all the parts of our Speech should bee so declined and vndeclined , in respect of Good and Evill , That they should at no time swerue , or Decline from Gods Glory . This the Grammar of the Scripture Telleth vs too ; That whatsoever we doe wee should doe all to the Glory of GOD : And , That Our Speech should be so seasoned , as that it may Minister Grace vnto the Hearers .

And here first I admonish all , who vndertake any Matter or Subiect to speake , or to write of , especially the Poets and Criticks of these dayes , to learne here of the Dayes , what Matter to treat & to write of . Especially , wheras they are not ignorant , that God hath created every man for his Glory , Isa. 43. 7. And therefore not to imploy his wit , or weare out his time otherwise . What a shame then is it for Christian Poets to choose vnto themselues no better Subiects then they doe , the most of them ? in so much that t' is a shame even to name those things whereof they write . A great scandall , Beloued , to Christianitie , and a fowle eie-sore to those that are without . Happily ( to make the best of it ) Iuven. Satyr . 1. Quicquid agunt homines , votum , timor , ira , voluptas , Gaudia , discursus , nostri farrago libelli est . But as for GOD and their Creatour , hee is as farre off from their Matter , as they are farre off from him : who notwithstanding , as Theognis saith , is to bee proposed to vs in our poetrie ,

a a Theogn . v. 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , First and Last , and betweene both . And here I cannot but commend vnto you , and to your imitation Saluste Du Bartus , a Poet aboue the ordinary levell of the world , for the choice of his subiect most rare and excellent , and such as is the Dayes Subiect here in my Text. Or else shall I rather commend vnto you our Prophet David here , who throughout this whole Booke of Psalmes maketh the praise and glory of GOD to be stil the sugar-burden of his song : the inscription of the whole booke being , The a a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deciphering of Gods Praises .

But where shall I find a Criticke , whom I may commend vnto you for the like ? so like are they all vnto those , of whom t' is said in the Psalm , 78. 33. Their daies did he consume in vanity . They wast their wits , & spend out their whole life time , many of them , in vaine toyes and trifles . A worthy Subiect surely to treate of , whether it ought to be Vergil or Virgil ; Carthagin●enses , or Carthaginenses ; Preimus , or Primus ; Intellego , or Intelligo : And in that verse of Invenall b b Satyr. 11. ,

Qui Laccdaemonium pitysmate lubricat orbem : whether it be to be read pitysmate , or pygismate , or pitylismate , or pedemate , or poppismate , or pyreismate , or piteremate . And a thousand such like phluaries ▪ foolish & vnlearned questions , which engender strife , envie , raylings , backbitings , evill surmisings , vaine disputations , and which are vnprofitable and vaine , as S. Paul c c 1. Tim 6. 4. 5 2. Tim 23. Ti● . 3. 9. speaketh : nothing concerning any man , much lesse a Christian mans life , & as ill befi●ting his Discourse . Vnlesse they thinke that GOD hath placed them here in this world for an end so vaine and frivolous ; and not rather , with the Prophet David , As long as they liue to praise the Lord , & as long as they haue any being to sing prayses vnto d d Ps. 146. 1. our God : yea and alwaies to bee talking of his worship , his Glory , his Praise , and wonderous Workes , Psalm . 145. 5. This Glory of GOD to bee the Subiect of One Dayes Speech vnto another , This Praise of his to be the price they all intend and contend for in all their conference , was every where pointed at in my former Sermons .

One Day telleth another . That which One Generation is said to tell another , yea and which all the workes of GOD are said to shew and to talke of in the 145. Psal. Where , v. 4. One Generation shall praise thy workes vnto another , and declare thy power . And v. 10 , 11 , 12. All thy workes prayse Thee , O Lord &c. They shew the Glory of thy Kingdome , and talke of thy power . And looke what the Heavens are here said to declare in the first verse of this Psalme , The Heavens declare the Glory of God : and Psal. 97. 6. The Heavens haue declared his Righteousnes : & what the Firmament is here said to shew , ( v. 1. ) The Firmament sheweth his Handy Worke : Of that also is it here to be vnderstood , that One Day Telleth another .

So that , what for the infinitenesse of GODS Glory ( for , who can expresse the noble acts of the Lord , or shew forth all his praise ? Ps. 106. 2. And The Lord is great and can not worthily be praysed . Ps. 96. 4. And , The glorious Name of God excelleth aboue all thanksgiuing and praise . Nehe. 9. 5. ) And what for the manifold Workes of God ( O Lord how manifold are thy Works ? Ps. 104. 24. even as manifold as All Things are ; ) I find my selfe in a narrow streight , whilst I haue vndertaken vnto you more then I can performe . * * Toīs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . as Dionys. speaketh , de Divi. nom c. 2 p. Graec. 267. in fine . For so it is , that in lesse than an houre , I must tell you ( if I should tell you all ) what every Day telleth vnto every Day , every Houre vnto every Houre , yea every 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , every Moment of time , vnto every Moment . According to that which hath beene deliuered in the explicated Meaning of the words of my Text. And that were more , then to tell you the many & diverse combinations * * Vid. Clav sup. Ioan. de Sacr. Bosc cap. 1 pag. 34 , 35 , & 36. Edition , 4. of each letter of all the Alphabets in the world , with each other letter : although wee should take the same letter as often in the same word , as it is possible . For more infinite are the Things themselues , the e e Creatura literarum inflar per ordinem , & congruentia sua dominum opificemque suum significante & clamante . Athanas . co●tr . Gentil . fol 216. letters of the Alphabet of GODS Glory , ( among which All Dayes and Nights too , like so many * * Dividuntur Arabum Literae in Solares & Lunares . Sunne and * * Dividuntur Arabum Literae in Solares & Lunares . Moone-Letters , must haue place ) then are all the Letters of all the Words of all the Languages in the world . There is neither speech nor language where their voice is not heard . Nay there is not any letter of any language in the world , but maketh one of the wordes of Gods Glory , and many words may be made of it to that purpose . And well wee may recount vnto you some one word , or some of the words , which One Day telleth another : but all the words we cannot , because we know not all the letters of this Alphabet . So that , when I labour to tell you every thing that One Day telleth another , it fareth with me , as sometimes it did , when I thought to haue numbred a great flocke of fould , residing vpon a great River : whilest I began to tell a great troope that were risen , there rose vp still more and more , even in the telling of them mingling themselues so thicke together , and flying so fast one after another ; that , what with their fast flying , some one way , some another , every way a great cry , my memory and sight were so distracted , that my whole designe was broken of . For so , so many are the Dayes , so fast following one vpon the other , so diversly shewing forth Gods Glory , so full fraught with the messages thereof , so abounding still more and more with matter of Gods Glory , even Dum loquimur , whilest we speake vnto you , and whilest they speake one vnto another : that it will be more then we shall be able to do in so short a time , to point at some two or three of those excellent Reports , whose wel appointed infinitenesse hath disappointed my farther , yea & well neere * * Qui enim piè infinita persequitur , & si non contingat aliquando , tamen p●oficiet prodeundo Hilar. de T●init . lib. 2. infinite intendment .

First therefore of the Glory of God in Generall , and then of some excellent Particulars therof : both being the matter of the Dayes Report , and the Subiect one way or other of their Speech .

The Glory of God , is that most absolute paragon of perfection , whereby he is truely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( as Damascen speaketh ) superperfect , aboue , and before all perfection ; That Divine Excellency whereby he is superexcellent , eminent , aboue al things , yea aboue Excellencie it selfe , or any name that is named , not in this World only , but also in that that is to come . Eph. 1. 21. That infinite Sea of Essence , as S. b b Adv. Eunem . lib. 1. Basill and c c De Orth. ●id . lib. 1 cap. 1● . Damascen call it . Which also Damascen d d Adv. Imag. Oppug . Orat 1. p. 5. elswhere tearmeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Being beyond all Being , & a more then Divine Divinity . Againe , t' is cleped by e e Ibid. Orat. 3. pag 148. him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Power aboue all power , as also speaketh the f f Ephes. 1. 21. Apostle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , farre aboue all power and Might . In a word , His Omnipotent , Infinite , and Eternall Being .

And this is proved by the enterchangeable putting of God himselfe , and of his Glory , for the same . As , Psal. 108. 5. Set vp thy Selfe , ( or , be Thou exalted ) O God , aboue the Heavens , and thy Glory aboue all the Earth . But most evidently by the answere God gaue to Moses , Exod. 33. Where when Moses desired to see Gods Glory : no , saith God , Thou canst not see my face ; for there shall no man see Me and liue . Where we are advertised , that , as to see Gods Glory is to see God himselfe , so his Glory can be no moreknowne , then can himselfe in his owne nature . This g g Damascen . advers. imag. oppug orat . 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this naturall Glory of God , as others x x Among whom Athanasius , in the place next hereafter cited out of him and Theophilus Antioch . who ( lib. 1. ad Autolyc . c. 1. ) saith of God , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may as well signifie Inseparable , as Incomprehensible . of the Fathers and the Schoolemen , so also Damascen well saw ; and saw also , that the Naturality thereof maketh a maine difference betwixt the Glory of God , and of other things , of the Creatour & the creature , where he h h Damasc . vbi supra . saith : Móyos , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . He only is truely Glorious , as not having his Glory from any other , ( as with vs , they say , Honor est in honorante ; & Epictetus , in the first chapter of his Enchiridion , reckoneth Glory to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in respect of vs ) but Himselfe being the cause and fountaine of all Glory and Goodnesse .

This maketh the difference betwixt Gods Glory & others to be as great , as is betwixt an everlasting fountaine 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 c c As D●mas● . ( cap. 1. lib 1. orth. ●●d . ) Basil . ( advers. Eun●● . lib 1 ) Dionys. Areopagi● &c doe maintaine . 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 perfection ? 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 apprehension thereof , and to apply himselfe to our capacities , vseth to descend from the Glory of God in Generall , or the naming thereof , to the setting forth & describing of it by some Particulars ; such as are accounted 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 men wont to place Glory . Hence saith the Scripture , a a Psal. 104 2. He hath put on Glorious Apparell . And , b b V. 1. He is become exceeding Glorious , hee is cloathed with Maiesty and Glory . And c c Iob. 40. 5. He decked himselfe with Maiesty and Excellencie , and arayeth himselfe with Beauty and Glory . And , d d Psal. 66. 2. Sing forth the Glory of his Name : make his Praise Glorious . And , e e Psal. 145 5. I will meditate of the Beauty of thy Glorious Maiesty . And , f f 1. Cor. 16. 27 Praise and Glory are before him : Power and Beauty are in his place . And , as before yee heard , They shew the Glory of thy g g Psal. 145. 11. Kingdome , and talke of thy Power . And , as before also was alleaged , h h Psal. 97 , 6 The heavens haue declared his Righteousnesse . And , i i Deut 5. 24. Behold the Lord our God hath shewed vs his Glory & his Greatnesse . And , k k Psal. 57 , 11. 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 tamen 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 a a Ephes. 3. 16. , There is not any thing , but hath some Glory or other : even b b Hooker , l. 5. sect ▪ 42. Glory that God hath conferred on his Creatures . See more thereof afterwards . That , wherein his highest perfection 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 communicate 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c c Damascen . vbi . infra . Non invidit nobis invisibilem naturam suam D●us , ne quis id possit obtendere , aut se ab hominibus omnino demisit incognitum Verùm , vt predixi , creaturam ita disposuit , vt etsi ipse in sua natura videri non possit , ex operibus tamen possit agnos●i . Athan. advers. Gentil . fol. 216. , 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 d d De orthod. fid. lib. 1. cap. 1. vs the knowledge of himselfe , as farre forth as we were able to comprehend him . And , e e Ib. paulò post . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 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 f f Homil. 30 , de divers . lect. Evangel. speaketh , and S. g g Super Cantic . serm. 31. where he saith . Neque hoc luminare magnum ( folem l●quor istum quem quotidie vides ) vidisti tamen aliquando sicut est . sed tantum sicut illuminat , verbi causa aere mentem , parietem &c. 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 haue in the shining face of Moses , as also in the surface of the brightest bodies ) But in his goodnesse hee would not ; That so hee might the more communicate his goodnesse vnto man , by imparting so much the more , and more ready knowledge of the innumerable parts of that glory , which surpasseth knowledge .

Hence hath our good GOD provided vs of that Booke I told you of in the beginning , then tearmed The Booke of the World : but now is it become The Booke of GODS glory too . A Booke of golden a a Hos. 12 10. It is reckoned amongst the benefits , and louing kindnesses of God towardes his people , that in speaking vnto them he vsed Similitudes . Similitudes of GODS glory , yea and a Book gloriously garnished with the Images therof . According as every thing approacheth more or lesse to the highest perfection ; Some bearing the very Image thereof : but every thing some way or other resembling it , and bearing likenesse , if not liking therevnto . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith Damascen b b De Orth. fid. lib. 1. cap. 19. And Bonum Commune Summum ac verissimum Deus est . Aug. Ep st. 3. .

And here we may obserue , that which Moller hath well noted on my Text and the verse aforegoing ( Athanasius also saying , c c In Fragment . Images Beproued . that David in this Psalme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , reprehendeth those that worship the creature aboue , or besides ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , besides ) the Creatour ) we may , I say , obserue , how vaine & foolish their superstition is , who must needs forsooth haue Images , to put them in mind of GOD ( for that is their Achilles for the defense of them ) when as GOD hath for the same purpose set before vs , and exhibited to our view and due consideration , the Heavens and the Firmament , the Day and the Night , yea and the whole state of things created ; that by the ensignements of them , and by such goodly monuments , we should bee admonished of the Creatours most excellent glory , and most glorious Excellencie .

Where neither is there a Nomanclator wanting vnto vs . The names , the natures , the offices of all things ; their hid properties , their proper vertues , their vertuous endowments are all discovered vnto vs , by the continuall Report that One Day vnto another , and every Day vnto vs , maketh of them . Every Day and Night , like so many Bedils , still attending vs for the same purpose , and to tell vs : Such , and such are the badges , Such and such the traces of his glory : There 's his Aeternitie , There 's his Power , There 's his wisdome , There 's his Goodnes , There 's his Truth , There 's his Iustice , There 's his Prouidence , There 's his Mercy to be seene . And so alike of all the Glorious attributes of GOD ; according as Calvin d d super Rom 1. and Zanchius e e Compend . lico primo de Dco . p. 22. & inde . doe well agree , That Speculum creaturarum patefacit singulas Dei virtutes , The Booke , or Mirrour of the world , or of GODS Creatures , discloseth vnto vs all the proper Attributes of GODS Glory .

So that what ever of these it be that they shall pretend to be put in minde of by their Images : they are more , and better put in minde of them by all the works & creatures of God . Yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( Rom. 1. ) That which may be knowne , or , That which is lawfull and expedient 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . lib. de Mundo . to be knowne concerning God , is manifest in them . For the invisible things of him are seene by the Creation of the World , they being considered , or , vnderstood by his Workes . By his workes . And so by Similitudes & Images of Gods owne making , Gods own warranting , Gods owne appointing for that purpose : for which they would haue pictures and Images of mans making to serue , yea and of mans maintaining too , against the expresse prohibition of God himselfe .

Vnlesse they will fly to that miserable shift & base tricke of begging the question in Logique , to haue the felling downe of the Second Commandement hand-smooth to be granted them : A thing as much as any thing else to be stood on by vs , till such time as they shall haue proved their Church to be of that nature of freehold . For otherwise , they fall vpon the dint of that Commandement so much the more by their Images , because they say they haue them to put them in minde of God . For the having of other things enough besides , to doe that ; is a reason , why we should not make Images for that purpose . For to transgresse Gods Commandement lightly and needlesly , is not a lighter sinne , then to doe it vpon some kinde of Necessitie .

And that we haue other things enough besides to put vs in minde of God , this 19. Psalme is sufficient to proue vnto vs . In the last verse whereof , wee haue The Redemption of the world , chiefly to remember vs of God , & of his Glory . In the verses going before that , vnto the sixt verse , we haue the Statutes and Commandements of God , doing the same also : in that they a a Vers. 7. convert the soule , a a Vers. 7. giue wisedome vnto the simple , b b Vers. 8. reioice the heart , b b Vers. 8. giue light vnto the eies ; and by them is Gods servant taught . And that Commandement it selfe , which forbiddeth Images , as also foure other of the first , together with the Preface , make such often mention of God , and of the Lord , as if God had thereby purposely anticipated that Reason of the Papists , heretofore of the heathen ; by telling them , that that so often mentioning of his name , and those his Commandements so pure , so sure , and so sweet ( as here the Prophet David calleth them ) must needes put them still in minde of God , if they regarded those his Commandements , but so much as to remember them .

Thirdly , we haue all The workes of God whatsoever , Qui●quidagit : Which Genebrard too vnderstandeth by the Iudgements of the Lord , in the 9. verse : but must needes be included within that , which is in this second verse , One Day telleth another .

Fourthly and lastly , we haue all those Resemblances of the Creatour , wherewith God , that is a a 1. Cor. 15. 28 all in all , deigneth to dignifie all and every of his Creatures .

Which is reason sufficient , why wee should not make any graven Image , or the likenesse of any thing to put vs in minde of God : especially those being vnto vs such bad Remembrancers of God , when they so ill resemble him : ( The Godhead being not like vnto gold , or silver , or stone graven by art and the invention of man , as S. Paul said , in the seaventeenth of the b b Vers. 29. Acts. ) And whereas otherwise we haue even all the Workes & Creatures of God , better Remembrancers of God ; in as much as they are all better resemblers of his Glory . There being not one of them all , but ( as before was begun to be declared ) some way or other doth resemble him .

Omnis Creatura reprasentat eum qui est Trinitas , saith c c Tom. 1. pag. 14. Col. 2. Bonaventure , every Creature resembleth , yea , representeth God . And , Saptentia suam similitudinem diffundit vsque ad vltima rerum , saith Thomas d d Sum. part. 1. quaest. 9. art. 1. Aquinas . God , who is wisedome it selfe , diffuseth the similitude of himselfe even to the lowest , the least , and last of all things . And , as Zanchius e e De Operib . Dei part. 3. li. 3. cap. 1. saith , Nulla quidem res est , quae non aliquam cum Deo similitudinem habeat : quia omnis effectus similitudinem aliquam habeat cum sua causa necesse est . Ita fit vt nihil sit in mundo , in quo non aliquod Dei , divinaeque bonitatis vestigium 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 f f Hier. Savonarol . de triumph . Crucis . l. 1. c. 10. another saith , Dei Essentia omnium aliorum ab ipso similitudinem continet . And , g g Ibid. 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 , h h Lib. 2. cap. 4. 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 God● who as the i i Cl●ch●oveus in comment , in 4. cap. lib. ● . Damascen . de fid. Ort●odox . et The. Aquin. summ . part. 1. 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 k k Olymp. Od. 1. Pindarus more rightly vnto the worlds Creatour , in as much as he is a higher king then * * Of whom was said that of Pindarus . Hiero.

And herevpon haue the Schoolemen built their two fold a a Whereof see , Damascen . Orthod. sid. li 1. cap. 4. & commentator . ibid. & Dionysium de Myst . Theol. cap 1 , 3 , 4 , & 5. & Car●lum Bovillum , de Nibilo , cap. 11. 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 b b By C. Plinius lib. 2. cap S. 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 c c Lib. 1. Orth. fid. cap. 4. And Dyonys . ( de caelbierarch . cap. 2 ) saith : Excedit illa Divina Maiestas subst●tiam omnem , vitamque transcendit : Nulla hanc exprim●t lux , omnisque sermo , omnis men● , ●tque ratio , absque vlla comparatione , illius simil●tudine inserior est . & cap. primo de div. nom● although he affirme , Deum omnia es●e quae sunt , rerumque omnium zominibus posse nuncupari : quòd nibil sit in rerum natura subsistens , quod non habeat a● quod summae divinitatis vestigium , vnde illius nomen D●o possit vitè & piè accommodari : yet he saith also ▪ Deum nibil esse eorum quae sunt ; quòd supra omnia est , & omnia e●uperat : proinde nomen omne recusat , quia transcendit vnivers● quae nominari possant . 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 d d By D●mascen ( vbi supra ) and his Commentators by Dionysius ( de caeles . hi●r . cap. 2. & in lib. de Myst . Theolog. p. 336 ) by Carolus Bovillus ( de Nihilo cap. 11. iuxta fine●● ) and by others : Nazianzen , Cyprian , &c. 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 e e Deus per Abnegationem multisormiter in Scripturis discribitur & nominatur . Barth , de Rerum proprictat l. 1. c 5. viewe the sparkles , and the spangles of his Glory ; The Glory of the Creatour being declared by his surmounting 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 reason 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 * * Of Mouing , or Motion in God : see Damasc . de Orth. fid. lib. 1. c. 10 , 21 , & 4. And his Commentator . And Th. Aquin. Sum. part. 1. quaest. 9. artic. 1. working abiding alwaies in himselfe the selfe-same a a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , est Varennio , secum , ipse solus : sed Posselius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( in Vlpia in 2. Olyn . ) vertit , in eodem statu permanere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( in Iustin . Martyr . pro Christian . a , polog . 2. ) redditur , In statu & conditione sua . vid. Wis. 7. 27. , 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 seaventh of Daniel called the Ancient of Dayes . The Ancient of Dayes ] a b b Vide Iunium . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Aeternitie of God . And c c Figura haec sieri debet out ornandae rei causa quae pulchra est , out vitande , quae turpis est . 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 d d Serm. 2. 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 e e Ita vule ▪ Edit. ita Lebcus in Onomastico , in verbo Diem . : 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 f f Serm. 2. f f Serm. 2. specified , of the Day and Night continually succeeding one the other . Hence , for their Beautie and Comelinesse , haue they also likened them 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 M●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 temporum , 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 * * Where hee saith : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ( where , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Coaeterna , perionius rendreth , eiusdem eternitatis ) & a little after , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. 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 the 9. Psalme saith S. Austin , Quid est seculum seculi , nisi cuius effigiem tanquam vmbram habet hoc seculum ? Vicissitudine enim temporum sibi succedentium , &c: aeternitatis quaedam imitatio est . What is [ world without end ] saith he , but that which this world hath some shadow , or resemblance of ? For in the continuall vicissitude of times succeeding one the other , there is a certaine Imitation of Eternity . And that it is another manner of Eternity which is in God , then that which is in the Dayes , the World , or Times of the World ; and that this Eternity is but a counterfeit , and indeed none at all , in respect of that : is manifest by Eternall Duration : in which ( as t' is in the Additions on the 89. Psalme ) Omnes Dies sunt * * And , as Seneca hath of 〈◊〉 Aeternus ; ( epist. 102. iuxta finem ) Aequalitèr splendet omen Coeli latus , Dies & Nox , aeris infimi vices suat . simul , nec sibi invicem succedunt . All Dayes are at once , & doe not one succeed the other ; as they they doe with vs here in this world . And therefore no marveile , if with God One Day ( as S. Peter a a 2. Pet. 3. 8. & , vid. Eccl. 18 10. saith ) be as a thousand yeeres , and a thousand yeeres as one Day ; with whom all Dayes and times are all together and all alike present . And therefore he only truely hath Eternity .

And as it is of the Eternity of the Dayes ; so is it of all other the Dayes Resemblances of their makers Glory . Among the rest , the Light of the Day , is no light argument , how that God is infinitly a purer kinde of Light , and as farre surpasseth the Day-Lights absolutest perfection : perfection ? yea rather imperfection , if wee compare it with the superperfectnesse of the Creatour .

This , & this vse of setting forth Gods Glory , by truely extenuating the Day and Lights perfection in their highest elevation , is pointed out vnto vs in the 7. of b b Sap 7. 29. 30 Wisdome : where t' is said of the Wisdome of God : Shee is more beautifull then the sunne , and is aboue all the order of the starres , and the Light ( or , the Day , as God called the Light c c Gen. 1. 5. Day : ) is not to be compared vnto her . For Night commeth vpon it , but Wickednesse cannot overcome Wisedome . The Day-Light , for all his rare perfection , yet must needs endure his darke opposite , the Night , his obscurest adversary , to come over it , yea and for the time to overcome it ; But the Light of Gods Wisedome hath no enemy ( no not the a a Eph 6 12. Prince or b b Luk. 22. 53. Col. 1. 13. power of Darknesse ) able to overcome it , no nor to come over it . And therefore the brightest Day-Light is indeede no Day nor Light , but Night and Darknesse it selfe , in comparison of God himselfe ; To whom Darknes & Light are both alike ( Psal. 139. 11. ) Who is the True c c Ioh. 1 9. Light , the Everlasting d d Wisd. 7. 26. & Isai. 60 , 19 , 20. Light , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Light of e e Ioh. 8. 12. Life , the Light in which is no f f 1 , Ioh. 1. 5. Darknesse , the Light which hath no Entercourse , or Fellowship with g g 2. Cor. 6. 14. Darkenesse , The Light that caused the Light to shine out of h h 2 Cor. 4. 6. Darknes , the Light that shineth In the i i Ioh. 1. 5. Darknes .

Quid tibi videbitur Divina Lux , cùm illam suo loco videris ? * * Seneca , vbi suprà . Thou that so much admirest the Light of this World , what then , thinkest thou , Wilt thou thinke of that Light of God in Heaven , when thou shalt see it There in his Brightest Glory : or , shalt there See God As He Is , as S. Iohn speaketh . ( 1. Ioh. 3. 2. ) In Thy Light shall we see Light , saith he : ( Psal. 56. 9. ) God send vs that Light of Heaven .

Now here to declare the Glory of God , but so as vnto the World it is declared ; we had need summon together All Things with their Perfections . But because the summons would so be longer in sending forth , than I may be in speaking vnto you at this time : we will now content our selues with those and their perfections , who are present already ; and therefore need not to be warned to make their appearance , but that their appearance be in their owne likenesse ; such as their Creatour hath allowed and allotted them , in making them after His owne likenes : And they are , The Dayes here in my Text , with their Perfections ; And you , Men , Fathers , & Brethren , who are all the children of the k k 1. Thess 5. 5. Day , with all your Excellencies .

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith Aristotle , in his 7th booke of Physicks , and the 4. Chapter ; The proper vertue of a thing is his perfection . And the Vertue of each thing is , to doe that passingly well , for which by the maker thereof it was ordeined and appointed . So the Vertue of all the Workes of God is to serue excellently well to that purpose , to which God hath deseigned them . That they may do ( as Elihu l l Iob 37. 12. speaketh ) Whatsoever he commandeth them vpon the whole World .

This is otherwise tearmed their Beauty , their Rationall , or Intellectuall Fairenesse . So saith Simon de a a Lib. 4. cap. 1. Cassia very excellently : Quam pulchritudinem quaelibet creatura singulatim atque coniunctim habere potest in ordine vniversi , quàm vt id agat quod sibi praeceptum atque impositum est , & illum obtineat finem ad quem ordinata est ? &c: What other Beauty or Comlinesse , in a so wel ordered World , ether iointly or severally can Gods creatures haue , Then to doe that which is inioyned & commaunded them , & to attaine and retaine still that end , wherevnto they were ordeined ?

So is every Tree at his fairest , when it bringeth forth such fruit , as the first and Naturating Nature hath naturally ingraffed in it , according to his kinde . So there is no greater fairenesse of the Eie , then sight ▪ of the Eare , then hearing : of the Nose , then smelling : These being the Ends wherevnto nature hath advanced them . So the Dayes are then at their fairest , when they serue mans turne to worke & labour in . For herevnto hath God ordeined them : according to that , b b Psal. 104 23 , Man goeth forth to his worke , and to his labour vntill the evening : And , c c Ioh. 11. 9. Are there not twelue houres of the Day ? And , d d Mat. 6. 34. Sufficient for the Day is the travaile therof . Instigatque animos opera ad maior a calentes , Exacuens varijs mortalia pectora curis ; as S. e e Vbi infra . vid. etiam The : odoret . de Diis & Angel . circa initium . Hilary saith of the Day . * * Sol aut oriens diem promit ad laborem , aut occidens noctem superinducit ad requicm . Lactant. de Ira Dei . cap. 13. And then too are the Dayes in their perfection , when by their Lightsomnesse they not only further mens actions , but set forth also all visible perfections ; so farre forth , as that God called the Light f f Gen 15. Day . The Light , which g g O●thod . fid. lib. 2 cap 7. Damascen calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c: The Beauty and ornament of all things visible . And yet , God called the Light Day ; yea and S. h h Carm. in Genesim . & looke backe vpon the reason given by Clem. Alex. why Christ is called Day . Hilary saith as much of the Day :

— Dies varia rerum discriminat ora , Et dat cuique suum disiectâ nocte colorem , &c.

So that it is one of the Dayes as well as of the Lights perfections , to make the Beauty of other things appeare .

This , and all this , maketh the Nature of the Day to be so hard a thing for vs to define : A thing attempted indeede by many ; yet never ( for ought I know ) attained vnto by any . And no marveile . For if the true differences of all things be of so hard enquirie , as that that difference , whereof wee thinke our selues most sure , hath suffered some doubt : ( good * * Eaurentius Valla , Franciscus Vallesius , &c. Philosophers maintaining other creatures besides man to be reasonable , and S. Basil defending against a a Lib. 1. p. 237. 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 examples in Scripture b b As , proverb . 27. 1. thou knowest not what a Day may bring forth . ; & 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 : a a Psal. 119. 91. Lamed . 3. 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 * * Et vide Bern. in serm. de St. Andrea , fol. 134 vbi ita ait : Dele ▪ igitur quia creatorem offendisti , cuius legem coelestia & terrestria praeter te indefessa statione conservant , &c. .

Which had it not heretofore x x In my second Sermon , 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 ; b b The Earle of Salisbury , in his Answer to certaine scandalous papers , pag. 3. 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. * * Vid. Cant. 2. 4 ) 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 a a 1. Pet. 2 9. 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 confession , or otherwise , after a strange 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 * * Witnes the Spaniards great Armanda in the yeere 1588. 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 , The 24 Day of March . 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 The 5. Day of August . 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 b b Psal. 122. 3. ●itie , that is at vnity in it selfe : and making peace within her Walles , and plentiousnesse within her a a Psal: 122. 7. 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 from 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 ; The 5. Day of November , 1605. 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 engraven with a pen of yron , and with the point of a diamond for b b Ier. 17. 1. & Iob. 19. 24. ever ? That so that 5. Day of November may still remember vs of the Mercy and Iudgement of the Lord in that Massacre . Mercy , in that it was but intended : Iudgement , in that it might , & was neere to haue beene perfourmed . Which what do we say , that it was intended ? 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 : * * Lucan . lib. 2. vnius populum pereuntem tempore mortis : yea & where there should haue beene for them all , even in the deliberation of common affaires , * * Lucan . lib. 7. 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 , * * Virg. Aencid . lib. 6. Civitas autem cùm tollitur , deletur , extinguitur , simile est quodammodo , vt magnis parva conferamus , ac si omnis hic mundus intereat ac concidat . A●g . li. 22 c. 6. Civit. ex Ci●erone , de Repub. lib. 3. 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 c c Tertull. lib de Baptismo . lib. de coron. milit. & lib. de praescript . adve . haeret , &c Divle doth counterfaitly imitate and emulate the things of God ) in imitation , I say , of that last Day & end of Time , when in the twinkling of an eie , d d Lucretius . Vna Dies dabit exitio , multosque per annos Sustentata ruet moles & machina Mundi . Then e e Deut. 4 32. 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 ) f f Vers. 33. 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 them his great fire vpon 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 g g Deut. 32. 22. 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 , b b Vers. 9. & 10 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 Psal. 118. 24. 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 Glory knowne to the whole world , by so , so preserving vs that Day .

The like may be said of all the Beauty and Comely ornaments , which God hath bestowed , not on vs only , but vpon all other nations : To whom he giveth godly Kings and Queenes for Nurses , and such like , as before out of Ezech. for all which more particularly I referre you to every Dayes Relation . To which also , and to the Bookes that thereof are written , I must for brevitie sake remit you , touching the manifold Discoveries of new Countries and People , to the vnspeakeable Advancement of Gods Glory , and that by One Dayes telling Another . whence the Psalter of the Nebiense Bishop hath to the words of my Text , and the verses next following , especially the * * Where is to bee seene , that Columbus often gaue forth ; that God had chosen him , to fulfill that Prophecie . fourth verse , Apponed a long * * Where is to bee seene , that Columbus often gaue forth ; that God had chosen him , to fulfill that Prophecie . Annotation of Columbus his voyage and Discovery of the New World , or West Indies . And where wee also may Obserue , concerning many other Countries and People besides our owne , & among them all Virginia ; how One Day already Telleth , and shall still Tell more and more GODS Glory ( God grant it may ) vnto another .

And so much of the Dayes Beautie and Perfection , to shew how thereby they shew forth , and that most excellently , the Glory of GOD . For , d d Savonarol . triumph . crut . l. 2. c. 2. Omnis causa in sui perfectione effectus maximè honoratur . Every Cause is most of all honoured , or glorified , by the Effects perfection . Whence the workemans cunning is most seene and most commended in an absolute peece of worke ; according to that , Ecclesiastic. 9. 19.

And all this is to learne vs a good lesson , by the example of the Dayes , and other of Gods creatures , to doe but as they doe in setting forth GODS Glory : That is , to hold vs to our Owne Glory , and by that which is our Beautie and Perfection ; to endeauour to demonstrate vnto all the world , what a Beautifull & Perfect Creatour We all haue . Our best way of Glorifying GOD , being even by that wherein our chiefest Perfection doth consist .

Hence are we by the Scripture so often put in mind of Perfection . Mat. 5. 48. Ye shall therefore be Perfect &c. Heb. 6. Let vs be led on forwards vnto Perfection . Mat. 19. If thou wilt be Perfect , &c. Luk. 6. 40. Whosoever will bee a Perfect disciple &c. Col. 1. 28. That wee may present every man Perfect , &c. Col. 3. 14. Loue , which is the bond of Perfectnesse . Col. 4. That yee may stand Perfect , &c. 2. Tim. 3. 17. That the man of God may be made Absolute , being made Perfect . And , ●am 1. 4. That yee may be Perfect .

Now wherein this our Perfection consisteth , as it is pointed out vnto vs by those places of holy Scripture , which suggest vnto vs our Perfection : so will it not be vnprofitable to vnfold .

a a Savonarol vbi supra cap. 1. Ipsius Hominis vera perfectio in subijciendo se Deo , & ineo venerando potissimum consistit . The true Perfection of man himselfe resideth in mans submitting himselfe vnto God in due Obedience , & in worshipping of him . In worshipping of him . And indeed , To worship GOD , what else is it , but b b Ibid. To Turne vnto God , To call vpon him , To subiect our selues wholy vnto him , To desire & endeavour to become as like * * Satis Deum coluit , quisquis imitatus est , saith Sencca , opist . 95. vnto him as is possible , & to be made Perfect by him . Againe ; there being a twofold worship of God , Externall and Internal : and the Outward being ordained for the Inward , as an handmaide to attend it , so the Internall being the chiefest : It must needs be , that our Chiefest perfection must be included within the Inward worship of GOD . Interiorem autem verum Dei cultum , dicimus esse rectitudinem ac perfectionem vitae hominis interioris . And the true inward worship of God , wee call Vprightnesse and Perfection of life in the inward man . So The holier a mans life is , the Perfecter is he . Sanctitas verò est interioris hominis perfectio ; qua etiam totus homo perficitur . And Holinesse is the Perfection of the inward man , whereby is made perfect the whole man . And therefore by Holinesse and Perfectnes of life is God best Glorified , and most syncerely worshipped .

The Reason here of is plaine , as in the Perfection of other Creatures . For this Inward and Chiefe Perfection standing in Holinesse , and in all kinde of Vertue and Godlinesse sheweth ; that much more Holinesse & all kinde of Goodnesse belongeth vnto GOD , as a neere Attribute , who hath attributed so much thereof vnto men , as we see shining in their good life . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. 1. Pet. 2. 9. That yee may shew forth the Vertues of him that called you .

And therefore they come short of most rightly Glorifying GOD by their Chiefe Perfection , yea and of the true and entire Worship of GOD ; who more regard the Externall Service of him , then this his Internall Worship , & their owne Perfection ; who care more to come to Church , to heare Sermons , to receaue the Sacraments , and such like : then to keepe themselues holy and blamelesse in life and conversation , vntill the Day of the comming of our Lord Iesus . Preferring therein the mother of pearle before the margarite , the huske before the Diamond , their own Outward Perfection before their Inward , GODS Externall Worship before his Internall , their own slender Glory before GODS , and their owne true and perfect Glory . And as if GOD were a Body and not a Spirit , so they worship him only , or else chiefly , with Bodily Service , which profitteth little a a 1. Tim. 4 8. , And not alike in Godlinesse , which is profitable vnto all things : and in Spirit and in Truth , as hee requireth to be worshipped b b Ioh. 4. 24. . For so , by our Internall acts of Puritie and Righteousnesse , we are made more like vnto GOD , and therefore more Perfect , and therefore better setters forth of GODS Glory , by our neerer resembling of him : then per actus exteriores , by meere and precisely Externall acts of Service , which are but dissembling with GOD .

Dicet aliquis : ( saith c c Sup. Eph 1. 6. Athanasius ) Est ergo Gloriae cupidus Deus ? Nequaquam . Nam nullius d d Act. 17. 25. indiga est rei Divinitas : sed vult sanè à nobis Gloriam consequi : hoc est , à nostris rectis operibus , &c. Some man will say : why , is God then desirous of Glory , as of a thing which he wanteth ? No , * * See the next Sermon , there where Austin is alleaged on Ps. 39. saith he : The Diuinity lacketh nothing . ( He hath Glory enough in himselfe , as being the Cause and Fountain of all Glory , as before ye heard ) But t' is his will to be Glorified by vs , that is , by our good Workes . According to that , Mat. 5. 16. ( and the like is againe , 1. Pet. 2. 12. ) That they may see your good workes , and Glorifie your Father which is in heaven . And this too , for our owne good , & not * * Cui nec iustitia creaturae cuius quam est necessaria , Aug ▪ cp. 106. for Gods . For , as the Sun hath no need of vs , but we of him : so God hath no need of our Glorifiyng of him , but we haue all neede of the Glory of God ; of which we all come so short . Rom. 3. 23. & , as Elihu speaketh , ( Iob. 35. 6 , 7 , 8. ) If thou sinnest , what doest thou against him ? Yea , when thy sinnes be many , what doest thou vnto him ? If thou be righteous , what giuest thou vnto * * Et homil 2. in Ioan. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . him ? or what receiveth he at thine hand ? Thy wickednes may hurt a man as thou art : and thy righteousnesse may profit the sonne of man . S. Chrysostome vpon that Rom. 1. 23 , 25. ( Where the Apostle telleth , how the Gentils turned , or changed the Glory , and the Truth of God ) saith : a a Super illud , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . They wronged the Truth and Glory of God , as much as in them lay . For indeed , let them doe their worst , they can not wrong God , who is the Truth ; There being no shadow of turning or alteration with him , and he having in himselfe his owne peculiar Glory perpetuall , and perpetually inviolable . And the Lily of the b b Iam. 1. c c Fol. 28. ● . Masse saith wel , Gloriae Dei nullum est contrarium malum : quia de bono & de malo resultat Gloria Dei : & de malo inquantum pungit , de bono inquantum remunerat . There is nothing that can crosse or contrary the Glory of God , for that both good and evill redound to his Glory : the one by his revenging , the other by his rewarding of it .

Next , let vs chaunge the name of Perfection into Beauty : Beauty Rationall and Intellectuall , as hath beene said . Which seeing the Dayes do for their parts so precisely maintaine , as hath beene declared : we that are Reasonable and Intellectuall creatures , ought in all reason as curiously to preserue on our parts : least wee proue vnlike , not only to God , but even to our selues : and become more deformed then those creatures , which God hath formed voyd of reason and of vnderstanding .

For that the Beautifying of our selues , the making of our selues Faire and Comely , the preserving of our Beauty , the Trimming and Decking of our selues , is in vs too the setting forth of the Glory of our God . Hence is the Church of Christ , throughout every part thereof , described to be so Faire in the Canticles , chap. 4. ver. 1. Behold , thou art Faire my Loue : behold thou art Faire . And in the 7. verse , Thou art all Faire my Loue . And so Faire in the 45. Psalme , as that God himselfe ( ver. 12. ) hath pleasure in her Beauty .

But then we must consider too , Beloved , whereon this faire Beauty standeth , and wherein this Comelynesse consisteth .

And we shall finde it to be that , wherein we saide consisted our Perfection . For , Quae maior hominis pulchritudo , saith Simon de d d Vbi supra . Cassia , quàm vt obediat Deo ? Certè dixerim nullam , &c: What greater Beauty hath man , then to obey God ? I may well say , none at all . This , Salomon in the end of e e Cap. 12. v. 13. Ecclesiastes witnesseth , saying , Feare God & keepe his Commandements : this is every man , that is ( saith he ) for this End is every man created , & by this doth every man atchieue his chiefest comelynesse . Consider every man severally , and yee shall finde this to be all his Beauty , to be alwaies in * * Vid. Sap. 8. 3. presence of the first and vnmarreable Beauty , & that the created Fairenesse should be ever neere the vncreated , & the Caused neuer to be neere to leaue his Cause . And , as S. a a Super Cantic . serm. 31. Bernard hath , Qui clarior , ( claritatibus spiritualibus ) ille propinquior : esse autem clarissimum pervenisse est . &c. The brighter and fairer a man is , ( in Spirituall Beauty and Brightnesse ) the neerer he commeth vnto God : and to be Most Faire , is even to be * * Immortalitie maketh vs neere vnto God . Wis 6. 19 present with God , to see him as he is , that is ( saith he ) to be as he is , & aliqua dissimilitudine non confundi , and not to be speckled or spotted ( as now wee are ) with any vnlikenesse vnto GOD .

Thus to be Most Faire , Most Perfect , and Most Glorious , is not for vs till after this life , and that therein first wee shall haue strived for the positiue and comparatiue degree of Fairenesse , Perfectnesse , and Glory .

But alas then for the Dayes , & such like creatures ! This is not at all competible vnto them in the worlde to come . By how much the more inexcusable are we , if we suffer the Dayes so to outrunne vs in the Service of GOD , when as none but we haue the Reward proposed vnto vs . What ? shall the Greatest glory redounde vnto vs , Beloved , and to none but vs ? And why then can we endure , every part of every Day to do nothing else but shew forth Gods Glory ; whilest with vs * * Al magna . Maxima vitae pars elabitur malè agentibus , * * Al maxima . magna nihil agentibus , tota aliud agentibus ? as x x Epist. 1. Seneca speaketh ; The greatest part of our life is spent in doing evill , a great part in doing nothing , but all in not doing that that should be done , to Gods Glory , so as all things should be done ( 1. Cor. 10. 31 ) — Forma Dies vitae , The Day resembleth Life , saith b b Carmin . in Genes. Hilary . I would , Beloved , our life did as well resemble but the Day . Were I but a Nightingale , could c c Arriar . Epict. lib. 1. cap. 17. Epictetus say , I should doe the duty of a Nightingale : if a Swan , the duty of a Swan . But now that I passe them , by being endowed with Reason : reason is , I should Honour and Glorifie God . This indeed is My Dutie : this I doe , and will continue to doe , not giving over this charge of mine , vntill I be discharged of this life . For what can I , nay what ought I to doe else , but to extoll the Name of God , and to shew forth his Glory . If a Heathen man could say all this : what then , thinke you , ought each of vs Christians to say , and to doe accordingly ? If God had made me a Day , I ought to haue done the dutie of a Day ; if a Night , the dutie of a Night : And that had beene , To shewe forth Gods glory ; But now that he hath created me after his owne Image , & therefore more liuely to expresse his Glory , according to that 1. Cor. 11. 7. He is the Image & Glory of GOD : so making me to excell the Day in more then Reason , yea & , more then was reason , making mee a promise of an Everlasting Crowne of Glory , if I would but for a short season shew forth his Glory ; reason is , if reason be for any thing , that I , I more then any thing , should set forth the Praise , the Honour , and the Glory of my GOD . This indeed is my dutie : for this am I most of all obliged vnto GOD : this I doe , and doing will doe continually , not deserting this dutie of mine , vntill I shall haue paid nature her last duties . For what can I , nay what ought I to doe else , so long as I haue any being , but to glorify GOD the author of my being , and of my well being ; beginning it here in this life , which in the life to come shall bee perfited ; here longing , & thither looking for to come , where being * * Vid. Sap 8. 27. ioyned vnto GOD , and made like vnto him , wee must needs enioy Most Glorious Felicitie ; There being , as Plotin saith , no felicitie , no pleasure , * * En●e . lib. 1. in initio . or contentment without GOD : who is , as saith * * Iamblichus . another , Omnis Beatitudinis fastigium , meta , finis : The height of Happinesse , the goale of Glory , and period of Perfection .

To whom this Day 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.

Part. 4. 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 * * Vide Ecclus. 42. 22. , 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 when 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. Cum alius dixerit , hoc sensit quod ego : et ali , Imo illud quod ego : Relligiosius me arbitror dicere , cur non vtrumque potiùs , si vtrumque verum est● & si quid tertium , & si quid quartum &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 , a a Ibid. August . 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 18th 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 20th Chap. Non aliquid vnum temerè affirmans cum praeiudicio alterius expositionis fortasse melioris , &c. Not Peremptorily or rashly affirming but one meaning , with preiudice of another exposition , which happily may be the * * Vide etiam Fulgent ▪ ad Monim lib. 2 pag. 113 , 114 , 117 , 118. 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 b b M. Hutton in his Answer to the Reasons for refusall of Subscription , pag 86. & see Bernard . su●er Cani . serm. 51. Non sane à prudente de diversitate sensuum indicabor , &c. 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 . Whose Mottos , ( pleasant and Amiable * * See the Italian , Motto . 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 commend the moderne Mottos , Posies , and Inscriptions of Christian 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 a a Rev. 5. 5. Gen. 49. 8 , 9. 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 b b Gen. 49 : 8. Necke , and Collar of his Enimies : and whilest he stampeth and Trampleth c c Vid. Isai. 63 , 2 , 3. vpon Infidelity , dashing it in pieces like a Potters d d Psal. 2. 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 ) * * Quod scripsit Pilatus , de Inscriptione , praescripsi● . prescribing to them herein , when he wrote that Title , or Inscription , and put it on the Crosse of Christ : The Interpretation whereof e e Haec siquidem Eructuat Interpretati● , &c Sim de Cass●in Ev●ng . lib. 13. 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 f f Mat. 22. 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 them saying : g g Mat. 6. 13. pervse also 1. Cor. 29. v. 11 , 12 , 13. where are specified , 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 b b Biches Honour Strength Greatnesse Power Glory Victorie Maiestie Kingdome Supremacie . All in Heaven All in Earth . 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 See the Remaines of a Greater work . 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 a a Eph. 5. v 4 , 5. 19. 20. Eph 4. 29. & inde . 1. Cor. 15. 33. Col 3. ● . 9. & , 46 , &c. words-direction : ether by Corrupting of Good Manners , 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 * * Isai 9. 6. Wonderfull , Father &c. Christs Titles . 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 . Gods Glory by Speech , & Language

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 By Increase of Speech & Languages , 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 a a 1. Cor. 14. 10 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 , b b Gen 11. 1. By Vnitie thereof , 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 : Then also GOD declared his Power , in Confounding their Language , and making such a By Confusion thereof , Division among them , as was never heard of in the world , and which their vnheard of Malice and Presumption brought vpon 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 By Distinction and Distinct Multiplicity thereof , out of that Confusion : 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 * * According to one signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is also put . 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 By preservation therof , in the midst of that Confusion . Declaration of his Glory to the world . To which rightly appertaineth , the straunge and admirable preservation of so much of the Hebrew Tongue ( the Speech , as is most approued , that first was in the world , and in the which Gods Word was written ) in the midst , not only of that Babels * * Lingua Hebraea in Divisione Gentium per loquelam so la populo ad Dei culium pertinente remansit . Sim. de cass. lib. 13. Vid. Bertram . in praefat. in compar . Linguae Heb. & Aram. Confusion , nor only of the Aegyptiacall Affliction of the Hebrewes , but also of that after - Confusion & Mixture of the Language of the Hebrews , in their Idolatrous Familiaritie & Commerce with the Assyrians , and in their Babylonish and Chaldeish Captiuities ; It appearing thereby , and One Day telling another , That not only The Word of the Lord endureth foreuer , but also that Speech and Language , in which The Worde of the Lord * * In illa locutus est Christus , & mundum docuit qu● nesciebat . Sim. de Cass . vbi suprà . Gods Glory by Extraordinary and Miraculous Speach : Spake , or was Deliuered , is so farre forth kept inviolable to the End of the world .

One Day telleth a Word , or Speech vnto another . ] Hereout issueth now farther into our discourse and consideration , Extraordinarie , & Miraculous Speech : whereby GOD for the farther Ordination of his praise hath afforded vnto men most wonderfull Instructions ; That so they , with whom the Word of GOD spoken by the Ordinarie Admirable Speech and Language of Men & of the World will not prevaile : yet , by the vttering of it by Extraordinarie and Miraculous Speech , aboue the Speech of Men , or the Personous Personated Speech of the World , may bee enforced to the Ever Hallowing of his Name .

By the Gift of Diverse Tongues : Hence was the Guift of Speaking Diverse Languages so miraculoussy bestowed on the Apostles ( Act. 2. ) for the Promulgation of the Glorious Gospell of Iesus Christ , and of the wonderfull Workes of GOD . To which , as to a most strangely vouchsafed meanes , we that are partakers of the Gospell , and of the Spirit of Grace , owe no lesse then that Participation ; and therefore owe the giuing of Great Glory vnto God in that behalfe . In respect whereof , One Day doth so tell the Glory of GOD vnto another , That diverse , induced also by that Rom. 10. 18. Where the 4th verse of this Psalme is alleaged , haue by the Dayes here in my Text vnderstood Christ and his Apostles , Christ Telling his Apostles ( as formerly ye heard a a In the first Sermon . ) or else Christs Twelue Apostles : who , like vnto the Twelue Houres of the Day , by that Light , that he the Brightest Sunne infused into them , especially by the Effusion of His Holy Spirit , and conferring the Guift of Diverse Languages vpon them , Preached The Knowledge of Saluation to people of All Tongues and Languages .

And here wee may note their vnthankfulnesse and rash iudgement , who , contrary to the Rule of the Apostle ( 1. Cor. 14. 39. ) dislike and forbid Speaking with Tongues ; so farre forth , as that one Word , or Sentence in the Church , in another Tongue then theirs , although with Interpretation annexed , doth offend them . They being of like Superstition for their owne Tongue , as others are and haue beene for the Hebrew , Greeke , and Latine . And they , who before could not be suffered to haue any Service in their owne Tongue , now not willingly suffering any one Word in Sermon , or Bible , to be out of their owne Tongue . When as the retaining of some Words in another Language , especially by common vse and Explication vnderstood , maketh much for A dification , and for the Glorious Building of Gods Praise . For ( to omit many other reasons ) those Wordes , yea , or Sentences , are they not , like vnto the Reserved Manna , a Signe and Memoriall vnto vs that Beleeue , of Gods Good Will towards vs , in that he hath made choice of vs also , to call vs to the knowledge of the Truth by meanes of Diuerse Tongues , Vnderstood and Interpreted ? & in that , from former Darknesse , he hath brought vs to such plentie of Light in him , and hath , by the Report of his Glory , so richly and Superabundantly furnished vs with Knowledge in our own Tongue ; That we haue now somewhat to spare from our owne necessarie vses , to lay vp in his Glorious Golden * * Her. 9 ▪ 4. pot , in Signe of Thankfulnesse ? Like as doth our Mother Vniversitie ; whose Latin seemeth now to bee turned into Gold , Gold of GODs Glory ; whilst , in the time of the Spirituall Vintage of Good-Wine , it doth of late make Latine Hymnes of GODs Glory to be the Prefixes of the Latine Sermons of His Glory . Wherein , among other commendable ensignements , appeareth a Signe of Thankfulnes vnto GOD . Without which , it is to be feared least GOD returne vs , among others , That Signe of his displeasure , To speake vnto vs with men of other Tongues , and with other Lips : and that the rather , because of our Iudaizing , that is , our Obstinacie , our Vnbeleefe , and Disobedience , in regard of The Report of GODs Glory , which Every Day bringeth vnto vs , both in our Owne & other Rom. 10. 16. & vid. Ioh. 12 37 38 , &c. Languages . In so much that still it may bee said of all in generall , They haue not all Obeyed the Gospell : and , Lord , who hath beleeued our Report ? Yea ; When the Sonne Luk , 18. 8. of Man commeth , shall he finde Faith on Earth ? notwithstanding so many wayes of speaking , and so many kindes of Tongues and Languages ; by the Hearing and vnderstanding of which in all their variety , variety Extraordinary and Miraculous , GOD hath laboured to make Men to Beleeue . By the Speech of Superiors ; Angels ,

For hence it is too , that GOD hath divers times spoken vnto Men by Angels . Angels ? And would no other serue the turne ? Would not all the Speach and Languages spoken by all the People of the Earth , and manie of them Priests and Prophets too , suffice ? Is man so bad a Scholler , so dull of a a Heb. 5 , 11. Hearing and of vnderstanding ? Then hath he so much the more to answere for , if nether the Speach of Angels may make the word of God to fructifie within him . b b Heb. 2. & the Lord of Angels . For the word of God Spoken by Angels was stedfast , and every Transgression and Disobedience received a iust recompence of reward . And If so ( saith the Apostle ) How shall we escape , if we Neglect so great Salvation , which at the first began to be Spoken by the Lord , & c ? And , chap. 1. ver. 2. God hath in these last Dayes Spoken c c Mat. 21. 38 , 37. vnto vs by his Sonne , &c: his Sonne & Heire : whose speach , of all others , we should Reverence . Here is the Speach of one that is Greater then the Angels . And will you heare the Speach of those that are Lesser than the Angels ? All shewing forth the powerfulnesse of By the Speech of Inferiors : his Speach that is the Greatest , and conferring a still Apposite Apposition to his Glory .

Men ; Dumb , & Infants . One Day telleth another . ] For that God hath sometimes made the Dumbe to speake , and taught an Infant in an Instant to Speake wisely . And when ( not to speak of All the Dumb that Christ endowed with Speach ) he made the Children to Cry in the Temple , Hosanna to the Sonne of David . ( Mat. 21. 15. ) To which Christ him selfe ( vers. 16. ) applyeth that of the 8. Psalme : Out of the Mouth of Infants ( or , Babes ) and Sucklings hast thou a a Vt Psal. 8. 2. & Heb. 10. 5. See all the Significations of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Prepared , Ordeined , Fitted , Fitly composed , and ( according to the Hebrew ) Founded thy praise . A weake Foundation , to build vpon ; especially Such a worke of Such a Founder . The Foundation being sometimes no better then a Babell , or Confusion . But so did he sometimes out of a lesse matter ( by as much as Nothing is lesse then Any Thing ) make All Things , 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 Sun , Moon , Starr , Heaven , & Day-Infants ; 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 These Infants Parliament . 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 Things there Enacted . 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 Exposition 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 a a 2. Cor. 6. 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 advantage 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 , & Phil. 2. Heb. 1. hath obtained Most Extraordinaoy Appellations , a Most Excellent Name , and A Name aboue Every Name , vnto The Glory of God the Father .

Another strange Work of Gods Enacted by the Sun , & by the Day , was : The Suns , not Standing Still , as before , but Going Ten Degrees Backward , in the time of King Hezekiah b b Isai , 38. & , 2. Chr. 20. . A wonderful Retrogradation of the Sum , that was so Sensible in a Sum Diall . A strange Reiournemēt of the Suns Dayes Iourney ; of the Iournal , or Day-Booke , and of the Dayes Parliament of Gods Glory . On which both the Sum & his People are still ready to Dance their Attendance , whether it be by Tracing Ordinarily Forward , or Extraordinarily Backward , or else by Stands & 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 a a Mat 11. 17. Daunce : will neither Goe Ordinarily Forward in our Callings with Perseverance , 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 b b Mat. 27. Mar. 15. Luk. 23. . 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 * * As Dionys. Areopagit . who diligently obserued it seemeth to relate . Clavius likewise saith ( vpon Iohn de Sacr. Bosc . cap. 4 pag 531. ) ●poiētia divina Luna , relicto suo proprio cursu , ad Solem accessit , ipsumque●obis occultavit ; That the Moone ( at that Time ) leaving his owne proper course , came by the power of God Miraculously to the Sunne , & so hid him from our sight . : 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 themselues 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 when 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 than 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 * * Hen. 2. and Rich. 1. vid. Cambd . in fol. pag. 206. 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 Countermands 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 Inscription , To the vnknowne God . Act. 17. 23.

Out of all which there arise vnto vs these ensuing 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 Command , 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 * * Exod. 10. 21 which may bee also reckoned among the Acts of This Parliament . As also the Star that directed the wisemen to Christ , Mat. 2 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 a a So Long lasted the Darknesse at Christs Crucifying ; as is aboue specified . Houres , or , Three Dayes b b So long the Aegyptian Darknesse . .

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 * * A Day in thy Courts is better then a Thousand . Psal. 84. 10. & See hereof , pag. 10 , 11 , & 13. Happines Destinated & Appointed for the Service of the Lord , & The Declaration of his Glory , for some Extraordinary Benefits bestowed on his Creatures . Then to Reioice with them that Reioice , & not to be like to those , who ( according to the Arabian * * See thereof , the Learned Erpenius ; in his Exposition of Arabian Proverbs . proverb ) Loose a Margarite vpon the Festivall Day ; yea then 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 Sum 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 Vid. Sap. 19. 17. such Light-Angels with Blindnesse , & take away the Light of their Eies from them , that they may not finde the Doore , nor the Way into the House . Seeing their comming is for 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 Companions of those that Feare the Lord : Vid. etiam Ps. 29. 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 , when 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 * * Isai 53. 7. 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 a a Psal. 69. v. 7 , 8. Rom. 5. House .

How then is it , that wee are so Senselesse in the wrongs that to GOD are offered ? why rather , when 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 Parliament 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 , & b b Vid. Ps. 68. 27. Little Sonnes of Gods Right Hand of Iealousie ) like Zealous and Obedient Dayes , or * * The Arabian word for Day , here vsed . Iamins ( that are still a Telling and Enacting ) & like Zealous Iohns and Iameses ( that are still a * * Mark 3. 17. 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 Col. 3. 4. 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 * * Vide de Sole Elliptico . Ecclus 17. 31. what is brighter then the Sun● yet the Light thereof faileth . & , vid. Iob. 25. 5. 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 * * Tristitia afficiuntur , dum vident nostra Delicta . Theodoret. super Rom. 8. that will not mend Themselues , as that The very * * Rom. 8. v. 19 & 22. 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 * * Iob. 25. 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 then giue over Telling one another his Power , that exceeds all others . You will then Tell ] by your Waxing Old as doth a Heb. 1. Psal. 102. Isai. 34. 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 Then 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 men 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 * * See pag. 25. of the good vse of our English word [ Tale ] 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 a a Divin instit. lib. 4 cap. 26. Lactantius . When 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 Function . 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 Dissolution of this Parliament . 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 Commend 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 Gods Glory , by the Miraculous Speech of the Lowest , most Indocible , and most Sensles Creatures . 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 a a Luke 19 Saviour ) If these should hold their peace , the b b Vid. Hab. 2. 11. 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 c c Mat 3. 9. Gods Glory , by Speech Miraculously Figuratiue . Where , of The VAILE OF GODS GLORY : & the Rhetoricall Figures , Flowers and Colours thereof . 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 .

When Christ was Crucified , the Vaile of the Temple was Rent in twaine ▪ from the top to the bottome : the Rocks also did Rent . Here are Rents of Gods Power , here Revenewes of His Glory ; proceeding out of Rented Mouths , or , as it were , out of Cloven Tongues . Tongues and Mouths of Things Rented , that were most vnlikely ever to Rent of themselues : the one for Finenesse and Softnesse , the other because of Strength and Hardnesse . So the one sending forth , out of His Rent , as it were a Fine & Soft voice of Gods Glory , the other a Strong and Hard voice : both of them Heard farre and neere , by One Dayes spreading the Report thereof vnto another ; both of them fit matter for the Building of GODS Glory , even in the Strongest Wall-worke thereof , His Strength of Our Redemption . Of which , neither of them both is without signification .

The Renting of the Vaile ( to allow some space for the casting vp of the Audit of so Long and Large a Rent-Roule ) is it not the voice as it were of a Cryer , Preparing the way of the Lord into Heaven , proclaiming the lifting vp of the Everlasting Doores and Gates , that the Psal. 24. King of Glory may come in , & pronouncing the Opening of the way into the Holyest of d d Heb. 9. 8. all ? Yea , & the opening of it vnto vs too ? Our entring into that within the vaile , whither Iesus the Forerunner is for vs entred in e e Heb. 6. 19 , 20. ? And , that by the Bloud of Iesus we may bee bold to enter into the Holy place , by the New and Living way , which hee hath prepared for vs , through the Vaile , that is , His Flesh f f Heb. 10. 20 ? The Vaile ] that for vs is most availeable . The Vaile ] whereby the Vaile that lay over our hearts is taken away a a 2. Cor. 3. , so that we may now see the Light of Gods Glory shining in our Hearts . The Vaile ] so Rent from the Top to the Bottome , that we need not feare the comming of it together againe , or that it shall haue need of any more Renting . The Vaile , that is , His Flesh . ] His Flesh , who had sometimes Stretched out the Heavens , is now so Expanded and Retched , for vs that were so wretched , on the Crosse , that all his Bones are to be told b b Psal. 22. : & t' was strange that None of them was broken . For else what whole part was there in his Flesh c c Psal. 38. 7. , from the Crowne of his Head to the Sole of his Foot ? The Top wherof had Thornes for to Teare it , and Blowes of a Reede to Breake it . His Face , had Filthy Spittle , Boxes and Buffets to Disfigure it . His Body , Bonds to Bruise it , in girthing it to the Piller , worse then is the Pillerie : yea and it had Lashes to make Gashes in it . His Hands and Feet , had Nayles , to Bruise them and to Pearce them . His Inward parts , Gall and Vineger , Despitefull words , Griefe and Anguish , yea and Death it selfe , to Dissolue this Rocke , & to Rent the Body of this Vaile asunder from the Soule . The Renting whereof is our Anagrammatized Entring into Heaven : As is also the Renting of this Rocke , in the Clefts d d Vid Isai. 2. 21. & 33. 16. whereof is our Refuge .

The Blew e e 2. Chr. 3. 14. of this Glorious Vaile of Gods Glory , was , besides the seeming Colour of the Heavens , ( which he passing through hath opened vnto vs ) His Hard Tying , Scourging , Beating , and Buffetting , His Paines and Colour of His Death . The Purple , and the Crimson , were His Robe , & Royall Bloud , that f f Heb. 12. 24. vid. Heb. 11. 4 , Speaketh better things than the bloud of Abel . O Blessed Better Things ! O Blessed Better Colours of this Speech of this His Bloud ! Whose very Rhetoricke is true Divinitie . Goe , Aristotle , goe with all thy Rhetoricke , and take Victorius * * Who haue Notably well commented on Aristotles Rhetoricks . and * * Who haue Notably well commented on Aristotles Rhetoricks . Maioragius to helpe thee yet , for the victory , thou availest nothing , in comparison : thy Colours are all Vile , and vaile bonnet , vnto the Colours of This Vaile . For so , my thinks , t' is sweet to licke but the * * See , the Remaines of a Greater worke , p. 27. out of Giraldus Cambrensis . Letter of This Vaile . This Vaile , which Speaketh Things as Sweete as Heaven . O let vs heare ( for here Iuvat vsque morari , t' is good and sweet Abiding f f Vid. Mat. 17 , 4. ) some more of the Nazaren Flowers , Flourishes , and Figures , of This Vailes Elocution . His Woven Seamelesse Coate , yea His Righteousnes , that had the True Contexture of All Faithfull Vertues without Sowtering , was the Fine Linnen of This Vaile . His Being praysed by his Brethren , His Fathers Children Bowing Downe before him : ( Gen. 49. 8. ) Every knee Bowing at the Name of Iesus , both of things in Heaven & things in Earth &c. and therefore The Angels also Glorifying him , and God in him ; The Angels Ministring vnto him , All the Angels of God worshipping him : ( Heb. 1. 6. ) Angels , Authorities , and Powers being made Subiect vnto him ( 1. Pet. 3. 22. ) The Cherubims yeelding vp and resigning vnto him their Flaming Sword of Lordly Maioraltie , which turned every way , and with which they kept the Way of the Tree of Life : His * * Vid Alibamer . Sylu. in verbo Cherubim . being our Propitiatory , vnto and into whose Graciousnesse both Testaments , The Law and The Gospell , our Faire Faced Bookes , doe cast their Lookes : His being Immanuel : His g g Luk. 2. 10 , 11 , 16. Lordship ioyned to his g g Luk. 2. 10 , 11 , 16. Babeship , His Omnisciencie to his h h Isai. 9. 6. vnto vs a Child is Borne . Childhood ; His Saviourship to his Babeship , And his Childhood ; His Sonneship to his Childhood , yea and his High Titles ( Isai. 9. 6 , 7. & Heb. 1. ) to his Sonneship , And his Childhood : His Glorious Godhead inseparably vnited to his Manhood : His Manhood , by and with his Godhead , Glorified : His a a Mat. 18. 3. Childefied Babefied b b 1. Cor. 14. 20 Brethren c c Heb. 2. 11. 12 , and d d Ioh 3. 3. & inde . Regenerate Children e e Heb. 2. 13 14 : His Faithfull Souldiers being made partakers of the Spoile of his Vestiments , his Assumed Humanitie , Revelation of his Mysteries , Aeternall Loue toward them , Vnderstanding of the Old & New Testament , The Good things of this Life & the Life to come , The Guifts that in & by his Ascending he gaue vnto Men : In a word , The Clothing of His Righteousnesse , and Everlasting Glory f f Heb. 2. 10. :

All these , are they not the Golden Glorious Cherubims * * Interior Homo Domus Orationis est , imò Speculationis Divinae , vbi per Fidem illam Claritatem ineffabilem centemplamur , & sunt Cherubin scientiarum Dei . Sim. de Cas. in Evang lib. 13. fol. 1. Nomen [ Cherub ] aliqui interpretantur per Scientiae Multitudinem &c. Doctores Hebraei , in verbo Cherubim , putarunt litteram ● deservire , & à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rab●a , quod puellum significat , dedu●erunt : exponentes , Sicut puer . Has sequitur , inter alios , Lebeus ; qui vu●t Cherubim referre figuram puerorum , qui sunt plena & Florida sacie . Alii Cherub , vniversale nomen faciunt ad omnem Figuram five Imaginem cuinsque Faciei , quae ▪ expansis alis tanquam avis volans effingitur . ( Heb. 9. 5. ) Wrought like Children g g 2. Chr. 3. 10. iuxta Pagnini , & Genev. Translat. & Derivat●onem , quam afferunt Doctores Hebraei , vt supra . Cui etiam convenire videntur , quae de puerilitate proximè sunt dicta , & vulgaris Cherubin , Descriptio . , or , with Mens h h Vid. 2. Chr. 3. Exod 25. 20 ▪ & Annot. Tremel . sup Exod. 25. v. 18. Ea qu● sunt in Lege , representant quidem Humanam effigiem . Pagnin . i● Thesaur . Faces , and Apparelled i i Vestitos pingimus ex Lege , Exod 20 , 26. Iun. ; with whose Ascending parallelled k k Vid. 2. Chr. 3 & Exod. 25. Wings and Lookes , the Swift Fame of Gods Glory is best Seene to be lifted vp to Heaven , where the Head of that Fame resideth : and out of whose Mouthes and Faces God hath ordained a perfect Body of his Praise , by so Perfectly and Superexcellently Fitting of One Bodie ( Heb. 10. 5. ) ?

So that it was no marveile , though Miraculous , that the Earth too , our Olde Mother , were great with child with GODS Praises , & , like vnto Elizabeth ( Luk. 1 ) had a Babe too within her that leaped in her wombe for ioy and wonderment , at the sound of the voice of the Lord of Glory being Crucified , and Risen , and so sent forth a voice of Exultation from the Lowest , for the Exaltation of the Highest . Here She , for all her Heavinesse and Immobility , could not but be moued to make her Submissiue and Subterrene Obeisance at the Name of Iesus , and to Omnipotencie . Stand still Shee could not , but daunce she must as it were a Quavering Pavin , & send forth a Quaking * * Vid. Heb. 12 26. Shaking voice , of GODS Praises , for so high an Exaltation of any , yea and many of Her Bodies , and her Children : as , from Terrestrial , to become Coelestiall . Yea She could not here choose but be Delivered of Babes out of her wombe , before her Ordinary Time . Babes that Dyed not , but being Dead did Liue againe , by this Abortion , or vntimely Birth . Babes Borne with GODS Prayses in their mouthes , and wearing the Liveries of His Glory on their backs . Babes of Excellent Deliverie , in the Praysing of a Now Raysed Raysing vp Deliverer . For The Graues , or Monuments ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) were opened , and Many Bodies of Saints which slept , Arose , And came out of the Graues , or Sepulchres , after His Resurrection , and went into the Holy City , and Appeared vnto Many . Here ( that as well The Wonders of the Deepe , as the Height of the Third Heavens , may conclamitate with S. Paule ( Rom. 11. 33. ) O the Depth &c. and that we with all Saints may the better comprehend that Incomprehensible Depth and Height , Ephes. 3. 18. 19. ) The Earth also hath Her Quire of Base and Treble voices , Consorting with others , vnder Ground , and Her Sepulchres Church for the Service of GODS Glory . Here are Graue voices too : here Words of Gravitie . The Graues and Sepulchres , the Moniments and Memorials of GODS Prayses , open their Mouthes . And what comes out of them ? Not Words of Men , but Men of Words , Men Words , Men insteed of Words . Words as Substantiall as Bodies , as Weightie as Dead Bodies , and as Liuely as Twise Living Bodies .

Now if Speech , or Words of Creatures , in their kind be so Substantiall , so Weightie , and so Liuely : in so much that the Speech of Men-Creatures is not onely called their Glory aboue other Creatures ( as aboue ye heard ) but is also called by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , their Reason , their very Forme , their Substantiall and Glorious difference from other Creatures : What then may wee thinke of the Chiefest Speech or Word of the Creatour himselfe , after whose Image Man was created ? How truely Substantiall , Consubstantiall with God , and of the very Nature of the Deitie , How Weightie and Powerfull , how Liuely must he needes be , and Life it selfe ?

And so , from speaking of Speech , and Speech Extraordinarie and Miracalous , I descend to some wordes touching [ A Word ] here in my Text : and draw neerer and neerer to the last spoken of Word , giuing you still warning by the way , of his approaching .

One Day telleth a Word vnto another . ] But a Word . T' is but a Verball Praedication of GODS Glory . Nay & ( if you remember the Prosopopoeia in the Manner of their Speech ) t' is but as it were * * Tanquam verbum , tanquam scientiam &c. saith S. Austin , as p. 41. a Verball Predication , of GODS Glory . So farre is the Day from any Reall Glorifying of GOD . Yea and so far are we of from giuing any Glory vnto GOD , saue in Words only .

Where we see the Goodnes of GOD towardes vs his creatures , so farre excelling aboue all thanksgiuing and praise , as Deeds are still better then Words ; nay , as all his noble Acts surpasse our Quid retribuam Domino , our wordy more then worthy Retributions . Ipse quando nos glorificat , ( saith S. Austin c c In Psal. 39. & see , p. 108. where Athanasius is alleaged vpon Ephes. 1. 6. ) facit nos gloriosiores , facit nos honoratiores : quando eum glorificamus , nobis prodest , non illi . Quomodo enim eum glorificamus ? gloriosum dicendo , non faciendo . When God Glorifieth vs , he maketh vs more Glorious , he maketh vs more honourable : But when we Glorifie him , it maketh nothing for him , but for our selues . For how doe we Glorifie him ? Only by saying , that he is Glorious ; by calling , but not by making of him so .

O then , Beloved , if it bee but Wordes , they cost vs nothing : why spare we them in glorifying the Lord , & are no more sparefull of them in dishonouring of him , in profaning , yea and blaspheming of his Holy Name ? T' is but Words for Deeds . But Words . And were all our words so as they should bee rectified and directed to GODS Glory , they would make but One Word in the whole volume thereof . Yet see , as if wee had still liued in Cimmerian darknesse , where never any Day might haue informed vs : we are so vnthankfull vnto GOD , that scant & scarce can we afford him Words for Deeds : Words of Glory , for all the Glory given by his Word vnto his Creatures .

And here those Papists , who wil not ioyne with vs in serving of God , in praising and glorifying his holy Name ; not so much , some of them , as in saying Amen vnto our Graces , ( as the Relation of Religion at large discourseth ) are very grosly reprehensible . The Days however otherwise it differeth from the Night , yet gladly ioyneth with it in the Relation of GODS Glory ; never ceasing , so as it may , to play the Daily Orator in this behalfe . Then let the Papists liken themselues vnto the Day : shall they , because of the dissentings betweene them and vs , therefore fall out with GOD too , and barre him of his Glory ? What though wee were Hereticks , nay though we were beasts ; ought they not therefore to accord with vs in the recording of GODS Glory ? For GOD sendeth vs many times vnto the Dumbe Creatures , to ioyne with them herein , yea and to be enioyned a Lesson by them herein . For this is such a Generall dutie , so generally by all things in their kind to be obserued , that it ought not for any cause , for any person , time , place , or other respect whatsoever to be deserted . They must maintaine the Predicating of GODS Glory de omni , per se , & quatenus ipsum ; or else they will proue erroneous , if not hereticall Demonstrators of Gods Glory . To praise and Glorify GOD in Words ( for in Workes they say they goe before vs ) is the End too wherefore they were created : t' is their Glory too , their Beautie , & Perfection . If they will forsake all these for our sakes , they will doe somewhat for their owne .

One Day telleth a Word vnto another ] But One Word . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ Omer ] a Word without a Plurall number a a Avenar . Lexic. .

But One Word ; in respect of All GODS Glory .

But One Word ; in respect of that Word , which laste of all we shall speake of .

One Word , is but little in respect of all the Knowledge in the World . But much lesse is this Word of Gods Glory , ( so as by the Dayes it is declared ) and this Motto much lesse then one atome to the whole motey world of Democritus ; if it be compared to the Infinite Worlds of Glory belonging to the Creatour of this World . So that , though many be the words which the Dayes vtter touching Gods Glory , their words of this matter still ishuing and gushing forth like water out of a never dryed fountaine : ( according to that which hath beene delivered in the expounding of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here in my Text ) yet are they all but One Word , in respect of the whole Subiect of their Speech .

O then , Beloued , if wee should spend all our time in speaking of , and to GODS Glory : yet how little world Our words be in respect of that immense Matter , of & to the which we should still speake ! For Our Dayes are but a spanne long . They are gon like a shadow , and passe away like smoake , Psa. 102. The Dayes will last , when all Our Dayes are past : they will line , when we are dead and gone .

And why then , Good GOD , hast thou made Man , that he of all others , he rather then the Day , should be the Speaker in the Parliament of thy Praises ? Hee in Words to Glorifie thy Name , not onely for himselfe , but for all other Creatures too ? tanquam nomine aliarum creaturarum omnium , pro tot tantisque beneficiis &c. as Zanchius b b De Operibus Dei , part. 3. l. 2 , cap. 1. speaketh ( and Epictetus c c Arrian E. pictet . lib. 1. cap. 17. hath the like ) in the name as it were of all other Creatures . What ? and of the Day too , which it selfe , after his Manner , speaketh so much in thy praise ? And must it not needs then be no more then One word of thy Praise and Glory , & of our Thankesgiving vnto thee for all thy Benefits , which any of vs all can vtter all our life long , in respect of thy Glorious Name , how it excelleth aboue all Thankesgiving and Praise ? Nehem. 9. 5.

One Day telleth a Word vnto another . A Word , and allwaies of GODS Glory . The Subiect every Day , and to every Day , the same continually . Yet never is any Day wearie of this every Dayes Subiect ; so shewing how the Glory of God is no more tedious for a continuall Subiect in this world , then it will be for an everlasting Obiect in the world to come .

Then iudge you , Beloued , whether they bee not worthy of Reprehension ; who thinke it too much , to haue the Gloria Patri &c. so much repeated , and would allow it but one place for many : as my selfe haue seen in too many places of this Land ; where , neglecting the Order prescribed by the Church & by our Service Booke , of concluding every Psalme with the Gloria Patri , &c. they , and they too some of them who otherwise would seeme to be formall enough , make hast to skipp over the often mention of that Glory , for which they were created , and vnto which they owe their chiefest service .

They that thus find fault with the so often together inculcating of Gods Glory , why finde they not the like fault with the Seraphims ? Who in the sixth of Isay , ver. 2. 3. ( burning with the loue of Gods Glory otherwise than these fault-finders doe ) One cryed vnto another , & said , Holy , Holy , Holy is the Lord of hostes : the whole world is full of his Glory . Why correct they not our Saviours Eli , Eli , vpon the crosse ? Or his praying the Third time , saying the Same Words ? Mat. 26. 44. Why blame they not the Prophet David , for that he would haue all those that loue the salvation of the Lord , to lay alway , the Lord bee praised ? Psal. 40. 19. And for that same in one selfesame Psalme Foure times reiterated , ( Psal. 107. ) O that men would therfore praise the Lord for his goodnesse , & declare the wonders that he doth for the children of men ? And that , as often in the same Psalme , So when they cryed vnto the Lord in their trouble , he delivered them out of their distress ? And that Thrice in one Psalme ( Psal. 115. ) He is their helper and defender ? And that , ( Psal. 116. ) I will call vpon the name of the Lord ? And that , ( Ps. 118 ) In the name of the Lord will I destroy them ? As also , for that so often together repeated ( Psalm . 118. and , 136. ) His mercy endureth for ever ? Lastly , why blame they not the Prophet David , for here avouching , that One Day still telleth ( the Glory of God ) vnto another ? Nay , and the Dayes themselues too , for so doing ? For telling a word , But a word , and But one word of Gods Glory ? Alwaies of GODS Glory , and yet alwaies telling that , & besides that doing nothing . For Every Day vnto another vttereth the Same . The Same . what 's that same ? The Glory of God .

Nor every Day only insisteth only on this golden Matter , but every Houre of the Day too , yea and every Moment of an Houre ( according also to that Explication given in my first Sermon ) still dwelleth on this one Glorious Subiect , vncessantly vrging the never ceasing Glory of the Highest .

Some man will say ; he disliketh not the often repetition of the Gloria Patri , &c: quatenus , for , or in that it is the often mention of Gods Glory . But , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a a Arist. Physic . lib. 3. contex . 51 He may not so be gone . For , quatenus , even in and for that it is the often mentioning of Gods Glory , therefore he ought not at all to dislike it . T' is ( as you haue heard ) the End wherevnto man is ordeined , to shew forth GODS Glory both in word and deed : t' is all his Vertue and Perfection . He therefore that shall mislike the continuall doing thereof ether way , doth as if he should picke a quarrell with a Rose , because it never smelleth but a a As Aul. Gellius ( lib. 19 cap. 2 , ) citeth out of Aristotle . sweet : or with himselfe , for being alwaies Reasonable ; and happily that maketh him in this thing so vnreasonable . for t' is a shame , Beloved , that such Professours of the Service of GOD , as we would seeme to be , should yet come short of giving that Glory vnto GOD , which even the whole world sticketh not to doe : part-Christians , ( as they are reckoned ) Turkes , and Infidels , and all . Not any Tract in Arabian , which is not begun with the name of God , and of the Mercifull God , prefixed to it . In the End of the Lords Prayer , though the Glory of GOD be there immediatly before mentioned , ( as yee knowe in the Conclusion ) yet there is annexed also to this sense : Honour and Praise and Glory , and Vertue and Power & Iustice to God the only King everlasting , for evermore . In the beginning even of the Alcoran it selfe are put those three letters , Eliph , Lem , & Mim : which they call the Seale of the Booke , and by which ( as they say ) are Quod enim semel fecisse bonum est , non potest malum esse , si frequentèr fiat ▪ &c. Hieronym . Epistola vltima . Si enim semel facere optimum est ; quanto magis saepius ▪ Si hora prima ; go & tota die . Lacta●tius , lib. 4. c. 28. meant the Name , the Maiestie , and high Commaunde of God . It being a thing even by the Law of Nature written in mens hearts , and vnto which the whole world is driven , by words to magnifie GODS name , & by a verball predication to declare his Glory . And doth it not then concerne vs more neere , now that the Glory of God is every Day more and more made manifest , to Seale vp every Psalme , yea ( if it were possible ) every word , every worke , every thought , every imagination of ours , with some specification , or else some intimation or other of that Great Glory ?

T' was not the often repetition , Beloved , that made the First dislikers of the Gloria Patri , &c: not to favour it . No. the Arrians stucke at it , because they stucke at Christs Divinity . So did the Sabellians , because they confounded the Three Persons . Wherfore the Church then wisely brought in the Gloria Patri , &c: as to try who were such Heretikes , so especially for the mainetaining of Gods Glory against them . Yea but the Cause why it was so ordained is now ceased . And how is that true ? Arrianisme as yet remaining among the Turks , according to the first sowing therof among them by Sergius Monachus , who was an Arrian . Or say that this 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 Christian 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 conversant in this one Subiect : as that you would esteeme it the chiefe Glory of your Speech , to haue it seasoned a a Col. 4. 6. 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 : b b Hor. de Art. Poetic . 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 c c Sim. de Cassia lib. 4. c. 1. 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 d d Simon . de Cass . ibid. &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 The word of God twofold 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 * * De hoc duplici verbo , vid. Damascen . de Ortb. fid. lib. 2. cap. 21. & alios . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Mentall , or Enuntiatiue . This word of God , is The revealed will of God * * As Damascen defineth the word of God . Each related by the Dayes . : That the Inmost word , the * * Qui dicit Deum mentem , dieit eius prudentiam . Theophil . Antioch . lib. 1. ad Autolyc . c. 1. Minde , or Essentiall will of God . This , Verbum * * Ita etiam Ireneus ( l. 4. c. 3. ) Moysilitere , in quit , verba sunt Christi . & paulo pòst : Moysi , & reliquorum sine dubio prophetarum sermoncs ipsius sunt . Christi ; That , verbum Christus , as S. Austin e e In Ps. 118. 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 f f Vid P. Lomb. sup. Rom. 1. : The wil of God is revealed not only by Doctrine , but by the workes of God too . According to that in the 19th , and 20th Verses of the first to the Romanes : And that in the 17th and 18th 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 4th 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 Sermon , 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 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * * Sc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 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 written in paper : so passe we over lightly a a Opera Dei non intuentur , & opera manum eius non considerant . Isai . 5. 12. 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 b b

Vid. Bonaven tur●tom . 1. p. 44 & 54. & Eras . in Paracles . pr●fix . operibus Athanasii . & Theodoret. de prouidentia . Sermon . 6. paulò à principio .

Eccles. 3. 11.

, 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 from the beginning even to the end . Which one c c S. Frauncis Bacon , in his booke of the Advancement ▪ of Learning , pag. 4. 6. 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 d d Iob. 26. 14. ; 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 sounding 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 e e Ad inscriptionem Psal. 18. in Fragment ▪ & ●●periu● ; p. 83. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. , 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 a a As Lyra there interpreteth it sed vide I●en●u● . lib. 4. cap. 3. vbi dict● interpretatu● , de his omnibu● qui adhuc erant in vi●a . , ( Luk. 16. 31. ) If they heare not * * And Christ saith . ( ●● h. 5. 47 ) If ye beleeue not Mo●es writings ▪ how s●a●● ye beleeue my word● ? Moses and the Prophets , neither will they be perswaded , though one rise from the d●ad a gaine * * And Christ saith . ( ●● h. 5. 47 ) If ye beleeue not Mo●es writings ▪ how s●a●● ye beleeue my word● ? . So may we say of the Heathen ; 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 them , 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 The like hath Athanasius of the Iewes , in respect of the Gentiles of forme● times : Dudum ▪ n. Iudeorum populus amplioris doctrinae gratia reficiebatur : quippe qui non solum ex creaturae operibus , verúm & ex divinis literis Dei scie●ti●m hauriebat . Athanas . contra Gentil . lib. 1. fol. 218. C. circa initium . 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 doctrinam & per inspirationem , by Doctrine and by 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 than 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 Virgil. — 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( Da●ar ) is in Hebrew . A Word ] that signifieth a Thing , whereby all Words doe Signifie . A Thing , before All things , & in whom 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 * * See Iudg. 14. .

A Word ] that is a Branch , or Sprout ( Zach. 3. 8. & 6. 12 * * & Isa. 11. 1. ) overspreading the whole world , aimed at by the Branches of Signification of the Dayes Telling , and that ( as the Prophet a a Zach. 6. 12. saith ) shall Grow vp out of his place , and shall cause Others to b b Malach. 4. 2. growe and Arise vp by Him and with him .

A Word ] that is the Standing c c Isa. 11. 10. & , Rom. 15. 12. Standert Roote of Iesse , that being d d Iohn . 12. 32. Lifted vp draweth all men vnto him , into his Glorious Rest c c Isai. 11. 10. & Rom. 15. 12. 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 a a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . . So Iustin Martyr b b Apolog. 2. pro Christianu . 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 , saith : De Iesu Christo haec dicuntur , These things are spoken of Iesus Christ . And on my Text , by the word , [ Word , ] he vnderstandeth Plenitudinem ●ncommutabilis Sapientiae Det , quod verbum in principio Deus apud 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 * * pag. 28. 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 * * The Word Christ . a true Vnion VNE SANS PLVS , One and no more . 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 c c See , the Divine Creed of Athanasius . . 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 Phil. 3. 8. 1. Cor 2. 2. 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 * * al. quod . sicaetera Nescis : Si Christum Nescis , nthil est * * al. quod . sicaetera Discis . Learne Christ , and thou art Blest , no matter for the rest : Saue Christ , Learne All the rest ; to Saue thou wantst 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 * * Or ; for skill such . such Skilfull * * Or ; for skill such . 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 Men to Make , & Kild to Saue ?

In this and every respect , Apolinarius doth well render this Word here in my Text , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an Honoured , or , a pretious word . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Chosen , or Choice , and Pretious , S. Peter a a 1. Pet. 2. 4 , 6 calleth him : and hee is called by Hermes b b As he is alleaged by Lactantius , Div. instit. l. 4. c. 7. , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 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 : c c Vel ( secundam P etrum Nannium ) Sufficit , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Iuvat creaturam ipsam contra illos citare testem clamantem * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , propemodum . Nan. 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 d d Vid. Graec. & versionem Nan , nii . contradictione 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. * * See more hereof there , about a leafe after ; from those words , Porrò veritatis , via an eum , &c. vnto those . N si fortè sicuti Deum negaverunt , &c. & fol. 218 . ● , from Porrò ipsom in omnibus &c. vnto , Haec autem & omnis divinitùs inspi rata &c.

Diverse and sundry waies is this Word by One Day told vnto another . as by the Resemblance 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 Heavens . Prov. ● . 19. Of the Resemblance of the Creatours Glory enstamped in the Dayes , already a a In the third Sermon . 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 * * I●a etiam Irenaeus ( l. 4 ▪ c. 17 ) Sapientiam Spi. ritui attribuit . So is he called by Hermes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Lactantius . 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 b b According to an Exposition before in the first Sermon . Creation . Also afterwardes this Word was that Day excellently published & pronounced , in which he first was c c Gen. 3. ●5 . See the laste Point . promised for the Redemption of the world . Then againe from 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 * * Eclog. 4. Virgil ) Vltima Cumaet venit tam carminis aetas , &c. And S. Austin hath afterwardes in the same place , how that th' Apostle knew , ea in libris gentium inveniri testimonia veritatis , that there were such testimonies of the Truth found in the books of the Gentiles . And again , alittle after : In literis Gentium superstitiosae idololatriae plenissimis aliquid quod ad Christum pertinet invenitur . There is something found concerning Christ , them in the most superstitious & Idolatrous books of the Gentils . Norknew the Gentiles 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 4th booke of Divine Institutions , the 9. Chapter ) saith , That the Philosophers were not ignorant of this Word ; and alleageth there to that purpose Zenon , predicating this word : & Hermes , often describing virtutem maiestatemque verbi , the vertue and maiestie of this word . Besides , a a Lib. 11. de Evang. prepar . cap. 10. Eusebius , and Cyrill write , ( and the like is also shewed by S. Chrysostome , & S. c c in Sermone in verba illa [ In principio crat verb● m ] H●cego ( Sez●illa verba Ioannis ) inquit , novi multos etiam extra veritatis rationem mundana● sapientia pr●ditos , iactantes , &c. 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 * * Lib. 8 , confess . cap. 2 , in principio . Commemo ravi legisse me quosdam libros , in istis autem omnibus modis insinuari Deum & eius verbum . affirmeth , that he had read this beginning of S. Iohns Gospell in the bookes of some of the Platonists . And in his tenth booke de civitate dei , cap. 29. * * Iuxta finem . 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 written in * * Aureis literis conscribendum , & per omnes Ecclesias , &c. 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 Word of God .

Gods Glory by the word Christ Iesus Best of all Reported . 2 The other , and last thing is ; That the Dayes by recounting 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 * * Whereof see Irenaeus , lib. 4. cap. 14. 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 a a Ioh. 1. 4. & 1. Ioh. 1. 1. life , atque in vita concludit omnia Dei beneficta , vnder Life he compriseth all Gods Benefites , saith one b b Naogeorgus in 1. Ioh. 1 , 1. there .

Gods Glory , by the Day , or , Time of our Redemption . Among the which , the chiefest , & redounding most to GODS Glory , is our Redemption , both promised , & performed . So here we haue a word ▪ ] out of whose Incarnation , asof the most rare & excellent , most Divine & wonderful 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 whom 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 Direction ; 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 a a Or , His. thy word ; not , In my Workes , is my b b Or , Hope . Vid. pag. 31. Trust .

A word ] to whom , hauing hidden in him all the Treasures of Wisdome 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 a a In Art. Poet. , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : 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 b b Vid Ecclus , 39. 17 , 21 , 33 , 34. . And that of Velleius c c Lib. 1. : Magnitudine d d Vers. 1 bulus Psalmi , Opera Manuum eius : Grec 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Operum , & fulgore e e Ordinem seculorum tanquam pulc●errunum Carmen , &c. p. 68. & vid p. 45. Carminum , Solus appellari Poët a mer uit : He only , for the Greatnesse of his Works , and Resplendent Glory of his Words , f f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Xenoph . Memorab . lib. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Themist . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. A●●st●● . in Art. po●t . In ver●is , &c. Fabius . 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 a a Psal. 33 6. 9. . &c. Hee spake the word , and it was Done b b Psal 148. 5. & , in Effect , Mo●●● ( Gen 1 ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clem. Alexand ▪ Strom. 5. . 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 e e See Ioh. 7. 46. & , Luk. 4. 22. 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 ●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 Word to be Mans Maker and Remaker .

Word , worth His word , for worke of Day of worlds Redemption , Worthy Worlds All-Dayes words and workes of Redamation ! More worthy word , of words and workes of Commendation , Then All-Dayes Glory-words and work●s can make R●lation !

And no marveile . For here we haue a Day , Telling , and Told of , of Ioy vnspeakeable : The Day , or Time , of our Redemption : By and through a Word vnspeakeable .

A Hymne for the Day of ou● ▪ Redemption . O how we Loose the Day , and truely doe the Truants play , When nothing we assay , as Treasure * * Or , Troveurs ; or , Trov●●s . Trovants of That Day , Which to Kings Treasuredue of Heavens Prayses may accrue ▪ Whilst Day is still in view , when Word did Happy Dayes renue ; Such Word of Such a King , Word King , Word God , * * Or , Of. & Such Being : King , End , and Beginning of Words , Works , Worlds , and Ev'ry thing . O might Liues Thankefull Ryme in * * Or , deeds . Deede , to vs * * Vid. Eph. 5. 16. & , Col. 4. 5 . Redeeme the Time Lost by Vnthankefull crime , In Words , For Words Redeeming Time !

O word of our Redemption ! ô Omer , our true * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rome , and a a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Fobur . & see the last verse of this Psalme . 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 d d

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plato in Ione . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Arist. in Art. poet .

Immortalem hanc Coelestemque Naturam . Quinti● . X.

Titles , and of the d d

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plato in Ione . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Arist. in Art. poet .

Immortalem hanc Coelestemque Naturam . Quinti● . X.

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 : Then 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 , 1 , Cor. 2 11. 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 knoweth 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 * * V. 10. All things , yea Those Deepe Things of God , which are Concealed from vs and Vnsearchable , and the Inward & Essentiall Things of God ; much lesse , I say , are they Searched but by GOD ; who knoweth them without Searching . Who knoweth the e e Rom. 11. 34. & 1. Cor. 2. 16 Mind of God , but Himselfe ? Who hath beene his Counseller , or f f mata Heo . isai 40. 13. Man of his Counsell , but Himselfe ? Who of His Knowledge and Wisedome , but Himselfe ? In a word , who is in the g g 〈◊〉 Iatrinsecis Diuinitatis habens ●an●●m Notitiam cum p●tre . Lyra there . 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 c c Ich. 1. 1. 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , * * Noted by S. Chrysostome , & Theophylact . by S. Chrys , homil. in loan . 1. & 2. 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 privie 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 d d Rev. 22. 2. Leaues and words of wisedome ought still to lie in and vnderneath * * Nosti ●illud Alexandri Macedonis , qui Homerum ad verbum edidicisse , ac do , miens etiam cervicali suppositum babu●sse fertur . 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 c c Ioh. 13. 25. & , 21. 20. 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 d d Ioh. 10. 30. Christ , I and my Father are one . And , e e Ioh. 14 9. He that seeth me seeth my Father . And , f f Ioh. 14. 6. No man commeth to the Father , but by me . And , g g Mat 11. 27 . No man knoweth the Father but the Sonne , and he to whome the Sonne will reveale him . And , h h Ioh. 14 6. I am the Way . And , i i Ioh. 10. 9 . I am the Doore . And , k k Ioh. 8. 12. & 9. 5. & 12. 35. & Ioh. 1. 4 , 5. 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 7th 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 * * In the third Sermon . 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 not perfectly resemble GOD , as Christ representeth his Father . According as a a D● Operib . Dei l. 3. c. 1. parl. 3. Zanchius hath delivered out of S. b b Tom. 3. de Trinit. lib. 7. cap. 6. Austin . Philo , followed by many others , saith : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Christ , or The word , is indeede the Image of God : but Man is but the Image of that Image , or , the Image of Christ .

Certainely Christ is the true , the first , the Substantiall , and most Perfect Image of GOD . And that , ( as c c vbi supra . Zanchius at large proveth ) both as he is the Eternall Begotten Sonne of GOD , of the same Substance with the Father : ( whence he is called , The Character of his Substance d d Heb ▪ 1. 3. ) And also , as he was manifested in the flesh . For in him , when he was made visible by the flesh ( as S. Iohn e e 1. Ioh. 1. 1. And Tertull. de Trinitate , sai●h : Filius est hic qui videtur , Dei autem filius Dei verbum est : &c. See also H●lar . in Psal. 51. and Iren● . lib. 4. cap. 10 , 11 , 12 , 13 , 14 , 17 , 21 , 22. saith , That which we haue seene with our eies , which we haue looked vpon of the word of life ) was the whole Perfection of the Father , & as it were The Fathers Face confpicuous . For having most perfectly in himselfe the full and complete Nature and Substance of his Father : That , as it were to the eie-sight , did hee exhibite and represent also in his flesh , and by the Glorious Effects thereof revealed it . For f f Col. 2. 9. The Fulnesse of the Godhead , which is in the Sonne , being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , bodily vnited to his flesh , and as it were imprinted in it , did by diverse wayes and workes perfectly resemble his owne and the Fathers Nature & condition . And therefore in him truely was that Faire Forme and Beautifull Face as it were , Quae sioculis cerneretur , mirabiles amores excitaret a a Ci● offic l b. 1. 〈…〉 . Sapientiae : which if we could see with our eies , would make vs wonderfully in loue with Wisedome .

We shewed b b ●specially in 〈◊〉 second 〈◊〉 on . heretofore out of Saint Chrysostome , and otherwise , how the sight and sightlynesse of the Heavens and the Firmament , the Day and the Night , and such like , vttered a voice ( of GODS Glory ) more shrill then any Trumpet . What then may we thinke of the Sight and Sightlynesse of him ; * * Vid. Iren. lib. 4. c. 15. & lib. 3. cap. 18. Whose Day Abraham saw but a farre of , but by the eies of * * By the Spirit of Prophecie , saith Irenaeus , l. 4. c 15. faith , and c c Ioh. 8. 56. yet reioyced . Whose Day of being Presented in the Temple when d d Luk. 2. Simeon saw with his bodyly eies , he was even ravished with the sight of him , and thought himselfe had lived long enough , And no marveile . For hee had seene a Glorious Presentation , yea a Representation of the Glory of GOD . Whose Birth-Day when the Shepheards saw , and saw him too , they Gloryfied and praised God for all that they had e e Luk. 2. 20. seene . All that they had seene . They had seene An Angell , yea a Multitude of Angels : they had seene The Glory of the Lord shine round about themselues ; yet was all this but a Glorious Flourish as it were , in respect of that Flourishing Glory which afterwardes they saw , when they saw Christ the Lord . In respect of whome , and for the greatnesse of the Glory revealed by him : as if men were not able , not so much as in Wordes only , sufficiently to expresse and blason GODS Glory : And as if none but Angels were fit to be attendants : none to bee Heraulds at armes , but the hoste of Heaven : none , but those that stand f f Luk. 1. 19 , in the Presence of GODS Glory , to present the Worlde with such Glorious tidings , yea and to present the Worldes-maker too with Praise , for making that his Great Glory so to be presented and represented to the World : The Angels too themselues Praise God , and say , Glory in the Highest to God , &c. So also , * * See pag. 28. Hosanna in the highest . ( Matth. 21. 9. and Mark . 11. 10. ) In the Highest . And why so at Christs Birth ? And why so in respect of Christ ? To intimate vnto men , That in and by Christ Iesus is Gods Glory best set forth : and therefore that from henceforth they should Glorifie GOD in and by Christ Iesus . Deo enim silet , saith Saint g g Lib. 1. expos. in 1. Reg. cap. 2. Ad canendum & Christo & Deo . Tertullian . Apolog. Gregorie , qui Patrem laudans , Vnigeniti laudem tacet . He prayseth not GOD at all , who prayseth not the Father by the Sonne , or , who prayseth not the Father and the Sonne together . h h Ad Donatum de Fide Orthodoxa . Fulgentius saith farther ; Neque enim fas est sic adorare Deum Patrem , vt Deum Filium non adoret . T' is no lawfull worshipping of God the Father , where God the Sonne is not also worshipped * * Non potest ille summus , ac singularis Deus nisi per filium coli . Qui solum patre se colere putat ; sicut filium non colil , ita ne patre quidem &c. Lactantius divin . instit. lib. 4. c. 29. . Yea t' is Gospell it selfe , ( Ioh. 5. 23. ) That all men should Honour the Sonne , as they Honour the Father : He that Honoureth not the Son , Honoureth not the Father .

If therefore , Beloued , wee will Glory in GOD , ( as ; He that Glorieth , ought to Glory in this , that he vnderstandeth and Knoweth God . Ier. 9. 24. ) it must be by Christ Iesus ; according to that of S. Paul , ( Rom. 5. 11. ) Glorying in GOD through our Lord Iesus Christ . And if wee will Glorifie GOD , it must bee by Christ Iesus too : Especially , as he is our Lord , our Strength , and our Redeemers which David here , a Day-like Actuarie of the Dayes Relation , maketh the sweetest and most Glorious close , or Exit , of this Psalme . For The Dayes , as yee see , here in my Text , doe after their maner so Glorifie GOD , as that they doe it too , and doe it then best when they so doe it , by vttering the Word , and Glory of God Christ Iesus . Or if they did not so ; yet S. Paul would teach vs so to doe , and so to conclude The Dayes Report of Gods Glory : To God be Glory in the Church by Christ Iesus , throughout all generations for ever , Amen . Ephes. 3. 21. And , ( which shall be my last words , and the vpshot of our Dayly Shouting for Salvation * * See . p. 28. ) the last wordes of the Epistle to the Romanes ; To God only Wise , be Glory through Iesus Christ for ever . Amen .

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 .

Ecclus. 51. v. 29.

Ps. 118 v 17.

Be not Ashamed of His Praise .

I * * Or , shall . will not Dye , but Liue , and Declare the Works of the Lord .

Ps. 119. v. 175. Let my Soule Liue , and it shall Praise Thee .

O mihi tam longae maneat pars vltima vitae ,

Spiritus & quantum sat erit Tua dicere Facta .

Notes, typically marginal, from the original text
Notes for div A00448-e640
Notes for div A00448-e12390
Notes for div A00448-e21630
Notes for div A00448-e32840
Notes for div A00448-e57680