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.
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,
as he that Knoweth all things, and Knoweth all things best, knew it to be most convenient for that Scholar, whom he had made by his word and his Commandment,
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So then these words of my Text are some part of The Booke of the World, where Nights are as it were the Blacke Inkie Lines of learning, Dayes the White Lightsome Spaces betweene the Lines: where GOD hath Imprinted a very legible Delineation of his Glory. And whereby GOD teacheth mā knowledge:
So then these words of my Text Are Some part of The Book of the World, where Nights Are as it were the Black Inky Lines of learning, Days the White Lightsome Spaces between the Lines: where GOD hath Imprinted a very legible Delineation of his Glory. And whereby GOD Teaches man knowledge:
evē now too, after that Knowledge (Cognitio Sancta , the Knowledge, the Holy Knowledge of the Lord) is encreased, according to the prophecy of Daniel (Dan. 12. 4.) and that Act. 2. the seaventeenth and the eighteenth verses, alleaged out of the Prophet Ioel. Yea even very now doth GOD teach man knowledge by the Booke of the World, when as the Booke of his Word lyeth before vs. This booke directing vs vnto that booke,
even now too, After that Knowledge (Cognitio Sancta, the Knowledge, the Holy Knowledge of the Lord) is increased, according to the prophecy of daniel (Dan. 12. 4.) and that Act. 2. the seaventeenth and the eighteenth Verses, alleged out of the Prophet Joel Yea even very now does GOD teach man knowledge by the Book of the World, when as the Book of his Word lies before us This book directing us unto that book,
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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:
Of which that we may the better be informed, & our lives thereby (if it please GOD to dispense unto us so large a measure of his grace) amended and reformed:
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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:
First, what is The meaning of these words, One Day Telleth Another. where ye shall perceive what is meant by The Days, and what by their Telling one Another. Or if ye list to divide this First General Part into two:
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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 First whereof (unless you think it to appertain to an Allegorical, or Else a Mixed Sense) is collected out of the 9, 10, and 11. Chapters of the Epistle to the Romans, conferred especially with the foure First Verses of this Psalm. The last whereof is expressly cited in the 18. verse of the tenth Chapter:
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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:
One Day ] of GOD'S calling the Israelites, of Stretching out his hands unto them, of Sending prophets Early and Late without ceasing unto them, of working wonders among them, of preserving them, of heaping his Benefits upon them, & the like, Telleth ] The Glory of GOD, unto 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.
& that Continually, until the coming 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 Chief Felicity.
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But in a more vniversall sitting of it both to Iewes and Gentiles (whose happy vnion in the Divine Electiō 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:
But in a more universal sitting of it both to Iewes and Gentiles (whose happy Union in the Divine Election and vocation, and in the Riches of GOD'S Glory the Apostle there diverse times very Notably urges.) The Meaning may receive this Augmentation: Namely, One Day ] of Salvation, whither of Iewes or Gentiles, jointly or severally: One Accepted Time, One Day ] of Hearing GOD'S voice:
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and Fatnesse of the Oliue tree: One Day ] of their Election, Vocation, Engraffing, Admittance into the nūber of GODS people, His Beloved, Children of the Living GOD, vessels of Honour and of Glory.
and Fatness of the Olive tree: One Day ] of their Election, Vocation, Engrafting, Admittance into the number of GOD'S people, His beloved, Children of the Living GOD, vessels of Honour and of Glory.
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.
One Day ] of their Rejection, their being Blinded & Enslumbered, that they should not See nor Hear unto This Day (Rom. 11. 8.) One Day ] of Bowing down their Backs Always, of their Fallen, & of their Loss.
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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:
Yet again: One Day ] of their Recovery, if they abide not still in unbelief. One Day ] of their Reelection, or Recollection, Recalling, Reconciling, Reengraffing, Readmitting, Reuniting, and Replenishing:
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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:
Finally: One Day ] of any of GOD'S mercies, or Judgments, towards Iewes or Gentiles, towards Iewes and Gentiles, towards All people of the world: One Day ] of The goodness & Severity of GOD (Rom. 11. 22.) Whither jointly or severally, towards this or that people, in all and every respect, considered:
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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;
The Third out of the First and second Chapters of Genesis compared with the sixe First Verses of this Psalm. The Fourth is Saint Austins. For the Second;
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and of the Hebrew word NONLATINALPHABET, 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;
and of the Hebrew word, and what with something in this Psalm contained seeming to found to the advancement of each Sense) this Psalm hath his Title much like unto the Text that I have read unto you;
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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 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.
But the best of all (for the Title) I take to be that of Iunius and Tremellius; (which they have from Abraham Ezra, & David Kimbi, the two best of all the Rabbis) and it is, Magister Symphoniae Psalm Davidis, The Psalm of David to the master of the singing, or, the master of the choir.
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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.
Continuanti in Canticles Psalm Davidis, the Psalm of David to him that Continueth on the singing in the Church, that is, Hic Psalm (Says he) Exhibited est praefecto cantorum, qui continuabat & vrgebat, vt is assidue Sue tempore & Order decantaretur, This Psalm was exhibited, or, tendered to the master of the singers, who did urge the continual singing of it from day to day in his due time & order.
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.
and as the Rubric does something avail to the better understanding of the Black (as they call it:) so the Title & Inscription of this Psalm may Some thing help us to a good sense and meaning of these words, which out of the Psalm I have read unto you.
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yea and of reading too these Psalmes of David in the Church, according as they are divided by some into 20. by others into 30. Daies of reading them. One Day of praying in the Church, One Day of Gods service in the Church, recounteth vnto another day of like sort,
yea and of reading too these Psalms of David in the Church, according as they Are divided by Some into 20. by Others into 30. Days of reading them. One Day of praying in the Church, One Day of God's service in the Church, recounteth unto Another day of like sort,
So (not to speake of Hiram king of Tyrus , and others) so came vnto the Queene of Sheba the fame of Solomon, concerning the name of the Lord, as t'is expressed 1. King. 10. 1. And herevpon shee came,
So (not to speak of Hiram King of Tyre, and Others) so Come unto the Queen of Sheba the fame of Solomon, Concerning the name of the Lord, as It is expressed 1. King. 10. 1. And hereupon she Come,
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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:
Nay, so King Solomon built a house for the Name of the Lord GOD of Israel, 1. King. 8. 20. Which too to built (as It is in the 18. ver.) was in the heart of King David, And he did dwell, that he was so minded. So minded:
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,
This, (what say I this?) the daily service of GOD in Churches, the Rites and ceremonies, the riches and solemnities, the royalty and magnificence therein used, to have been always very singular means of the advancement of the Glory of the most glorious,
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Let Titus be excepted, for being so much moved, as Iosephus reporteth, with the Temple at Ierusalem. And let be vnreckoned in like case Cosröe, Aar, and Daber, kings of Persia. And let those who therewithall least of all were moved, moue forwarde this cause most of all.
Let Titus be excepted, for being so much moved, as Iosephus Reporteth, with the Temple At Ierusalem. And let be unreckoned in like case Cosröe, Aar, and Daber, Kings of Persiam. And let those who therewithal lest of all were moved, move forward this cause most of all.
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yea and to constraine them vpon those daies, in which the worship and service of GOD should haue beene celebrated with most magnisicence, to keepe them within the doores of their houses, vpon paine and perill of their liues.
yea and to constrain them upon those days, in which the worship and service of GOD should have been celebrated with most Magnificence, to keep them within the doors of their houses, upon pain and peril of their lives.
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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.
but when the true Diespiter (the true GOD, whose is the Day and the Night) shall be most highly honoured? Let then your zeal and assiduity in the worship and service of GOD, make that One Day may make unto Another the more ample and honourable Report of GOD'S glory.
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For which purpose I exhort every one of you, as S. Paule doth the Ephesians, and the Colossians, that you would speake vnto one another, that you would teach one another, that you would exhort and admonish one another, that you would stirre vp, put one another in mind, (NONLATINALPHABET) by Psalmes, and Hymns,
For which purpose I exhort every one of you, as S. Paul does the Ephesians, and the colossians, that you would speak unto one Another, that you would teach one Another, that you would exhort and admonish one Another, that you would stir up, put one Another in mind, () by Psalms, and Hymns,
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and spirituall songs, NONLATINALPHABET (singing with, and without Instruments) And NONLATINALPHABET, (singing with a comely and graceful kind of thanksgiving) NONLATINALPHABET (in your hearts, in your strongest affections) vnto the Lord. And let me say vnto every soule,
and spiritual songs, (singing with, and without Instruments) And, (singing with a comely and graceful kind of thanksgiving) (in your hearts, in your Strongest affections) unto the Lord. And let me say unto every soul,
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as Prudentius prudently saith to his owne soule in the Preface of his booke NONLATINALPHABET: Saltem Voce Deum concelebret, si meritis nequit. Hymnis continuet dies;
as Prudentius prudently Says to his own soul in the Preface of his book: Saltem Voice God concelebret, si Meritis nequit. Hymnis continuet die;
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;
And that so much the rather, Because (as Theodoret notes on the words of my Text, according as he is translated) we men Are Here taught, illi (God) hymnorum catilenam afferre, to bring and offer unto God songs and Hymns of praises, & thankfulness;
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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,
The Third Meaning is such, as that (according to the Infinite variety of GOD'S works, and of the Glory which he conferreth on them) it makes The Days so to Multiply their words, That thereby The Report of God's Glory Infinitely passes through the Treasures of the Deep, does Infinitely Grow, and Spring, and Creep, and Go, and Swim, and Fly: and Fly Under,
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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.
And this Meaning is, that every of the Six days wherein GOD made the world, The Seventh day also wherein he rested, do One declare unto Another the Glory of GOD.
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So haue S. Ambrose, Chrysostome, and Basill, (in their NONLATINALPHABET.) 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,
So have S. Ambrose, Chrysostom, and Basil, (in their.) And so hath that divine Poet, Seigneur du Bartas, with a gift of excellency, handled each one of those Days; that well they have made it to appear that each of them may lend to other, each and all of them may lend to us (though they lend us too) infinite and unspeakable,
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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 contrahēdis sex omnino dies definiit;
And in this respect Bodin speaks very well ▪ (towards the end of the First Chapter of his First book De Republic) Deus Opt. Max. cum omnia sapientèr, tum illud potissimùm, quòd rebus Agendis ac negotijs contrahēdis sex Omnino die definiit;
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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,
and is expressly proved out of the beginning of the second of Genesis) This is also a thing of very singular note, That not only the six days of God's working (I say not The Works only that GOD made in the six days,
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but the six daies of GODS Working ▪) haue taught man NONLATINALPHABET and NONLATINALPHABET too; (as Aristotle hath distinguished them in his sixth booke of Ethicks,
but the six days of GOD'S Working ▪) have taught man and too; (as Aristotle hath distinguished them in his sixth book of Ethics,
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:
Even upon the Sabbath Day, to keep it holy, to enjoy our rest with rejoicing in the Lord, & in Pulcherrima Dei praepotentis opera, Judicia, Iussa Intuentes, in eius laudibus acquiescere:
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 speaketh) & the sin that hangeth so fast on vs. That so at the least once in the week, we may be foūd resting and residing in our proper Element without any worldly gravitation.
his Judgments, and his Commandments, to rest and reappose our selves wholly on the magnifying of GOD'S name; casting away from us every thing that Presseth down (as the Apostle speaks) & the since that hangs so fast on us That so At the least once in the Week, we may be found resting and residing in our proper Element without any worldly gravitation.
po31 n2, cc po31 n2, pc-acp vvi cc vvi po12 n2 av-jn p-acp dt vvg pp-f npg1 n1; vvg av p-acp pno12 d n1 cst vvz a-acp (c-acp dt n1 vvz) cc dt n1 cst vvz av av-j p-acp pno12 cst av p-acp dt ds c-acp p-acp dt n1, pns12 vmb vbi vvn vvg cc vvg p-acp po12 j n1 p-acp d j n1.
— metuentem Sabbata patrem: yet they themselues, though all in darknes (as they were busied themselues about such things as the Sabbath Day had taught thē.
— metuentem Sabbath patrem: yet they themselves, though all in darkness (as they were busied themselves about such things as the Sabbath Day had taught them.
— fw-la np1 fw-la: av pns32 px32, cs d p-acp n1 (c-acp pns32 vbdr vvn px32 p-acp d n2 p-acp dt n1 n1 vhd vvn pno32.
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.
And all this learned they by the found of the Sabbath Day. The found of the Sabbath Day, which had gone out into all Lands, according to that which is in the next verse save one unto my Text.
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S. Chrysostome in the tenth Homilie of his NONLATINALPHABET, speaking of GODS Resting the Sabbath Day, and Hallowing it, NONLATINALPHABET, saith he, NONLATINALPHABET.
S. Chrysostom in the tenth Homily of his, speaking of GOD'S Resting the Sabbath Day, and Hallowing it,, Says he,.
np1 np1 p-acp dt ord n1 pp-f po31, vvg pp-f npg1 j-vvg dt n1 n1, cc vvg pn31,, vvz pns31,.
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,
so long ago, and now so long time together, hath told it us, if it be the Expetible End of all our actions, the sovereign Felicity of this life, To dedicate Some whole Day in the Week to the worship and service of GOD,
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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 Resurrectiō, the Day of his Ascension, the Day of his Sending the Holy Ghost; the Dayes which now we obserue in tokē that Christ fasted so many Dayes and Nights for vs, Et Christi merito quae { que } notata Dies, doe one relate and recount vnto another, the Glory of GOD & his vnspeakeable goodnesse towards vs;
or otherwise duly and reverently observe, in memory of any especial thing Concerning christ, do one certify Another. So the Day of Christ Birth, the Day of the Purification, the Day of the Annunciation of the blessed Virgae, the Day of Christ Resurrection, the Day of his Ascension, the Day of his Sending the Holy Ghost; the Days which now we observe in token that christ fasted so many Days and Nights for us, Et Christ merito Quae { que } notata Die, do one relate and recount unto Another, the Glory of GOD & his unspeakable Goodness towards us;
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In illa Angelorum gaudium, in ista totius mundi luctum; sed tamen omnium in Resurrectione triumphū, &c: as S. Austen 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, NONLATINALPHABET.
In illa Angels gaudium, in ista totius mundi Luctum; sed tamen omnium in Resurrection triumphū, etc.: as S. Austen speaks. One Day Telleth, etc. In the next place, it shall not be amiss, if we First of all examine the very words themselves, what they may signify in the Original, conferred too with other languages. They Are in the Hebrew,.
p-acp fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la; fw-la fw-la fw-la p-acp n1 fw-la, av: c-acp np1 np1 vvz. crd n1 vvz, av p-acp dt ord n1, pn31 vmb xx vbi av, cs pns12 ord pp-f d vvb dt j n2 px32, r-crq pns32 vmb vvi p-acp dt j-jn, vvn av p-acp j-jn n2. pns32 vbr p-acp dt njp,.
Sic vndi { que } omni ratione concluditur, mente consilio { que } divino omnia in hoc mundo ad salutē omnium conservationem { que } admirabilitèr administrari.
Sic vndi { que } omni ratione concluditur, mente consilio { que } divino omnia in hoc mundo ad salutē omnium conservationem { que } admirabilitèr administrari.
See how the heathen man here speaketh; Sic vndi { que } omni ratione concluditur: It is concluded every way, by every reason, The Glory of God in his providence:
See how the heathen man Here speaks; Sic vndi { que } omni ratione concluditur: It is concluded every Way, by every reason, The Glory of God in his providence:
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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.
and, that One Day deriveth his knowledge unto Another Day, one Day makes report of Another Days adventures, and look what is done to day we shall hear of it Another Day.
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.
or (which is all one in meaning) the Accusative with the Preposition Ad. Die die•, or, Die ad Diem. One Day Telleth Another, or, Telleth to, or unto Another.
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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.
as if by the Day telling Another were strictly to be understood, The Day succeeding the other Verum rectius sine subintellectione hic versus accipitur, Says Jansenius in his Annotations.
For this day speaketh a Word to the succeeding day, (The Day telleth out to the Day a Word, as one English manuscript Translation very well hath) and in a sort deriveth, transfuseth, transmiseth,
For this day speaks a Word to the succeeding day, (The Day Telleth out to the Day a Word, as one English manuscript translation very well hath) and in a sort deriveth, transfuseth, transmiseth,
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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.
yet GOD is ever magnified, Because of her Successor having as great a care of the setting forth of GOD'S Glory as ever she had. One Day Telleth Another.
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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 it be but a good name; (and that is better then a good ointment, Ecclesiastes, 7. 3. and to be chosen above great riches,, Curae 22. 1.) I say, Some monument or other, of GOD'S Glory. Even as yond see this Day our late Sovereign,
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NONLATINALPHABET, 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.
, Says Aristotle in his fourth Book of Physics, context 122, That shall come now, which shall come to Day, And that is said to have come now, which is said to have come to day.
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 NONLATINALPHABET.
ought all these to be overpassed by us in a Christian audience? when as not one of them but is contained within the Days Report; not one of them but shows the Glory of GOD, either Now, or Else But Now, or Else But lately; or Else Suddenly, by things Arist. vbi supra in.
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suddainely Extant; or else a great while since; or else a great while hence; or else some time or other. And all this by the wonderfull workes of the Almighty, which he worketh in all the differences of Time. One Day telleth another. For our English Telleth; the originall hath NONLATINALPHABET.
suddenly Extant; or Else a great while since; or Else a great while hence; or Else Some time or other. And all this by the wonderful works of the Almighty, which he works in all the differences of Time. One Day Telleth Another. For our English Telleth; the original hath.
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The worde NONLATINALPHABET, The Chalde Paraphrase expoundeth by a word of theirs , signifying to shew, or, to declare. One Day sheweth, or, declareth vnto another. Agreeably to that in the first verse of this Psalme;
The word, The Chaldea paraphrase expoundeth by a word of theirs, signifying to show, or, to declare. One Day shows, or, Declareth unto Another. Agreeably to that in the First verse of this Psalm;
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 NONLATINALPHABET.
Like also unto that which before you herd out of S. Austin, Die Die Annunciate verbum. The Chaldea translation (beside that which thereof afterwards shall be said) expoundeth it by the word.
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Non video, saith Bucer, quid sibi voluerit, quod Diei Appositionem tribuit, nisi forsan intellexerit, Diē nova Dei semper opera exh•bendo, animis nostris materiam offerre de Deo,
Non video, Says Bucer, quid sibi voluerit, quod Die Appositionem tribuit, nisi Perhaps intellexerit, Diē nova Dei semper opera exh•bendo, animis nostris Materiam offer de God,
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;
I see not, Says he, what he means by one days Appointing, or, Adding unto Another; unless happily, that every day brings forth Some new work or other of the Almighty's;
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For NONLATINALPHABET is here the Future Tense of the third Coniugation. Which Coniugation Augmenteth, or Increaseth the words Signification: by importing a Double Action;
For is Here the Future Tense of the third Conjugation. Which Conjugation Augmenteth, or Increases the words Signification: by importing a Double Actium;
p-acp vbz av dt j-jn n1 pp-f dt ord n1. r-crq n1 vvz, cc vvz dt n2 n1: p-acp vvg dt vvb n1;
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:
According to which; The Meaning of these words of my Text shall be, as though we 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 Urge, Persuade, Provoke, or Driven on to tell Another:
vvg p-acp r-crq; dt vvg pp-f d n2 pp-f po11 n1 vmb vbi, c-acp cs pns12 vdd vvi pno32, crd n1 vmb vvi, cc vvb pc-acp vvi j-jn ] pi n1 vmb vvb, cc vvb pc-acp vvi j-jn ] pi n1 vmb vvi, cc, vvb pc-acp vvi j-jn ] pi n1 vmb vvi, vvb, vvb, cc j-vvn p-acp p-acp vvi j-jn:
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;
Which Adding, or Appointing of the Impulsive Cause Here employed, I take (to opponent my conjecture in a case so doubtful) to be the Cause of the word of Adding, or, Appointing used in the Chaldea translation, as even now you herd;
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Bucers Cōiecture for the Meaning being herevnto also consonant and agreeing. The Arabian word, Twise Read in this verse, is likewise in the Future Tense;
Bucers Conjecture for the Meaning being hereunto also consonant and agreeing. The Arabian word, Twice Read in this verse, is likewise in the Future Tense;
n2 n1 p-acp dt vvg vbg av av j cc vvg. dt jp n1, av vvn p-acp d n1, vbz av p-acp dt j-jn n1;
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,
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 sometime taken for,
cs p-acp dt njp2 dt j-jn cc dt j n1 vbb vvn av-d p-acp crd (vbg av vvn.) p-acp av dt njp j-jn n1 vbz av vvn p-acp,
or, to comprehend in it the Present Tense, or, Time: when as there is signified a Continuall Act. It is also put for the Preter perfect Tense, and somewhiles too for the Optatiue, or Potentiall Moode. Yea the Hebrew Future Tense (as one saith) putteth on the significations of All other Tenses, of what Moode & Lāguage soever they be:
or, to comprehend in it the Present Tense, or, Time: when as there is signified a Continual Act. It is also put for the Preter perfect Tense, and somewhiles too for the Optative, or Potential Mood. Yea the Hebrew Future Tense (as one Says) putteth on the significations of All other Tenses, of what Mood & Language soever they be:
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Shewing it selfe herein a right Proteus, that is, Heavenly Descended, & no Changling for his Chāgeablenes: as though it had this Motto; Tempora mutātur, & nos mutamur in Illa.
Showing it self herein a right Proteus, that is, Heavenly Descended, & no Changeling for his Changeableness: as though it had this Motto; Tempora mutātur, & nos mutamur in Illa.
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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;
and invested the ambassadors, or Heralds At Arms, to Proclaim through out All Times The Report of the Glory of that great Commanding Lord and Emperor of the Heavens; out of whose Imperative, All Times, together with All their Manners and Differences Are Formed and Created. For so, agreeably hereunto, One Day ] out of, upon, or, according unto God's Commandment, Telleth Another. One Day ] May, and, God Grant that it may Tell Another;
cc vvn dt n2, cc n2 p-acp n2, pc-acp vvb p-acp av d n2 dt n1 pp-f dt n1 pp-f d j vvg n1 cc n1 pp-f dt n2; av pp-f rg-crq j, d n2, av p-acp d po32 n2 cc n2 vbr vvn cc vvn. c-acp av, av-j av, crd n1 ] av pp-f, p-acp, cc, vvg p-acp ng1 n1, vvz j-jn. crd n1 ] vmb, cc, np1 vvb cst pn31 vmb vvi j-jn;
yea, One Day ] Doth and that Continually, Tell another. Againe: One Day not onely Doth, but Shall Tell another of GODS Glory; Shall, & Doth. Doth, in that it Shall:
yea, One Day ] Does and that Continually, Tell Another. Again: One Day not only Does, but Shall Tell Another of GOD'S Glory; Shall, & Does. Does, in that it Shall:
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, NONLATINALPHABET Iom le Iom, Iaumi le laumin.
Is there any thing whereof one may say, Behold this, it is New? It Hath been already in the old time before us Eccles. 1. ver. 9. 10. And ask we but of the Heathen men, Concerning what One Day Telleth Another, Iom le Iom, Jaumi le laumin.
maketh one meaning of it to be, Parem esse vnum diem omnibus similitudine. Nihil enim habet longissimi temperis spatium, quod nō in vno die invenias, lucem & noctem, & alternas mundi vices.
makes one meaning of it to be, Parem esse One diem omnibus Similitude. Nihil enim habet longissimi temperis Space, quod nō 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,
There is nothing (Says he) in the longest Molle of time, which you may not find couched within the compass of one Day (he understands the Day Natural) Light and night,
The Roote of the Hebrew is, NONLATINALPHABET, scaturivit, exvndavit, to issue or flow forth. Whence is made the word here vsed, signifying, to speake fluently, or currently.
The Root of the Hebrew is,, scaturivit, exvndavit, to issue or flow forth. Whence is made the word Here used, signifying, to speak fluently, or currently.
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Sine haesitatione, (as Moller here speaketh) without any stop or stay, without any stuttering or stammering, with great celerity & volubility of speech.
Sine haesitatione, (as Moller Here speaks) without any stop or stay, without any stuttering or stammering, with great celerity & volubility of speech.
fw-la fw-la, (c-acp np1 av vvz) p-acp d n1 cc vvi, p-acp d n-vvg cc n-vvg, p-acp j n1 cc n1 pp-f n1.
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.
Here they that do the work of the Lord negligently, they that do it At halves, may Learn to do it more thoroughly, more readily, with greater alacrity, and with greater industry.
For (alas) may it not be applyed even to many a ones Preaching now a daies, which the heathen Orator hath of his own profession? Atqui vide in artificio per quàm tenui;
For (alas) may it not be applied even to many a ones Preaching now a days, which the heathen Orator hath of his own profession? Atqui vide in artificio per quàm tenui;
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& 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,
& levi, quantò plus adhibeatur diligentiae, quàm in ha•re, quam consta•esse maximam. See how many times there is much more diligence used in Some young Scholars declamation,
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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;
so grand a proclamation as it should be, of GOD'S praises. Yea many times there is much more exactness & curiosity used in Some vile and base artifice, then is in this;
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And this Telling is a Preaching; (as directly out of the Apostle I could proue vnto you.) And this Preaching is according to the lawes of perfect Oratory.
And this Telling is a Preaching; (as directly out of the Apostle I could prove unto you.) And this Preaching is according to the laws of perfect Oratory.
cc d vvg vbz dt vvg; (c-acp av-j av pp-f dt np1 pns11 vmd vvi p-acp pn22.) cc d vvg vbz vvg p-acp dt n2 pp-f j n1.
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;
O how, my thinks, the very law of nature, or rather the GOD of nature hath instructed the Days both natural & Artificial, to Preach the Glory of GOD;
sy q-crq, po11 vvz, dt j n1 pp-f n1, cc av-c cs np1 pp-f n1 vhz vvn dt n2 d j cc j, p-acp vvb dt n1 pp-f np1;
Many in this place haue much affected to render the word NONLATINALPHABET by some worde signifying Eructation, or Belching, or that which is more homely.
Many in this place have much affected to render the word by Some word signifying Eructation, or Belching, or that which is more homely.
d p-acp d n1 vhb av-d vvn pc-acp vvi dt n1 p-acp d n1 vvg n1, cc j-vvg, cc cst r-crq vbz av-dc j.
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.
the French also, Desgorge propos. All these thinking that the metaphor had been Here taken from a full stomach; (ex Plenitude Ventricle, as Cajetan Here speaks) which indeed is taken from the gushing or flowing out of water out of his source or fountain.
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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 NONLATINALPHABET:
And Therefore It is but needful, which to this Effect the French Annotation Here hath upon the word, desgorge. So hath the Prophet David elsewhere used the word:
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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.
as Psalm 119. the Third verse of the last Letter, My lips shall speak of thy praise, or (according to the Original) shall power forth plentifully thy praise.
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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 NONLATINALPHABET.
and concording with this other, if by Eructation there be understood, Fountain, or, River-Eructation. This is very well observed Here by Bucer upon the word.
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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:
Hence Munster comes near unto the Original, when he Translate Here Influit. And so does Pagnine putting Here, Eloquitur, instead of Eructate. Like unto our English and Scottish, One Day Telleth Another:
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or, (as others Translate) One Day Vttereth &c. Which conspiteth also with the Italian, Raconta la parola, and with the Spanish, Fabla dicho, in the Ferrariam Editiō; yea and with the Greeke too.
or, (as Others Translate) One Day Uttereth etc. Which conspiteth also with the Italian, Raconta la parola, and with the Spanish, Fabla dicho, in the Ferrariam Edition; yea and with the Greek too.
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For so also NONLATINALPHABET sometimes signifieth, especially if it haue such a worde as NONLATINALPHABET, or NONLATINALPHABET, ioyned with it: as here, NONLATINALPHABET.
For so also sometime signifies, especially if it have such a word as, or, joined with it: as Here,.
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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,
Both these Are Here also observed by Moller. Eructate (Says he) id est, Copious & Assiduè Eloquitur & Testatur, etc. Where by the Way we may lay hold on the word Testatur, to enrich & countenance the Days Telling, with his Testifying, like unto the Nights Certifying. One Day Telleth, Certifieth,
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This is that which the Greeke too, NONLATINALPHABET, leadeth vs vnto, rather then to Translate it by Eructuatiō. For NONLATINALPHABET (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, NONLATINALPHABET, is interpreted by, NONLATINALPHABET.
This is that which the Greek too,, leads us unto, rather then to Translate it by Eructuation. For (as hath been said) does not always signify Eructuare, or, Eructare; but sometime too, Fremere, Strepere, to keep a Noise, or a Rustling. So that of Homer,, is interpreted by,.
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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.
So then, One Day Noiseth, and Soundeth unto Another, and that Indesinently, and that too Plentifully, His Glory, who is plentiful in his goodness towards all his creatures.
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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,
The Root of the Hebrew hath also certain Cosens, or Allies, which will help us to Some Intelligence, touching the Ample Meaning of The Report, that by The Days is made in this place. Two of them,
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& they the Neerest (for I will not trouble you with any more of the Kindred) are NONLATINALPHABET (To Draw, or cause to come out, to get and come to the knowledge of a thing by some other:) & NONLATINALPHABET (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:
& they the Nearest (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 Prophecy, or Preach.) According to the First, The Meaning may be also: One Day shall provoke, (as before you herd) One Day shall Draw, or get Knowledge out of Another:
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According vnto that, 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.
According unto that, I will open my Mouth, in Parables, I will utter the things which have been kept secret, etc. Agreeably also to that preaching of the Gospel, mentioned, Rom. 10. v. 14, 15. The Root, or Theme, of the Arabian, is parted into two Boughs, or Branches of Signification.
Which (for 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,
Which (for want of Garments, The Gold of Arabia, or Richer Matter, to spread in the Way,) we of the Poorer sort of Christ Servants will use as the people did the Branches, (Mathew 21. 8.) which they Cut down from the trees,
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.
Thereby the better to deck and adorn, though with such slight stuff, The Days Report of God's Glory, and to Cry out to Him in the End, Hosanna in the Highest.
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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;
Here Are Sweet Sources and Arisings, Springs and Flowings, Shows and Declarations of God's Glory: proceeding from The Root of the Tongue of the Days Telling;
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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:
Where among other Buds, Are Bodies: among other Springs, Are Spirits: among other Arisings, Are Rising & Raising up of Dead Bodies, (whereof hereafter:) & among other things that shoot and spring forth, and that without stinting, Are, or is:
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How thē can he but be here, That is, the Beginning to All Other? How can His Birth both Temporall and Eternal, but Sprout out of this fruitfull Wombe of the Day, yea and of the Morning, the First and Chiefest part of the Day:
How them can he but be Here, That is, the Beginning to All Other? How can His Birth both Temporal and Eternal, but Sprout out of this fruitful Womb of the Day, yea and of the Morning, the First and Chiefest part of the Day:
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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 much, Light & Night, Issue, as it were Male & Female, so much Offspring of the Day and of the Darkness, by The Spirit of God Moving upon the face of the Water (Gen. 1. 1.) So many spirits Flowing from the Father of All spirits:
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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:
when as nothing Is without Respect of the Diffusion of His goodness, without Referente to the Raising of His power, and without Dependency from Him, who Dependeth of no other but Himself:
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.
Now (Right Worshipful, and all alike well beloved in christ Iesus) let it not be, tedious unto you, a little more to make you acquainted ▪ or Else to renew your acquaintance, with the variety of Interpretations which may not yield us Some good matter of Exhortation and Instruction.
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Yee ought also to heare willingly the Dayes Mercurian Report: NONLATINALPHABET, their goodly & Godly Eloquence, whence (saith Avenarius) NONLATINALPHABET had his name:
Ye ought also to hear willingly the Days Mercurian Report:, their goodly & Godly Eloquence, whence (Says Avenarius) had his name:
NONLATINALPHABET, their words, their words of Excellency, their pleasing words at wil, whence verbal Homer, as is likely, had his name. NONLATINALPHABET. Some vnderstand these words Allegorically;
, their words, their words of Excellency, their pleasing words At will, whence verbal Homer, as is likely, had his name.. some understand 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:
As if by One Days telling Another were meant, that christ told his Apostles: or, (as Others have) Sapiens Sapienti, Sancti Sanctis, Elect Electis, Christians 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.)
and, under the Nights Certifying, Judea Iudaeis (That which together with Judea Christianis, & Christians Iudaeis, might also be placed under the Days Telling, having all one Subject with the Nights Certifying.)
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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.
Of this sort Are, Asterius (among the Greek Scholiasts,) Cassiodorus, Bonaventure, and Others. It is true indeed that christ spoke unto his Apostles the Glory of GOD.
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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,
For was that which he sought, & not his own glory. And I would, beloved, that the same mind were in you all, which was in christ Iesus. I would wise men unto wise men, Saints unto Saints, the Elect unto the Elect, Christians unto Christians,
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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.
yea Christians unto Iews, Iews unto Christians, each one unto Another did relate and recount, so as this Text bears, the praise and honour of their GOD.
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but that both the Golden Apple, and the Sylv•r Net wherein it is, that is, (as some haue beene conceited) the mysticall and the litteral sense, would doe well together to set forth The Dayes Report in his richest colours (to speake improperly) of Or and Argent. For which purpose we also hereafter,
but that both the Golden Apple, and the Sylv•r Net wherein it is, that is, (as Some have been conceited) the mystical and the literal sense, would do well together to Set forth The Days Report in his Richest colours (to speak improperly) of Or and Argent. For which purpose we also hereafter,
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if GOD will, shall choose out the purest of that Gold, to overlay the Dayes Report with chiefest ORnament. But because the silver hath here lesse alay in it,
if GOD will, shall choose out the Purest of that Gold, to overlay the Days Report with chiefest ORnament. But Because the silver hath Here less allay in it,
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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.
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 Silver Sense.
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and other such like variations, & diversities, caused by the motions of the heavens, & reiterated according to their certaine periods, Sheweth their Power,
and other such like variations, & diversities, caused by the motions of the heavens, & reiterated according to their certain periods, Shows their Power,
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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.
and Wisdom of the First Mover, that is, of GOD. And in like sort Munster to have understood the words of my Text, will appear in the second General part. One Day Telleth Another.
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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.
The Literal sense that I•nscnius brings of these words, beside the affinity it hath with Some already mentioned, Inclineth much to that of Dionysius Carthusianus: who entertaineth in these words, (that which well he may) a Metonymy: whereby The Day is said to do that, which is done in the day; to Tell that, which is told in the day.
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Hence Brentius here translateth, Singulis diebus annunciat verbum. The knowledge of God encreaseth dayly, And (according to that last exposition, which the Ordinary glosse here bringeth ) is both by Day & Night continued vnto all posteritie;
Hence Brent Here Translate, Singulis diebus annunciate verbum. The knowledge of God increases daily, And (according to that last exposition, which the Ordinary gloss Here brings) is both by Day & Night continued unto all posterity;
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Rabbi Schlomohs exposition is, (like to some before going) that every Day and every Night with their cōtinuall course and order, doe ioyne together in the celebration of the Power and wisedome of GOD. One Day Telleth another.
Rabbi Schlomohs exposition is, (like to Some before going) that every Day and every Night with their continual course and order, do join together in the celebration of the Power and Wisdom of GOD. One Day Telleth Another.
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Abraham Ezra taketh the meaning of the words to be (the same which before yee heard out of Bucer vpon the word NONLATINALPHABET) That every day bringeth forth some new worke or other of the Almighties:
Abraham Ezra Takes the meaning of the words to be (the same which before ye herd out of Bucer upon the word) That every day brings forth Some new work or other of the Almighty's:
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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.
As if vix ea nostra voco, were his motto. Who Says, that that which was done yesterday, is done To Day? No more is that our doing, much less our deserving, which Others have performed.
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.
Even as every Day hath something of his own, something done To Day, whereby he gladly shows forth GOD'S Glory, as all his Predecessors did. One Day tellerh Another.
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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.
Of like meaning Are these words, in the judgement of Some (who judge not amiss neither) with that of the heathen men's (but whose it is, is not yet well determined) Discipulus est prioris posterior dies.
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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,
The First the Chaldea translation seems to me to have aimed At by their word of Diminution. The second also, by their word of Addition. And this later agreeably unto that, which before ye herd out of Bucer. That the Later Day Telleth the former Day, this the heathen men saw also,
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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.
This, especially if with the Apostle we prefer it to a higher sense, may well serve to allay the puff of knowledge in us 1. Cor. 8. 2. If any man Thinketh that he Knoweth any thing, he Knoweth nothing yet, as he ought to do. 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:
Finally, if ye will have the full and Whole meaning of these words together, according to their farthest bout and circumference, respecting especially The Matter of the Days Report:
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I must needes hold with them, for this one place of holy Scripture, who avouched that every passage thereof was Seaventie manner of wayes to be interpreted.
I must needs hold with them, for this one place of holy Scripture, who avouched that every passage thereof was Seaventie manner of ways to be interpreted.
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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;
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;
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So doth, so shall, so may One Day tell another, NONLATINALPHABET, as S. Peter speaketh, for Euer and a Day, a Day of Evermore, And I would it could be more then for Evermore. Amen.
So does, so shall, so may One Day tell Another,, as S. Peter speaks, for Ever and a Day, a Day of Evermore, And I would it could be more then for Evermore. Amen.
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verùm est quaedam Prosopopoeia homines docens, ab his quae videntur, ad opificem, qui minimè cernitur, pervenire, & illi hymnorum cantilenam afferre.
verùm est quaedam Prosopopoeia homines Teaching, ab his Quae videntur, ad Opificem, qui minimè cernitur, pervenire, & illi hymnorum cantilenam afferre.
That is, This same One Day telleth another, and, One Night certifieth another, and, The heauens declare the Glory of God, argueth not, the Heavens, the Dayes, or the Nights, to be liuing * creatures indued with voice, Speech and Language:
That is, This same One Day Telleth Another, and, One Night certifieth Another, and, The heavens declare the Glory of God, argue not, the Heavens, the Days, or the Nights, to be living * creatures endued with voice, Speech and Language:
Singulis diebus ade• { que } singults momentis Deus manifesta sui testimonie edit; & corum consideratione in cognitione Deide die in diem proficimus ▪ saith Gualter.
Singulis diebus ade• { que } singults Momentis Deus Manifesta sui testimony edit; & corum consideration in cognition Deide die in diem proficimus ▪ Says 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.
Every day, yea and every moment God shows forth manifest tokens and testimonies of himself, by consideration whereof we Are from Day to Day more and more furthered in the knowledge of God.
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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:
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 bless the Lord, and to praise his name:
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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.
So it is indeed; unto Men, for men sake, for his Learning, ad hominus vtilitatem, for men Profit, as Theodoret Here speaks, that one day Telleth Another.
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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,
They (that is, men) do hear as it were a word, and as it were knowledge uttered unto them ▪ for look what is uttered, is uttered unto them in their own Persons. One day inciteth us by one thing, Another by Another,
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;
he adds immediately (the end thereof) That thy power, thy glory, and mightiness of thy Kingdom, might be known unto men, v. 10, 11, 12. And how ever it be of that that is done;
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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;
sure we Are, that what is written is written for our learning. Rom 15 ▪ 4. Let us Therefore observe for our instruction, that which was last spoken of the Days Speaking: The Manner of it;
whence NONLATINALPHABET (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.
whence (Caused) in Hebrew signifies both Glory & Tongue. As P. Martyr well notes in his Common place of the Resurrection, sect. 28. Psalm 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 (NONLATINALPHABET) glory in the Lord. 1. Cor. 1. 31.
Or is it so rather, Because our tongue should always be sounding forth the Glory of GOD? of GOD, who is our Glory, Jeremiah 2. 11. And, Let him that Glorieth () glory in the Lord. 1. Cor. 1. 31.
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According to that of S. Chrysostome (vpon that, The heavens declare the glory of God) NONLATINALPHABET. &c. Tell me, how doe they declare the Glory of GOD? They haue no voice, they are not possest of any mouth,
According to that of S. Chrysostom (upon that, The heavens declare the glory of God). etc. Tell me, how do they declare the Glory of GOD? They have no voice, they Are not possessed of any Mouth,
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In the other, NONLATINALPHABET, other things as great as those, such Co•sonancie and Modulation, such Order and Moderation, so Exact and Curious: We should NONLATINALPHABET.
In the other,, other things as great as those, such Co•sonancie and Modulation, such Order and Moderation, so Exact and Curious: We should.
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Adore and worship him, who hath made them such faire and beautifull bodies, passing not only our perfect vnderstanding, but even our conceits capacitie.
Adore and worship him, who hath made them such fair and beautiful bodies, passing not only our perfect understanding, but even our conceits capacity.
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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:
For if we only look and gaze on them, though to the end of the Horizon: if we only note every Horoscope, and not apply such admirable sights to their right end & use, his Glory, who hath exhibited them unto us, what great matter, quid tanto hiatu dignum, have we done? Even as little children, who when they should Learn their Lessons, do nothing but look upon the painted babery of their books:
nor only such is the heavens sound, but such is the sound of the Day & of the Night also ▪ For they doc NONLATINALPHABET, ring lowd in their eares that see them, stunne and astonish their beholders: whilest NONLATINALPHABET.
nor only such is the heavens found, but such is the found of the Day & of the Night also ▪ For they doc, ring loud in their ears that see them, stun and astonish their beholders: whilst.
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For so neerely in the Greeke doth their sound imitate our voice, & so far indeeed doth their NONLATINALPHABET NONLATINALPHABET exceede and surmount ours;
For so nearly in the Greek does their found imitate our voice, & so Far indeed does their exceed and surmount ours;
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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 NONLATINALPHABET (voice) properly as we haue, yet haue they NONLATINALPHABET.
a thing, I say not in reason, but in reasoning absurd, that both Kinds should not equally participate their Genus. The Days, though they have not (voice) properly as we have, yet have they.
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The disagreeing (or, iarring) Elements hath God by the stroke (or touch) of his hand reduced into an orderly lowdnesse (or shrill tuneablenes:) that so, by an harmonicall concent in sundry tunes, the whole world might make him melodie.
The disagreeing (or, jarring) Elements hath God by the stroke (or touch) of his hand reduced into an orderly lowdnesse (or shrill tuneablenes:) that so, by an harmonical concent in sundry Tunis, the Whole world might make him melody.
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.
The year is like unto a pleasant field or garden in which Are Set the Days like unto diverse pleasant plants or fine flowers, each one having his several sweet smell and savour.
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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:
most Certainly, of most rare accidents: whereby it smelleth sweetly unto GOD'S Glory. One Day inciteth and Inviteth us by wholesome rain, Another by fair 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:
one by frost, Another by snow: one by hight, Another by cold weather: one by Cam and mild weather, Another by storms of hail; by lightning and by thunder:
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For so S. Gregory vnderstādeth 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.
For so S. Gregory understands that, Gen. 27. 27. Which is there spoken by Isaac unto Ia•ob in blessing of him, Behold the smell of my son is as the Smell of a field which the Lord hath blessed.
The sweet savour of Christ, is the preaching of the truth, saith S. Austin. And Thankes be vnto God, (say we with S. Paule) which alwaies maketh vs to triumph in Christ,
The sweet savour of christ, is the preaching of the truth, Says S. Austin. And Thanks be unto God, (say we with S. Paul) which always makes us 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. NONLATINALPHABET. O, saith Austin by occasion of those words, Felices qui bono odore vivunt, Quid autē infelicius illis qui bono odore moriuntur? Happy are they which liue by such a sweet smell:
and makes manifest the savour of his knowledge by us in every place. For we Are unto God the sweet savour of christ, etc.. O, Says Austin by occasion of those words, Felices qui Bono odore Vivunt, Quid autē infelicius illis qui Bono odore moriuntur? Happy Are they which live by such a sweet smell:
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;
Who, when christ is preached by so many of us, After so many diverse manners of preaching, (as partly the Days Emphony shall declare) yet it is unto them The savour of death unto death, and not the savour of life unto life;
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And that for want of the Grace of Gods Holy Spirit to Blow vpon them (Cant. 4. 16.) that so that other sweet and good smell and sauour of Christ, those Fragrant and Odoriferous Spices, to wit, The practise of vertue, and the True Worship of God, may Flow out ▪ Aromata nempe Adoramenta delectabilia sunt, &c: (saith one) True Adoration is Aromaticall Delight:
And that for want of the Grace of God's Holy Spirit to Blow upon them (Cant 4. 16.) that so that other sweet and good smell and savour of christ, those Fragrant and Odoriferous Spices, to wit, The practice of virtue, and the True Worship of God, may Flow out ▪ Aromata nempe Adoramenta delectabilia sunt, etc.: (Says one) True Adoration is Aromatical Delight:
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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.
But to recover me to the Days Diaphony again; it is but Discourse Concord. They all agree in the showing forth of his Glory, and giving us good instructions.
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But how is that? some to hold of Paul, some of Apollos? or that there should be strife, envying, wrath, contentions, backbitings, whisperings, swellings,
But how is that? Some to hold of Paul, Some of Apollos? or that there should be strife, envying, wrath, contentions, backbitings, whisperings, swellings,
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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,
according to the diversities of Gifts which we have according to the grace that is given us As there At large, by the similitude of diverse members in one body,
A third kind of Diphony there is, that which S. Bernard hath ▪ vt dissentias tecum, vt tibimet adverseris, vt gravi & vigili lucta tu ipse contra teipsum infatigabilitèr praelieris:
A third kind of Diphony there is, that which S. Bernard hath ▪ vt dissentias tecum, vt tibimet adverseris, vt gravi & vigili Lucta tu ipse contra teipsum infatigabilitèr praelieris:
and vigilantly with himselfe, to bee infatigable in so encountering with himselfe, Finally, to •asseere his inveterated evill customes, and his inbred affections.
and vigilantly with himself, to be infatigable in so encountering with himself, Finally, to •asseere his inveterated evil customs, and his inbred affections.
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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;
This contrarying and contradicting of one self, is in Some sort to be seen in that which One Day Telleth Another. For Contradictories, though not At the same time;
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by the example of the Day, which now they cānot choose but eie, vnlesse they shut their eyes of purpose, that they would bee still more and more NONLATINALPHABET.
by the Exampl of the Day, which now they cannot choose but eye, unless they shut their eyes of purpose, that they would be still more and more.
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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.
For who made the Day a Deacon, or a Priest? or Else who ever gave him Letters of Order? yet is he still a preaching unto us the Glory of GOD, that placed him in such an order.
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And this is the rather spokē, 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:
And this is the rather spoken, Because of Some, who, Because they Are not in Order, care not how disorderly they live ▪ and Because they Are not Priests, care not how profanely:
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Forgetting all the while their Spirituall Priesthood, Rev. 1. 6. Rom. 12. 1. their Holy Priesthood, 1. Pet. 2. 5. As if that required neither holynesse of them,
Forgetting all the while their Spiritual Priesthood, Rev. 1. 6. Rom. 12. 1. their Holy Priesthood, 1. Pet. 2. 5. As if that required neither holiness of them,
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,
If it be so with a man, that he cannot be a preacher, for that he Wants both Wisdom and eloquence of speech; (for so S. Austin determineth of it) Then let him,
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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.
Let his holy and orderly living serve him instead of holy Order, his formal carriage and demeanour serve him instead of a concionatory speech most eloquently performed.
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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.
And this kind of speaking & of preaching GOD'S Glory (whereunto all, both Priest and People, Are liable) comes nearest of all to the Days telling one Another in this place, which is by the due observing of the Ordinance of the Days and Nights and Heavens Ordinary.
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NONLATINALPHABET, &c. As excellently saith S. Chrysostome by occasion of the words of my Text. For like as sisters dividing their fathers inheritance betwixt them, doe it with great good loue and liking on each part, they take their owne lot contentedly,
, etc. As excellently Says S. Chrysostom by occasion of the words of my Text. For like as Sisters dividing their Father's inheritance betwixt them, do it with great good love and liking on each part, they take their own lot contentedly,
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,
while the Day with the Night, one day with Another, never yet was At strife and variance, never jarred about matters of as great moment as concerns their Whole estate,
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:
It fareth with the Days in the year, as they say it does with fruitful trees and plants in Some places of Barbary: where they plant under the Date tree, the Olive tree:
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 is unto us, as the Sun to the Days that be under him: (for Gen. 1. 16. 18. and Psalm 136. 8. The Greater Light was made to Rule the Day) or, (to speak too little of him) he is as the date tree to those that be under him.
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,
and yield superiority unto Others, (or who having once got into office, Are loath to leave the same again for Others) The Day gives place unto the Night,
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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:
Ye may see ▪ by the Exampl of the Olive ▪ the Fig tree, and the Vine, (Judges 9.) That they that bear good fruit indeed, will not have a Kingdom, that appertaineth not to them, no though it be offered them ▪ but rather give themselves to follow diligently that vocation, whereunto they Are called:
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:
Here also, if we Consider the Days and the Nights too in Relation to their Rulers and Governors: we shall farther see how they Relate God's Glory; whilst they afford excellent instructions, both for the Rulers & Guides of GOD'S people, and also for the People themselves that Are Guided and Governed. For the First:
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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.
So also by Kings & Rulers, whilst they Are full of the Light of Knowledge, and not only Rule, but Give Light too upon the Earth; Their High Seas and Seats of Honour, their Thrones & Chairs of Estate Declare the Glory of God, and their Commonwealths strong Firmament shows his Handy work.
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Whilest, I say, there is no Day or Night, no Subiect so Darke and Ignorant, but hath a wise and Learned Ruler, and a Iudge, a Guide, a Leader well Iustructed. Such a one as in his place and calling, being himselfe Lightsome, is very industrious in Giuing Light vnto his Day-and-Night Subiects and Inferiours.
Whilst, I say, there is no Day or Night, no Subject so Dark and Ignorant, but hath a wise and Learned Ruler, and a Judge, a Guide, a Leader well Iustructed. Such a one as in his place and calling, being himself Lightsome, is very Industria in Giving Light unto his Day-and-Night Subjects and Inferiors.
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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 Lord hartily, and in the Statuts of the Lord, v. 8. As a Giant or strong man ] whom nothing may put backe,
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 Giving Light, to whom in Ruling he is Next) who is like unto The Sun (in the 5th and 6th Verses of this Psalm) which comes forth as a Bridegroom out of his chamber ] Brave, and Chaste, and undefiled. And Rejoices ] in the Lord heartily, and in the Statutes of the Lord, v. 8. As a Giant or strong man ] whom nothing may put back,
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To Runne his Course, or, Race ] In the way of Gods Commandements: from one End of Them, vnto the other: and therefore is Temperate in All things (1. Cor. 9. 25.) and that for the Ioy that is set before him (Heb. 12. 2.) To obtaine a Crowne Incorruptible (1. Cor. 9. 25.) and that same NONLATINALPHABET , most Braue and Royall Reward of his well doing.
To Run his Course, or, Raze ] In the Way of God's commandments: from one End of Them, unto the other: and Therefore is Temperate in All things (1. Cor. 9. 25.) and that for the Joy that is Set before him (Hebrew 12. 2.) To obtain a Crown Incorruptible (1. Cor. 9. 25.) and that same, most Brave and Royal Reward of his well doing.
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For so In keeping of thē 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:
For so In keeping of them there is Great Reward, v. 11. And Therefore too he may well be seen to Run ] as Swiftly, as he runs Gladly and Willingly: even to Run ] All the world over in One Day:
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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.
having a Care of All his Subjects and through his zealous Heat, coupled with The Light of Knowledge, finding out all that is amiss and repugnant to God's Glory, and reforming it.
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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 thē who by Disobedience to their Guids and Governours, & by plotting mischiefe against thē, seeke to extinguish their owne Light: as though being wearie of ther Old Eyes, they would pluck them out,
no more then do the Days and the Nights; who to their Rulers oppose no unruliness, neither withstand they their Lights, lest they should stand in their own Light, and so be nothing Else but Darkness. As it fareth with them who by Disobedience to their Guides and Governors, & by plotting mischief against them, seek to extinguish their own Light: as though being weary of their Old Eyes, they would pluck them out,
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& so either see with the holes, or exchāge 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.
& so either see with the holes, or exchange them for New. And being herein so unlike to Children of the Day, as that they Are not to be reckoned Children of the Night: while they enter meddle with such hideous and prodigious Works of Darkness, as Are not to be found in the Blackest and the Darkest Night.
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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 thē, Glory in them, Presume on them,
Again, the People Are Here taught, Concerning their Kings and Princes, Rulers and Leaders, Guides and Governors: That though they be never so Good, never so well Allied, never so Wise & Learned, yea though they were God's Signet upon his Right hand (Jeremiah 22. 24.) yet they should not be Proud of them, Glory in them, Presume on them,
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For as much as their Seducements should be through greater Enticements . Their Rulers are in Higher place, more Glorious, more Full of Light, then ours:
For as much as their Seducements should be through greater Enticements. Their Rulers Are in Higher place, more Glorious, more Full of Light, then ours:
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much lesse vnto all the lights of Heaven. Theirs are situated in a Firmament, ours in Infirmitie. Theirs haue a kinde of Everlasting permanencie: ours,
much less unto all the lights of Heaven. Theirs Are situated in a Firmament, ours in Infirmity. Theirs have a kind of Everlasting permanency: 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.
as soon as God Takes away their Breath they die, and Are turned again to their Earth, and to their Dust. Their Rulers Are of greater Might then ours.
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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:
whereby they Are of so great force, both by Sea and Land, and in the Air: being Causers also of Generation, and Corruption: showing thereby the Glory of the First Mover and Creator, and his Superexcellent Omnipotency. And yet for all this, The Days and Nights Are not Proud of them, Rely not on them, put no Affiance in them or their Alliance, desert not their Allegiance, Duty, and obedience to their Creator, & to the Command of his Supremacy, Because of them:
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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,
Consider next, beloved, how that we have a longer time of Continuance then hath the Day, & Therefore have more Time to Learn. And yet we see we have so played the Truants, that we Are come to Day to be taught our duty towards GOD,
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The Day in Longevity like vnto the NONLATINALPHABET , 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, ne { que } vltrà Esse sinent.
The Day in Longevity like unto the, if this be not rather like unto the Day. The Day but a Day old: & yet it adds Some knowledge unto the Days of old. Ostendent terris Hunc tantùm Fata, ne { que } vltrà Esse sinent.
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So that it may say with the Prophet David, I haue more vnderstāding then my Teachers, Psal. 119. Mem. v. 3. And in the next verse, I am wiser then the Aged.
So that it may say with the Prophet David, I have more understanding then my Teachers, Psalm 119. Mem. v. 3. And in the next verse, I am Wiser then the Aged.
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Few Dayes? yea and Few of Dayes. As few, and of as few, as One. And yet that One not so long as One Day Naturall. And that One can be no more then Once: once expired, can not be reiourned:
Few Days? yea and Few of Days. As few, and of as few, as One. And yet that One not so long as One Day Natural. And that One can be no more then Once: once expired, can not be reiourned:
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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,
And yet for all that, so liberal is it of his little life, and short Time, to spend it to GOD'S Glory, and to men behoof, That (according to the Italian Proverb) Come la candelam, fair ' ben ' a gli•altri & male a mistesso,
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Yea & so as it were Superstitiously liberall is the Day of his Little and short Breath in this point of Service; That, Gods Glory being as it were an Aliph of vnion, wherby All the Dayes words are loyned together in One, the Day con•umeth it selfe in that One-Continuall-All-Day-Long-Pronunciation, & never Once taketh breath, till it hath yeelded vp the Ghost.
Yea & so as it were Superstitiously liberal is the Day of his Little and short Breath in this point of Service; That, God's Glory being as it were an Aliph of Union, whereby All the Days words Are loined together in One, the Day con•umeth it self in that One-Continuall-All-Day-Long-Pronunciation, & never Once Takes breath, till it hath yielded up the Ghost.
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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,
We Are so Far off from bestowing our Breath upon the Continual pronunciation of God's Glory, and upon the preserving of unity of words, That we rather bestow it in pronouncing the contrary,
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:
Our Tongues, our Wits, our Spirits, & our Lives, which we ought rather to spend in Keeping the unity of the Spirit in the bound of peace (Ephesians 4 ▪ 3.) Are wasted to the dishonour of GOD, in making Worse then Superstitious Divisions, and separations of Things that God hath joined together:
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 sūme, t'is but Hay and Stubble , such as is made manifest by the Dayes Declaration, and Revealed by Fire: but shall not abide the Touch of This Dayes Declaration, if ye put thē together, & compare them, for likenesse:
and the like Expense, or Misspending rather, though it be of Life and Breath it self, upon God's Glory, and men Good, is but Equivocal, and Counterfeit: it is Antichristian Scattering (Luk. 11. 23.) it is no true tingling of our Hearts through the heat of Love, and Therefore but a Tinkling Cymbal. In sum, It is but Hay and Stubble, such as is made manifest by the Days Declaration, and Revealed by Fire: but shall not abide the Touch of This Days Declaration, if you put them together, & compare them, for likeness:
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to spend so little, and of It and Them to spend so little in the Honour of God, (whose is the Day and the Night, Psal. 74. 17. and whole is the Spirit & the Breath, Iob. 34. 14. ) and in the Releeuing of our poore distressed Brethren, a high point of Gods Honour too.
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, Psalm 74. 17. and Whole is the Spirit & the Breath, Job 34. 14.) and in the Relieving of our poor distressed Brothers, a high point of God's Honour too.
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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,
A thing resembling God's goodness, a Pleasing Sacrifice unto him, and to the Daily Offering whereof All Days & Nights, together with their Rulers, do invite us The one,
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That, what every Day and Night is giuē, All is ours: That we should imitate their giving, or rather the perfection of his giuing, who is the Father of Lights, from whom every good and perfect gift Descendeth:
That, what every Day and Night is given, All is ours: That we should imitate their giving, or rather the perfection of his giving, who is the Father of Lights, from whom every good and perfect gift Descendeth:
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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;
Where is such Daily Bred, as all the Scholars in the world cannot express All that is given us with That Bred. Bred, with such an Epithet, as shows God's Glory by the weakness of men capacity;
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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.
with such an Adjection, as notes the weakness of men Existence: that he can no more continue One Day without God's sustenance, then the Adjective can stand without the Substantive; with such an Adjunct, as jointly intimateth unto us the Knowledge, Wisdom, Power ▪ & goodness of God.
Who ▪ (knowing whereof we be made, and having a perfect Insight into our substance yet being vnperfect, and our Bones and Members being not hid from him, by whom Day by Day they were Fashioned,
Who ▪ (knowing whereof we be made, and having a perfect Insight into our substance yet being unperfect, and our Bones and Members being not hid from him, by whom Day by Day they were Fashioned,
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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,
when as yet there was none of them) is Able and Vouchsafeth Day by Day to give us Our Bred, so Agreeable and Conducing to Our Nature, & to the Sustaining of Our Substance. Lastly, Bred ] with such an Addition unto God's glory and our good, as that it Containeth All that God gives unto us, making for the one,
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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,
shall we, unthankfully crossing the fulfilling of our own Desires, be sparefull and Niggardish of our Bred, in communicating it unto our Brothers? Our Brothers? 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,
or (if that be not enough) in lending it back again unto our Father? Who if he give us All things spiritual and Temporal, is he not worthy of the lone of some Temporal? He that gives to us all Bred, and Light, and life to eat it in,
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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,
And now it may be we will brag of giving Bred unto the poor, and that perhaps Every Day. But then, beloved, let us Remember the Addition that is annexed to Our Bred that God does give us,
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as it were prescribing a Conditiō of liberality to our giuing. Without which, it is not our Bread, that is, such as is in our Dayly prayer, which wee giue.
as it were prescribing a Condition of liberality to our giving. Without which, it is not our Bred, that is, such as is in our Daily prayer, which we give.
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 mā in the Teeth.
It is Bred with Terms of Diminution, yea and sometime of reproach and derogation, when as Ours is with most liberal Addition, with Supererogation, & without Casting any man in the Teeth.
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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,
so each Day in and by his Light does still more and more present and tender to the view of our tender Compassion, the lamentable spectacles of our Poor Afflicted Brothers, that they may be succored by us,
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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 that To Day: that He the present Day may be graced, by GOD'S being glorified, by our works of Charity, and Plentiful Sowing to the Spirit, In His little Day-Time. That so we may walk henceforth as Children of the Day and of the Light, following that which they as our Father's Tell Us,
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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,
of whom even the very swineherd Eumaeus, that base Peasant, could see to Tell and Complain unto Ulysses, That they wastefully and Immoderately Spent all things both by Day and Night, and yet did not any Day or Night offer of their Spendings any Sacrifice unto GOD,
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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.
Let us take heed, beloved, lest in like sort Despising the Glory of GOD, who is our Glory, (as It is in the Psalm) We wander in vanity, & follow After Lies.
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.
Take we heed of Consuming on our l•sts, of making provision for the Flesh to fulfil the Lustiest thereof, of any longer wooing of the world, Flattering of the Flesh, Making Suit to Hell, and Courting of the devil. Such Wooing will prove to be our Wooing, not by taking away of any Oh, but by adding a thousand Woes vn to us all.
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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,
Such Courting, our Carting unto Hell. In a word, Such Glory will be to our shame: Such Minding Earthly Things, will bring Damnation in the End; & the rather,
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S. Chrysostome (with whom Theodoret agreeth also) vnderstandeth these wordes mainely and especially of the NONLATINALPHABET of the Dayes, and Nights, & Houres of them both.
S. Chrysostom (with whom Theodoret agreeth also) understandeth these words mainly and especially of the of the Days, and Nights, & Hours of them both.
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For iudge yee what the rest may be, when as the least of them all, NONLATINALPHABET, is (according vnto Plato ) more then NONLATINALPHABET, which is too much for any English word to answere.
For judge ye what the rest may be, when as the least of them all,, is (according unto Plato) more then, which is too much for any English word to answer.
This their NONLATINALPHABET, and NONLATINALPHABET, as it may be gathered out of that which out of S. Chrysostome and otherwise hath already beene alleaged:
This their, and, as it may be gathered out of that which out of S. Chrysostom and otherwise hath already been alleged:
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so it is farther expressed by S. Chrysostome, when he saith: NONLATINALPHABET, &c. who is so vnblessed and retchlesse, which seeing so great and so exact an Eucrasie in the Houres,
so it is farther expressed by S. Chrysostom, when he Says:, etc. who is so unblessed and retchless, which seeing so great and so exact an Eucharist in the Hours,
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and by little and little, and without any stirre in the world, the inmost convey thēselues vttermost, the formost hindermost and middlemost, doe all shift places one with another,
and by little and little, and without any stir in the world, the inmost convey themselves uttermost, the foremost hindermost and middlemost, do all shift places one with Another,
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The same in effect hath Theodoret vpon my Text in these words (according to the Latin Translation) Cùm nox at { que } dies ad hominum vtilitatem crescant, at { que } decrescant, cum { que } à se invicem tempus mutuentur & rursus debitum sibi vltrò •itrò { que } reddant, providentiam, quae ipsis inest, ostendunt.
The same in Effect hath Theodoret upon my Text in these words (according to the Latin translation) Cum nox At { que } die ad hominum vtilitatem Crescent, At { que } decrescant, cum { que } à se invicem Tempus mutuentur & Rursus Debitum sibi vltrò •itrò { que } reddant, providentiam, Quae Ipse Inset, ostendunt.
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 .
borrowing time one of Another, and again duly repaying one Another what they borrowed, and all this too for men behoof, do thereby show the providence of God which is in them.
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This NONLATINALPHABET, 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,
This, this indissoluble order, This unceasable interchangeable unchangeable succession of the Day, and of the Night, GOD hath sufficiently declared unto us, Gen. 8. 22. saying: Hereafter seed time & harvest,
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Lastly, if the Dayes NONLATINALPHABET, & NONLATINALPHABET seeme not faire and beautifull enough of themselues looke we then on the Nights vicinity and vicissitude.
Lastly, if the Days, & seem not fair and beautiful enough of themselves look we then on the Nights vicinity and vicissitude.
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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,
And, & Rest, Quae apud cosdem nulla vel ratione vel Order geruntur, castigate, Says Athanasius (according to the Latin translation) The Apostle there blameth not only the things there mentioned,
Then we must take heed how we walke NONLATINALPHABET, inordinately, as the same Apostle speaketh, 2. Thes. 3. 6. & that by the example of the Day, which in so good order telleth another. One Day telleth another.
Then we must take heed how we walk, inordinately, as the same Apostle speaks, 2. Thebes 3. 6. & that by the Exampl of the Day, which in so good order Telleth Another. One Day Telleth Another.
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I beseech you let it not bee verified of the Day in respect of vs, which Clemens Alexandrinus hath of the grashoppers in respect of Eunomus, NONLATINALPHABET.
I beseech you let it not be verified of the Day in respect of us, which Clemens Alexandrian hath of the grasshoppers in respect of Eunomus,.
THE DAYES REPORT OF GODS GLORY. PSALM. 19. VERSH 2. One Day Telleth another, or, One Day telleth a word vnto another, &c. 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 DAYES REPORT OF GOD'S GLORY. PSALM. 19. VERSH 2. One Day Telleth Another, or, One Day Telleth a word unto Another, etc. AT the First handling of these words (Right Worshipful and all alike well-beloved in christ Iesus) I proposed to your godly considerations 3. general parts.
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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.
Because in the second of Genesis man gave the other living things their names, although GOD gave them their forms, whence they had both to be, and to be nam.
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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.
They must then leave Rest Omnes, All things, to be the Subject of One Days speech unto Another, the Subject of his Glory, who made All things out of Nothing, and by working on so barren a Subject, gave each Day as plentiful a Subject to declare on, as all Things Are.
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This therefore is no Adequate Subiect; with which neither All things, nor All Reports can match in Exequation, much lesse can make any true Exaggeratiō thereof,
This Therefore is no Adequate Subject; with which neither All things, nor All Reports can match in Exequation, much less can make any true Exaggeration thereof,
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but only by a true Antiphrasis. This Subiect also (if we goe no farther thē The Booke of the World, or, The Dayes Grammar,) is the Only Part, or Parts of Speech, that the Day hath.
but only by a true Antiphrasis. This Subject also (if we go no farther them The Book of the World, or, The Days 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.
As it were to teach us, That all the parts of our Speech should be so declined and undeclined, in respect of Good and Evil, That they should At no time swerve, or Decline from God's Glory.
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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.
And Here First I admonish all, who undertake any Matter or Subject to speak, or to write of, especially the Poets and Critics of these days, to Learn Here of the Days, what Matter to Treat & to write of.
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What a shame then is it for Christiā 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.
What a shame then is it for Christian Poets to choose unto themselves no better Subjects then they do, the most of them? in so much that It is a shame even to name those things whereof they write.
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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:
for the choice of his Subject most rare and excellent, and such as is the Days Subject Here in my Text. Or Else shall I rather commend unto you our Prophet David Here, who throughout this Whole Book of Psalms makes the praise and glory of GOD to be still the sugar-burden of his song:
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But where shall I find a Criticke, whom I may cōmend 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.
But where shall I find a Critic, whom I may commend unto you for the like? so like Are they all unto those, of whom It is said in the Psalm, 78. 33. Their days did he consume in vanity.
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 , Qui Laccdaemonium pitysmate lubricat orbem:
A worthy Subject surely to Treat of, whither it ought to be Vergil or Virgil; Carthagin•enses, or Carthaginenses; Preimus, or Primus; Intellego, or Intelligo: And in that verse of Invenall, Qui Laccdaemonium pitysmate lubricat orbem:
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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 speaketh:
whither 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 & unlearned questions, which engender strife, envy, railings, backbitings, evil surmisings, vain disputations, and which Are unprofitable and vain, as S. Paul speaks:
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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.
and wondrous Works, Psalm. 145. 5. This Glory of GOD to be the Subject of One Days Speech unto 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.
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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.
One Day Telleth Another. That which One Generation is said to tell Another, yea and which all the works of GOD Are said to show and to talk of in the 145. Psalm Where, v. 4. One Generation shall praise thy works unto Another, and declare thy power.
Nehe. 9. 5.) And what for the manifold Workes of God (O Lord how manifold are thy Works? Ps. 104. 24. evē 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.
Neh 9. 5.) And what for the manifold Works of God (Oh Lord how manifold Are thy Works? Ps. 104. 24. even as manifold as All Things Are;) I find my self in a narrow straight, while I have undertaken unto you more then I can perform.
For so it is, that in lesse thē an houre, I must tell you (if I should tell you all) what every Day telleth vnto every Day, every Houre vnto every Houre,
For so it is, that in less them an hour, I must tell you (if I should tell you all) what every Day Telleth unto every Day, every Hour unto every Hour,
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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.
Nay there is not any Letter of any language in the world, but makes one of the words of God's Glory, and many words may be made of it to that purpose.
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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.
that, what with their fast flying, Some one Way, Some Another, every Way a great cry, my memory and sighed were so distracted, that my Whole Design was broken of.
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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,
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 well appointed infiniteness hath disappointed my farther,
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The Glory of God, is that most absolute paragon of perfection, whereby he is truely NONLATINALPHABET, (as Damascen speaketh) superperfect, aboue, and before all perfection;
The Glory of God, is that most absolute paragon of perfection, whereby he is truly, (as Damascene speaks) superperfect, above, and before all perfection;
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and saw also, that the Naturality thereof maketh a maine difference betwixt the Glory of God, and of other things, of the Creatour & the creature, where he saith: Móyos, NONLATINALPHABET.
and saw also, that the Naturality thereof makes a main difference betwixt the Glory of God, and of other things, of the Creator & the creature, where he Says: Móyos,.
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He only is truely Glorious, as not having his Glory frō any other, (as with vs, they say, Honor est in honorante; & Epictetus, in the first chapter of his Enchiridion, reckoneth Glory to be NONLATINALPHABET in respect of vs) but Himselfe being the cause and fountaine of all Glory and Goodnesse.
He only is truly Glorious, as not having his Glory from any other, (as with us, they say, Honour est in Honorante; & Epictetus, in the First chapter of his Enchiridion, Reckoneth Glory to be in respect of us) but Himself being the cause and fountain of all Glory and goodness.
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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:
1. Tim. 6. 16. And it being in it self so true which Zophar speaks, Job 11. 7. Canst thou by searching find out God? Canst thou find out the Almighty:
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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,
or Integrally declared by the Heavens and the Firmament, or that One Day Telleth All This Glory unto Another. For that were rather to deify the Days, the Heavens,
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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:
This hear the Prophet David intimateth unto us Who, when he had said, (vers. 1.) The Heavens declare the Glory of God, for as much as he meant not the Whole complete Glory of God, and for farther explication, he afterwards insisteth on Some particulars thereof, saying:
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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,
So the Glory of God is in the Scriptures explicated and varied by the names of Majesty, Kingdom, Excellency, a Glorious Name, Righteousness, Mercy, Truth, Greatness, Power, Praise, Beauty, Light,
And He decked himselfe with Maiesty and Excellencie, and arayeth himselfe with Beauty and Glory. And, Sing forth the Glory of his Name: make his Praise Glorious.
And He decked himself with Majesty and Excellency, and arrayeth himself with Beauty and Glory. And, Sing forth the Glory of his Name: make his Praise Glorious.
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And, as before also was alleaged, The heavens haue declared his Righteousnesse. And, Behold the Lord our God hath shewed vs his Glory & his Greatnesse.
And, as before also was alleged, The heavens have declared his Righteousness. And, Behold the Lord our God hath showed us his Glory & his Greatness.
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:
So is it still but by Some excellent Particulars of God's Glory, that he gives us Some taste of that Whole, whose Half is more then the Whole world's Glory:
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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,
yet still might we say unto GOD, like to that that the Queen of Saba said unto Solomon. 1. King. 10. The one half was not told us For thou hast more Glory, more Wisdom,
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Tanta haec formarum varietas, at { que } numerositas specierum in rebus conditis, quid nisi quidam sunt radij Deitatis, monstrantes quidem quia verè sit à quo sunt, non tamē Quid sit prorsus diffinientes? Ita { que } de ipso vides, sed non ipsum;
Tanta haec formarum varietas, At { que } numerositas specierum in rebus conditis, quid nisi quidam sunt radij Deitatis, monstrantes quidem quia verè sit à quo sunt, non tamē Quid sit prorsus diffinientes? Ita { que } de ipso vides, sed non ipsum;
Hence hee hath made euery thing beautifull in his time, Ecclesiast. 3. 11. yea and according to the Riches of his Glory, as the Apostle speaketh , There is not any thing,
Hence he hath made every thing beautiful in his time, Ecclesiatest. 3. 11. yea and according to the Riches of his Glory, as the Apostle speaks, There is not any thing,
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So there is a Glory not only of the heavenly, but even of the earthly Bodies. According to the severall and different degrees of the divine similitude and perfection, which GOD vouchsafeth to cōmunicate to all his creatures.
So there is a Glory not only of the heavenly, but even of the earthly Bodies. According to the several and different Degrees of the divine similitude and perfection, which GOD vouchsafeth to communicate to all his creatures.
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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,
as it were by his back parts, or, footsteps, we may so Far judge of his invisible and inestimable great Glory, as is fit and expedient for us to be informed therein,
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NONLATINALPHABET, saith Damascen. GOD hath manifested vnto vs the knowledge of himselfe, as farre forth as we were able to comprehend him. And, NONLATINALPHABET.
, Says Damascene. GOD hath manifested unto us the knowledge of himself, as Far forth as we were able to comprehend him. And,.
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.
while we cannot see GOD'S glory and live, such is the insuperable and insufferable force thereof yet may we behold things inferior unto him (& so Are all things) be beamed with the brightness of his glory.
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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;
Not but that he could have made Them too, too hard for us to look upon: (a taste whereof we have in the shining face of Moses, as also in the surface of the Brightest bodies) But in his Goodness he would not;
And here we may obserue, that which Moller hath well noted on my Text and the verse aforegoing (Athanasius also saying, that David in this Psalme NONLATINALPHABET, reprehendeth those that worship the creature aboue,
And Here we may observe, that which Moller hath well noted on my Text and the verse aforegoing (Athanasius also saying, that David in this Psalm, reprehendeth those that worship the creature above,
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or besides (NONLATINALPHABET, 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,
or beside (, beside) the Creator) we may, I say, observe, how vain & foolish their Superstition is, who must needs forsooth have Images, to put them in mind of GOD (for that is their Achilles for the defence of them) when as GOD hath for the same purpose Set before us,
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.
that by the ensignments of them, and by such goodly monuments, we should be admonished of the Creators most excellent glory, and most glorious Excellency.
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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.
their hid properties, their proper Virtues, their virtuous endowments Are all discovered unto us, by the continual Report that One Day unto Another, and every Day unto us, makes of them.
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.
There's his Eternity, There's his Power, There's his Wisdom, There's his goodness, There's his Truth, There's his justice, There's his Providence, There's his Mercy to be seen.
they are more, and better put in minde of thē by all the works & creatures of God. Yea NONLATINALPHABET, (Rom. 1.) That which may be knowne, or, That which is lawfull and expedient to be knowne concerning God, is manifest in them.
they Are more, and better put in mind of them by all the works & creatures of God. Yea, (Rom. 1.) That which may be known, or, That which is lawful and expedient to be known Concerning God, is manifest in them.
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.
for which they would have pictures and Images of men making to serve, yea and of men maintaining too, against the express prohibition of God himself.
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 handsmooth to be granted them:
Unless they will fly to that miserable shift & base trick of begging the question in Logic, to have the felling down of the Second Commandment handsmooth to be granted them:
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,
And that we have other things enough beside to put us in mind of God, this 19. Psalm is sufficient to prove unto us In the last verse whereof, we have The Redemption of the world, chiefly to Remember us of God, & of his Glory. In the Verses going before that,
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;
And that Commandment it self, 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;
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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 Cōmandements,
by telling them, that that so often mentioning of his name, and those his commandments so pure, so sure, and so sweet (as Here the Prophet David calls them) must needs put them still in mind of God, if they regarded those his commandments,
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Fourthly and lastly, we haue all those Resemblances of the Creatour, wherewith God, that is all in all, deigneth to dignifie all and every of his Creatures.
Fourthly and lastly, we have all those Resemblances of the Creator, wherewith God, that is all in all, deigneth to dignify all and every of his Creatures.
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(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 Acts.) And whereas otherwise we haue even all the Workes & Creatures of God, better Remembrācers of God; in as much as they are all better resemblers of his Glory. There being not one of them all,
(The Godhead being not like unto gold, or silver, or stone graved by art and the invention of man, as S. Paul said, in the seaventeenth of the Acts.) And whereas otherwise we have even all the Works & 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,
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Omnis Creatura reprasentat eū qui est Trinitas, saith Bonaventure, every Creature resembleth, yea, represēteth God. And, Saptentia suam similitudinem diffundit vs { que } ad vltima rerum, saith Thomas Aquinas.
Omnis Creatura reprasentat eū qui est Trinitas, Says Bonaventure, every Creature resembles, yea, Representeth God. And, Saptentia suam similitudinem diffundit us { que } ad Ultima rerum, Says Thomas Aquinas.
And, as Zanchius saith, Nulla quidem res est, quae non aliquam cum Deo similitudinem habeat: quia omnis effectus similitudinem aliquam habeat cum sua causa necesse est.
And, as Zanchius Says, Nulla quidem Rest est, Quae non aliquam cum God similitudinem habeat: quia omnis effectus similitudinem aliquam habeat cum sua causa Necessary est.
And, Propria vniuscuius { que } natura consistit, prout aliquo modo diuinae perfectionis est particeps. The Essence of God conteineth the Similitude of al things els.
And, Propria vniuscuius { que } Nature consistit, prout Aliquo modo diuinae perfectionis est particeps. The Essence of God Containeth the Similitude of all things Else.
And, The proper nature of every thing consisteth in some way participating the divine perfection. And againe, Nihil est in vllo effectu, quin excellentiùs in prima causa inveniatur:
And, The proper nature of every thing Consisteth in Some Way participating the divine perfection. And again, Nihil est in vllo effectu, quin excellentiùs in prima causa inveniatur:
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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 Schoolemen well mainetaine, Rerum omnium perfectiones supereminentèr in se complectitur, In a sort more then eminent compriseth the perfections of all sortes of things;
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 Schoolmen well maintain, Rerum omnium perfectiones supereminentèr in se complectitur, In a sort more then eminent compriseth the perfections of all sorts of things;
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;
By the former whereof, they attribute the perfection of every thing unto God: Again by the latter, which is the Negative, they in Some sort thwart and cross the Affirmative, showing Some obliquity therein;
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But so as Anaximander Milesius, shewing the obliquity of the Zodiack, is therefore said Rerumfores aperuisse. For certainly this Negatiue Divinity (which else is called Divine Ignorance) openeth yet wider vnto vs the knowledge of Gods glory by his works.
But so as Anaximander Milesius, showing the obliquity of the Zodiac, is Therefore said Rerumfores aperuisse. For Certainly this Negative Divinity (which Else is called Divine Ignorance) Openeth yet wider unto us the knowledge of God's glory by his works.
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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.
All whose perfection, though by Divine Assertion it belongeth unto God: yet is he by the Negative Divinity none of all their perfections, no not the perfectest of them all.
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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.
not Because he is not At all, but Because he is above all, even such a Transcendent, whose being is above all being, according to that which formerly hath been declared.
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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:
For which cause, (Says Dionysius immediately before) as also for that he is indeed the Time and Eternity of all things (in regard of the purity of their perfection) and Because of his being before all Days, all Time, and all Eternity:
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This was not very obscurely intimated by Iob, who (Iob. 42. 14.) called the first of those three faire daughters of his, Iemimah, that is, Day : it may be too,
This was not very obscurely intimated by Job, who (Job 42. 14.) called the First of those three fair daughters of his, Iemimah, that is, Day: it may be too,
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that which was collected by them, as otherwise, so also by that goodly order, heretofore specified, of the Day and Night continually succeeding one the other.
that which was collected by them, as otherwise, so also by that goodly order, heretofore specified, of the Day and Night continually succeeding one the other.
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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.
yea and that GOD himself is no Day, but infinitely above all Days perfections, and Therefore a more excellent kind of Day. As also what ever Else it be, that the Day or any other of GOD'S creatures Declareth to be in God, it Declareth it to be in him After a more excellent manner.
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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.
Non eius aeternitatis est hic M•ndus, cuius aeternitatis est Deus: Mundum quip fecit Deus, & sic cum ipsa creatura quam Deus fecit, tempora esse coeperunt.
quia Deus est ante tempora, quia fabricator est temporū, saith S. Austin in his first booke against the Manichees, the second Chapt. And hee seemeth to haue taken it out of Dionysius in the place cited; where the same in Greeke is to be found. the English of both is this:
quia Deus est ante tempora, quia fabricator est temporū, Says S. Austin in his First book against the manichees, the second Chapter And he seems to have taken it out of Dionysius in the place cited; where the same in Greek is to be found. the English of both is this:
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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.
And upon the 9. Psalm Says S. Austin, Quid est seculum Seculi, nisi cuius effigiem tanquam Umbra habet hoc seculum? Vicissitudine enim Temporum sibi succedentium, etc.: 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.
What is [ world without end ] Says he, but that which this world hath Some shadow, or resemblance of? For in the continual vicissitude of times succeeding one the other, there is a certain Imitation of Eternity.
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and as farre surpasseth the Day-Lights absolutest perfection: perfection? yea rather imperfectiō, if wee compare it with the superperfectnesse of the Creatour.
and as Far Surpasses the Day-Lights absolutest perfection: perfection? yea rather imperfection, if we compare it with the superperfectnesse of the Creator.
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 Wisdome: where t'is said of the Wisdome of God: Shee is more beautifull then the sunne,
This, & this use of setting forth God's Glory, by truly extenuating the Day and Lights perfection in their highest elevation, is pointed out unto us in the 7. of Wisdom: where It is said of the Wisdom of God: She is more beautiful then the sun,
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To whom Darknes & Light are both alike (Psal. 139. 11.) Who is the True Light, the Everlasting Light, NONLATINALPHABET, the Light of Life, the Light in which is no Darknesse, the Light which hath no Entercourse, or Fellowship with Darkenesse, The Light that caused the Light to shine out of Darknes, the Light that shineth In the Darknes.
To whom Darkness & Light Are both alike (Psalm 139. 11.) Who is the True Light, the Everlasting Light,, the Light of Life, the Light in which is no Darkness, the Light which hath no Intercourse, or Fellowship with Darkness, The Light that caused the Light to shine out of Darkness, the Light that shines In the Darkness.
Quid tibi videbitur Divina Lux, cùm illam suo loco videris? Thou that so much admirest the Light of this World, what then, thinkest thou, Wilt thou thinke of that Light of God in Heaven,
Quid tibi videbitur Divine Lux, cùm Illam Sue loco videris? Thou that so much admirest the Light of this World, what then, Thinkest thou, Wilt thou think of that Light of God in Heaven,
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.
or, shalt there See God As He Is, as S. John speaks. (1. John 3. 2.) In Thy Light shall we see Light, Says he: (Psalm 56. 9.) God send us that Light of Heaven.
we had need summon together All Things with their Perfections. But because the summons would so be longer in sending forth, thē I may be in speaking vnto you at this time:
we had need summon together All Things with their Perfections. But Because the summons would so be longer in sending forth, them I may be in speaking unto you At this time:
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And they are, The Dayes here in my Text, with their Perfections; And you, Men, Fathers, & Brethren, who are all the children of the Day, with all your Excellencies.
And they Are, The Days Here in my Text, with their Perfections; And you, Men, Father's, & Brothers, who Are all the children of the Day, with all your Excellencies.
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So saith Simon de Cassia very excellently: Quam pulchritudinem quaelibet creatura singulatim at { que } coniunctim habere potest in ordine vniversi, quàm vt id agat quod sibi praeceptum at { que } impositum est,
So Says Simon de Cassia very excellently: Quam pulchritudinem Quaelibet creatura singulatim At { que } Conjointly habere potest in Order vniversi, quàm vt id agat quod sibi Precept At { que } impositum est,
So is every Tree at his fairest, whē it bringeth forth such fruit, as the first and Naturating Nature hath naturally ingraffed in it, according to his kinde.
So is every Tree At his Fairest, when it brings forth such fruit, as the First and Naturating Nature hath naturally Ingrafted in it, according to his kind.
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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 Philosophers maintaining other creatures besides man to be reasonable, and S. Basil defending against Eunomius, the nature of the Earth to be vnknowne) what then may we thinke of the true difference of so pure a creature as the Light, or the Day?
For if the true differences of all things be of so hard enquiry, as that that difference, whereof we think our selves most sure, hath suffered Some doubt: (good Philosophers maintaining other creatures beside man to be reasonable, and S. Basil defending against Eunomius, the nature of the Earth to be unknown) what then may we think of the true difference of so pure a creature as the Light, or the Day?
saith Dionysius Carthusianus on my Text. The Time or the Day is said to doe that, which is done in Time, or in the Day. Hereof are exāples in Scripture ;
Says Dionysius Carthusianus on my Text. The Time or the Day is said to do that, which is done in Time, or in the Day. Hereof Are Examples in Scripture;
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& 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:
& herehence is that Inscription of the Book of Chronicles, Latinized Verba Days. And, Cùm Doctorum Officio tam probè fungantur dies ac Noctes, as calvin Says on my Text:
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;
That which GOD hath also ordained the Days for, to be men's instructers and informers, by their comparing the events of one Day, with the accidents of Another;
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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,
And Hag. 2. 16, 19. Consider in your minds from this Day, & afore etc. And, Deuteronomy 4. At the 32. verse, Inquire now of the Days that Are past, which were before thee,
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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,
These, and all other the Days beautiful Virtues & perfections (of which there Are more in my former discourses to be seen) how still they Are preserved,
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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,
Numquid vlla in ipso est Sole Praevaricatio? etc. (Says S. Ambrose upon the 18. Psalm) Sol diem illuminate, tempora Statuta Custodiens etc. manet ipsa immutabilis demutatio,
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 .
Have ye not seen the goodly order 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.
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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,
Pertinent hereunto Are all the wondrous works of GOD, which he wrought for and among his people of Israel. In respect whereof, not only were those things spoken, His name is Great in Israel, He hath done Great Things for us, He hath not dealt so with any nation, and the like,
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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,
but they have been penned also by the Tongue of that Ready Writer, in regard of All God's powerful Works, All his mercies and Judgments, showed towards,
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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;
Here Whole People and nations, yea All People and nations joining with the Iewes in that same Infancy related & dilated, Ezekiel 16. thereout to make perfect the praise of God's Glory;
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who giueth to Every Nation, and to All People, Their Multiplying, Increasing, Waxing Great, Rich Clothing, Excellent Ornaments, The word of Life (v. 6) The Overspreading of his Loue (v. 8. ) To be His, and His Annointed:
who gives to Every nation, and to All People, Their Multiplying, Increasing, Waxing Great, Rich Clothing, Excellent Ornament, The word of Life (v. 6) The Overspreading of his Love (v. 8.) To be His, and His Anointed:
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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:
See then, beloved, whither the Days beauty and perfection in revealing and relating unto us such Beauty & Comeliness of such works of GOD, be ever a whit abated or diminished:
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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, (NONLATINALPHABET, a happy strife for England) which of them should be the conveyer vnto vs of the gladdest tidings of our greatest deliverance.
were there ever greater Deliverances of any nation and people, then have been of ours in these late Days? every Day as it were striving with other, (, a happy strife for England) which of them should be the conveyer unto us of the gladdest tidings of our greatest deliverance.
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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,
By the late Queens Days of famous memory, how diversely were the Days diapered with God's admirable Works, in protecting this our country & people? Her self, (and the Whole Realm by her safety) before she began to Reign, strangely preserved,
and shee reserved by God to be our Queene, and to bring the people of this land out of darke ignoraunce & superstition into his marveilous light. Afterwards ▪ reigning,
and she reserved by God to be our Queen, and to bring the people of this land out of dark ignorance & Superstition into his marvelous Light. Afterwards ▪ reigning,
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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 Conspiracy, by divlish association and witchery so strongly compacted, which by the divine prudence and providence was not by and by confronted and confounded.
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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,
But since the time of his Majesties Reign, a time as yet of small spaciousness, (God add thereto the length of many Days and Years) how mightily God hath preserved him,
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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,
The deliverance of us all from that great Plague, and ceasing it, wherewith in the beginning of his Majesties Reign God for a short time chastised us Or,
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,
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,
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as if it had beene there Written and engravē with a pen of yron, and with the point of a diamond for ever? That so that 5. Day of November may still remēber vs of the Mercy and Iudgement of the Lord in that Massacre. Mercy, in that it was but intēded: Iudgemēt, in that it might,
as if it had been there Written and engraven with a pen of iron, and with the point of a diamond for ever? That so that 5. Day of November may still Remember us of the Mercy and Judgement of the Lord in that Massacre. Mercy, in that it was but intended: Judgement, in that it might,
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& was neere to haue beene perfourmed. Which what do we say, that it was intēded? In which the match and powder were almost already tended which should haue blowne vp at once,
& was near to have been performed. Which what do we say, that it was intended? In which the match and powder were almost already tended which should have blown up At once,
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and in one instant, the Kings Maiesty, the Queene, Prince, and States of Parliament: where this Iland should haue seene the whole body of her inhabitants cut off at one blow: vnius populum pereuntem tempore mortis:
and in one instant, the Kings Majesty, the Queen, Prince, and States of Parliament: where this Island should have seen the Whole body of her inhabitants Cut off At one blow: Unius Populum pereuntem tempore mortis:
One common fiery blast, that should haue blowne vp their bones into the firmament. An attempt, beyond that of Salmoneus, Dum flammas Iovis, & sonitus imitatur Olympi.
One Common fiery blast, that should have blown up their bones into the firmament. an attempt, beyond that of Salmoneus, Dum Flammas Jovis, & sonitus imitatur Olympi.
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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.
as was that whereon it was At that day with great surety reapposed,) had in a moment of time not been disturbed only, but utterly dissipated and consumed.
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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,
Their Days can tell ours of such a fire as was never herd of before: and ours again can requite theirs with the Report of such a fire of gunnepowder,
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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.
And so it did, and does unto us all, by the Days Report, the Report we have herd of our deliverance, liverance, the 5. Day of November, out of the midst of so furious a fire.
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To whō 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,
To whom he gives godly Kings and Queens for Nurse's, and such like, as before out of Ezekiel for all which more particularly I refer you to every Days Relation. To which also,
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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 to the Books that thereof Are written, I must for brevity sake remit you, touching the manifold Discoveries of new Countries and People, to the unspeakable Advancement of God's Glory, and that by One Days telling another. whence the Psalter of the Nebiense Bishop hath to the words of my Text,
and the verses next following, especially the fourth verse, Apponed a long Annotation of Columbus his voyage and Discovery of the New World, or VVest Indies. And where wee also may Obserue, concerning many other Countries and People besides our owne,
and the Verses next following, especially the fourth verse, Apponed a long Annotation of Columbus his voyage and Discovery of the New World, or VVest Indies. And where we also may Observe, Concerning many other Countries and People beside our own,
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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:
And all this is to Learn us a good Lesson, by the Exampl of the Days, and other of God's creatures, to do but as they do in setting forth GOD'S Glory:
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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.
Mathew 19. If thou wilt be Perfect, etc. Luk. 6. 40. Whosoever will be a Perfect disciple etc. Col. 1. 28. That we may present every man Perfect, etc. Col. 3. 14. Love, which is the bound of Perfectness.
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And indeed, To worship GOD, what else is it, but To Turne vnto God, To call vpon him, To subiect our selues wholy vnto him, To desire & endeavour to become as like vnto him as is possible,
And indeed, To worship GOD, what Else is it, but To Turn unto God, To call upon him, To Subject our selves wholly unto him, To desire & endeavour to become as like unto him as is possible,
and the Outward being ordained for the Inward, as an handmaide to attēd it, so the Internall being the chiefest: It must needs be, that our Chiefest perfectiō must be included within the Inward worship of GOD.
and the Outward being ordained for the Inward, as an handmaid to attend it, so the Internal being the chiefest: It must needs be, that our Chiefest perfection must be included within the Inward worship of GOD.
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,
Preferring therein the mother of pearl before the margarite, the husk before the Diamond, their own Outward Perfection before their Inward, GOD'S External Worship before his Internal, their own slender Glory before GOD'S,
so they worship him only, or else chiefly, with Bodily Service, which profitteth little , And not alike in Godlinesse, which is profitable vnto all things:
so they worship him only, or Else chiefly, with Bodily Service, which profiteth little, And not alike in Godliness, which is profitable unto all things:
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(He hath Glory enough in himselfe, as being the Cause and Foūtain of all Glory, as before ye heard) But t'is his will to be Glorified by vs, that is, by our good Workes.
(He hath Glory enough in himself, as being the Cause and Fountain of all Glory, as before you herd) But It is his will to be Glorified by us, that is, by our good Works.
when thy sinnes be many, what doest thou vnto him? If thou be righteous, what giuest thou vnto him? or what receiveth he at thine hand? Thy wickednes may hurt a man as thou art:
when thy Sins be many, what dost thou unto him? If thou be righteous, what givest thou unto him? or what receives he At thine hand? Thy wickedness may hurt a man as thou art:
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.
For that the Beautifying of our selves, the making of our selves Fair and Comely, the preserving of our Beauty, the Trimming and Decking of our selves, is in us too the setting forth of the Glory of our God. Hence is the Church of christ, throughout every part thereof, described to be so Fair in the Canticles, chap. 4. ver. 1. Behold, thou art Fair my Love: behold thou art Fair.
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whilest with vs Maxima vitae pars elabitur malè agentibus, magna nihil agētibus, tota aliud agentibus? as Seneca speaketh; The greatest part of our life is spent in doing evill, a great part in doing nothing,
whilst with us Maxima vitae pars elabitur malè agentibus, Magna nihil agētibus, tota Aliud agentibus? as Senecca speaks; The greatest part of our life is spent in doing evil, a great part in doing nothing,
but all in not doing that that should be dōe, to Gods Glory, so as all things should be done (1. Cor. 10. 31) — Forma Dies vitae, The Day resembleth Life, saith Hilary.
but all in not doing that that should be done, to God's Glory, so as all things should be done (1. Cor. 10. 31) — Forma Die vitae, The Day resembles Life, Says Hilary.
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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,
But now that he hath created me After his own Image, & Therefore more lively to express his Glory, according to that 1. Cor. 11. 7. He is the Image & Glory of GOD: so making me to excel the Day in more then Reason,
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There being, as Plotin saith, no felicitie, no pleasure, or cōtentment without GOD: who is, as saith another, Omnis Beatitudinis fastigium, meta, finis:
There being, as Plotin Says, no felicity, no pleasure, or contentment without GOD: who is, as Says 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 height of Happiness, the goal of Glory, and Period of Perfection. To whom this Day and evermore be ascribed all Perfection, Happiness, and Glory.
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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.
we Are now, by the same guidance of our GOD as before, to descend with the Prophet David, to Some excellent Particulars of GOD'S Glory uttered by the same Reporters.
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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;
Illud incertum esse Appears, de quo verbo, & qua Scientia loquatur hic versus, Says Wolfgangus Musculus on this place. It is uncertain what Word is Here meant, that one Day Telleth Another;
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But who seeth not, Beloved, that this most excellent knowledge of GOD leadeth vs to that other, which is, our knowledg of God? as also, that the knowledge whereby we knowe GOD, againe conducteth vs to that knowledge whereby GOD made the world? Like as whē in a Regresse Demonstratiue, we first demonstrate the Cause by the Effect;
But who sees not, beloved, that this most excellent knowledge of GOD leads us to that other, which is, our knowledge of God? as also, that the knowledge whereby we know GOD, again conducteth us to that knowledge whereby GOD made the world? Like as when in a Regress Demonstrative, we First demonstrate the Cause by the Effect;
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,
Again, to propose two meanings of Word, and Knowledge Here: and for the word, Word, to embrace the latter; but for the word, Knowledge, to entertain the former: (as Here Musculus does) what Else is it,
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& 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.
& must too, accept of a Word Here in my Text in both these Senses: unless we will be very extravagant from a Whole stream of Interpreters of best note.
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the 18th Chapter: Si qua scripta divina legerimus, quae possint, salva fide, qua imbuimur, alijs at { que } alijs parere sententijs, in nulla earum nos praecipiti affirmatione it a proijciamus &c:
the 18th Chapter: Si qua Scripta Divine legerimus, Quae possint, Salva fide, qua imbuimur, Alijs At { que } Alijs parere Sententijs, in nulla earum nos praecipiti affirmation it a proijciamus etc.:
as himselfe saith afterwardes of himselfe, in the 20th Chap. Nō aliquid vnum temerè affirmans cū praeiudicio alterius expositionis fortasse melioris, &c. Not Peremptorily or rashly affirming but one meaning, with preiudice of another exposition, which happily may be the better.
as himself Says afterwards of himself, in the 20th Chap. Nō Aliquid One temerè Affirmans cū praeiudicio alterius expositionis Fortasse melioris, etc. Not Peremptorily or rashly affirming but one meaning, with prejudice of Another exposition, which happily may be the better.
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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;
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 above mentioned;
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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.
A word. And Here First, in [ A word ] we have whereby to rectify the words, Mottes, or Mottos, Apophthegms, Enigmas, Symbols, Posies, Emblems, Titles, and Inscriptions of these days.
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by the Example of These, and All Dayes else, and of The Heavens and The Firmament. Whose Mottos, (pleasant and Amiable Mottos) and whose Firme Imbossings & Glorious Imbrodery, are still The Glory of God: according to that which already yee haue heard,
by the Exampl of These, and All Days Else, and of The Heavens and The Firmament. Whose Mottos, (pleasant and Amiable Mottos) and whose Firm Imbossings & Glorious Embroidery, Are still The Glory of God: according to that which already ye have herd,
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Where first, vnto Gods Glory, I cannot but cōmend the moderne Mottos, Posies, and Inscriptions of Christiā Princes, whether in their Coynes, or otherwise:
Where First, unto God's Glory, I cannot but commend the modern Mottos, Posies, and Inscriptions of Christian Princes, whither in their Coins, or otherwise:
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;
Such as, wherein God and his Grace is mentioned, is put to be their Helper, is implored for Tuition, is magnified for Unity, is united to Right and Equity, is honoured by Dishonour to Evil Thinking, by Things Admirable being the lords Doing, by the shield of Faith protecting, by Iesus passing through the Midst of his Enemies;
The propagation of his kingdome, by those Signes and Symbols, those Stamps and Impressions of Gods Glory left on the Earth; whilest his Hand is in the Necke, and Collar of his Enimies:
The propagation of his Kingdom, by those Signs and Symbols, those Stamps and Impressions of God's Glory left on the Earth; whilst his Hand is in the Neck, and Collar of his Enemies:
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and whilest he stampeth and Trāpleth vpō Infidelity, dashing it in pieces like a Potters Yee may see his Inheriting the Heathen, by making Kings and Iudges of the Earth to be so Wise and Learned, so to Serue the Lord, so to Reioice in Him, so to Kisse the Sonne, and to put their Trust in Him:
and whilst he stampeth and Trampleth upon Infidelity, dashing it in Pieces like a Potters Ye may see his Inheriting the Heathen, by making Kings and Judges of the Earth to be so Wise and Learned, so to Serve the Lord, so to Rejoice in Him, so to Kiss the Son, and to put their Trust in Him:
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Pilate himselfe (by the Diuine power & providence, & maugre the Enimies of Christ) prescribing to them herein, when he wrote that Title, or Inscription, and put it on the Crosse of Christ:
Pilate himself (by the Divine power & providence, & maugre the Enemies of christ) prescribing to them herein, when he wrote that Title, or Inscription, and put it on the Cross of christ:
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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,
and how Invincible He, the Entitled, is; against whose very Title nothing could prevail. But especially He himself, That Entitled King, that Crowned and Flourishing King of Kings,
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Render therfore vnto Caesar the things which are Caesars, and vnto God the things that are Gods. The things that are Gods? What are they? Christ elsewhere taught thē saying: Thine is the Kingdome,
Render Therefore unto Caesar the things which Are Caesars, and unto God the things that Are God's The things that Are God's? What Are they? christ elsewhere taught them saying: Thine is the Kingdom,
Where next I cannot choose but reprehend the Vaine and Prophane, yea and Diabolicall Mottos, Titles, Devises, Emblems, Impresas, Epitaphes, Epigrams, Anagrams, Pageants, Playes, Enterludes, Inscriptions, Dedications, & such like, applauded & embraced by Christs Souldiers: & yet are they Antichristian Badges. Whereof some are Wanton and Lascivious, some Prowde and Vaine-glorious; some Prodigall and Luxurious, some False and Iniurious, Iniurious are they all to Gods Glory, by being Extravagant from His words words-direction:
Where next I cannot choose but reprehend the Vain and Profane, yea and Diabolical Mottos, Titles, Devises, Emblems, Impresas, Epitaphs, Epigrams, Anagrams, Pageants, Plays, Interludes, Inscriptions, Dedications, & such like, applauded & embraced by Christ Soldiers: & yet Are they Antichristian Badges. Whereof Some Are Wanton and Lascivious, Some Proud and Vainglorious; Some Prodigal and Luxurious, Some False and Injurious, Injurious Are they all to God's Glory, by being Extravagant from His words words-direction:
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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.
Here also the Great Glory of God is seen, by that great Glory of Man above other Creatures, wherewith GOD hath doubed and ennobled him, the better to enable him to Set forth the Glory of God that so exalted him.
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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.
seeing also that the Time will not be long, before our Speech will failc us For this too Experience learneth us, This One Day Telleth Another: The Speech and word of God to be Eternal, but the Speech and words of Man to be every Day nearer and nearer to Expiration.
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] Behold another Actuary, or rather a whole Chorus, or Company of Tongue-Actors, singing melodiously vnto Gods Glory. Namely, the great Increase of Languages, that Continuance of Dayes and Times hath vttered: in so much that already they amount in reckoning to many Hundred.
] Behold Another Actuary, or rather a Whole Chorus, or Company of Tongue-Actors, singing melodiously unto God's Glory. Namely, the great Increase of Languages, that Continuance of Days and Times hath uttered: in so much that already they amount in reckoning to many Hundred.
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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.
and whereby He, the author of that Union, did then the better enable the nations to unity of Minds in the true worship of him, and to the attaining to the Knowledge of the Truth with more facility.
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But when they abused that Vnion, and that easie way of getting vnderstanding, (by vnderstanding all that was spoken in the world) to Proud & Presumptuous Association and Confederacie: Thē also GOD declared his Power, in Confounding their Language, and making such a Division among them,
But when they abused that union, and that easy Way of getting understanding, (by understanding all that was spoken in the world) to Proud & Presumptuous Association and Confederacy: Them also GOD declared his Power, in Confounding their Language, and making such a Division among them,
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So to giue them to vnderstand their dutie by Diuision and Want of vnderstanding, which before they would not learne by Vnion of Speech and vnderstanding. Yet even then too, the Powerfull Wisdome and Goodnesse of GOD proceeded on still to the farther manifestation of it selfe, by that Confusion and Diuision of Speech: even at that Day, out of that Babeling Infancy of the world Ordaining his Praise. His Praise:
So to give them to understand their duty by Division and Want of understanding, which before they would not Learn by union of Speech and understanding. Yet even then too, the Powerful Wisdom and goodness of GOD proceeded on still to the farther manifestation of it self, by that Confusion and Division of Speech: even At that Day, out of that Babeling Infancy of the world Ordaining his Praise. His Praise:
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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.
In producing afterwards Distinct Knowledge out of that Confusion, as it were Light out of Darkness; making it appear every Day more and more unto the world, by the ensuing multiplicity of Languages, which in Times ensuing were also understood, How Well he could Teach, that had so well Divided.
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but that God Teacheth them, hee could so well Divide vnto the World, & Disperse His Praise of Knowledge. He still preserued Knowledge, that was Good, in the midst of that Division; yea and increased it thereby:
but that God Teaches them, he could so well Divide unto the World, & Disperse His Praise of Knowledge. He still preserved Knowledge, that was Good, in the midst of that Division; yea and increased it thereby:
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making afterwards Diverse Languages and the Guift of Tongues, a meanes of dividing greater Knowledge, and more ample Declaration of his Glory to the world.
making afterwards Diverse Languages and the Gift of Tongues, a means of dividing greater Knowledge, and more ample Declaration of his Glory to the world.
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To which rightly appertaineth, the straunge and admirable preservatiō of so much of the Hebrew Tongue (the Speech, as is most approued, that first was in the world,
To which rightly appertaineth, the strange and admirable preservation of so much of the Hebrew Tongue (the Speech, as is most approved, that First was in the world,
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and in the which Gods Word was written) in the midst, not only of that Babels Confusion, nor only of the Aegyptiacall Affliction of the Hebrewes, but also of that after - Confusion & Mixture of the Language of the Hebrews, in their Idolatrous Familiaritie & Commerce with the Assyrians, and in their Babylonish and Chaldeish Captiuities; It appearing thereby,
and in the which God's Word was written) in the midst, not only of that Babels Confusion, nor only of the Egyptian Affliction of the Hebrews, but also of that After - Confusion & Mixture of the Language of the Hebrews, in their Idolatrous Familiarity & Commerce with the Assyrians, and in their Babylonish and Chaldeish Captivities; It appearing thereby,
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and One Day telling another, That not only The Word of the Lord endureth foreuer, but also that Speech and Language, in which The Worde of the Lord Spake, or was Deliuered, is so farre forth kept inviolable to the End of the world.
and One Day telling Another, That not only The Word of the Lord Endureth forever, but also that Speech and Language, in which The Word of the Lord Spoke, or was Delivered, is so Far forth kept inviolable to the End of the world.
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One Day telleth a Word, or Speech vnto another. ] Hereout issueth now farther into our discourse and consideration, Extraordinarie, & Miraculous Speech:
One Day Telleth a Word, or Speech unto Another. ] Hereout issueth now farther into our discourse and consideration, Extraordinary, & Miraculous Speech:
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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.
yet, by the uttering of it by Extraordinary and Miraculous Speech, above the Speech of Men, or the Personous Personated Speech of the World, may be Enforced to the Ever Hallowing of his Name.
Hence was the Guift of Speaking Diverse Languages so miraculoussy bestowed on the Apostles (Act. 2.) for the Promulgation of the Glorious Gospell of Iesus Christ,
Hence was the Gift of Speaking Diverse Languages so miraculoussy bestowed on the Apostles (Act. 2.) for the Promulgation of the Glorious Gospel of Iesus christ,
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;
To which, as to a most strangely vouchsafed means, we that Are partakers of the Gospel, and of the Spirit of Grace, owe no less then that Participation;
In respect whereof, One Day doth so tell the Glory of GOD vnto another, That diverse, induced also by that Rom. 10. 18. Where the 4th verse of this Psalme is alleaged, haue by the Dayes here in my Text vnderstood Christ and his Apostles, Christ Telling his Apostles (as formerly ye heard ) or else Christs Twelue Apostles: who,
In respect whereof, One Day does so tell the Glory of GOD unto Another, That diverse, induced also by that Rom. 10. 18. Where the 4th verse of this Psalm is alleged, have by the Days Here in my Text understood christ and his Apostles, christ Telling his Apostles (as formerly you herd) or Else Christ Twelue Apostles: who,
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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.
like unto the Twelue Hours of the Day, by that Light, that he the Brightest Sun infused into them, especially by the Effusion of His Holy Spirit, and conferring the Gift of Diverse Languages upon them, Preached The Knowledge of Salvation 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,
And Here we may note their unthankfulness and rash judgement, who, contrary to the Rule of the Apostle (1. Cor. 14. 39.) dislike and forbid Speaking with Tongues; so Far forth,
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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,
They being of like Superstition for their own Tongue, as Others Are and have been for the Hebrew, Greek, and Latin. And they, who before could not be suffered to have any Service in their own Tongue,
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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.
When as the retaining of Some Words in Another Language, especially by Common use and Explication understood, makes much for A dification, and for the Glorious Building of God's Praise.
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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,
like unto the Reserved Manna, a Signen and Memorial unto us that Believe, of God's Good Will towards us, in that he hath made choice of us also, to call us to the knowledge of the Truth by means of Diverse Tongues, Understood and Interpreted? & in that, from former Darkness, he hath brought us to such plenty of Light in him,
That we haue now somewhat to spare from our owne necessarie vses, to lay vp in his Glorious Golden pot, in Signe of Thankfulnesse? Like as doth our Mother Vniversitie; whose Latin seemeth now to bee turned into Gold, Gold of GODs Glory; whilst, in the time of the Spirituall Vintage of Good-Wine, it doth of late make Latine Hymnes of GODs Glory to be the Prefixes of the Latine Sermons of His Glory.
That we have now somewhat to spare from our own necessary uses, to lay up in his Glorious Golden pot, in Signen of Thankfulness? Like as does our Mother university; whose Latin seems now to be turned into Gold, Gold of God's Glory; while, in the time of the Spiritual Vintage of Good-Wine, it does of late make Latin Hymns of God's Glory to be the Prefixes of the Latin Sermons of His Glory.
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:
Without which, it is to be feared lest GOD return us, among Others, That Signen of his displeasure, To speak unto us with men of other Tongues, and with other Lips:
and that the rather, because of our Iudaizing, that is, our Obstinacie, our Vnbeleefe, and Disobedience, in regard of The Report of GODs Glory, which Every Day bringeth vnto vs, both in our Owne & other Languages. In so much that still it may bee said of all in generall, They haue not all Obeyed the Gospell:
and that the rather, Because of our Judaizing, that is, our Obstinacy, our Unbelief, and Disobedience, in regard of The Report of God's Glory, which Every Day brings unto us, both in our Own & other Languages. In so much that still it may be said of all in general, They have not all Obeyed the Gospel:
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When the Sonne of Man commeth, shall he finde Faith on Earth? notwithstanding so many wayes of speaking, and so many kindes of Tongues and Languages; by the Hearing and vnderstanding of which in all their variety, variety Extraordinary and Miraculous, GOD hath laboured to make Men to Beleeue.
When the Son of Man comes, shall he find Faith on Earth? notwithstanding so many ways of speaking, and so many Kinds of Tongues and Languages; by the Hearing and understanding of which in all their variety, variety Extraordinary and Miraculous, GOD hath laboured to make Men to Believe.
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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,
For hence it is too, that GOD hath diverse times spoken unto Men by Angels. Angels? And would no other serve the turn? Would not all the Speech and Languages spoken by all the People of the Earth, and many of them Priests and prophets too, suffice? Is man so bad a Scholar,
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And If so (saith the Apostle) How shall we escape, if we Neglect so great Salvatiō, which at the first begā to be Spoken by the Lord, & c? And, chap. 1. ver. 2. God hath in these last Dayes Spokē vnto vs by his Sonne, &c:
And If so (Says 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 Days Spoken unto us by his Son, etc.:
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his Sonne & Heire: whose speach, of all others, we should Reverence. Here is the Speach of one that is Greater then the Angels. And will you heare the Speach of those that are Lesser thē the Angels? All shewing forth the powerfulnesse of his Speach that is the Greatest,
his Son & Heir: whose speech, of all Others, we should reverence. Here is the Speech of one that is Greater then the Angels. And will you hear the Speech of those that Are Lesser them the Angels? All showing forth the powerfulness of his Speech that is the Greatest,
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Out of the Mouth of Infants (or, Babes) and Sucklings hast thou Prepared, Ordeined, Fitted, Fitly composed, and (according to the Hebrew) Founded thy praise. A weake Foūdation, to build vpon;
Out of the Mouth of Infants (or, Babes) and Sucklings haste thou Prepared, Ordained, Fitted, Fitly composed, and (according to the Hebrew) Founded thy praise. A weak Foundation, to built upon;
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.
especially Such a work of Such a Founder. The Foundation being sometime no better then a Babel, or Confusion. But so did he sometime out of a less matter (by as much as Nothing is less then Any Thing) make All Things, and All Things to His Glory.
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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,
Are inserted in the Second verse of the 8. Psalm, between the First and third Verses, in which the Prophet magnifieth God's Glory in consideration of the Heavens, & such like works of his,
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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 the Days of Heaven, the Sun, the Moon, the Stars, the Firmament, and the rest, were to be reckoned among those Babes and Infants, out of whose Mouths, together with Others, he hath Appointed the predication and perfect Composition of his praises.
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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.
And Here we may not omit, to bring in the Sun and the Moon, the Days & the Nights, as it were Kings with their Nobilt, in their Extraordinary Attire and Parliamental Robes, most wonderfully and Miraculously Testifying the Glory of their Creator, & our Redeemer.
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we haue in most infallible Recorde, That Worke, that Strange worke of the Lords, That Act of his, that Strange Act of His (Isai. 28. 21.) Whereby the Sunne, at His Bidding, stood still in Gibeon,
we have in most infallible Record, That Work, that Strange work of the lords, That Act of his, that Strange Act of His (Isaiah 28. 21.) Whereby the Sun, At His Bidding, stood still in Gibeon,
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,
The Sun, that otherwise, & in This Psalm, fo Swiftly & with such Alacrity Runneth his Course; yet There, by the same Commanunding power, had no power to proceed, was put to a Demur, Abided in the midst of the Heaven,
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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.
And there was no Day like that Day before it, nor After it (Joshua 10. 12, 13.) When One Day was as Long as Two (Ecclesiasticus, 46. 4.) One Day went beyond it self in Lauding the Lord: and lost his own proper Name, in Magnifying the Name of the Creator.
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.
Lastly, that the best Way to get Extraordinary Precedency and Reputation, and an Excellent Name above Others, is by Exceeding Others in Pains and Industry, by Extraordinary Points and Exploits of God's Service, & by Keeping his commandments, whither in things Ordinary or Extraordinary, with Ordinary and Extraordinary Endeavour.
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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:
who as he was employed in the Most Extraordinary Works of GOD'S Glory, and therein demeaned himself with Most Extraordinary obedience, and loss of Worldly Reputatirn, not Seeking his Own Glory:
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On which both the Sū & his People are still ready to Dance their Attendance, whether it be by Tracing Ordinarily Forward, or Extraordinarily Backward, or else by Stāds & Pauses Supernaturall. Yea and the Sun-Day, the best of all others, is the best of all others for this Dauncing. Hee that went more then Ten,
On which both the Sum & his People Are still ready to Dance their Attendance, whither it be by Tracing Ordinarily Forward, or Extraordinarily Backward, or Else by Stands & Pauses Supernatural. Yea and the Sun-Day, the best of all Others, is the best of all Others for this Dancing. He that went more then Ten,
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When as yet we Men and women, the Glory of GOD Inviting and Commanding vs, will not Daunce: will neither Goe Ordinarily Forward in our Callings with Perseverāce, nor, crossing our Corrupt Nature, Stand Still with Extraordinary Patience, nor Goe Extraordinarily Backward with Humilitie.
When as yet we Men and women, the Glory of GOD Inviting and Commanding us, will not Dance: will neither Go Ordinarily Forward in our Callings with Perseverance, nor, crossing our Corrupt Nature, Stand Still with Extraordinary Patience, nor Go Extraordinarily Backward with Humility.
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nor to shew thēselues in their Ordinary Glad and Light Garments; but being themselues also clad in Sad Mourning Weedes of Darknesse, where they saw such Deeds of Darknesse, and The Lord of their Light to be so full of Dolours, Solis { que } Labores:
nor to show themselves in their Ordinary Glad and Light Garments; but being themselves also clad in Sad Mourning Weeds of Darkness, where they saw such deeds of Darkness, and The Lord of their Light to be so full of Dolours, Solis { que } Labores:
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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,
The Cause of that Contentedness 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 Christ Deity. That,
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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 the Sun was then so Extraordinarily and Supernaturally Obscured: so he was an Extraordinary and Supernatural Sun, The Sun of Righteousness, that Suffered. That,
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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,
so the Eclipsing of This Sun and Son of God, by his Humiliation and Sufferings, should thereby prove to be His Godheads Breaking of the Serpents Head. That the Ordinary Sun Gave Place,
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and hid his head, as it were from God Almightie, when That Sun was once Exalted no higher thē The Crosse. That well may the Ordinarie Sunne Shew his Greatest Countenance in his Lowest Estate:
and hid his head, as it were from God Almighty, when That Sun was once Exalted no higher them The Cross. That well may the Ordinary Sun Show his Greatest Countenance in his Lowest Estate:
yet he cannot shew so great Power in his Highest, as Christ shewed in his Lowest. That His Setting may haue that which of Two others is versified, of it selfe alone best verified:
yet he cannot show so great Power in his Highest, as christ showed in his Lowest. That His Setting may have that which of Two Others is versified, of it self alone best verified:
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,
Yea and this Suns Setting was such, as brought More Day, and Greater Light unto the Whole World, then ever the Sun of the World did to One Half of the World, At the Highest point of his Liberal Distribution of Light unto the Day. That His Descending was to such a Place, where the Serpent Pythō might have lyen safe enough,
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;
Lastly, That, as the Brightness & Glory of the Temporal Sun does After a sort Demonstrate the Supernatural Splendour and Glory of that Eternal: (according to what heretofore hath been spoken) so the World being thus Deprived of the Sun and Day-Light, by a Supernatural Eclipse, argue The Departure of the Eternal Sun out of the World by a Strange Way: a Way, whereof his Godhead was uncapable;
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The Athenians too themselues, as t'is reported, by the strangenesse of that Eclipse, coniectured somwhat more then ordinary concerning The Godhead, and The worshipping of him, though Ignorantly: and therevpon erected an Altar with that Inscriptiō, To the vnknowne God. Act. 17. 23. Out of all which there arise vnto vs these ēsuing Lights of Instruction, & Articles of Admonition, drawn out of the Parliamentall Act of the Darknesse of One Day.
The Athenians too themselves, as It is reported, by the strangeness of that Eclipse, conjectured somewhat more then ordinary Concerning The Godhead, and The worshipping of him, though Ignorantly: and thereupon erected an Altar with that Inscription, To the unknown God. Act. 17. 23. Out of all which there arise unto us these ensuing Lights of Instruction, & Articles of Admonition, drawn out of the Parliamental Act of the Darkness of One Day.
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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,
or go so near unto us, as The Glory of GOD, in our Obeying his commandments, & his Countermands. And that we should be like our Father Abraham: who, upon the Appearing of the Command of The God of Glory, Got him out of his Country, from his Kindred,
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& 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.
& from his Father's house, unto Another country, and from place to place, not Knowing whither he went (Hebrew 11. 8.) until he Come, where he had not a foot of inheritance.
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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 Are very blameable, that will not lose, or rather find (for He that so loses his life, shall find it) Some few Days or Hours of our Life, that Consisteth of so many Years, in the Maintaining of God's Glory.
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and the Light that now (GOD bee Glorified) we haue, be taken from vs, our Sun & Moone be Eclipsed, our Day bee turned into Night, and the Length of our Dayes, both here and in the Land of Promise, be elipped off, more then Three Houres, or, Three Dayes .
and the Light that now (GOD be Glorified) we have, be taken from us, our Sun & Moon be Eclipsed, our Day be turned into Night, and the Length of our Days, both Here and in the Land of Promise, be elipped off, more then Three Hours, or, Three Days.
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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:
our Sinful selves, who by our Doings have put christ to his Sufferings. The most seasonable and reasonable celebration whereof is not in Feasting, but in Fasting, Praying, Praising, 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,
neither in standing Far off in worldly Opposition, but in Drawing near, with Soul and Body, unto the Righteous Sun; who is nearer to us then the Heavens,
Act. 17. Likewise, To be Serviceable and Applyable vnto the other Dayes of the Lord, the Dayes with Especiall Happines Destinated & Appointed for the Service of the Lord,
Act. 17. Likewise, To be Serviceable and Appliable unto the other Days of the Lord, the Days with Especial Happiness Destinated & Appointed for the Service of the Lord,
yea thē loose the vnion of the Spirit, & so (t'is to be feared) the most precious pearle of the Kingdome Heaven. Whilest they can not brooke the Church,
yea them lose the Union of the Spirit, & so (It is to be feared) the most precious pearl of the Kingdom Heaven. Whilst they can not brook the Church,
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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.
when especially we ought to go, though it were a farther & a harder Way, from the utmost parts of Jury to Ierusalem, from the blindest corner of Dissension to the sighed of peace, from our own Houses to GOD'S House, and the place where His Honour Dwells.
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:
That it behooveth us, to hasten away from those points of Opposition, wherein we Christians, either Prince or People, stand, while christ is crucified; to Spiritual unity and Conjunction:
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but, like Angels of Light, strike such such Light-Angels with Blindnesse, & take away the Light of their Eies from thē, that they may not finde the Doore,
but, like Angels of Light, strike such such Light-Angels with Blindness, & take away the Light of their Eyes from them, that they may not find the Door,
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who otherwise being dumb, and not opening his mouth, yet spake, and spake as no man ever spake, in the behalfe of his Fathers Glory; yea and was in an Extraordinary fashion Eaten vp with the zeale of his Fathers House.
who otherwise being dumb, and not opening his Mouth, yet spoke, and spoke as no man ever spoke, in the behalf of his Father's Glory; yea and was in an Extraordinary fashion Eaten up with the zeal of his Father's House.
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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 Leap, though it be from one end of the Heaven to the other, to Join with Others in the hindering of the Wrongs offered to the Son of GOD? In so doing do ye Glory still more and more, my Dearly beloved:
though not the Principall Verbs, yet the Principall Praepositions; doe you, I humbly Exhort you, put your Royall Assents to the Dayes: Acts of Parliamēt of Prayses of the Highest King, & Most Praiseworthy.
though not the Principal Verbs, yet the Principal Prepositions; do you, I humbly Exhort you, put your Royal Assents to the Days: Acts of Parliament of Praises of the Highest King, & Most Praiseworthy.
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& Little Sonnes of Gods Right Hand of Iealousie) like Zealous and Obedient Dayes, or Iamins (that are still a Telling and Enacting) & like Zealous Iohns and Iameses (that are still a Thundring out of Working & of Loving) you make your selues still more and more the Fervent Interiections of the Dishonour of I AM.
& Little Sons of God's Right Hand of Jealousy) like Zealous and Obedient Days, or Iamins (that Are still a Telling and Enacting) & like Zealous Iohns and Iameses (that Are still a Thundering out of Working & of Loving) you make your selves still more and more the Fervent Interjections of the Dishonour of I AM.
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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:
The Maintaining of whose Honour is the Charge that is imposed on you. Decline it not, you most Princely Prepositions, but Incline your Souls and hearts unto it:
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,
A fourth thing Enacted by the Heavens and their Lights, the Days and the Nights, is The Darkening of the Sun, The Moon not giving her Light, The Stars falling from Heaven,
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All here, not The Dayes only, but the Lights of Heauen, and the Powers of Heaven, shall make apparant shew of their Decay; By Diverse Defects, Strange Appearances, vnvsuall Changes, and Manifold Infirmities. Not by Eclipses onely, but by Ellipses too;
All Here, not The Days only, but the Lights of Heaven, and the Powers of Heaven, shall make apparent show of their Decay; By Diverse Defects, Strange Appearances, unusual Changes, and Manifold Infirmities. Not by Eclipses only, but by Ellipses too;
as though The Sunne it selfe were subiect also to Convulsions. Convulsions! And what not? Where as shall bee so many Thousand Dayes and yeares to cause Contraction in such an Olde Decrepite Age: which is it selfe a Sicknes of this world, causing the Fairest Creatures to Decay, & Decaying to keepe at length as it were within doores, to hide their heads,
as though The Sun it self were Subject also to Convulsions. Convulsions! And what not? Where as shall be so many Thousand Days and Years to cause Contraction in such an Old Decrepit Age: which is it self a Sickness of this world, causing the Fairest Creatures to Decay, & Decaying to keep At length as it were within doors, to hide their Heads,
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as that The very Creature Groneth too, Travaileth in paine, & hath an Earnest desire of Amendment, by the Worlds Dissolution, and so Expecteth waiting when the Sonnes of God shall be Revealed.
as that The very Creature Groans too, Travaileth in pain, & hath an Earnest desire of Amendment, by the World's Dissolution, and so Expects waiting when the Sons of God shall be Revealed.
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And How long doth it Expect and Wait? So long, as that it may well teach men Long Suffering and Patience. NONLATINALPHABET ] from the beginning of the world,
And How long does it Expect and Wait? So long, as that it may well teach men Long Suffering and Patience. ] from the beginning of the world,
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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 now you Heavens, and you Lights of Heaven; you Light and Darkness, you Telling Days and Certifying Nights, What is become of all your Steadfastness and Constancy, which we have 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? Oh, no.
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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,
and to shorten Your Time, for all your Everlasting Permanency: And, for all your Steadfastness; yet by your MUTABILITY, to declare, that he only is Immutable: By your Unfaithfulness, compared unto Him,
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yea and by your Impuritie in His Sight; to make it good, that he only is Good, and Faithfull, and Pure. Even as the Wisdome also of his Angels is, in respect of him,
yea and by your Impurity in His Sighed; to make it good, that he only is Good, and Faithful, and Pure. Even as the Wisdom also of his Angels is, in respect of him,
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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,
You will Pronounce His being still the Same, by your being, when you shall be so Old, so Diverse: His Extolling, by your Falling down: His Enduring, by your Perishing: The Dilatation, the Explication, and Unfolding of his Praise, by your being Folded up, (Hebrew 1. 12) & Rolled together. What shall I say, that you Will say? I know not how much you do Now Tell. How then can I foretell,
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& 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.
& the more you decrease, the more will your Glorifying Speech increase. As reason is; your Knowledge and Experience of God's Glory ever more and more Increasing.
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and resigne to younger men, the Service of Gods Glory. Not then to doe that, which they say Old mē may doe by Authority: But what they ought to doe by the Authority of the Booke of Gods Glory.
and resign to younger men, the Service of God's Glory. Not then to do that, which they say Old men may do by authority: But what they ought to do by the authority of the Book of God's Glory.
Which requireth of them to cast away profane and olde Wiues Fables, and to Tell, as the Dayes doe, true Tales of God Almighty; such as may be vnto others insteede of Commentaries and Expositions of Gods Great Goodnesse.
Which requires of them to cast away profane and old Wives Fables, and to Tell, as the Days do, true Tales of God Almighty; such as may be unto Others instead of Commentaries and Expositions of God's Great goodness.
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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:
You Therefore that be Old, & have had for a long time Experience of God's Power and goodness, and have herd longer then Others, what One Day hath said thereof unto Another:
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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,
That God's Power may have his Perfect Praise, by making you so Strong in Praising him by your goodness, when you Are weak, and have one leg already in the graven,
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,
making it appear unto God's Glory, that it hath been no forced Motion in you, unto Godliness & Glorifying God's Name, but a Natural; Swifter in the End,
is the Laste Day, and End of the world: when the Power of God, that Made the world, shall bee Demonstrated as it were à Posteriore: by the Dissolution and Destruction of the world, by the laste Day, the End of Time, & Determination of all Termes and Termers.
is the Laste Day, and End of the world: when the Power of God, that Made the world, shall be Demonstrated as it were à Posterior: by the Dissolution and Destruction of the world, by the laste Day, the End of Time, & Determination of all Terms and Termers.
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When the Hoste of Heaven shall be Dissolved: (Isai. 34,) When Gods Alpha shall returne to his Omega, & Dayes Temporall shall Cōmend his Praise to Day Eternall.
When the Host of Heaven shall be Dissolved: (Isaiah 34,) When God's Alpha shall return to his Omega, & Days Temporal shall Commend his Praise to Day Eternal.
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,
and preserving His, that is, the Godly, in the midst of that Universal Conflagration, and receiving them to Glory: (prefigured happily by the preservation of Shadrach, Meshach, and Abednego, in the midst of the Extraordinarily Hcated Burning Fiery Furnace, and afterwards promoting them, whilst their Enemies were consumed, by One like unto the Son of God, Dan. 3.) When the Heaven, the Vesture of God's Glory, shall be Folded up,
& 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,
& Changed for a New. When the Heavenly Scroll, or Book, out of which God's glory is now taught us, shall be rolled together (Isaiah 34.) and the Whole Army of the Leaves thereof shall be looser then Sibyllas Leaves, or the Leaves of This Book: yea, shall fallen down as the Leaves of a Trace,
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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:
when This Book of the world shall be Canceled & Burned, and Men shall go no more to School (to It, the Law, or Else the Gospel) to Learn such Knowledge of God's Glory, as now they have:
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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:
but shall Themselves, not their Books, be Translated, those that have been Good Scholars Here, from Discoursing and Discursive Knowledge of God's Glory, to Angel-like Intuitive Knowledge, and Ever Blessed Beholding of Him and of his Glory, to whom we Are so much Beholding:
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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;
And now, beloved in GOD'S best beloved, if we shall but draw the curtain, The very speech of more Inferior and Base Speechless Creatures will come into the Reckoning of Recounting God's Glory. As when God opened the Mouth of Balaams Ass, (Num. 22.) and made a Dumb Unreasonable Creature to speak Reason: to Reprove thereby the Madness of the Prophet (2. Pet. 2. 16.) yea and of Us all;
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,
And if we would speak of Other Kind of Speech we might find another Ass assumed to the Total Summing up of God's praises: even that Christopher, or Christ-Bearing Ass; that was Prophesied of, that christ should ride upon him,
And so, leaving these, let vs proceede to things more Senselesse. For (according to the saying of our Saviour) If these should hold their peace, the Stones would Cry. Would Cry, and from their Low Estate Crie out Lowd, in the Commendation of the Power of God, that made them,
And so, leaving these, let us proceed to things more Senseless. For (according to the saying of our Saviour) If these should hold their peace, the Stones would Cry. Would Cry, and from their Low Estate Cry out Loud, in the Commendation of the Power of God, that made them,
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He that is Able of Stones to raise vp Children vnto Abraham: no marveile, though he be able to raise vp Praise vnto Himselfe, out of Such Childrens Mouthes.
He that is Able of Stones to raise up Children unto Abraham: no Marvel, though he be able to raise up Praise unto Himself, out of Such Children's Mouths.
proceeding out of Rēted Mouths, or, as it were, out of Cloven Tongues. Tongues and Mouths of Things Rented, that were most vnlikely ever to Rent of themselues:
proceeding out of Rented Mouths, or, as it were, out of Cloven Tongues. Tongues and Mouths of Things Rented, that were most unlikely ever to Rend of themselves:
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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.
both of them Herd Far and near, by One Days spreading the Report thereof unto Another; both of them fit matter for the Building of GOD'S Glory, even in the Strongest Wall-worke thereof, His Strength of Our Redemption.
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The Renting of the Vaile (to allow some space for the casting vp of the Audit of so Long and Large a Rent-Roule) is it not the voice as it were of a Cryer, Preparing the way of the Lord into Heaven, proclaiming the lifting vp of the Everlasting Doores and Gates, that the King of Glory may come in, & pronoūcing the Opening of the way into the Holyest of all? Yea,
The Renting of the Veil (to allow Some Molle for the casting up of the Audit of so Long and Large a Rent-Roule) is it not the voice as it were of a Crier, Preparing the Way of the Lord into Heaven, proclaiming the lifting up of the Everlasting Doors and Gates, that the King of Glory may come in, & pronouncing the Opening of the Way into the Holiest of all? Yea,
& the opening of it vnto vs too? Our entring into that within the vaile, whither Iesus the Forerunner is for vs entred in ? And, that by the Bloud of Iesus we may bee bold to enter into the Holy place, by the New and Living way, which hee hath prepared for vs, through the Vaile, that is, His Flesh ? The Vaile ] that for vs is most availeable.
& the opening of it unto us too? Our entering into that within the veil, whither Iesus the Forerunner is for us entered in? And, that by the Blood of Iesus we may be bold to enter into the Holy place, by the New and Living Way, which he hath prepared for us, through the Veil, that is, His Flesh? The Veil ] that for us is most available.
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.
His Inward parts, Gall and Vinegar, Despiteful words, Grief and Anguish, yea and Death it self, to Dissolve this Rock, & to Rend the Body of this Veil asunder from the Soul.
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The Blew of this Glorious Vaile of Gods Glory, was, besides the seeming Colour of the Heavens, (which he passing through hath opened vnto vs) His Hard Tying, Scourging, Beating, and Buffetting, His Paines and Colour of His Death. The Purple, and the Crimson, were His Robe, & Royall Bloud, that Speaketh better things thē the bloud of Abel.
The Blew of this Glorious Veil of God's Glory, was, beside the seeming Colour of the Heavens, (which he passing through hath opened unto us) His Hard Tying, Scourging, Beating, and Buffeting, His Pains and Colour of His Death. The Purple, and the Crimson, were His Robe, & Royal Blood, that Speaks better things them the blood of Abel.
O Blessed Better Things! O Blessed Better Colours of this Speech of this His Bloud! Whose very Rhetoricke is true Divinitie. Goe, Aristotle, goe with all thy Rhetoricke, and take Victorius and Maioragius to helpe thee yet,
Oh Blessed Better Things! Oh Blessed Better Colours of this Speech of this His Blood! Whose very Rhetoric is true Divinity. Go, Aristotle, go with all thy Rhetoric, and take Victorius and Maioragius to help thee yet,
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thy Colours are all Vile, and vaile bonnet, vnto the Colours of This Vaile. For so, my thinks, t'is sweet to licke but the Letter of This Vaile. This Vaile, which Speaketh Things as Sweete as Heaven. O let vs heare (for here Iuvat vs { que } morari, t'is good and sweet Abiding ) some more of the Nazaren Flowers, Flourishes, and Figures, of This Vailes Elocution. His Woven Seamelesse Coate, yea His Righteousnes, that had the True Contexture of All Faithfull Vertues without Sowtering, was the Fine Linnen of This Vaile. His Being praysed by his Brethren, His Fathers Children Bowing Downe before him:
thy Colours Are all Vile, and veil bonnet, unto the Colours of This Veil. For so, my thinks, It is sweet to lick but the letter of This Veil. This Veil, which Speaks Things as Sweet as Heaven. Oh let us hear (for Here Juvat us { que } morari, It is good and sweet Abiding) Some more of the Nazaren Flowers, Flourishes, and Figures, of This Vails Elocution. His Woven Seamless Coat, yea His Righteousness, that had the True Contexture of All Faithful Virtues without Sowtering, was the Fine Linen of This Veil. His Being praised by his Brothers, His Father's Children Bowing Down before him:
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(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;
(Gen. 49. 8.) Every knee Bowing At the Name of Iesus, both of things in Heaven & things in Earth etc. and Therefore The Angels also Glorifying him, and God in him;
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(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:
(Hebrew 1. 6.) Angels, Authorities, and Powers being made Subject unto him (1. Pet. 3. 22.) The Cherubims yielding up and resigning unto him their Flaming Sword of Lordly Mayoralty, which turned every Way, and with which they kept the Way of the Tree of Life:
His being Immanuel: His Lordship ioyned to his Babeship, His Omnisciencie to his Childhood; His Saviourship to his Babeship, And his Childhood; His Sonneship to his Childhood, yea and his High Titles (Isai. 9. 6, 7. & Heb. 1.) to his Sonneship,
His being Immanuel: His Lordship joined to his Babeship, His Omnisciency to his Childhood; His Saviourship to his Babeship, And his Childhood; His Sonship to his Childhood, yea and his High Titles (Isaiah 9. 6, 7. & Hebrew 1.) to his Sonship,
And his Childhood: His Glorious Godhead inseparably vnited to his Manhood: His Manhood, by and with his Godhead, Glorified: His Childefied Babefied Brethren , and Regenerate Children :
And his Childhood: His Glorious Godhead inseparably united to his Manhood: His Manhood, by and with his Godhead, Glorified: His Childefied Babefied Brothers, and Regenerate Children:
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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:
His Faithful Soldiers being made partakers of the Spoil of his Vestments, his Assumed Humanity, Revelation of his Mysteres, Eternal Love towards them, Understanding of the Old & New Testament, The Good things of this Life & the Life to come, The Gifts that in & by his Ascending he gave unto Men:
with whose Ascending parallelled Wings and Lookes, the Swift Fame of Gods Glory is best Seene to be lifted vp to Heavē, where the Head of that Fame resideth:
with whose Ascending paralleled Wings and Looks, the Swift Fame of God's Glory is best Seen to be lifted up 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.)?
and out of whose Mouths and Faces God hath ordained a perfect Body of his Praise, by so Perfectly and Superexcellently Fitting of One Body (Hebrew 10. 5.)?
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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,
like unto Elizabeth (Luk. 1) had a Babe too within her that leapt in her womb for joy and wonderment, At the found of the voice of the Lord of Glory being crucified, and Risen, and so sent forth a voice of Exultation from the Lowest,
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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,
Here She, for all her Heaviness and Immobility, could not but be moved to make her Submissive and Subterrene Obeisance At the Name of Iesus, and to Omnipotency. Stand still She could not,
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yea and many of Her Bodies, and her Children: as, frō Terrestrial, to become Coelestiall. Yea She could not here choose but be Delivered of Babes out of her wombe, before her Ordinary Time.
yea and many of Her Bodies, and her Children: as, from Terrestrial, to become Celestial. Yea She could not Here choose but be Delivered of Babes out of her womb, before her Ordinary Time.
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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,
Here (that as well The Wonders of the Deep, as the Height of the Third Heavens, may conclamitate with S. Paul (Rom. 11. 33.) Oh the Depth etc. and that we with all Saints may the better comprehend that Incomprehensible Depth and Height, Ephesians 3. 18. 19.) The Earth also hath Her Choir of Base and Triple voices, Consorting with Others, under Ground,
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here Words of Gravitie. The Graues and Sepulchres, the Moniments and Memorials of GODS Prayses, open their Mouthes. And what comes out of them? Not Words of Men, but Men of Words, Men Words, Men insteed of Words. Words as Substātiall as Bodies, as Weightie as Dead Bodies, and as Liuely as Twise Living Bodies.
Here Words of Gravity. The Graves and Sepulchres, the Monuments and Memorials of GOD'S Praises, open their Mouths. And what comes out of them? Not Words of Men, but Men of Words, Men Words, Men instead of Words. Words as Substantial as Bodies, as Weighty as Dead Bodies, and as Lively as Twice Living Bodies.
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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 NONLATINALPHABET, their Reason, their very Forme, their Substantiall and Glorious difference from other Creatures:
Now if Speech, or Words of Creatures, in their kind be so Substantial, so Weighty, and so Lively: in so much that the Speech of Men-Creatures is not only called their Glory above other Creatures (as above you herd) but is also called by the name of, their Reason, their very Form, their Substantial and Glorious difference from other Creatures:
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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?
After whose Image Man was created? How truly Substantial, Consubstantial with God, and of the very Nature of the Deity, How Weighty and Powerful, how Lively must he needs be, and Life it self?
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we are so vnthankfull vnto GOD, that scant & scarce cā we afford him Words for Deeds: Words of Glory, for all the Glory given by his Word vnto his Creatures.
we Are so unthankful unto GOD, that scant & scarce can we afford him Words for deeds: Words of Glory, for all the Glory given by his Word unto his Creatures.
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,
ought they not Therefore to accord with us in the recording of GOD'S Glory? For GOD sends us many times unto the Dumb Creatures, to join with them herein,
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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;
for any person, time, place, or other respect whatsoever to be deserted. They must maintain the Predicating of GOD'S Glory de omni, per se, & quatenus ipsum;
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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:
or Else they will prove erroneous, if not heretical Demonstrators of God's Glory. To praise and glorify GOD in Words (for in Works they say they go before us) is the End too Wherefore they were created:
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But much lesse is this Word of Gods Glory, (so as by the Dayes it is declared) and this Motto much lesse then one atome to the whole motey world of Democritus; if it be cōpared to the Infinite Worlds of Glory belonging to the Creatour of this World.
But much less is this Word of God's Glory, (so as by the Days it is declared) and this Motto much less then one atom to the Whole motey world of Democritus; if it be compared to the Infinite World's of Glory belonging to the Creator of this World.
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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 NONLATINALPHABET here in my Text) yet are they all but One Word, in respect of the whole Subiect of their Speech.
So that, though many be the words which the Days utter touching God's Glory, their words of this matter still ishuing and gushing forth like water out of a never dried fountain: (according to that which hath been Delivered in the expounding of the word Here in my Text) yet Are they all but One Word, in respect of the Whole Subject of their Speech.
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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,
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? He in Words to glorify thy Name, not only for himself,
but for all other Creatures too? tanquam nomine aliarum creaturarum omnium, pro tot tantis { que } beneficiis &c. as Zanchius speaketh (and Epictetus hath the like) in the name as it were of all other Creatures.
but for all other Creatures too? tanquam nomine aliarum creaturarum omnium, Pro tot tantis { que } Benefits etc. as Zanchius speaks (and Epictetus 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,
What? and of the Day too, which it self, After his Manner, speaks so much in thy praise? And must it not needs then be no more then One word of thy Praise and Glory,
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& 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.
& of our Thanksgiving unto thee for all thy Benefits, which any of us all can utter all our life long, in respect of thy Glorious Name, how it excels above all Thanksgiving and Praise? Nehemiah 9. 5. One Day Telleth a Word unto Another.
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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 they too Some of them who otherwise would seem to be formal enough, make haste to skip over the often mention of that Glory, for which they were created,
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They that thus find fault with the so oftē 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 thē 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.
They that thus find fault with the so often together inculcating of God's Glory, why find they not the like fault with the Seraphims? Who in the sixth of Saiah, ver. 2. 3. (burning with the love of God's Glory otherwise them these fault-finders doe) One cried unto Another, & said, Holy, Holy, Holy is the Lord of hosts: the Whole world is full of his Glory.
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Why correct they not our Saviours Eli, Eli, vpō 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,
Why correct they not our Saviors Eli, Eli, upon the cross? Or his praying the Third time, saying the Same Words? Mathew 26. 44. Why blame they not the Prophet David, for that he would have all those that love the salvation of the Lord, to lay always, the Lord be praised? Psalm 40. 19. And for that same in one selfsame Psalm Foure times reiterated, (Psalm 107.) Oh that men would Therefore praise the Lord for his Goodness,
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as often in the same Psalme, So whē they cryed vnto the Lord in their trouble, he delivered thē 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,
as often in the same Psalm, So when they cried unto the Lord in their trouble, he Delivered them out of their distress? And that Thrice in one Psalm (Psalm 115.) He is their helper and defender? And that, (Psalm 116.) I will call upon the name of the Lord? And that, (Ps. 118) In the name of the Lord will I destroy them? As also,
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yea and every Moment of an Houre (according also to that Explication given in my first Sermō) still dwelleth on this one Glorious Subiect, vncessantly vrging the never ceasing Glory of the Highest. Some man will say;
yea and every Moment of an Hour (according also to that Explication given in my First Sermon) still dwells on this one Glorious Subject, uncessantly urging the never ceasing Glory of the Highest. some man will say;
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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, NONLATINALPHABET, He may not so be gone.
he disliketh not the often repetition of the Gloria Patri, etc.: quatenus, for, or in that it is the often mention of God's Glory. But,, He may not so be gone.
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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:
for It is a shame, beloved, that such Professors of the Service of GOD, as we would seem to be, should yet come short of giving that Glory unto GOD, which even the Whole world sticketh not to do:
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In the End of the Lords Prayer, though the Glory of GOD be there immediatly before mentioned, (as yee knowe in the Conclusiō) yet there is annexed also to this sense:
In the End of the lords Prayer, though the Glory of GOD be there immediately before mentioned, (as ye know in the Conclusion) yet there is annexed also to this sense:
which they call the Seale of the Booke, and by which (as they say) are meant the Name, the Maiestie, and high Commaunde of God. It being a thing even by the Law of Nature written in mens hearts,
which they call the Seal of the Book, and by which (as they say) Are meant the Name, the Majesty, and high Command of God. It being a thing even by the Law of Nature written in men's hearts,
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:
And how is that true? Arianism as yet remaining among the Turks, according to the First sowing thereof among them by Sergius Monachus, who was an Arrian. Or say that this were not so:
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his purpose may be againe to induce, and then to maintaine old heresies. As at this day we see Arrianisme about to creepe into the Christiā world againe,
his purpose may be again to induce, and then to maintain old heresies. As At this day we see Arianism about to creep into the Christian world again,
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and to bee so farre from thinking it tedious and tiresome vnto you, to bee alwaies cōversant in this one Subiect: as that you would esteeme it the chiefe Glory of your Speech, to haue it seasoned with the often mention of Gods Glory: thinking your lippes so much the happier, the oftner his Praise, the praise of his Glory, passeth through them:
and to be so Far from thinking it tedious and tiresome unto you, to be always conversant in this one Subject: as that you would esteem it the chief Glory of your Speech, to have it seasoned with the often mention of God's Glory: thinking your lips so much the Happier, the oftener his Praise, the praise of his Glory, passes through them:
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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,
For how Else may you be Thought loath to be always conversant in setting forth God's Glory by your good Conversation! (to which also we Are all bounden,
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and like an instrument alwaies ready strung, obediently to sound forth and to resound what song our master requireth, the song of his own Praise and Glory, though he demand it never so often.
and like an Instrument always ready strung, obediently to found forth and to resound what song our master requires, the song of his own Praise and Glory, though he demand it never so often.
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How they had any Word of God, which they might be said to heare, who happily were not within hearing of the Prophets or Apostles, S. Chrysostome teacheth vs: as in the already alleaged places out of him in my second Sermō,
How they had any Word of God, which they might be said to hear, who happily were not within hearing of the prophets or Apostles, S. Chrysostom Teaches us: as in the already alleged places out of him in my second Sermon,
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And againe, in that which next shall bee alleaged out of S. Chrysostome. As also Athanasius (in the Fragments of him) saith: NONLATINALPHABET. And afterwards, NONLATINALPHABET NONLATINALPHABET.
And again, in that which next shall be alleged out of S. Chrysostom. As also Athanasius (in the Fragments of him) Says:. And afterwards,.
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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,
Have those works & creatures of God, which Are mute & dumb, yet no voice or speech At all? Yes, (Says he) their admirable feature is a kind of talking of theirs,
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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:
as appears by his exposition on the Twentieth verse of the First to the Romans: where, having alleged the First part of the First verse of this Psalm, he Says:
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NONLATINALPHABET NONLATINALPHABET; &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,
; etc. What will the Heathen say At that Day? can they say, Oh God, we knew thee not? we herd not of thee? No did? (Says he) never herd ye the Heavens speaking unto you by their sightliness,
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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, Because It is the Word of God too, which One Day Reporteth unto Another, and yet for all that they have not believed The Days Report: Therefore Are they altogether without excuse,
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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.
GOD At all times and in all ages providing for all men the Fittest means ▪ in respect of themselves & of their times, to bring them unto GOD Because he would have all men saved.
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That which was made manifest in many of thē, who questionlesse had beene made acquinted with the Books of Moses, and yet continued still in their Infidelitie.
That which was made manifest in many of them, who questionless had been made acquainted with the Books of Moses, and yet continued still in their Infidelity.
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Then how much more inexcusable are the Atheists and Infidels of these later times? who haue heard The Report that one Day maketh to another of The will of God Revealed not only by his Workes,
Then how much more inexcusable Are the Atheists and Infidels of these later times? who have herd The Report that one Day makes to Another of The will of God Revealed not only by his Works,
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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.
For the Whole Scripture is given by Inspiration of God, and is profitable to Teach etc. 2. Tim. 3. 16. Which Whole Scripture they have had long ere this, by One Days Report unto Another, promulgated and proclaimed unto them.
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;
A Word ] By Telling of whose Glory, the Days have gained the greatest Glory of their Whole Report. Report, now jumping & joining hands with that Report of the Prophet Isaiah, where he Says;
& in whō 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.
& in whom All things consist, Col. 1. 17. A word ] Strong, of Almighty Operation, Cause of All things, and by whom All Words and Works Arose, and were Raised up from Nothing.
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A Word ] that is a Branch, or Sprout (Zach. 3. 8. & 6. 12 ) overspreading the whole world, aimed at by the Branches of Signification of the Dayes Telling, and that (as the Prophet saith) shall Grow vp out of his place, and shall cause Others to growe and Arise vp by Him and with him.
A Word ] that is a Branch, or Sprout (Zach 3. 8. & 6. 12) overspreading the Whole world, aimed At by the Branches of Signification of the Days Telling, and that (as the Prophet Says) shall Grow up out of his place, and shall cause Others to grow and Arise up by Him and with him.
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A Word ] that is the Standing Standert Roote of Iesse, that being Lifted vp draweth all men vnto him, into his Glorious Rest Vs especially The Gentiles, that Trust, & Seeke vnto his Ensigne;
A Word ] that is the Standing Standert Root of Iesse, that being Lifted up draws all men unto him, into his Glorious Rest Us especially The Gentiles, that Trust, & Seek unto his Ensign;
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,
whom also he hath received, to The Glory of GOD, as the Apostle speaks, Rom. 15. where he withal makes Christ Arising a Refuge to the Gentiles, A Light unto 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,
and a Ruler over Them, to be an Especial point of GOD'S Glory; That the Gentiles might glorify GOD for his Mercy, etc. And Therefore I might by no means omit, to touch this point in this Relation of GOD'S Glory: no,
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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.
nor to touch the minds of us Gentiles with This Points Admonition; how that upon iuse cause it is especially required of us Gentiles to glorify the Lord. And Therefore let us all hereunto for ever, by your Amendment, in Obeying his commandments, say Amen.
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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:
His Beginning, and making of an End, To whom and For whom Are All Things, and their Ends. Whose Making of an End, shall give Beginning to their Greatest Glory and Happiness:
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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.
which is an Everlasting view of The Greatest show of GOD'S Glory, when in the End of the Alphabet God shall be All in All (1. Cor. 15. 28.) Most Admired for his Great goodness, (Ω how Great, and Ω how Good!) Most Richly and Gloriously Beseen, and Seen of All.
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:
The Fullness of the unchangeable Wisdom of God, which word was in the Beginning GOD with GOD. In like sense Arnobius and many Others have taken the Word, which Here One Day is said to tell Another:
To this Exposition are fitting (among other things) the Springs of the Arabian Root, There also bespoken for this Service. Neither is the Word [ Omer ] therevnto vnsutable, being (as hath beene said) onely of the Singular Number:
To this Exposition Are fitting (among other things) the Springs of the Arabian Root, There also bespoken for this Service. Neither is the Word [ Omer ] thereunto vnsutable, being (as hath been said) only of the Singular Number:
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Yee need not, nay yee must not, goe so farre as to the Plurall Number, to Learne more then One such word, to become as Singular Scholers, as S. Paule was:
Ye need not, nay ye must not, go so Far as to the Plural Number, to Learn more then One such word, to become as Singular Scholars, as S. Paul was:
And no marvaile, for this Word is Proper onely vnto him, who Knoweth All things: & to know the Proprieties of this Word, is a true Impropriation of the Benefit of All Knowledge. Yea the very Etymologie of this Word, is True Reason, Word-Truth, and Word of Truth: enough to make True Schollership. And if the Words of Men doe so further vs in the way of Learning and Knowledge: how then shall not this most Curious and Exact word, this Lordly Word, this Word of the Lord, and Proper word of God, being once learned, prosper with vs, to the Command of commendation for our Learning? If Men & Scholers words such Skilfull prayses haue:
And no marvel, for this Word is Proper only unto 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 Etymology of this Word, is True Reason, Word-Truth, and Word of Truth: enough to make True Scholarship. And if the Words of Men do so further us 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 us, to the Command of commendation for our Learning? If Men & Scholars words such Skilful praises have:
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In this and every respect, Apolinarius doth well rēder this Word here in my Text, NONLATINALPHABET, an Honoured, or, a pretious word. NONLATINALPHABET, Chosen, or Choice, and Pretious, S. Peter calleth him:
In this and every respect, Apolinaris does well render this Word Here in my Text,, an Honoured, or, a precious word., Chosen, or Choice, and Precious, S. Peter calls him:
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Iuvat creaturam ipsam contra illos citare testem clamantem quodammodo, & autorem opificem { que } summ Deum Patrem Domini nostri Iesu Christi apertè praedicantem.
Iuvat creaturam ipsam contra Illos citare Testimony clamantem quodammodo, & autorem Opificem { que } sum God Patrem Domini Our Iesu Christ apertè praedicantem.
And a little after: Nempe enim haec ipsa constantia praedicat, insinuat { que } Patrem verbi suum esse opificem ac Deum, dum abs { que } vlla cōtradictione ipsius paret imperio:
And a little After: Nempe enim haec ipsa constantia praedicat, insinuate { que } Patrem verbi suum esse Opificem ac God, dum abs { que } vlla contradiction Himself paret Imperial:
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;
This being that word of the Lord, by which the Heavens and the Days were made. (Psalm 33. 6. and John 1. 3.) & this Word being that Wisdom of the Lord, by which he hath laid the Foundation of the earth;
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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, NONLATINALPHABET Are types and models of a Trinity ▪ of God,
To which we may add that of Theophilus Antiochenus, (lib. 2.) Who Says, that those three First Days, which were before the creation of the two great Lights, are types and models of a Trinity ▪ of God,
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Then againe frō 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,
Then again from time to time, from Day to Day continually, how often by types & figures, by shadows and resemblances, by visions and by prophecies, was this Word still forshewed,
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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:
So that it was no Marvel, if, by the Days so & so reporting this Word unto the world, the very heathen men themselves had such knowledge of this heavenly word, as they had. For, Fuerunt & Prophets non Himself, in quibus etiam Any inveniuntur, Quae de Christ audita ceeinerunt:
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Which (saith S. Austin) ▪ I should not easily haue beleeved, but for that of a certaine famous Poët among the Latins, (meaning Virgil) Vltima Cumaet venit tā carminis aetas, &c. And S. Austin hath afterwardes in the same place,
Which (Says S. Austin) ▪ I should not Easily have believed, but for that of a certain famous Poet among the Latins, (meaning Virgil) Ultima Cumaet venit tā carminis Aetas, etc. And S. Austin hath afterwards in the same place,
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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 Gētiles. And again, alittle after:
how that the Apostle knew, ea in Books gentium inveniri Testimonies veritatis, that there were such testimonies of the Truth found in the books of the Gentiles. And again, alittle After:
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NONLATINALPHABET. And Lactantius (in his 4th booke of Divine Institutions, the 9. Chapter) saith, That the Philosophers were not ignorant of this VVord; and alleageth there to that purpose Zenon, predicating this word:
. And Lactantius (in his 4th book of Divine Institutions, the 9. Chapter) Says, That the Philosophers were not ignorant of this Word; and allegeth there to that purpose Zenon, predicating this word:
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Besides, Eusebius, and Cyrill write, (and the like is also shewed by S. Chrysostome, & S. Basill) That Amelius a Platonist, and Heraclitus approved it to bee well said of that Barbarian, (so called they S. Iohn, because he was a Iew) In the beginning was the Word,
Beside, Eusebius, and Cyril write, (and the like is also showed by S. Chrysostom, & S. Basil) That Amelius a Platonist, and Heraclitus approved it to be well said of that Barbarian, (so called they S. John, Because he was a Iew) In the beginning was the Word,
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S. Austin also affirmeth, that he had read this beginning of S. Iohns Gospell in the bookes of some of the Platonists. And in his tēth booke de civitate dei, cap. 29. he saith, That a certaine Platonist (as Simplictanus, a reverend old man,
S. Austin also Affirmeth, that he had read this beginning of S. Iohns Gospel in the books of Some of the Platonists. And in his tēth book de Civitate dei, cap. 29. he Says, That a certain Platonist (as Simplictanus, a reverend old man,
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and which was afterwards Bishop of Myllane, was wont to tell him) said, That that beginning of S. Iohns Gospell was worthy to be writtē in Golden Letters,
and which was afterwards Bishop of Milan, was wont to tell him) said, That that beginning of S. Iohns Gospel was worthy to be written in Golden Letters,
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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:
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, & shines perfectly unto us:
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in both which he calleth him The word of life, at { que } in vita concludit omnia Dei beneficta, vnder Life he compriseth all Gods Benefites, saith one there.
in both which he calls him The word of life, At { que } in vita concludit omnia Dei beneficta, under Life he compriseth all God's Benefits, Says one there.
So here we haue a word ▪ ] out of whose Incarnatiō, asof the most rare & excellent, most Divine & wōderful Babe & Suckling, the Praise of God is best perfited.
So Here we have a word ▪ ] out of whose Incarnation, asof the most rare & excellent, most Divine & wondered Babe & Suckling, the Praise of God is best perfited.
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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,
Out of whose Nativity, but much more out of the effusion of his Blood, as of the Best wine Reserved to the last, and the infusion thereof into our wounds; out of the aspersion and inspersion thereof,
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A word ] to whom, hauing hidden in him all the Treasures of VVisdome and Knowledge, (Col. 2. 3.) doe most truely and principally belong those exceeding high Elogies, or Reports of Commendation, which very many haue giuen vnto Homer. Among the rest, That of King Alexander, calling him NONLATINALPHABET, a Kingly Poët. That of Aristotle , NONLATINALPHABET:
A word ] to whom, having hidden in him all the Treasures of VVisdome and Knowledge, (Col. 2. 3.) do most truly and principally belong those exceeding high Eulogies, or Reports of Commendation, which very many have given unto Homer. Among the rest, That of King Alexander, calling him, a Kingly Poet. That of Aristotle,:
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He only, for the Greatnesse of his Works, and Resplendent Glory of his Words, hath deserued the name of a Poët, or, a Word-Work. Maker. In the Words of the Lord are his Workes.
He only, for the Greatness of his Works, and Resplendent Glory of his Words, hath deserved the name of a Poet, or, a Word-Work. Maker. In the Words of the Lord Are his Works.
This VVord to be Mans Maker and Remaker. Word, worth His word, for worke of Day of worlds Redēptiō, Worthy Worlds All-Dayes words and workes of Redamation!
This Word to be men Maker and Remaker. Word, worth His word, for work of Day of world's Redemption, Worthy World's All-Dayes words and works of Redamation!
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O might Liues Thankefull Ryme in Deede, to vs Redeeme the Time Lost by Vnthankefull crime, In Words, For Words Redeeming Time! O word of our Redemptiō!
Oh might Lives Thankful Rhyme in Deed, to us redeem the Time Lost by Unthankful crime, In Words, For Words Redeeming Time! Oh word of our Redemption!
most worthy of the Attribution of Divine Titles, and of the Immortal and Heavenly Nature. Which if by a profuse Hyperbole (to make the best of it) they haue beene ascribed,
most worthy of the Attribution of Divine Titles, and of the Immortal and Heavenly Nature. Which if by a profuse Hyperbole (to make the best of it) they have been ascribed,
Thē much easier, I hope, it will be to perswade all men, to ascribe, and that without any Hyperbole, to this Christ-Homer of vs Christians, True Divinity, the Divine and Heavenly Nature, perfect Deity, and Equality with God: and so to proceede from Almost, to Altogether worshipping of Him.
Them much Easier, I hope, it will be to persuade all men, to ascribe, and that without any Hyperbole, to this Christ-Homer of us Christians, True Divinity, the Divine and Heavenly Nature, perfect Deity, and Equality with God: and so to proceed from Almost, to Altogether worshipping of Him.
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This also is enforced, by vertue of his being, as every Day exceedingly vnto Gods glory Reporteth of him, the NONLATINALPHABET word of God, the word of his Mind, the word of his Counsell, the word of his Wisdome, and Intelligence. For, saith the Apostle, What man knoweth the things of a Man, saue the spirit of man, which is in him? Even so the things of God knovveth no Man, but he that is of the same Nature with God. No, not Those Deepe things of God, which are Revealed vnto vs, are Searched, or Reuealed, but by the Spirit of God.
This also is Enforced, by virtue of his being, as every Day exceedingly unto God's glory Reporteth of him, the word of God, the word of his Mind, the word of his Counsel, the word of his Wisdom, and Intelligence. For, Says the Apostle, What man Knoweth the things of a Man, save 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 Deep things of God, which Are Revealed unto us, Are Searched, or Revealed, but by the Spirit of God.
Who knoweth the Mind of God, but Himselfe? Who hath beene his Counseller, or Man of his Counsell, but Himselfe? Who of His Knovvledge and Wisedome, but Himselfe? In a word, who is in the Bosome of the Father, (as S. Iohn speaketh) but such a one His Sonne, as is of the Same Nature with Himselfe?
Who Knoweth the Mind of God, but Himself? Who hath been his Counsellor, or Man of his Counsel, but Himself? Who of His Knowledge and Wisdom, but Himself? In a word, who is in the Bosom of the Father, (as S. John speaks) but such a one His Son, as is of the Same Nature with Himself?
Moreover Saint Iohn saith plainely, and without Trope or Figure, that That word was God. God? And what more can be said, to shew the excellencie of this word? Word? And what lesse then is a word, to bee a God? And therefore he must needs be NONLATINALPHABET, the word, or, that word, a word NONLATINALPHABET, 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,
Moreover Saint John Says plainly, and without Trope or Figure, that That word was God. God? And what more can be said, to show the excellency of this word? Word? And what less then is a word, to be a God? And Therefore he must needs be, the word, or, that word, a word, in an eminent sort. Whose Glorious Eminency, as it is At once deciphered by S. John, (John 1. 14.) When he Says, we saw the Glory thereof,
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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.
Whilst we shall farther declare, how by this word, or, Son of God, we Are brought to the Rightest knowledge of God, and that in him is God's Glory most resplendent.
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,
On whom our best Way and Method is ever to rely, and Set up our Rest for Knowledge, and for Learning. On whose Supportation if we recline our dull and heavy Heads,
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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:
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 himself is best able to Declare his own mind unto us The Poet Claudian (the laud Christ) speaking of the coming of christ, makes this to be the End thereof:
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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.
In whom, whatsoever the Father hath, he would have heaped and hoarded up, that so he might both communicate himself wholly unto us, and might Glorify his name.
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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.
Again, After the Image: Because of the unlikeness or unperfectness of this likeness: in that he does not perfectly resemble GOD, as christ Representeth his Father.
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According as Zanchius hath delivered out of S. Austin. Philo, followed by many others, saith: NONLATINALPHABET. Christ, or The word, is indeede the Image of God:
According as Zanchius hath Delivered out of S. Austin. Philo, followed by many Others, Says:. christ, or The word, is indeed the Image of God:
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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.
but Man is but the Image of that Image, or, the Image of christ. Certainly christ is the true, the First, the Substantial, and most Perfect Image of GOD.
And that, (as 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 Substāce ) And also,
And that, (as Zanchius At large Proves) both as he is the Eternal Begotten Son of GOD, of the same Substance with the Father: (whence he is called, The Character of his Substance) And also,
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For in him, when he was made visible by the flesh (as S. Iohn 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,
For in him, when he was made visible by the Flesh (as S. John Says, That which we have seen with our eyes, which we have looked upon of the word of life) was the Whole Perfection of the Father,
And therefore in him truely was that Faire Forme and Beautifull Face as it were, Quae sioculis cerneretur, mirabiles amores excitaret Sapientiae: which if we could see with our eies, would make vs wonderfully in loue with Wisedome.
And Therefore in him truly was that Fair Form and Beautiful Face as it were, Quae sioculis cerneretur, mirabiles Love excitaret Sapientiae: which if we could see with our eyes, would make us wonderfully in love with Wisdom.
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Whose Day Abraham savv but a farre of, but by the eies of faith, and yet reioyced. Whose Day of being Presented in the Temple when Simeon saw with his bodyly eies, he was even ravished with the sight of him,
Whose Day Abraham saw but a Far of, but by the eyes of faith, and yet rejoiced. Whose Day of being Presented in the Temple when Simeon saw with his bodily eyes, he was even ravished with the sighed of 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:
as if men were not able, not so much as in Words only, sufficiently to express and blazon GOD'S Glory: And as if none but Angels were fit to be attendants:
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The Angels too themselues Praise God, and say, Glory in the Highest to God, &c. So also, 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:
The Angels too themselves Praise God, and say, Glory in the Highest to God, etc. So also, Hosanna in the highest. (Matthew 21. 9. and Mark. 11. 10.) In the Highest. And why so At Christ Birth? And why so in respect of christ? To intimate unto men, That in and by christ Iesus is God's Glory best Set forth:
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and therefore that from henceforth they should Glorifie GOD in and by Christ Iesus. Deo enim silet, saith Saint Gregorie, qui Patrem laudans, Vnigeniti laudem tacet.
and Therefore that from henceforth they should glorify GOD in and by christ Iesus. God enim Silent, Says Saint Gregory, qui Patrem laudans, Vnigeniti Laudem tacet.
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He prayseth not GOD at all, vvho prayseth not the Father by the Sonne, or, vvho prayseth not the Father and the Sonne together. Fulgentius saith farther;
He Praiseth not GOD At all, who Praiseth not the Father by the Son, or, who Praiseth not the Father and the Son together. Fulgentius Says farther;
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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,
Especially, as he is our Lord, our Strength, and our Redeemer's which David Here, a Day - like Actuary of the Days Relation, makes the Sweetest and most Glorious close,
Ephes. 3. 21. And, (which shall be my last words, and the vpshot of our Dayly Shouting for Salvation ) the last wordes of the Epistle to the Romanes; To God only Wise, be Glory through Iesus Christ for ever. Amen.
Ephesians 3. 21. And, (which shall be my last words, and the upshot of our Daily Shouting for Salvation) the last words of the Epistle to the Romans; To God only Wise, be Glory through Iesus christ for ever. Amen.
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Advers. Mar. cion. lib. 1. & Chrysest. (on Rom 1) NONLATINALPHABET. And Athanasius also (on Rom 1) veri•as ipsa siue Dei cognitio •uêre homi•ibus ab initi• •indita.
Adverse. Mar. cion. lib. 1. & Chrysostom. (on Rom 1). And Athanasius also (on Rom 1) veri•as ipsa siue Dei cognitio •uêre homi•ibus ab initi• •indita.
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Which Chrysostome NONLATINALPHABET. ad pop. Antioch. 1) calleth NONLATINALPHABET &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, Librū Naturae. Note the secōd word in the Psalm. Whence NONLATINALPHABET a Booke See also Bartas his Elegancy in the First Day of the First Weeke, vetse. 151. Tripartit. Hist. lib 8 &c.
Which Chrysostom. ad pop. Antioch. 1) calls etc. The Greatest Book or bible: of as Great a Volu ne as the Whole world Clem Alexander calls the creation, or creature of the world a kind of GOD'S Scripture See Gualtherus in his preface to this Psalm, there terming it, Librū Naturae. Note the secōd word in the Psalm. Whence a Book See also Bartas his Elegancy in the First Day of the First Week, vetse. 151. Tripartite. Hist. lib 8 etc.
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Which I take to be the cause, why diverse here, in their Translating, do as yet retaine, with vs, the presēt Tense. See hereafter the observation of Iunius and Trem. & Moller, &c.
Which I take to be the cause, why diverse Here, in their Translating, do as yet retain, with us, the present Tense. See hereafter the observation of Iunius and Tremor & Moller, etc.
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Which I take to be the cause, why diverse here, in their Translating, do as yet retaine, with vs, the presēt Tense. See hereafter the observation of Iunius and Trem. & Moller, &c.
Which I take to be the cause, why diverse Here, in their Translating, do as yet retain, with us, the present Tense. See hereafter the observation of Iunius and Tremor & Moller, etc.
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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,
In the signification of Speaking: as our English word (Tale) signifies with those of Saxony and Belgica: yea and with us too, when, interrupting one in his Speech, we say: Saving your Tale,
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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 ]
Quia licet Humana dignitas ab anima rationali pendeat, circa 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 Days telling a word ] or, Speech ]
Vpō 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 cōpleat 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.
Upon the pointing or vowclling whereof, I Dare not as yet adventure, unless I should do it upon conjecture: as much Else is in the Arabian; The rather, Because of the paucity of pointed or voweled Books: & for want of a complete punctuated Arabian Dictionary: with which that Divine-Linguist, and most skilful in the Arabic, M William Bedwell, is richly furnished. It is to be wished, that the charges of the Imprinting of that, or the like, and other good Arabian Books, and of forming Types and Characters for that purpose, might by Some Heroically minded be supported. It would be an excellent means of the Advancement of the Common weal of Learning and Christianity It would the rather cause the Kings of Arabia to bring Gifts (Psalm 72. 10.) not only Philosophical, Physical, and Rhetorical (with which among Others, E. vax, that learned King of Arabia was enriched) but of Divinity and Christianity too, and of the Gold of Arabia, to wit, continual) praying unto christ, and daily praising of him (Psalm, 72. 15) In a word, It would be a Mite, well befitting the Might of a King, to cast into the Earthly Treasury of The Days Report of the Glory of The Almighty.
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2 Pet. 3. 18. Ecclus 42. 21. He is from Everlasting to Everlasting. &, 39. 20, H•• seeth frō Everlasting to Everlasting. NONLATINALPHABET, For Ever and Ever. H••. 1, 8 Exod 15 18. For Ever and Evertor, For Ever and yet longer, NONLATINALPHABET. Graec. NONLATINALPHABET.
2 Pet. 3. 18. Ecclus 42. 21. He is from Everlasting to Everlasting. &, 39. 20, H•• sees from Everlasting to Everlasting., For Ever and Ever. H••. 1, 8 Exod 15 18. For Ever and Extorter, For Ever and yet longer,. Greek.
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2 Pet. 3. 18. Ecclus 42. 21. He is from Everlasting to Everlasting. &, 39. 20, H•• seeth frō Everlasting to Everlasting. NONLATINALPHABET, For Ever and Ever. H••. 1, 8 Exod 15 18. For Ever and Evertor, For Ever and yet longer, NONLATINALPHABET. Graec. NONLATINALPHABET.
2 Pet. 3. 18. Ecclus 42. 21. He is from Everlasting to Everlasting. &, 39. 20, H•• sees from Everlasting to Everlasting., For Ever and Ever. H••. 1, 8 Exod 15 18. For Ever and Extorter, For Ever and yet longer,. Greek.
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* a NONLATINALPHABET, &c: & paulò pòst: NONLATINALPHABET, (to wit, by reading that same NONLATINALPHABET, &c: interro gatiuely: of which he had there spoken before) NONLATINALPHABET. Athanasius in Fragment. Commentar ▪ in Psal. ex Niceta.
* a, etc.: & paulò pòst:, (to wit, by reading that same, etc.: interro gatiuely: of which he had there spoken before). Athanasius in Fragment. Commentar ▪ in Psalm ex Niceta.
Et sa•e diem & noctem ve•n tisorores quasdam videre est, que temporis spatia ad bominum vsus invicem mutuant•• fimul & benevolè reddūt ▪ &c. Theodoret. de provident. Ser. •
Et sa•e diem & noctem ve•n tisorores quasdam To see est, que Temporis Spatia ad bominum vsus invicem mutuant•• fimul & benevolè reddunt ▪ etc. Theodoret the provident. Ser. •
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Ordinem seculorum tanquā pulcherrimum carmen, etiam ex quibusdam quasi antithetis bouestaui• (D. { us }) & postea• Si•u• ergo •sta cōtraria 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
Ordinem seculorum tanquā pulcherrimum carmen, etiam ex Some quasi antithetis bouestaui• (D. { us }) & postea• Si•u• ergo •sta cōtraria contrariis Opposita sermonts pulchritudinem reddun•: it a qua dam non verbo rum, sed rerum Eloquence Contrary opposition Seculi pulchritude compo nitur. Augusta de Civit. Dei. lib 11. cap 18
Sallust. in the first Day of the first weeke, verse 497, 498. Tenebrarum lucis { que } varietas, ipsam lucem nobis iucundiorem magis { que } gratam reddit. Theedoret de provident Serm. 1.
Sallust. in the First Day of the First Week, verse 497, 498. Tenebrarum lucis { que } varietas, ipsam lucem nobis iucundiorem magis { que } gratam Render. Theedoret the provident Sermon 1.
Among whō Athanasius, in the place next hereafter cited out of him and Theophilus Antioch. who (lib. 1. ad Autolyc. c. 1.) saith of God, NONLATINALPHABET &c. where NONLATINALPHABET may as well signifie Inseparable, as Incomprehēsible.
Among whom Athanasius, in the place next hereafter cited out of him and Theophilus Antioch. who (lib. 1. ad Autolyc. c. 1.) Says of God, etc. where may as well signify Inseparable, as Incomprehensible.
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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.
Damascene. vbi. infra. Non invidit nobis invisibilem naturam suam D•us, ne quis id possit obtendere, Or se ab hominibus Omnino Demised incognitum Verùm, vt predixi, creaturam ita disposuit, vt Though ipse in sua Nature videri non possit, ex operibus tamen possit agnos•i. Athan adverse. Gentil. fol. 216.
Super Cantic. serm. 31. where he saith. Ne { que } hoc luminare magnum (folem l•quor istum quē quotidie vides) vidisti tamen aliquando sicut est. sed tantum sicut illuminat, verbi causa aere mentem, parietē &c.
Super Cantic. sermon. 31. where he Says. Ne { que } hoc luminare magnum (folem l•quor istum quē quotidie vides) Vidisti tamen aliquando sicut est. sed Tantum sicut illuminate, verbi causa Air mentem, parieten etc.
Lib. 1. Orth. fid. cap. 4. And Dyonys. (de caelbierarch. cap. 2) saith: Excedit illa Divina Maiestas subst•tiam omnem, vitam { que } transcendit: Nulla hanc exprim•t lux, omnis { que } sermo, omnis men•, •t { que } ratio, abs { que } vlla comparatione, illius simil•tudine inserior est. & cap. primo de div. nom• although he affirme, Deum omnia es•e quae sunt, rerum { que } 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.
Lib. 1. Orth. fid. cap. 4. And Dyonys. (the caelbierarch. cap. 2) Says: Exceedeth illa Divine Majestas subst•tiam omnem, vitam { que } transcendit: Nulla hanc exprim•t lux, omnis { que } sermon, omnis men•, •t { que } ratio, abs { que } vlla comparation, Illius simil•tudine inserior est. & cap. primo de div. nom• although he affirm, God omnia es•e Quae sunt, rerum { que } omnium zominibus posse nuncupari: quòd Nobil sit in rerum Nature subsistens, quod non habeat a• quod Summae divinitatis vestigium, vnde Illius Nome D•o possit vitè & piè accommodari: yet he Says also ▪ God Nobil esse Their Quae sunt; quòd supra omnia est, & omnia e•uperat: Therefore Nome omne recusat, quia transcendit vnivers• Quae nominari possant.
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.
By D•mascen (vbi supra) and his Commentators by Dionysius (the caeles. hi•r. cap. 2. & in lib. de Myst. Theolog. p. 336) by Carolus Bovillus (de Nihilo cap. 11. Next fine••) and by Others: Nazianzen, Cyprian, etc.
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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.
Of Moving, or Motion in God: see Damascus de Orth. fid. lib. 1. c. 10, 21, & 4. And his Commentator. And Th. Aquinas Sum. part. 1. Question. 9. artic. 1.
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NONLATINALPHABET, est Varennio, secum, ipse solus: sed Posselius, NONLATINALPHABET (in Vlpia in 2. Olyn.) vertit, in eodem statu permanere NONLATINALPHABET (in Iustin. Martyr. pro Christian. a, polog. 2.) redditur, In statu & conditione sua. vid. Wis. 7. 27.
, est Varennio, secum, ipse solus: sed Posselius, (in Ulpia in 2. Aloin.) Vertit, in Eodem Statu permanere (in Justin Martyr. Pro Christian. a, polog. 2.) redditur, In Statu & condition sua. vid. Wis. 7. 27.
Where hee saith: NONLATINALPHABET. (where, NONLATINALPHABET Coaeterna, perionius rēdreth, eiusdem eternitatis) & a little after, NONLATINALPHABET, &c.
Where he Says:. (where, Coaeterna, Perionius rendereth, eiusdem eternitatis) & a little After,, etc.
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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.
Et vide Bern. in sermon. de Saint Andrea, fol. 134 vbi ita ait: Deal ▪ igitur quia Creator offendisti, cuius legem coelestia & terrestria praeter te indefessa station conservant, etc.
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.
Virg Aencid. lib. 6. Civitas autem cùm tollitur, deletur, extinguitur, simile est quodammodo, vt magnis parva Conferamus, ac si omnis hic World intereat ac concidat. A•g. li. 22 c. 6. Civit ex Ci•erone, de Republic lib. 3.
M. Hutton in his Answer to the Reasōs for refusall of Subscription, pag 86. & see Bernard. su•er Cani. serm. 51. Non sane à prudente de diversitate sensuum indicabor, &c.
M. Hutton in his Answer to the Reasons for refusal of Subscription, page 86. & see Bernard. su•er Cani. sermon. 51. Non sane à prudent de diversitate sensuum indicabor, etc.
Lingua Hebraea in Divisione Gentium per loquelam so la populo ad Dei culium pertinēte remāsit. Sim. de cass. lib. 13. Vid. Bertram. in praefat. in cōpar. Linguae Heb. & Aram.
Lingua Hebraea in Division Gentium per loquelam so la populo ad Dei culium pertinent remāsit. Sim. de cass. lib. 13. Vid. Bertram. in Praeface. in Compare. Linguae Hebrew & Aram.
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, ipsum { que } •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 frō our sight.
As Dionys Areopagus. who diligently observed it seems to relate. Clavius likewise Says (upon John de Sacred Bosc. cap. 4 page 531.) •poiētia Divine Luna, relicto Sue Properly cursu, ad Solemn accessit, ipsum { que } •obis occultavit; That the Moon (At that Time) leaving his own proper course, Come by the power of God Miraculously to the Sun, & so hid him from our sighed.
Mat 3. 9. Gods Glory, by Speech Miraculously Figuratiue. Where, of The VAILE OF GODS GLORY: & the Rhetoricall Figures, Flowers and Colours thereof.
Mathew 3. 9. God's Glory, by Speech Miraculously Figurative. Where, of The VAILE OF GOD'S GLORY: & the Rhetorical Figures, Flowers and Colours thereof.
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Interior Homo Domus Orationis est, imò Speculationis Divinae, vbi per Fidem illam Claritatem ineffabilem centemplamur, & sunt Cherubin scientiarū 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 NONLATINALPHABET Rab•a, quod puellū 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 cuins { que } Faciei, quae ▪ expansis alis tanquam avis volans effingitur.
Interior Homo Domus Orationis est, imò Speculationis Divinae, vbi per Fidem Illam Claritatem ineffabilem centemplamur, & sunt Cherubin scientiarū Dei. Sim. de Case. in Evangelist lib. 13. fol. 1. Nome [ Cherub ] aliqui interpretantur per Scientiae Multitudinem etc. Doctors Hebrews, in verbo Cherubin, putarunt litteram • deservire, & à Rab•a, quod puellū significat, dedu•erunt: exponentes, Sicut puer. Has sequitur, inter Alioth, Lebeus; qui vu•t Cherubin refer figuram Puerorum, qui sunt plena & Florida Sacie. Alii Cherub, universal Nome faciunt ad omnem Figuram five Imaginem cuins { que } Faciei, Quae ▪ expansis Aloes tanquam avis volans effingitur.
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.
2. Christ 3. 10. Next Pagnini, & Geneva Translate. & Derivat•onem, quam afferunt Doctors Hebrews, vt supra. Cui etiam Convenire videntur, Quae de puerilitate proximè sunt dicta, & vulgaris Cherubin, Description.
Quod enim semel fecisse bonū 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.
Quod enim semel To have made bonū est, non potest malum esse, si frequentèr fiat ▪ etc. Jerome. Epistle Ultima. Si enim semel facere optimum est; quanto magis Saepius ▪ Si hora prima; go & tota die. Lacta•tius, lib. 4. c. 28.
Ita etiam Ireneus (l. 4. c. 3.) Moysilitere, in quit, verba sunt Christi. & paulo pòst: Moysi, & reliquorum sine dubio prophetarum sermoncs ipsius sunt.
Ita etiam Irenaeus (l. 4. c. 3.) Moysilitere, in quit, verba sunt Christ. & Paul pòst: Moysi, & reliquorum sine dubio prophetarum sermoncs Himself sunt.
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 solū ex creaturae operibus, verúm & ex divinis literis Dei scie•ti•m hauriebat. Athanas. contra Gentil. lib. 1. fol. 218. C. circa initium.
The like hath Athanasius of the Iewes, in respect of the Gentiles of forme• times: Dudum ▪ n. Judeorum populus amplioris Doctrine Gratia reficiebatur: quip qui non solū ex creaturae operibus, verúm & ex divinis literis Dei scie•ti•m hauriebat. Athanasius contra Gentil. lib. 1. fol. 218. C. circa Initium.
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.
See more hereof there, about a leaf After; from those words, Porrò veritatis, via an Eum, etc. unto those. N si fortè As God negaverunt, etc. & fol. 218. •, from Porrò ipsom in omnibus etc. unto, Haec autem & omnis divinitùs inspi rata etc.
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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.
in Sermon in verba illa [ In principio Crat verb• m ] H•cego (Sez•illa verba John) inquit, novi multos etiam extra veritatis rationem mundana• sapientia pr•ditos, jactantes, etc.
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.
1. John 1. 1. And Tertul de Trinitate, sai•h: Filius est hic qui videtur, Dei autem filius Dei verbum est: etc. See also H•lar. in Psalm 51. and Iren•. lib. 4. cap. 10, 11, 12, 13, 14, 17, 21, 22.
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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.
Non potest Isle Summus, ac singularis Deus nisi per Son coli. Qui solum patre se colere putat; sicut Son non colil, ita ne patre quidem etc. Lactantius divine. Institutio. lib. 4. c. 29.
