Time of our Redemption By and through a Word vnspeakeable O how we Loose the Day and truely doe the Truants play When nothing we assay as Treasure Trovants of That Day Which to Kings Treasuredue of Heavēs Prayses may accrue Whilst Day is still in view whē Word did Happy Dayes renue Such Word of Such a King Word King Word God Such Being King End and Beginning of Words Works Worlds and Ev'ry thing O might Liues Thankefull Ryme in Deede to vs Redeeme the Time Lost by Vnthankefull crime In Words For Words Redeeming Time O word of our Redemptiō ô Omer our true Rome and Strength of our Redemption ô our Redeeming Homer too And therefore our true Divine Homer too most worthy of so high an Aspiration most worthy of the Attribution of Divine Titles and of the Immortal and Heavenly Nature Which if by a profuse Hyperbole to make the best of it they haue beene ascribed that by some Christians too to Homer of the Infidels to the Almost Adoring of him Thē much easier I hope it will be to perswade all men to ascribe and that without any Hyperbole to this Christ-Homer of vs Christians True Divinity the Divine and Heavenly Nature perfect Deity and Equality with God and so to proceede from Almost to Altogether worshipping of Him This also is enforced by vertue of his being as every Day exceedingly vnto Gods glory Reporteth of him the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word of God the word of his Mind the word of his Counsell the word of his Wisdome and Intelligence For saith the Apostle What man knoweth the things of a Man saue the spirit of man which is in him Even so the things of God knovveth no Man but he that is of the same Nature with God No not Those Deepe things of God which are Revealed vnto vs are Searched or Reuealed but by the Spirit of God much less are All things yea Those Deepe Things of God which are Concealed frō vs and Vnsearchable and the Inward Essentiall Things of God much lesse I say are they Searched but by GOD who knoweth thē without Searching Who knoweth the Mind of God but Himselfe Who hath beene his Counseller or Man of his Counsell but Himselfe Who of His Knovvledge and Wisedome but Himselfe In a word who is in the Bosome of the Father as S. Iohn speaketh but such a one His Sonne as is of the Same Nature with Himselfe Moreover Saint Iohn saith plainely and without Trope or Figure that That word was God God And what more can be said to shew the excellencie of this word Word And what lesse then is a word to bee a God And therefore he must needs be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word or that word a word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in an eminent sort Whose Glorious Eminencie as it is at once deciphered by S. Iohn Ioh. 1. 14. When he saith we saw the Glory thereof as the Glory of the only begotten Sonne of the Father so also shal it be shewed in all that followeth Whilest we shal farther declare how by this word or Sonne of God we are brought to the rightest knowledge of God and that in him is Gods Glory most resplendent Isai 9. 6. He is called Counseller As who only is pri vie to Gods Counsell and can best Counsell vs in things concerning GOD. He is as yee haue heard our right Hermes and our Homer too To whom both Princes and Peoples Muses should bee addicted and affixed Whose Healing Leaues and words of wisedome ought still to lie in and vnderneath our heads On whom our best way and Method is ever to relie and set vp our Rest for Knowledge and for Learning On whose Supportation if we recline our dull and heavy heads as S. Iohn did when he lay and leaned on his Breast we shall both take Sweete and Safe and Satisfying Rest and also take Best Counsell of our Pillow For that is our true Sibylla too out of whose Words and Works we are best instructed in the whole Will of God In as much as GOD himselfe is best able to Declare his owne minde vnto vs. The Poet Claudian de laude Christi speaking of the comming of Christ maketh this to be the End thereof Vt possis monstrare Deum ne lubricus error Et decepta diu varij solertia Mundi Pectora tam multis sinerent mortalia seclis Autorem nescire suum That men might rightly know God their maker Which knowledge of GOD by Christ Iesus we that are indeede Christians know to be as much worth as Felicity it selfe according to that Ioh. 17. 3. This is life eternall to know thee the only true God and him whom thou hast sent Iesus Christ To know thee by Iesus Christ In whom whatsoever the Father hath he would haue heaped and hoarded vp that so he might both communicate himselfe wholy vnto vs and might glorifie his name Hence saith Christ I and my Father are one And He that seeth me seeth my Father And No man commeth to the Father but by me And No man knoweth the Father but the Sonne and he to whome the Sonne will reveale him And I am the Way And I am the Doore And I am the Light And Ioh. 1. 9. He was the true Light which lighteth every man that commeth into the World For t' is by him that the lustre of his Fathers Glory best of all bebeameth the whole world Hence the Apostle 2. Cor. 4. 6. placeth and reposeth the Light or Illumination of the knowledge of the Glory of God in the face of Iesus Christ when he saith God hath shined in our hearts to giue the Light of the Knowledge of the Glory of God in the Face of Iesus Christ In the Face of Iesus Christ For he is the liuely Image of his Father The Image of the invisible God Col. 1. 15. and 2. Cor. 4. 4. The Brightnesse of his Fathers Glory and the very Image of his Substance Heb. 1. 3. And as t' is in the 7 th of Wisdome verse 25 26. He is a pure influence that floweth from the Glory of the Almightie the Brightnesse of the everlasting Light The vndefiled Mirrour of the Maiestie of God and the Image of his Goodnesse We spake before of other Images and Resemblances of Gods Glory All which come infinitely farre short of this Image For Man himselfe herevnto compared is not so much the Image of God simply as hee is said to be made rather after the Image of God Indeede 1. Cor. 11. 7. Man is there called The Image and Glory of God But elsewhere he is said to be made after the Image of God Why The Image And yet why After the Image The Image because he is indeede like vnto GOD. Againe After the Image because of the vnlikenesse or vnperfectnesse of this likenesse in that he doth
not perfectly resemble GOD as Christ representeth his Father According as Zanchius hath delivered out of S. Austin Philo followed by many others saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ or The word is indeede the Image of God but Man is but the Image of that Image or the Image of Christ. Certainely Christ is the true the first the Substantiall and most Perfect Image of GOD. And that as 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 SubstaÌ„ce And also as he was manifested in the flesh 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 as it were The Fathers Face confpicuous For having most perfectly in himselfe the full and complete Nature and Substance of his Father That as it were to the eie-sight did hee exhibite and represent also in his flesh and by the Glorious Effects thereof revealed it For The Fulnesse of the Godhead which is in the Sonne being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bodily vnited to his flesh and as it were imprinted in it did by diverse wayes and workes perfectly resemble his owne and the Fathers Nature condition And therefore in him truely was that Faire Forme and Beautifull Face as it were Quae sioculis cerneretur mirabiles amores excitaret Sapientiae which if we could see with our eies would make vs wonderfully in loue with Wisedome We shewed heretofore out of Saint Chrysostome and otherwise how the sight and sightlynesse of the Heavens and the Firmament the Day and the Night and such like vttered a voice of GODS Glory more shrill then any Trumpet VVhat then may we thinke of the Sight and Sightlynesse of him 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 and thought himselfe had lived long enough And no marveile For hee had seene a Glorious Presentation yea a Representation of the Glory of GOD. Whose Birth-Day when the Shepheards saw and saw him too they Gloryfied and praised God for all that they had seene All that they had seene They had seene An Angell yea a Multitude of Angels they had seene The Glory of the Lord shine round about themselues yet was all this but a Glorious Flourish as it were in respect of that Flourishing Glory which afterwardes they saw when they saw Christ the Lord. In respect of whome and for the greatnesse of the Glory revealed by him as if men were not able not so much as in Wordes only sufficiently to expresse and blason GODS Glory And as if none but Angels were fit to be attendants none to bee Heraulds at armes but the hoste of Heaven none but those that stand in the Presence of GODS Glory to present the Worlde with such Glorious tidings yea and to present the Worldes-maker too with Praise for making that his Great Glory so to be presented and represented to the World The Angels too themselues Praise God and say Glory in the Highest to God c. So also Hosanna in the highest Matth. 21. 9. and Mark 11. 10. In the Highest And why so at Christs Birth And why so in respect of Christ To intimate vnto men That in and by Christ Iesus is Gods Glory best set forth and therefore that from henceforth they should Glorifie GOD in and by Christ Iesus Deo enim silet saith Saint Gregorie qui Patrem laudans Vnigeniti laudem tacet 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 Neque enim fas est sic adorare Deum Patrem vt Deum Filium non adoret T' is no lawfull worshipping of God the Father where God the Sonne is not also worshipped Yea t' is Gospell it selfe Ioh. 5. 23. That all men should Honour the Sonne as they Honour the Father He that Honoureth not the Son Honoureth not the Father If therefore Beloued wee will Glory in GOD as He that Glorieth ought to Glory in this that he vnderstandeth and Knoweth God Ier. 9. 24. it must be by Christ Iesus according to that of S. Paul Rom. 5. 11. Glorying in GOD through our Lord Iesus Christ And if wee will Glorifie GOD it must bee by Christ Iesus too Especially as he is our Lord our Strength and our Redeemers which David here a Day-like Actuarie of the Dayes Relation maketh the sweetest and most Glorious close or Exit of this Psalme For The Dayes as yee see here in my Text doe after their maner so Glorifie GOD as that they doe it too and doe it then best when they so doe it by vttering the Word and Glory of God Christ Iesus Or if they did not so yet S. Paul would teach vs so to doe and so to conclude The Dayes Report of Gods Glory To God be Glory in the Church by Christ Iesus throughout all generations for ever Amen Ephes 3. 21. And which shall be my last words and the vpshot of our Dayly Shouting for Salvation the last wordes of the Epistle to the Romanes To God only Wise be Glory through Iesus Christ for ever Amen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be not Ashamed of His Praise I will not Dye but Liue and Declare the Works of the Lord. Let my Soule Liue and it shall Praise Thee O mihi tam longae maneat pars vltima vitae Spiritus quantum sat erit Tua dicere Facta a Psal 94. 10. b Advers Mar. cion lib. 1. Chrysest on Rom 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Athanasius also on Rom 1 veriâ—as ipsa siue Dei cognitio â—uêre homiâ—ibus ab initiâ—â—indita c Ad pop Antioch homil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d Which Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad pop Antioch 1 calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Greatest Booke or Bible of as Great a Volu ne as the whole world Clem Alex. calleth the creation or creature of the world a kinde of GODS Scripture See Gualther in his preface to this Psalme there terming it LibruÌ„ Naturae Note the secoÌ„d word in the Psalm Whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Booke See also Bartas his Elegancy in the First Day of the First Weeke vetse 151. Tripartit Hist lib 8 c. e Iun Trem. ib. * Aâ— rote * So is the sift proposition of Euclids first Booke of Elements called because of the hardnesse thereof to yong beginners Part. 1. a Lyra ibid. Ioh. 10. 16. Psal 42. 9. a See Bucers Preface vpon the Psalmes a In Lexic in verbo
Glory knowne to the whole world by so so preserving vs that Day The like may be said of all the Beauty and Comely ornaments which God hath bestowed not on vs only but vpon all other nations To whoÌ„ he giveth godly Kings and Queenes for Nurses and such like as before out of Ezech. for all which more particularly I referre you to every Dayes Relation To which also and to the Bookes that thereof are written I must for brevitie sake remit you touching the manifold Discoveries of new Countries and People to the vnspeakeable Advancement of Gods Glory and that by One Dayes telling Another whence the Psalter of the Nebiense Bishop hath to the words of my Text and the verses next following especially the fourth verse Apponed a long Annotation of Columbus his voyage and Discovery of the New World or VVest Indies And where wee also may Obserue concerning many other Countries and People besides our owne among them all Virginia how One Day already Telleth and shall still Tell more and more GODS Glory God grant it may vnto another And so much of the Dayes Beautie and Perfection to shew how thereby they shew forth and that most excellently the Glory of GOD. For Omnis causa in sui perfectione effectus maximè honoratur Every Cause is most of all honoured or glorified by the Effects perfection Whence the workemans cunning is most seene and most commended in an absolute peece of worke according to that Ecclesiastic 9. 19. And all this is to learne vs a good lesson by the example of the Dayes and other of Gods creatures to doe but as they doe in setting forth GODS Glory That is to hold vs to our Owne Glory and by that which is our Beautie and Perfection to endeauour to demonstrate vnto all the world what a Beautifull Perfect Creatour We all haue Our best way of Glorifying GOD being even by that wherein our chiefest Perfection doth consist Hence are we by the Scripture so often put in mind of Perfection Mat. 5. 48. Ye shall therefore be Perfect c. Heb. 6. Let vs be led on forwards vnto PerfectioÌ„ Mat. 19. If thou wilt be Perfect c. Luk. 6. 40. Whosoever will bee a Perfect disciple c. Col. 1. 28. That wee may present every man Perfect c. Col. 3. 14. Loue which is the bond of Perfectnesse Col. 4. That yee may stand Perfect c. 2. Tim. 3. 17. That the man of God may be made Absolute being made Perfect And â—am 1. 4. That yee may be Perfect Now wherein this our Perfection consisteth as it is pointed out vnto vs by those places of holy Scripture which suggest vnto vs our Perfection so will it not be vnprofitable to vnfold Ipsius Hominis vera perfectio in subijciendo se Deo ineo venerando potissimum consistit The true Perfection of man himselfe resideth in mans submitting himselfe vnto God in due Obedience in worshipping of him In worshipping of him And indeed To worship GOD what else is it but To Turne vnto God To call vpon him To subiect our selues wholy vnto him To desire endeavour to become as like vnto him as is possible to be made Perfect by him Againe there being a twofold worship of God Externall and Internal and the Outward being ordained for the Inward as an handmaide to atteÌ„d it so the Internall being the chiefest It must needs be that our Chiefest perfectioÌ„ must be included within the Inward worship of GOD. Interiorem autem verum Dei cultum dicimus esse rectitudinem ac perfectionem vitae hominis interioris And the true inward worship of God wee call Vprightnesse and Perfection of life in the inward man So The holier a mans life is the Perfecter is he Sanctitas verò est interioris hominis perfectio qua etiam totus homo perficitur And Holinesse is the Perfection of the inward man whereby is made perfect the whole man And therefore by Holinesse and Perfectnes of life is God best Glorified and most syncerely worshipped The Reason here of is plaine as in the Perfection of other Creatures For this Inward and Chiefe Perfection standing in Holinesse and in all kinde of Vertue and Godlinesse sheweth that much more Holinesse all kinde of Goodnesse belongeth vnto GOD as a neere Attribute who hath attributed so much thereof vnto men as we see shining in their good life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 1. Pet. 2. 9. That yee may shew forth the Vertues of him that called you And therefore they come short of most rightly Glorifying GOD by their Chiefe Perfection yea and of the true and entire Worship of GOD who more regard the Externall Service of him then this his Internall Worship their owne Perfection who care more to come to Church to heare Sermons to receaue the Sacraments and such like then to keepe themselues holy and blamelesse in life and conversation vntill the Day of the comming of our Lord Iesus Preferring therein the mother of pearle before the margarite the huske before the Diamond their own Outward Perfection before their Inward GODS Externall Worship before his Internall their own slender Glory before GODS and their owne true and perfect Glory And as if GOD were a Body and not a Spirit so they worship him only or else chiefly with Bodily Service which profitteth little And not alike in Godlinesse which is profitable vnto all things and in Spirit and in Truth as hee requireth to be worshipped For so by our Internall acts of Puritie and Righteousnesse we are made more like vnto GOD and therefore more Perfect and therefore better setters forth of GODS Glory by our neerer resembling of him then per actus exteriores by meere and precisely Externall acts of Service which are but dissembling with GOD. Dicet aliquis saith Athanasius Est ergo Gloriae cupidus Deus Nequaquam Nam nullius indiga est rei Divinitas sed vult sanè à nobis Gloriam consequi hoc est à nostris rectis operibus c. Some man will say why is God then desirous of Glory as of a thing which he waÌ„teth No saith he The Diuinity lacketh nothing He hath Glory enough in himselfe as being the Cause and FouÌ„tain of all Glory as before ye heard But t' is his will to be Glorified by vs that is by our good Workes According to that Mat. 5. 16. and the like is againe 1. Pet. 2. 12. That they may see your good workes and Glorifie your Father which is in heaven And this too for our owne good not for Gods For as the Sun hath no need of vs but we of him so God hath no need of our Glorifiyng of him but we haue all neede of the Glory of God of which we all come so short Rom. 3. 23. as Elihu speaketh Iob. 35. 6 7 8. If thou sinnest what doest thou against him Yea when thy
Tongue the Speech as is most approued that first was in the world and in the which Gods Word was written in the midst not only of that Babels Confusion nor only of the Aegyptiacall Affliction of the Hebrewes but also of that after Confusion Mixture of the Language of the Hebrews in their Idolatrous Familiaritie Commerce with the Assyrians and in their Babylonish and Chaldeish Captiuities It appearing thereby and One Day telling another That not only The Word of the Lord endureth foreuer but also that Speech and Language in which The Worde of the Lord Spake or was Deliuered is so farre forth kept inviolable to the End of the world One Day telleth a Word or Speech vnto another Hereout issueth now farther into our discourse and consideration Extraordinarie Miraculous Speech whereby GOD for the farther Ordination of his praise hath afforded vnto men most wonderfull Instructions That so they with whom the Word of GOD spoken by the Ordinarie Admirable Speech and Language of Men of the World will not prevaile yet by the vttering of it by Extraordinarie and Miraculous Speech aboue the Speech of Men or the Personous Personated Speech of the World may bee enforced to the Ever Hallowing of his Name Hence was the Guift of Speaking Diverse Languages so miraculoussy bestowed on the Apostles Act. 2. for the Promulgation of the Glorious Gospell of Iesus Christ and of the wonderfull Workes of GOD. To which as to a most strangely vouchsafed meanes we that are partakers of the Gospell and of the Spirit of Grace owe no lesse then that Participation and therefore owe the giuing of Great Glory vnto God in that behalfe In respect whereof One Day doth so tell the Glory of GOD vnto another That diverse induced also by that Rom. 10. 18. Where the 4th verse of this Psalme is alleaged haue by the Dayes here in my Text vnderstood Christ and his Apostles Christ Telling his Apostles as formerly ye heard or else Christs Twelue Apostles who like vnto the Twelue Houres of the Day by that Light that he the Brightest Sunne infused into them especially by the Effusion of His Holy Spirit and conferring the Guift of Diverse Languages vpon them Preached The Knowledge of Saluation to people of All Tongues and Languages And here wee may note their vnthankfulnesse and rash iudgement who contrary to the Rule of the Apostle 1. Cor. 14. 39. dislike and forbid Speaking with Tongues so farre forth as that one Word or Sentence in the Church in another Tongue then theirs although with Interpretation annexed doth offend them They being of like Superstition for their owne Tongue as others are and haue beene for the Hebrew Greeke and Latine And they who before could not be suffered to haue any Service in their owne Tongue now not willingly suffering any one Word in Sermon or Bible to be out of their owne Tongue When as the retaining of some Words in another Language especially by common vse and Explication vnderstood maketh much for A dification and for the Glorious Building of Gods Praise For to omit many other reasons those Wordes yea or Sentences are they not like vnto the Reserved Manna a Signe and Memoriall vnto vs that Beleeue of Gods Good Will towards vs in that he hath made choice of vs also to call vs to the knowledge of the Truth by meanes of Diuerse Tongues Vnderstood and Interpreted in that from former Darknesse he hath brought vs to such plentie of Light in him and hath by the Report of his Glory so richly and Superabundantly furnished vs with Knowledge in our own Tongue That we haue now somewhat to spare from our owne necessarie vses to lay vp in his Glorious Golden pot in Signe of Thankfulnesse Like as doth our Mother Vniversitie whose Latin seemeth now to bee turned into Gold Gold of GODs Glory whilst in the time of the Spirituall Vintage of Good-Wine it doth of late make Latine Hymnes of GODs Glory to be the Prefixes of the Latine Sermons of His Glory Wherein among other commēdable ensignements appeareth a Signe of Thankfulnes vnto GOD. Without which it is to be feared least GOD returne vs among others That Signe of his displeasure To speake vnto vs with men of other Tongues and with other Lips and that the rather because of our Iudaizing that is our Obstinacie our Vnbeleefe and Disobedience in regard of The Report of GODs Glory which Every Day bringeth vnto vs both in our Owne other Languages In so much that still it may bee said of all in generall They haue not all Obeyed the Gospell and Lord who hath beleeued our Report Yea When the Sonne of Man commeth shall he finde Faith on Earth notwithstanding so many wayes of speaking and so many kindes of Tongues and Languages by the Hearing and vnderstanding of which in all their variety variety Extraordinary and Miraculous GOD hath laboured to make Men to Beleeue For hence it is too that GOD hath divers times spoken vnto Men by Angels Angels And would no other serue the turne Would not all the Speach and Languages spoken by all the People of the Earth and manie of them Priests and Prophets too suffice Is man so bad a Scholler so dull of Hearing and of vnderstanding Then hath he so much the more to answere for if nether the Speach of Angels may make the word of God to fructifie within him For the word of God Spokē by Angels was stedfast and every Transgression and Disobedience received a iust recompence of reward And If so saith the Apostle How shall we escape if we Neglect so great Salvatiō which at the first begā to be Spoken by the Lord c And chap. 1. ver 2. God hath in these last Dayes Spokē vnto vs by his Sonne c his Sonne Heire whose speach of all others we should Reverence Here is the Speach of one that is Greater then the Angels And will you heare the Speach of those that are Lesser thē the Angels All shewing forth the powerfulnesse of his Speach that is the Greatest and conferring a still Apposite Apposition to his Glory One Day telleth another For that God hath sometimes made the Dumbe to speake and taught an Infant in an Instant to Speake wisely And whē not to speak of All the Dumb that Christ endowed with Speach he made the Children to Cry in the Temple Hosanna to the Sonne of David Mat. 21. 15. To which Christ him selfe vers 16. applyeth that of the 8. Psalme Out of the Mouth of Infants or Babes and Sucklings hast thou Prepared Ordeined Fitted Fitly composed and according to the Hebrew Founded thy praise A weake Foūdation to build vpon especially Such a worke of Such a Founder The Foundation being sometimes no better then a Babell or Confusion But so did he sometimes out of a lesse matter by as much as Nothing is lesse then Any Thing make All Things
and All Things to His Glory So is his power made perfect through weaknes 2. Cor. 12. 9. So hath he chosen the Foolish things of the world to Confound the Wise and the Weake to confound the Mighty c. 1. Cor. 1. 27. That no Flesh should Glory in His presence It is there also worth the observation how that those words Out of the Mouth of Infants c are inserted in the Second verse of the 8. Psalme betweene the first and third verses in which the Prophet magnifieth Gods Glory in consideration of the Heauens such like workes of his and his Ordeining As also the words of my Text are in the second verse of this Psalme interposed betweene the first verse and the rest in which the Heauens too and such like Creatures are brought in for the Declaration of Gods Glory As though the Heavens too and the Dayes of Heauen the Sunne the Moone the Starres the Firmament and the rest were to be reckoned among those Babes and Infants out of whose Mouthes together with others hee hath Appointed the predication and perfect Composition of his prayses And as though that second verse of the 8. Psalme might serue to Parallell my Text in the Dayes Parliament of Gods Prayses And here we may not omit to bring in the Sunne and the Moone the Dayes the Nights as it were Kings with their Nobility in their Extraordinary Attire and Parliamentall Robes most wonderfully and Miraculously Testifying the Glory of their Creatour our Redeemer Among other things so Strangly Enacted by them we haue in most infallible Recorde That Worke that Strange worke of the Lords That Act of his that Strange Act of His Isai 28. 21. Whereby the Sunne at His Bidding stood still in Gibeon and the Moone in the Valley of Aialon The Sunne that otherwise in This Psalme fo Swiftly with such Alacrity Runneth his Course yet There by the same Commanunding power had no power to proceede was put to a Demurre Abode in the midst of the Heaven and Hasted not to goe downe for a Whole Day And there was no Day like that Day before it nor after it Iosh 10. 12 13. When One Day was as Long as Two Ecclesiasticus 46. 4. One Day went beyond it selfe in Lauding the Lord and lost his owne proper Name in Magnifying the Name of the Creatour For how should it haue any longer the Name of Day that was so much Longer then a Day was nether Artificial nor Naturall Yet is it stiled Such a Day as the like was never before it nor after it A Day of more then Ordinary Continuance in his Luminous Voluminous Expositiō of his Makers Glory by observing his Ordinance And therfore Dignified with the Name of None-Such and to be of an Higher Order then the rest Here men may learne to preferre the Glory of Gods Name before their owne To approue themselues the Ministers and Servants of Reporting Gods Honour by their Honour and Dishonour by Evill Report and good Report That the losse of Name or Reputation for God and Godlynesse for the Glorious Gospels sake in the Service of ether shall be with manifold advātage restored them in this Life and that that is to come Lastly that the best way to get Extraordinary Precedencie and Reputation and an Excellent Name aboue others is by Exceeding others in Paines and Industry by Extraordinary Points and Exploits of Gods Service by Keeping his Commaundements whether in things Ordinary or Extraordinary with Ordinary and Extraordinary Endeavour All this we are better taught then by all this even by The Day and Sunne Christ Iesus who as he was imployed in the Most Extraordinary Works of GODS Glory and therein demeaned himselfe with Most Extraordinary Obedience and losse of Worldly Reputatirn not Seeking his Own Glory so is he also Most Highly Exalted hath obtained Most Extraordinaoy Appellations a Most Excellent Name and A Name aboue Every Name vnto The Glory of God the Father Another strāge Work of Gods Enacted by the Sun by the Day was The Suns not Stāding Still as before but Going Tē Degrees Backward in the time of King Hezekiah A wōderful Retrogradatiō of the Sū that was so Sensible in a Sū Diall A strange Reiournemēt of the Suns Dayes Iourney of the Iournal or Day-Booke and of the Dayes Parliamēt of Gods Glory On which both the Sū his People are still ready to Dance their Attendance whether it be by Tracing Ordinarily Forward or Extraordinarily Backward or else by Stāds Pauses Supernaturall Yea and the Sun-Day the best of all others is the best of all others for this Dauncing Hee that went more then Ten or Ten Thousand Degrees Backward by his Humiliation is our best leader and teacher in Going Forwarde in Standing Still and Going Backward and in Going Forward by Standing Still Going Backward When as yet we Men and women the Glory of GOD Inviting and Commanding vs will not Daunce will neither Goe Ordinarily Forward in our Callings with Perseverāce nor crossing our Corrupt Nature Stand Still with Extraordinary Patience nor Goe Extraordinarily Backward with Humilitie A third thing Enacted was The Darknes which when Christ Crucified was over all the Earth from the Sixt Houre vnto the Ninth Houre When as The Sun was Darkned Luk. 23. 45. Darkned with a Super naturall Eclipse both in respect of the Cause thereof and of the Time that it Lasted The Cause whether it were The Moone Miraculausly Capering to and fro from the point of Opposition to Closing in Coniunction with the Sun or whether the Moone then Interposed betweene Mens Sight and the Sunne was the Iniquitie Infidelitie Crueltie and Ignorance of the Iewes which was then and afterwards at the Full And was then hath beene ever since too neere allied to the Taile Head of the Old Dragon As also the Indignity and Compassion that the Sunne the Moone and the Day were then moued withall not induring as it were to hold the candle or to giue Light at the offering of such hainous Iniury to their Creatour no nor to shew thēselues in their Ordinary Glad and Light Garments but being themselues also clad in Sad Mourning Weedes of Darknesse where they saw such Deeds of Darknesse and The Lord of their Light to be so full of Dolours Solisque Labores And their Sun to be so pained in his being pawned punished for vs The Day as it were Disdaining and Disclaiming those Houres to be any of his wherein The Lord of Glory should be Crucified being contented for Christs sake to loose by an Eclipse Three Howres of that little Time of his life that consisteth but of Twelue The Cause of that Contentednesse of The Day was another if not the only Cause of that Eclipse namely That men might thereby the better Scan The Glory and The Power of Christs Deitie That as the Sunne was then so Extraordinarily and
When Christ was Crucified the Vaile of the Temple was Rent in twaine from the top to the bottome the Rocks also did Rent Here are Rents of Gods Power here Revenewes of His Glory proceeding out of Rēted Mouths or as it were out of Cloven Tongues Tongues and Mouths of Things Rented that were most vnlikely ever to Rent of themselues the one for Finenesse and Softnesse the other because of Strength and Hardnesse So the one sending forth out of His Rent as it were a Fine Soft voice of Gods Glory the other a Strōg and Hard voice both of them Heard farre and neere by One Dayes spreading the Report thereof vnto another both of them fit matter for the Building of GODS Glory even in the Strongest Wall-worke thereof His Strength of Our Redemption Of which neither of them both is without signification The Renting of the Vaile to allow some space for the casting vp of the Audit of so Long and Large a Rent-Roule is it not the voice as it were of a Cryer Preparing the way of the Lord into Heaven proclaiming the lifting vp of the Everlasting Doores and Gates that the King of Glory may come in pronoūcing the Opening of the way into the Holyest of all Yea the opening of it vnto vs too Our entring into that within the vaile whither Iesus the Forerunner is for vs entred in And that by the Bloud of Iesus we may bee bold to enter into the Holy place by the New and Living way which hee hath prepared for vs through the Vaile that is His Flesh The Vaile that for vs is most availeable The Vaile whereby the Vaile that lay over our hearts is takē away so that we may now see the Light of Gods Glory shining in our Hearts The Vaile so Rent from the Top to the Bottome that we need not feare the comming of it together againe or that it shall haue need of any more Rēting The Vaile that is His Flesh His Flesh who had sometimes Stretched out the Heavens is now so Expāded and Retched for vs that were so wretched on the Crosse that all his Bones are to be told t' was strange that None of them was broken For else what whole part was there in his Flesh from the Crowne of his Head to the Sole of his Foot The Top wherof had Thornes for to Teare it and Blowes of a Reede to Breake it His Face had Filthy Spittle Boxes and Buffets to Disfigure it His Body Bonds to Bruise it in girthing it to the Piller worse then is the Pillerie yea and it had Lashes to make Gashes in it His Hands and Feet had Nayles to Bruise them and to Pearce them His Inward parts Gall and Vineger Despitefull words Griefe and Anguish yea and Death it selfe to Dissolue this Rocke to Rent the Body of this Vaile asunder from the Soule The Renting whereof is our Anagrammatized Entring into Heaven As is also the Renting of this Rocke in the Clefts whereof is our Refuge The Blew of this Glorious Vaile of Gods Glory was besides the seeming Colour of the Heavens which he passing through hath opened vnto vs His Hard Tying Scourging Beating and Buffetting His Paines and Colour of His Death The Purple and the Crimson were His Robe Royall Bloud that Speaketh better things thē the bloud of Abel O Blessed Better Things O Blessed Better Colours of this Speech of this His Bloud Whose very Rhetoricke is true Divinitie Goe Aristotle goe with all thy Rhetoricke and take Victorius and Maioragius to helpe thee yet for the victory thou availest nothing in comparison thy Colours are all Vile and vaile bonnet vnto the Colours of This Vaile For so my thinks t' is sweet to licke but the Letter of This Vaile This Vaile which Speaketh Things as Sweete as Heaven O let vs heare for here Iuvat vsque morari t' is good and sweet Abiding some more of the Nazaren Flowers Flourishes and Figures of This Vailes Elocution His Woven Seamelesse Coate yea His Righteousnes that had the True Contexture of All Faithfull Vertues without Sowtering was the Fine Linnen of This Vaile His Being praysed by his Brethren His Fathers Children Bowing Downe before him Gen. 49. 8. Every knee Bowing at the Name of Iesus both of things in Heaven things in Earth c. and therefore The Angels also Glorifying him and God in him The Angels Ministring vnto him All the Angels of God worshipping him Heb. 1. 6. Angels Authorities and Powers being made Subiect vnto him 1. Pet. 3. 22. The Cherubims yeelding vp and resigning vnto him their Flaming Sword of Lordly Maioraltie which turned every way and with which they kept the Way of the Tree of Life His being our Propitiatory vnto and into whose Graciousnesse both Testaments The Law and The Gospell our Faire Faced Bookes doe cast their Lookes His being Immanuel His Lordship ioyned to his Babeship His Omnisciencie to his Childhood His Saviourship to his Babeship And his Childhood His Sonneship to his Childhood yea and his High Titles Isai 9. 6 7. Heb. 1. to his Sonneship And his Childhood His Glorious Godhead inseparably vnited to his Manhood His Manhood by and with his Godhead Glorified His Childefied Babefied Brethren and Regenerate Children His Faithfull Souldiers being made partakers of the Spoile of his Vestiments his Assumed Humanitie Revelation of his Mysteries Aeternall Loue toward them Vnderstanding of the Old New Testament The Good things of this Life the Life to come The Guifts that in by his Ascending he gaue vnto Men In a word The Clothing of His Righteousnesse and Everlasting Glory All these are they not the Golden Glorious Cherubims Heb. 9. 5. Wrought like Children or with Mens Faces and Apparelled with whose Ascending parallelled Wings and Lookes the Swift Fame of Gods Glory is best Seene to be lifted vp to Heavē where the Head of that Fame resideth and out of whose Mouthes and Faces God hath ordained a perfect Body of his Praise by so Perfectly and Superexcellently Fitting of One Bodie Heb. 10. 5. So that it was no marveile though Miraculous that the Earth too our Olde Mother were great with child with GODS Praises like vnto Elizabeth Luk. 1 had a Babe too within her that leaped in her wombe for ioy and wonderment at the sound of the voice of the Lord of Glory being Crucified and Risen and so sent forth a voice of Exultation from the Lowest for the Exaltation of the Highest Here She for all her Heavinesse and Immobility could not but be moued to make her Submissiue and Subterrene Obeisance at the Name of Iesus and to Omnipotencie Stand still Shee could not but daūce she must as it were a Quavering Pavin send forth a Quaking Shaking voice of GODS Praises for so high an Exaltation of any yea
libris gentium inveniri testimonia veritatis that there were such testimonies of the Truth found in the books of the GeÌ„tiles And again alittle after In literis GentiuÌ„ superstitiosae idololatriae plenissimis aliquid quod ad ChristuÌ„ pertinet invenitur There is something found coÌ„cerning Christ theÌ„ in the most superstitious Idolatrous books of the Gentils Norknew the GeÌ„tiles something only concerning Christ For they had knowledge also of this Word even as he was the Word as appeareth by that of Serapis vnto Thulis king of Aegypt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Lactantius in his 4 th booke of Divine Institutions the 9. Chapter saith That the Philosophers were not ignorant of this VVord and alleageth there to that purpose Zenon predicating this word Hermes often describing virtutem maiestatemque verbi the vertue and maiestie of this word Besides Eusebius and Cyrill write and the like is also shewed by S. Chrysostome S. Basill That Amelius a Platonist and Heraclitus approved it to bee well said of that Barbarian so called they S. Iohn because he was a Iew In the beginning was the Word and the word was with God and that word was God S. Austin also affirmeth that he had read this beginning of S. Iohns Gospell in the bookes of some of the Platonists And in his teÌ„th booke de civitate dei cap. 29. he saith That a certaine Platonist as Simplictanus a reverend old man and which was afterwards Bishop of Myllane was wont to tell him said That that beginning of S. Iohns Gospell was worthy to be writteÌ„ in Golden Letters and to be set vp and published in everie Church and Congregation and that in the most eminent and conspicuous places Out of all which wee gather still more and more how inexcusable the Infidels and vnbeleevers are for not Beleeving this word of God yea and for not Beleeving in him of whom by every Dayes Report they had heard so much And so much of the first thing here observed touching this most honorable most pretious VVord of God 2 The other and last thing is That the Dayes by recouÌ„ting this word doe most of all recount Gods Glory The Reason hereof is plaine For God speaking diverse and sundry waies vnto vs that we may see him and there being Three miroirs in which God sheweth him selfe and his Glory vnto vs to be knowne to wit his word by his works his word by the Scriptures his word Christ Iesus by this last word only is God best known shineth perfectly vnto vs In as much as t' is by him too that God is by those other two waies or anie way whatsoever revealed vnto vs. And in as much as he is the Best word of all as S. Iohn laboureth to proue both in his Gospell and in his Epistles in both which he calleth him The word of life atque in vita concludit omnia Dei beneficta vnder Life he compriseth all Gods Benefites saith one there Among the which the chiefest redouÌ„ding most to GODS Glory is our RedemptioÌ„ both promised performed So here we haue a word out of whose IncarnatioÌ„ asof the most rare excellent most Divine woÌ„derful Babe Suckling the Praise of God is best perfited Out of whose Nativity but much more out of the effusion of his Bloud as of the Best wine Reserved to the last and the infusion thereof into our wounds out of the aspersion and inspersion thereof and out of the vertue of his most Glorious Resurrection doe the Sparkles of Gods Glory arise and mount vp into the Highest Hereof and how Sweete how Gracefull and how Glorious the Speech is the Hearing the Report hereof hath in this poore speech of mine already beene reported to your hearing In Respect of all which yea All Gods Benefites towards vs Christ is most worthily called Omer a word A word in Deed or a Doing word A word of Greatest Power to Doe Such things A word of most Faithfulnesse to Doe what was said in Things of so hard Beliefe and for Those who were so Vnfaithfull in their Deedes and Sayings A word of Greatest Comfort a true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Homer vnto vs according to all Greekish Derivations A word a pledge of Gods Good will towardes vs. A word our true Hermes and Interpreter by whoÌ„ GOD and Man came to parle to together A word by whose wordes we must be Guided and all our wordes workes must be Directed Yea and to say it againe A word of most True DirectioÌ„ which we must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Follow as the Guide of our feete into the way of peace A word whereby GOD did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Follow after man that had Forsaken him Seeke him that was Lost vntill hee Found him Made him and after he was Marred did Remake him And therefore too A word for vs to put our Trust Confidence in aboue all Things Works in the world According as David often saith In thy word not In my VVorkes is my Trust A word to whom hauing hidden in him all the Treasures of VVisdome and Knowledge Col. 2. 3. doe most truely and principally belong those exceeding high Elogies or Reports of Commendation which very many haue giuen vnto Homer Among the rest That of King Alexander calling him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Kingly Poët That of Aristotle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He only of all Poëts or Word-Works contrivers is so wise and wittie to Know what is Fit for him to Doe and to obserue a Decorum in every thing And that of Velleius Magnitudine Operum fulgore CarminuÌ„ Solus appellari Poët a mer uit He only for the Greatnesse of his Works and Resplendent Glory of his Words hath deserued the name of a Poët or a Word-Work Maker In the Words of the Lord are his Workes Ecclus 42. 15. By the Word of the Lord were the Heauens Made c Hee spake the word and it was Done Hee spake the Word and they were Made he Commanded and they were Created Yea He Spake the Word too Men they were Remade he said Amen and Men they were Recreated Amended Who ever Spake as This Word Speaketh Who ever Writ or Wrought as This Word Worketh Yea writeth too in the Tables of our Hearts and writeth â—ookes too of GODS Glory of larger volume then the Heavens and of more contenting Contents then the Creation One Day Telleth another This Word to be Their Maker And more then that This VVord to be Mans Maker and Remaker Word worth His word for worke of Day of worlds RedeÌ„ptioÌ„ Worthy Worlds All-Dayes words and workes of Redamation More worthy word of words and workes of Commendation Then All-Dayes Glory-words and workâ—s can make Râ—lation And no marveile For here we haue a Day Telling and Told of of Ioy vnspeakeable The Day or
sâ—aâ—â— ye beleeue my wordâ— The like hath Athanasius of the Iewes in respect of the Gentiles of formeâ— times Dudum n. Iudeorum populus amplioris doctrinae gratia reficiebatur quippe qui non soluÌ„ ex creaturae operibus verúm ex divinis literis Dei scieâ—tiâ—m hauriebat Athanas contra Gentil lib. 1. fol. 218. C. circa initium Virgil. * See Iudg. 14. * Isa 11. 1. a Zach. 6. 12. b Malach. 4. 2. c Isa 11. 10. Rom. 15. 12. d Iohn 12. 32. c Isai 11. 10. Rom. 15. 12. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b Apolog. 2. pro Christianu * pag. 28. * The Word Christ a true Vnion VNE SANS PLVS One and no more c See the Divine Creed of Athanasius Phil. 3. 8. 1. Cor 2. 2. * al. quod * al. quod * Or for skill such * Or for skill such a 1. Pet. 2. 4 6 b As he is alleaged by Lactantius Div. instit l. 4. c. 7. c Vel secundaÌ„ P etrum Nannium Sufficit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propemodum Nan. d Vid. Graec. versionem Nan nii * 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 â— from Porrò ipsom in omnibus c. vnto Haec autem omnis divinitùs inspi rata c. a In the third Sermon * Iâ—a etiam Irenaeus l. 4 c. 17 Sapientiam Spi. ritui attribuit So is he called by Hermes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LactaÌ„tius b According to an Exposition before in the first Sermon c Gen. 3. â—5 See the laste Point * Eclog. 4. a Lib. 11. de Evang prepar cap. 10. c in Sermone in verba illa In principio crat verbâ— m Hâ—cego Sezâ—illa verba Ioannis inquit novi multos etiam extra veritatis rationem mundanaâ— sapientia prâ—ditos iactantes c. * Lib. 8 confess cap. 2 in principio Commemo ravi legisse me quosdam libros in istis autem omnibus modis insinuari Deum eius verbum * Iuxta finem * Aureis literis conscribendum per omnes Ecclesias c. Gods Glory by the word Christ Iesus Best of all Reported * Whereof see Irenaeus lib. 4. cap. 14. a Ioh. 1. 4. 1. Ioh. 1. 1. b Naogeorgus in 1. Ioh. 1 1. Gods Glory by the Day or Time of our Redemption a Or His. b Or Hope Vid. pag. 31. a In Art Poet. b Vid Ecclus 39. 17 21 33 34. c Lib. 1. d Vers 1 bulus Psalmi Opera Manuum eius Grec 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e Ordinem seculorum tanquam pulcâ—errunum Carmen c. p. 68. vid p. 45. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Xenoph Memorab lib. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Themist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Aâ—â—stâ—â— in Art poâ—t In verâ—is c. Fabius a Psal 33 6. 9. b Psal 148. 5. in Effect Moâ—â—â— GeÌ„ 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alexand Strom. 5. e See Ioh. 7. 46. Luk. 4. 22. A Hymne for the Day of ouâ— Redemption * Or Troveurs or Trovâ—â—s * Or Of. * Or deeds * Vid. Eph. 5. 16. Col. 4. 5 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fobur see the last verse of this Psalme d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato in Ione 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist in Art poet ImmortaleÌ„ hanc Coelestemque Naturam Quintiâ— X. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato in Ione 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist in Art poet ImmortaleÌ„ hanc Coelestemque Naturam Quintiâ— X. 1 Cor. 2 11. * V. 10. e Rom. 11. 34. 1. Cor. 2. 16 f mata Heo isai 40. 13. g 〈◊〉 Iatrinsecis Diuinitatis habens â—anâ—â—m Notitiam cum pâ—tre Lyra there c Ich. 1. 1. * Noted by S. Chrysostome Theophylact by S. Chrys homil in loan 1. 2. d Rev. 22. 2. * Nosti â—illud Alexandri Macedonis qui Homerum ad verbuÌ„ edidicisse ac do miens etiam cervicali suppositum babuâ—sse fertur c Ioh. 13. 25. 21. 20. d Ioh. 10. 30. e Ioh. 14 9. f Ioh. 14. 6. g Mat 11. 27 h Ioh. 14 6. i Ioh. 10. 9 k Ioh. 8. 12. 9. 5. 12. 35. Ioh. 1. 4 5. * In the third Sermon a Dâ— Operib Dei l. 3. c. 1. parl 3. b Tom. 3. de Trinit lib. 7. cap. 6. c vbi supra d Heb 1. 3. e 1. Ioh. 1. 1. And Tertull. de Trinitate saiâ—h Filius est hic qui videtur Dei autem filius Dei verbum est c. See also Hâ—lar in Psal 51. and Irenâ— lib. 4. cap. 10 11 12 13 14 17 21 22. f Col. 2. 9. a Ciâ— offic l b. 1. 〈…〉 b â—specially in 〈◊〉 second 〈◊〉 on * Vid. Iren. lib. 4. c. 15. lib. 3. cap. 18. * By the Spirit of Prophecie saith Irenaeus l. 4. c 15. c Ioh. 8. 56. d Luk. 2. e Luk. 2. 20. f Luk. 1. 19 * See pag. 28. g Lib. 1. expos in 1. Reg. cap. 2. Ad canendum Christo Deo Tertullian Apolog. h Ad Donatum de Fide Orthodoxa * 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. * See p. 28. Ecclus. 51. v. 29. Ps 118 v 17. * Or shall Ps 119. v. 175.