Selected quad for the lemma: truth_n
Text snippets containing the quad
|
ID |
Title |
Author |
Corrected Date of Publication (TCP Date of Publication) |
STC |
Words |
Pages |
|
A07291
|
The sermon preached before the King, at VVhitehall, on Tuesday the eight of Ianuarie, 1604. By Anthony Maxey Bachelar in Diuinity and chaplaine to his Maiestie
|
Maxey, Anthony, d. 1618.
|
1605
(1605)
|
STC 17684; ESTC S102303
|
20,385
|
57
|
and though we did sinne yet it might be thoght our selues could not redresse it For this cause the Apostle commeth from Predestination to Calling that is from Gods determinate counsaile to the meanes which hee hath appointed for our saluation Plut de tranqui animi This Calling is two-fould either outward or inward The outward and generall Calling is by the workes of God and by his word First by his workes This world it is an Vniuersitie or a Colledge wherein there are two Lectures whereof euerie man liuing must be a hearer and a learner The first is the Philosophy lecture concerning Gods workes in the heauens and all his creatures by the which we are taught and dayly Called to know God This is a plaine and easie Lecture written in great Capitall Letters that euerie simple and ignorant man may reade it running The other is the Diuinity Lecture whē we are exēpted frō the first and led on further to know God in his word Both these Lectures they are expressed together in the 19. Ps Frō the 1. ve to the 7. is contained the Philosophy Lecture Psalm 19 1. The Heauēs declare the glory of god the firmamēt sheweth his handie worke Day vnto day vttereth the same and Night vnto night teacheth knowledge there is no speech nor language where their voice is not hard There sound is gone forth through al the earth and their words vnto the endes of the world In them hath he set a Tabernacle for the sunne which cōmeth forth as a bridegrome out of his Chamber reioyceth like a mightie man to run his race His going out is from the ende of the heauen and his compasse is vnto the ends of the same and none is hid from the heate thereof The Diuinitie lecture begins at the seuenth verse and continues to the 11. vers The Law of the Lord is an vnderfiled Law conuerting the soule the testimonie of the Lord is suer and giueth wisedome vnto the simple The statutes of the Lord are right and reioyce the heart The commandement of the Lord is pure and giueth light vnto the eyes The feare of the Lord is cleane and endureth for euer The iudgements of the Lord are truth and righteous altogether More to be desired then gould yea then much fine gould sweeter also then hony and the hony combe Moreouer by thē is thy seruant taught and in keeping of them there is great reward Touching the Philosophie lecture that we are all first Called to know God by his workes it is most apparant For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est Diuinitatis symbolum the world is the glasse of Gods Diuinitie The heathen philosopher saith Deus tangitur in operibus Iamblicus De misteriis God is euen touched in his workes He iumpeth with S Paule Act. 17.27 The heathē by groping might haue found him for doubtlesse hee is not farre from euerie one of vs. Act. 17 17. In the 143. Psalme and the 5. verse the holy Prophet saith thus Psal 143.5 I will muse vpon all thy workes and exercise my selfe in the workes of thy hands Jf a man will profit by this philosophie lecture he must vse meditation For indeede if a man doe rightly consider of the Ebbing and Flowing of the Sea whereof no reason can be rendred of the certaine course and chang of the Moone with the secret influence of the same the nature of the winde no man knowing whence it commeth nor whether it goeth the hugenesse of the swelling Sea girt in by Gods commandement that it doth not ouerflow the banckes the raging Thunder which makes all the Beasts of the feilde to tremble the fearefull Lightning which in the twinckling of an eye passeth from East to West howe all things keepe their appointed course wherein they were created As we walke abroad in the feilds if we do behould and view the glorie of the Sunne and Moone the beautie of the Starres the sweete Dew distilling Showers greene Pastures pleasant Meddowes cleare Springs thicke Woodes gushing Fountaines the wonderfull increase of Corne Cattle and such like Who is he behoulding these things and seriously meditating vpō this Philosophie lecture but he must needes confesse that God doth Call him being so manifestly taught to know him in his workes And as God is thus seene and taught vnto all the heathen people by his workes in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the frame and composition of this great World so likewise God doth Call vs by his workes in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the little World of man Homo est caelisimulachrum interpres naturae Man he is the picture of the Heauens and the interpreter of Nature Concerning God we acknowledge him to be a spirit concerning the World we haue found it to be a bodie in Man we haue an abridgmēt of both namely of God in regard of his spirit of the World in the composition of the body as though the Creator vpon purpose to set forth a mirror of his workes intended to bring into this one little compasse of Man both the infinitenesse of his owne Nature and the hugenesse of the whole World together As in the World so in the bodie of Man there is a wonderfull mixture of the foure Elementes The Heart placed in the midest as the Earth our centre the Liuer like the Sea frō whence the liuely springs of bloud do flow the Vaines like riuers spredding themselues abroad vnto the vttermost members the Braine which giueth light and vnderstanding placed a loft like the Sunne the Senses set round about like starres for ornament the Countenance of man full of grace and Maiestie striking a terror into all Creatures Such and so wonderfull is God in his power that he is seene in the workemanship of the bodie But if man as it were out of himselfe could behold this bodie receiuing life and entring into the vse of all his motions Ioints mouing so actiuely Sinewes stirring so nimbly Senses vttering their force so sharpely The inward Powers so excellent the Spirit supernaturall Reason so Diuine the Mind Cogitation so quicke and infinite the Vnderstāding so Angelike the Soule aboue all Dei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the engrauen Jmage of the immortall God If man could enter into himselfe and consider rightly of this he must needes be driuen to confesse that God hath Called him by those workes which are most apparant in himselfe Therefore as Saint Paule soundly reasoneth in the 1. to the Romanes and the 20. verse No man can excuse himselfe Neither the Turkes who acknowledge Mahomet their great Prophet nor the Indians that worship the Sun Nor the Egiptians who offer sacrifice to all manner of beasts Neither they nor any other remote and barberous people that do worship strange Idols of their owne inuention none of these can excuse himselfe and say he is not Called because the inuisible things of God his eternall power and Godhead are seene by the creation of the